Difference between revisions of "Trimurti" - New World Encyclopedia

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In [[Hinduism]] the Trimurti (also called the Hindu trinity) is a concept which holds that the supreme[[God]] or [[Brahman]] has three aspects. The three aspects of God, (also known as "Parabrahman," or God's personae) are [[Brahma]] (the source or creator), [[Vishnu]] (the preserver or indwelling-life), and [[Shiva]] (the annihilator or transformer). Some Hindus use the cosmological functions of the three gods to create an acronym for "GOD"; that is ''G''enerator (Brahma), ''O''perator (Vishnu) and ''D''estroyer (Shiva). According to the Trimurti belief, these three personae represent different modalities of the one supreme divinity. In this manner, the Trimurti is similar to some interpretations of the [[Christianity|Christian]] [[Trinity]] such as [[Sabellianism]]. The Trimurti itself can also be conceived of as a single deity in its own right and is sometimes artistically depicted as a three-faced human figure. This Trimurti concept is a tenet most strongly held in Hindu denomination of [[Smartism]], though it is largely rejected by other denominations, such as [[Saivism]] and [[Vaishnavism]].  
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The '''Trimurti''' (meaning "three forms" of God), also known as the Hindu Trinity, is an iconographic representation of God in [[Hinduism]], which depicts divinity as a three faced figure. These three faces represent God's roles of creation, preservation and destruction, which are associated with [[Brahma]] (the source or creator), [[Vishnu]] (the preserver or indwelling-life), and [[Shiva]] (the destroyer and transformer) respectively. These three personae are thought to represent different modalities of the one supreme divinity. In this manner, the Trimurti is similar to some interpretations of the [[Christianity|Christian]] [[Trinity]] such as [[Sabellianism]]. These similarities however should not be carried too far. Beyond the superficial three-in-one commonality, Chrisitian trinitarianism is very different from "Trumurti" in almost all cases save the interpretive scheme of ninth-century philosopher [[Shankara]].  
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This Trimurti concept is a tenet most strongly held in Hindu denomination of [[Smartism]], though it is largely rejected by other denominations, such as [[Saivism]] and [[Vaishnavism]].  
  
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==The Three Divinities==
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==Evolution of Trimurti==
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The specific Hindu gods that combined to make the Trimurti ([[Brahma]], [[Vishnu]], and [[Shiva]]) each have their own origins in Hindu mythology, scripture, and folklore. However, how they came together in a single iconographic representation is still a source of scholarly interest. According to scholarship, the origins of the Trimurti can be traced back to the the Rg Veda, where the earliest expression of god in three aspects is found. Here, the all-important element of fire is conceived in three forms: in the hearth, it is Agni; as lightning it is Vidyut; and in the form of the sun it is Surya. Later on in the Maitrayaniya Upanishad 4.5, it is reported that meditation upon the One reveals it to be embodied in a series of triadic entities, one of these being the triad of Gods Brahma, Rudra, and Vishnu.
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By the time of the original composition of Hindu Epics (500-100 B.C.E.), Shiva and Vishnu had gained a place at the top of the Hindu pantheon. Within the Epics attempts were made to identify Shiva with Agni, the god of fire who is of utmost importance in the Vedas. For instance, in one passage in the Mahabharata the Brahmins claimed Agni to be Shiva.<ref>Although such attempts at an identification of the two gods remained isolated, they would suggest that, in adapting their speculations to the actual state of popular worship, the Brahmans kept the older Vedic triad of Soma, Agni and Vayu distinctly in view, endeavoring to bring their new structure into harmony with the ancient Vedic beliefs.</ref> In regards to [[Vishnu]], this god already occupied a place in the Vedic mythology,<ref> Vishnu's place in Vedic mythology is by no means one of such prominence as would entitle him to the degree of exaltation he received as one of the three hypotheses of the divine. There is also some question as to the links between the Vedic Vishnu and Vishnu as he has been commonly known within the Trimurti. Although his general nature within the Vedas as a benevolent, genial being corresponds on the whole to the later Vishnu, the later Vishnu exhibits many important features which are not found within his prototype, and were most likely attributed to him from an amalgamation with regional deities. However, there are several Vedic verses that do utter the view that Vishnu does indeed have supremacy as a personal God.</ref> occasionally being given supremacy as a supreme personal God. His famous appearance in the [[Bhagavadgita]] in the form of [[Krishna]] only reinforced this reputation. However, in the Epics, the three gods as modes of one greater entity plays almost no role. It is only in the appendix of this work (10660 ff) that the notion of Trimurti is introduced. However, Brahma is largely ignored, whereas Vishnu and Shiva are considered equal parts of an androgynous entity referred to as Hari-Hara, a duad which eclipses the triad in importance.
  
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===Brahma===
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It was not until the arrival of the ''Puranas'', a large corpus of mythical and historical Hindu texts, that the Trimuti became a standard doctrine. The Padma-Purana, a Vaishnava text, explains the origin of the three modalities of the one supreme Vishnu: "In order to form this world, the supreme spirit produced from his right side Brahma. In order to maintain the world, he created from his left side Vishnu. To destroy it he gave rise to Shiva from his middle. Some men worship Brahma, others Vishnu, and yet others Shiva. Since these three are one, the devout should draw no distinction between them." This is the first explicit statement of the three gods' essential oneness as constituents of the supreme principle. However, it should be noted that at no time was the trinity itself actually worshiped.  
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Brahma is the personification of creative power of the supreme divinity. He has commonly been considered the first of the gods and designer of the universe. Brahma is that in which the universe pre-existed as fruit pre-exists within a seed. According to the Puranas Brahma was self-born (without mother) within the lotus which grew from Vishnu's navel at the beginning of the universe. Alternative stories claim Brahmā to be the progeny of Brahman, the Supreme Being, and his female energy, Maya. Another legend says that Brahmā created himself by first creating water. Being born in water, Brahmā is also known as Kanja (or "born in water"). Brahma promptly deposits his seed into this water which grows to become a golden egg. From this golden egg, Brahma in his creator form was born, as Hiranyagarbha. The remaining materials of this golden egg expanded into the Brahm-anda or Universe. Yet another legend states that the beginning of the process of creation, Brahmā created ten ''Prajapatis'' who are believed to be the fathers of the human race, as well as seven great sages.  
 
  
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Brahma is typically coloured red, the colour of the sun. His physiognomy is marked with four heads, four faces and four arms. Hindu myths explain that he originally had five heads, though the fifth was cut off by Shiva in order to control Brahma's infatuation with Shatarupā, a female deity. Each of Brahma's remaining heads recites one of the four Vedas. He is usually depicted with a white beard, to match the near eternal nature of his existence. One of his four hands is shown holding a scepter in the form of a spoon, which is associated with the pouring of holy ghee or oil into a sacrificial pyre, indicating that Brahmā is the lord of sacrifice. The significance of the water is that it is the initial, all-encompassing ether in which the first element of creation evolved. Brahmā also holds a string of rosary beads that he uses to keep track of the Universe's time. He also is shown holding the Vedas, and sometimes, a lotus flower. Another of hands holds a water-pot (sometimes depicted as a coconut shell containing water). Brahma's vehicle is the Swan. This divine bird is bestowed with a virtue called Neera-Ksheera Viveka or the ability to separate milk and water from a mixture of the two. For Hindus this symbolizes the indispensible virtue that one should learn to separate good from the evil, accepting that which is valuable and discarding that which is worthless. He is commonly accompanied by his consort Saraswati, the goddess of learning, harmony and artistic endeavour. he is said to live in Brahmapura, a mythical city located on Mt. Meru.
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Iconographic representations of the Trimurti first appear around the latter half of the first millennium of the common era. For example, the famous image of the Trimurti statue found on Elephanta island (near [[Mumbai]], India) was carved during the eighth to tenth century. This sculpture has been attributed the imperial Rashtrakutas of Manyakheta (in present day Karnataka), who ruled the southern and the central parts of India this time period, and used the image of the three Gods as their insignia. In this particular image, Shiva is depicted as manifesting all three aspects of the Godhead.  
  
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In addition to removing Brahma's head, Shiva also directed that there be no proper worship in India for the "unholy" Brahmā. This imprecation in the myth carried over into the overt tradition, and Brahmā is almost totally ignored by Hindu devotees while Vishnu and Shiva continue to be worshipped en masse. This seems to be line of thought which interprets creation to have past, at least in this kalpa, thereby rendering the creative power irrelevant to material existence as we experience it now. Although Brahmā is prayed to in almost all Hindu religious rites, India today has but two temples dedicated exclusively to Brahma in contrast to the thousands of temples dedicated to the other deities in the Trinity. The most famous of the Brahma temples is located at Pushkar in the Rajasthan state. Once a year, on the full moon night of the Hindu lunar month of Kartika (October - November), a religious festival is held in Brahmā's honour. Thousands of pilgrims come to bathe in the holy lake adjacent to the temple. There other temple for Brahma is located in the town of Kumbakonam, (Thanjavur District) Tamil Nadu. Regular pujas are held for Brahma and during Navrathris, this temple comes to life with colourful festivities. However, Brahma is no longer as relevant as He once was in Hindu writing; some would say that focus on the aspect of the all-in-one Devi or of Shakti, the Divine Mother or God's Power personified, has replaced focus on the Source/Creator as Brahma.
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It has been suggested that the emergence of the Trimurti was perhaps a deliberate attempt to reconcile the major Hindu deities of the time into one universal Godhead in order to minimize the spiritual competition among devotees, and to promote unity and [[harmony]]. From this perspective, the Trimurti, like the Hindu deity [[Harihara]], reflects the deep impetus in Hindu thought towards inclusion and [[syncretism]]. Until the creation of the trinity, Vishnu, Shiva, and to a lesser extent Brahma were recognized under varying names dependent upon the particular locality in which they were being worshiped. Eventually, they came to subsume the names and traits of deities with whom they shared a similar nature through the agency of popular poetry or art, among other mediums. For example, considering several of Vishnu's alternative monikers, such as Vasudeva and Vaikuntha, an attempt may be made to identify Vishnu with [[Indra]], another one of the Vedic gods. As these gods rose to preeminence within the popular traditions in various regions, their attributes became coordinate with the powers which had been attributed to Brahma, and they too came to represent the Supreme Personal Being in their own right. Therefore, the three deities, Brahma, Vishnu and Shiva, were to represent a triple Godhead, as it manifests itself in the creation, preservation, and destruction of the universe, respectively.
  
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===Vishnu===
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==The Three Divinities of the Trimurti==
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{{readout||right|250px|The Trimurti is the [[Hindu]] representation of [[God]] as [[Brahma]] (creator), [[Vishnu]]  (preserver), and [[Shiva]] (destroyer)}}
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These three forms or faces of the Trimurti represent God's roles of creation, preservation and destruction, which are associated with [[Brahma]] (the source or creator), [[Vishnu]] (the preserver or indwelling-life), and [[Shiva]] (the destroyer and transformer) respectively. Some Hindus use these cosmological functions of the three gods to create an acronym for "GOD"; that is ''G''enerator (Brahma), ''O''perator (Vishnu) and ''D''estroyer (Shiva).
  
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Vishnu is the personification of the preservatory power of the supreme divinity. Hindus believe that Vishnu incarnates periodically for the establishment and protection of righteousness, good dharma and destruction of evil adharma, and thus he is most famously identified with his avatars, or incarnations, especially Krishna and Rama. The most important mythological action of the elder Vishnu is his measurement of the universe with his three strides, described in the 'Vishnu Sukta' of the Rig Veda. This have been interpreted to denote either the three stations of the sun at the time of rising, culminating and setting, or else as the triple manifestation of the luminous element: as the fire on earth, the lightning in the atmosphere and the sun in the heavens. Although it is unclear as to why the unremarkable Vishnu of the Rg Veda rose to supremacy later on, some Vedic passages suggest the supreme characteristics of Vishnu. Most notably, the Visvakarma Sukta of Rig Veda (10.82), which tells the story of Brahma's creation, refers to Vishnu indirectly as the Supreme God, since the lotus which spawned Brahma and subsequently the universe originally grew from Vishnu's navel. In the Puranas, this reinterpreted to suggest that Brahma merely imagined himself to be the first born, and it is Vishnu who has true authority over creation. Vishnu's rise to supremacy is most apparent in the great Hindu epics. Perhaps there is more significant an illustration of Vishnu's power as in the [[Bhagavad Gita]], a section of the larger [[Mahabarata]] epic. Here he appears in the form of [[Krishna]], who serves as charioteer for Arjuna, a conflicted warrior. Krishna implores Arjuna to follow the path of righteousness and duty without consideration of outcomes, advice which has resonated throughout virtually all forms of Hinduism. From this period Vishnu may be considered a manifestation of the Singular God.  
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===Brahma===
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{{Main|Brahma}}
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Iconographic representations of Hindu gods are typically associated with specific symbols and animal companions or "vehicles." Brahma's vehicle is the [[Swan]]. Brahma is typically colored red, symbolizing the creative power of the sun. His physiognomy is marked by four heads, four faces, and four arms. Hindu myths explain that he originally had five heads, though the fifth was cut off by Shiva in order to control Brahma's infatuation with Shatarupā, a female deity. Each of Brahma's remaining heads recites one of the four Vedas. He is usually depicted as having a white beard, indicating his status as the elder god. One of his four hands is shown holding a scepter in the form of a spoon, which is associated with the pouring of holy ghee or oil into a sacrificial pyre, indicating that Brahmā is the lord of sacrifice. In another hand, Brahmā holds a [[mala]] (string of rosary-like beads) that he uses to keep track of the duration of the universe. He also is shown holding the [[Vedas]], and sometimes, a [[lotus]] flower. A fourth hands holds a water-pot (sometimes depicted as a coconut shell containing water). He is said to live in Brahmapura, a mythical city located on Mt. Meru. At one time, Brahma represented the creative power of divinity until this power was supplanted by the great [[Shakti]] (feminine Goddess). According to the ''Puranas'', Brahma was self-born (without mother) within the lotus which grew from Vishnu's navel at the beginning of the universe. Alternative stories claim Brahmā to be the progeny of Brahman, the Supreme Being, and his female energy, Maya. Another legend says that Brahmā created himself by first creating water, and then depositing his seed into this water, from which he grew to become a golden egg. From this golden egg, Brahma was born as Hiranyagarbha; hence he is also known as Kanja (or "born in water"). It is said that the remaining materials of this golden egg expanded into the Universe. Yet another aspect of Brahma's mythology states that during creation, Brahmā created ten ''Prajapatis'' (Fathers of the human race, as well as seven great sages). Brahma is commonly accompanied by his consort Saraswati, the goddess of learning, harmony and artistic endeavor.  
  
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Vishnu is typically depicted as a four-armed male-form: The four arms indicate his all-powerful and all-pervasive nature. The physical existence of Vishnu is represented by the two arms in the front while the two arms at the back represent his presence in the spiritual world. The Upanishad titled Gopal Uttartapani describes the four arms of Vishnu. The color of his skin has to be new-cloud-like-blue: The blue color indicates his all-pervasive nature, blue being the color of the infinite sky as well as the infinite ocean on which he resides. He has the mark of sage Bhrigu's feet on his chest. Also on his chest is the srivatsa mark, symbolising his consort Lakshmi. Around his neck, he wears the auspicious "Kaustubha" jewel, and a garland of flowers (vanamaalaa). A crown should adorn his head: The crown symbolizes his supreme authority. He is to shown wearing two earrings: The earrings represent inherent opposites in creation - knowledge and ignorance; happiness and unhappiness; pleasure and pain. He is shielded by Ananta: the immortal and infinite snake. Vishnu has no particular material form but can be manifest in any form, whether animate or inanimate. Vishnu is always to be depicted holding the four attributes associated with him, being: A conch shell or Shankhya, named "Panchajanya", held by the upper left hand, which represents creativity. The Panchajanya is the originator of the five elements or Panchabhoota - water, fire, air, earth and sky or space. The sound that evolves from blowing this conch is the primeval sound of creation. The chakra, a sharp-spinning discus-like weapon, named "Sudarshana", held by the upper right hand, which symbolizes the mind. The name Sudarshana is derived from two words - Su, which means good, and Darshan, which means vision. The chakra as a weapon thus indicates the necessity of destroying one's ego and illusory self-existence and developing the vision to identify the eternal truth. The discus has six spokes and symbolizes a lotus with six petals, thus representing the power that controls all six seasons. A mace or Gada, named "Kaumodaki", held by the lower left hand, which represents individual existence. The mace symbolizes the primeval force from which all mental and physical strength is derived. A lotus flower or Padma, held by the lower right hand, which represents liberation or dispersion. The lotus symbolizes the power from which the universe emerges. It represents the concentration of truth or Satya, the originator of the rules of conduct or Dharma, and knowledge or Gyana in a single symbol. To this may be added, conventionally, the vanamaala flower garland and Vishnu's bow, the Shaarnga, and his sword Nandaka. Vide "vanamaalee gadhee shaarngee shanki chakri cha nandaki / shreemaan naaraayaNo vishNo vaasudevo abhirakshatu//" In general, Vishnu is depicted in one of the following two forms. Standing upright on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal; Reclining on the coiled-up thousand-hooded Shesha Naga, with his consort Lakshmi, seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of Milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel. Vishnu possesses six such divine glories, namely: Jñāna Omniscient; defined as the power to know about all beings simultaneously; Aishvarya Sovereignty, which persist in unchallenged rule over all; Shakti Energy, or power, which is the capacity to make the impossible possible; Bala Strength, which is the capacity to support everything by his will and without any fatigue; Virya Vigour, or valour which indicates the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations; Tèjas Resplendent, or Splendour, which expresses his self-sufficiency and the capacity to overpower everything by his spiritual effulgence. However, the actual number of auspicious qualities of Vishnu is countless, with the above-mentioned six qualities being the most important. His colour is blue, probably due to his relation to the air and humidity. Like Brahman, he is also related to water. Sri or Lakshmi, representing beauty and fortune, is the consort of of Vishnu.
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===Vishnu===
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{{Main|Vishnu}}
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[[Vishnu]] represents the active caring side of the supreme divinity. Hindus believe that Vishnu incarnates periodically for the protection of righteousness ''([[dharma]])'' and the destruction of evil, and he is most famously identified with his [[avatar]]s, especially [[Krishna]] and [[Rama]]. His name literally means "all-pervading one" and likely derives from the story of his measurement of the universe with three strides, described in the 'Vishnu Sukta' of the Rig Veda. Vishnu rose to supremacy in the Hindu pantheon after defeating Indra in [[mythology|mythological]] lore. The Visvakarma Sukta of Rig Veda (10.82) that tells the story of Brahma's creation, seems to refer to Vishnu indirectly as the Supreme God, since the lotus which spawned Brahma and subsequently the universe originally grew from Vishnu's navel. In the ''Puranas'', this story was reinterpreted to suggest that Brahma merely imagined himself to be the first born, and it is Vishnu who has true authority over creation. Vishnu's rise to supremacy is most apparent in the great Hindu Epics. Perhaps there is no more significant an illustration of Vishnu's power as in the [[Bhagavadgita]], a section of the larger [[Mahabharata]] Epic. Here he appears in the form of Krishna, who serves as charioteer for Arjuna, a conflicted warrior. Vishnu's avatar implores Arjuna to follow the path of righteousness and duty without selfish desires.
  
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Vishnu is typically depicted as a four-armed male. The four arms indicate his all-powerful and all-pervasive nature. He is always to be depicted holding four talismanic objects: a [[conch]] shell (the sound of which represents the primeval sound of creation), a [[chakra]] (a discus-like weapon which symbolizes the mind without ego), a Gada (a mace from which mental and physical strength is derived), and a [[lotus]] flower (or padma, which represents liberation through dharma). Vishnu is usually colored a blue, which represents the pervasiveness of both the sky and the ocean. Around his neck, he wears the auspicious "Kaustubha" jewel, and a garland of flowers. A crown adorns his head symbolizing his supreme authority. Vishnu is to shown wearing an earring in each ear which represent the inherent opposites in creation, such as knowledge and ignorance, happiness and unhappiness, and so forth. Sri or Lakshmi, the goddess representing beauty and fortune, is the consort of of Vishnu.
  
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Those who claim superiority for Vishnu claim that nothing is actually destroyed, but rather, the operation of destructive power simply varies the form of matter. Matter therefore, is only changed, and never actually annhihilated, hence preservation is seen to be the penultimate power in the universe. Of the three gods, Vishnu has the most supporters both in India and throughout the world. Vaishnavism is the division of Hinduism which formally worships Vishnu as the supreme deity in the universe. He is also worshiped in the form of these avatars. It is not clearly known when or how the worship of Vishnu began. In the Vedas, and the information on Hindu beliefs, Vishnu is associated with Indra. However, Shukavak N. Dasa, a Vaishnavite scholar, in reference has commentated that Srivaishnavites would note that the praise of Indra and other devas in the Vedas are not intended for the particular deity, but for the Supreme Being, Vishnu, who is the inner soul of devas and all other beings. Also, the various deities addressed in the hymns are simply different forms of this one Supreme Being. Also, Vaishnavas cite Rigveda 1.22.20, for the supremacy of Vishnu, "As the blazing sun pervades the entire sky like an eye fixed in the heavens, so the divine seers eternally perceive that supreme abode of Vishnu." This worship has spread beyond India in the form of Gaudiya Vaishnavism, which came to the North America and Europe by way of ISKCON or the Hare Krishna movement. Also, Buddhism is also arguably a form of Vishnu worship in the Hindu context, as the Buddha is considered by Hindus to be the eighth avatar of Vishnu, the one following Krishna. Hence, worship of Vishnu has spread throughout the entire world, albeit in highly varied forms.
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Vaishnavites (those who worship Vishnu as the superior deity), often claim that nothing is actually destroyed, but rather, the operation of destructive power attributed to Shiva is simply a transformation of matter. Matter, therefore, is never actually annihilated, hence Vishnu's preservative ability is proclaimed to be the ultimate power in the universe. He is also worshiped in the forms of his [[avatar]]s. [[Vaishnavism]] is very popular in contemporary India, particularly in the northern regions, and has also spread beyond India in the form of diaspora of [[Hinduism]] and [[Gaudiya Vaishnavism]], which came to North America by way of the [[International Society for Krishna Consciousness (ISKCON)]] in the 1960s.
  
 
===Shiva===
 
===Shiva===
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{{Main|Shiva}}
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[[Image:Sivakempfort.jpg|thumb|right|250px|A large statue in Bangalore depicting Lord Shiva meditating.]]
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Shiva is the personification of the destructive power of the supreme divinity. This destructive element seems to have been inherited from Shiva's precursor Rudra, the Vedic god of death and the wastelands. Despite this characterization as an annihilator, Shiva is viewed as a positive force as creation necessarily follows annihilation, and further that creation at new and higher levels are dependent upon the cleansing force of Shiva's annihilation. In this way, many [[Shaivism|Shaivites]] (followers of Shiva) have nuanced the traditional understanding of Shiva, reconfiguring him as the personification of God's ''reproductive'' power, an understanding which seems to have supplanted Brahma's importance as the creator. According to devotees, Shiva is not merely a destroyer but performs the functions of creator, preserver, ''and'' destroyer, while also performing blessings upon worshipers. Just as Vaishnavas see Vishnu as the Ultimate Reality, so too do Shaivites speak of Shiva. Extrapolating upon these abilities to both destroy and create, Shavite mythology portrays Shiva as the entity which reconciles all polarities observed in the physical world. Hence, Shiva is both static and dynamic, oldest and youngest, virile and celibate, gentle and fierce, and so on. He even reconciles the duality of men and women, taking the form of Ardhanarishwara ("half woman, half man") in order to assert the equality of men and women. In addition, he is said to be omnipresent, residing in every living being as pure consciousness.
  
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Shiva is the personification of the destructive power of the supreme divinity. Even though he represents destruction, Shiva is viewed as a positive force (The Destroyer of Evil), since creation follows destruction. In this way, has come to embody the power of reproduction. Brahma's decreased importance may also be due to the idea that Shiva's destruction is actually creation in another form. It is in his character as destroyer that Shiva holds his place in the triad, and in this he is identified with the Vedic Rudra. However, according to Shaivism, Shiva is not merely a destroyer but performs five functions: 1. Creator, 2. Preserver, 3. Destroyer, 4. Hiding the sins, and most importantly, 5. Blessing. Other views contend that Shiva produces Vishnu who then produces Brahma and thus beginning creation, within which the cycle of the Trimurti exists. Shiva also assumes many other roles, including the Lord of Ascetics (Mahadeva, or the Great God), the Lord of Boons (Rudra) and also the Universal Divinity (Maheshvara, the Great Lord). Shaivaites, the worshippers of Shiva consider as the Ultimate Reality (see Ishta-Deva for fuller discussion). Because of the creation which is seen to follow destruction caused by Shiva, he is typically viewed as embodying many traits which are seemingly in opposition. He is both static and dynamic; both creator and destroyer. He is the oldest and the youngest; he is the eternal youth as well as the infant. He is the source of fertility in all living beings. He has gentle as well as fierce forms. Shiva is the greatest of renouncers as well as the ideal lover. He destroys evil and protects good. He bestows prosperity on worshipers although he is austere. Like Visnu, Shiva also has avatars, including Indra, Shankara, Hanuman, etc. He is omnipresent and resides in everyone as pure consciousness. Shiva is inseparable from his consort Parvati (also referred to as Shakti), There is no Shiva without Shakti and no Shakti without Shiva; the two are one, the absolute state of being - consciousness and bliss. Shiva is said to have shared half of his body for Shakti and is known as Ardhanarishwara (half woman, half man) in this form. He is said to have taken this form to depict the equality of men and women.
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Like Vishnu, Shiva is not limited to personal characteristics and can transcend all attributes and iconographic representations. With this in mind, Hindus typically depict and worship Shiva in an abstract manner, often in the form of the ''Shiva linga'' (or [[lingam]]), a phallic clay mound or pillar bearing three horizontal stripes. Shiva is commonly pictured in deep meditation upon Mount Kailash, his traditional abode located in the south of [[Tibet]]. Shiva's body is smeared with cemetery ashes representing the fact that death is the ultimate reality of the life. For this reason Shiva is typically colored white. A third eye on his forehead represents his ability to look beyond the obvious, as well as his untamed energy which destroys evil doers and their sins. Shiva also bears on his head the crescent of the fifth day (panchami) moon. This represents the power of the sacrificial offering, as well as his control over time. Shiva wears tiger, deer and elephant skins to indicate his control over lust, pride and the mind, respectively. Further, a deadly [[cobra]] worn around Shiva's neck illustrates that he has conquered death. Shiva also carries a [[trident]], an instrument which metes out punishment to evil-doers on the spiritual, subtle and physical planes. The three prongs also represent the creative, preservative, and destructive functions of the divine triad, while the Trident itself in the hand of Shiva affirms that all three aspects are ultimately under his control. Shiva is inseparable from his consort Parvati (who is also referred to as Shakti), as the two are considered to be one within the absolute state of being. Thus, Shiva is said to share half of his body with Shakti in his form as [[Ardhanarishwara]]. Shaivism is the most popular branch of Hinduism practiced in South [[India]] today.
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[[Image:NatarajaMET.JPG|left|thumbnail|380px|[[Bronze]] [[Chola]] Statue of '''[[Nataraja]]''' at the [[Metropolitan Museum of Art]], New York City]]
 
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Shiva is usually represented by the ''Shiva linga'' (or [[lingam]]), usually depicted as a clay mound with three horizontal stripes on it, or visualised as a blazing pillar. In mythology and folklore, he can be interpreted to inspire masculine characteristics of the most extreme: absolute virility and fertility; aggression, rage and supreme powers in war; his resolve, meditation is absolute, as is his love for his consort. In anthropomorphised images, he is generally represented as immersed in deep meditation on Mount Kailash, his traditional abode located in the south of [[Tibet]]. Shiva is unique among the gods, so that only he is in a shapeless form (i.e. in linga form). Shiva is visually identifiable by numerous telltale attributes, so many so that only a few can be mentioned here. A third eye on his forehead is the eye of wisdom, looking beyond the obvious and representing his untamed energy which destroys the evil doers and their sins. Shiva's body is smeared with cemetery ashes representing the fact that death is the ultimate reality of the life. The tiger skin that he wears symbolises his control over lust (often represented by the tiger), and Shakti (who commonly rides a tiger). Similarly, deer and elephant skins are worn to indicate that he has conquered pride and Shiva has perfect control over the mind, respectively. The deadly cobra worn around Shiva's neck represents that “death” aspect whom he has thoroughly conquered. The flowing water is one of the five elements which compose the whole Universe and from which earth arises. Ganga also denotes fertility one of the creative aspect of the Rudra. Shiva bears on his head the crescent of the fifth day (panchami) moon. This is placed near the fiery third eye and this shows the power of Soma, the sacrificial offering, which is the representative of moon. It means that Shiva possesses the power of procreation along with the power of destruction. The moon is also a measure of time; thus the Crescent also represents his control over time. Shiva also carries a trident, of which the three prongs represent the creative, preservative and destructive functions of the divine triad. The Trident itself in the hand of Shiva affirms that all three aspects are in his control. As a weapon the trident represents the instrument of punishment to the evil doer on all the three planes – spiritual, subtle and physical. Another interpretation of the three headed trident is its head represent the past, the present and the future.
 
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[[Image:statueofshiva.JPG|right|thumb|250px|A statue of Shiva near [[Indira Gandhi International Airport]], [[Delhi]]]]
 
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Shiva is the supreme [[God]] of [[Shaivism]], one of the three main branches of Hinduism practiced in South India today (the others being [[Vaishnavism]] and [[Shaktism]]). Like Vishnu, Shiva is not limited to the personal characteristics as he is given in many images and can transcend all attributes. Hence, Shiva is often worshipped in an abstract manner, as God without form, in the form of [[linga]]. His abode is called [[Mount Kailash|Kailasa]], a mountain in south Tibet. In Northern India, Shiva and Vishu and their avatars are worshipped equally. [[Nayanars]] (or Nayanmars), saints from Southern [[India]], were mostly responsible for development of [[Shaivism]] in the first millennium.  Of the schools today, many Śaivite sects are in [[Kashmir]] and Northern India, with [[Lingayat]]s and [[Virasaivism|Virasaivas]] from Karnataka and Tamil Nadu, Southern India. The [[Saiva Siddhanta]] is a major Śaivite tradition developed in [[South India|Southern India]]. Apart from [[Shaivism]], Shiva also inspires [[Shaktism]] in Hinduism, which is strong in [[Assam]] and [[West Bengal]], the eastern states of India. [[Shakti]] is the root power, force of Shiva. Shakti, his prime consort, is the female half of the Supreme Godhead. It is the root of the life force of every living being, and the entire [[Universe]]. The bond of absolute love, devotion and passion which embodies the existence of Shiva and [[Shakti]], is considered the Ultimate Godhead form by itself, that a man is an incomplete half without a woman, who is the [[Ardhangini]], (the Other Half) of his existence and power. In [[Gaudiya Vaishnavism]] he is considered the best of devotee of Vishnu (''vaisnavanam yatha sambhu'') and also an aspect of Vishnu.
 
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==Symbols and Significance==
 
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A widely accepted belief is that it represents earth, water, and fire. The earth, or Brahma, is seen as the originator of all life and hence is regarded as the Creator. Water is the sustainer of life and hence is the Preserver and is represented as Vishnu. Fire transforms or consumes life and hence is the Destroyer and is represented as Shiva. The Trimurti can also represent three individual forms on the different planes of consciousness. On the spiritual plane, the spiritual element is represented by Brahma, the mental/psychic element by Vishnu, and the physiological element by Shiva. On the mental/psychic plane, Brahma is the intuitive and creative thought, Vishnu is intelligence, and Shiva stands for emotions and feelings. The Sky as Brahma, the Sun as Vishnu and the Moon as Shiva form the earthly/physiological plane. Another representation by Adi Shankara, Shiva represents the Nirguna Brahman, Vishnu represents the Saguna Brahman and Brahma the Cosmic Mind. In philosophical terms, Brahma is said to be associated with Divinity's Creative Ground of Being, Vishnu is said to be associated with Divinity's Emanated Idea (Logos, Wisdom, or Word), and Shiva is said to be associated with Divinity's Transformative Energy (Flame, Breath, or Spirit).
 
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Various phases of an individual’s life are said to be represented by the Trimurti. The first of these phases, that of celibacy and studentship, (Brahmacharya Ashram) – is represented by Brahma. During this phase, knowledge is the individual’s constant companion. Knowledge, in this conception, is represented by Goddess Saraswati, who is said to be the consort of Brahma. The second phase of adulthood and household (Grihastha Ashram) is represented by Vishnu. During this phase, the individual fulfils all religious and family obligations by involving oneself in generating wealth, which one uses to sustain oneself and one’s family. During this phase wealth is the individual’s companion and is represented by Vishnu’s consort, Goddess Lakshmi. The third phase is that of old age (Vanaprastha Ashram) and is represented by Shiva. This phase marks the renunciation of one’s worldly life for a life void of material pleasures, dedicated to the pursuit of true knowledge. In ancient days, this typically marked the time when a householder, along with his wife, left their worldly belongings to spend their life in a forest, just like Lord Shiva leads a homeless life with only the essential belongings. The final phase (Sanyasa Ashram) the individual seeks to merge oneself with the Supreme power (Ishwara). One completes the process of renunciation and he along with his wife lead a life completely untouched by any attachments. The only occupation becomes deep meditation, leading to the individual becoming Ishwara Himself, with his wife as Ishwara’s consort becoming the Universal Mother. The three phases of life, represented by the Trinity thus culminates into One underlining the fact that the three are in reality one and the same Ishwara.
 
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==Evolution of Trimurti==
 
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The development of the Trimurti theology seems to be tied closely to the development of the Hindu caste system. The definite settlement of the caste system and the assertion of Brahmanical supremacy was most likely assigned to somewhere about the close of the Brahmanas period.  By formulating a distinct theological system, the priestly caste could rally together in order to create resistance to the Kshatriyas, the military class, who were likely to oppose their claims to supremacy. Further, a united theology prevented for Brahmans any possibility of division within their own rank, which was hardly favorable to their elitist aspirations. The conception of  an abstract universal spiritual principle (which had come to be referred to as the neuter brahman, which had referred to the power gained by prayer) which was wielding great influence over speculative thought during this period. However, many felt that this monistic doctrine needed to be complemented by the notion of a Supreme Personal Being which had authored material creation. The divine person of Prajapati (the "Lord of Creatures") who appears in the Brahmanas and Upanishads seems to have been conceived of as insufficiently adapted to represent this abstract idea, owing perhaps to his polytheistic associations and the attributive nature of his name. In order to solve the difficulty, the Brahmins played upon their aspirations and used the masculine term brahma, the old designation of the individual priest, to denote the supreme personal deity which was to take the place and attributes of the Prajapati.
 
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While the new dogma may have served the purpose of satisfying speculative minds, it was not one in which the general populace were likely to have been much concerned with. An abstract, nebulous conception of the divine such as Brahman could awake no sympathies in the hearts of those accustomed to worship of tangible gods and goddesses. Indeed, ever since the symbolical worship of nature had undergone a process of disintegration under the influence of metaphysical speculation, the real belief of the great body of the people had probably become more and more distinct from that of the priesthood. In different localities the principal share of the population's affection may have been bestowed on one or another of the old gods who was thereby raised to the rank of chief deity. Alternatively, this affection may have been bestowed upon new forms and objects of belief which may have sprung up with the intellectual growth of the people.
 
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In some cases even the worship of the indigenous population could hardly have remained without exercising some influence in modifying the belief of the Aryan race. In this way a number of local deities would develop, generally distinct in name and characteristics from the gods of the Vedic pantheon. Indeed, there is sufficient evidence to show that after many centuries of theological speculations such a diversity of worship did exist among the common people. Under these circumstances the policy which seems to have suggested itself to the priesthood, anxious to retain a firm hold in the minds of the people, was to recognize and incorporate into their system some of the most prominent and therefore appealing objects of popular devotion, and thereby to establish a kind of creed for the whole community, albeit one subject to the Brahmanical law.  
 
  
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At the time of the original composition of the great epics (list them here) two such deities, Shiva or Mahadeva (the great god) and Vishnu, seem to have been already admitted into the Brahmanical system, where they have ever since retained their place. Attempts are made to identify Shiva with Agni,- in one passage in the Mahabharata it is stated that the Brahmins said that Agni was Shiva <sup id="fn_1_back">[[#fn_1|1]]</sup>. As regards Vishnu, this god occupied already a place in the Vedic mythology <sup id="fn_2_back">[[#fn_2|2]]</sup>, occassionally given supremacy as a personal supreme God, and his famous appearance in the Bhagavad Gita in the avatar of Krishna cements this reputations. From the manner in which they are represented in those works, it would appear that both, and especially the former, enjoyed an extensive worship. As several synonyms are attributed to each of them, it is not improbable that some of these were recognized under varying names dependent upon under the different localities in which they were worshipped, or due in part to the deities of a similar nature which, (through the agency of popular poetry or art, among other things) they came to be combined with them. For example, several of Vishnu's alternative monikers, such as Vasudeva and Vaikuntha, an attempt may again be traced to identify Vishnu with Indra, who, another one of the Vedic gods  The places assigned to them in the pantheistic system were coordinate with that which had been atrributed to Brahma, and they too came to represent the Supreme Personal Being in their own right. Therefore, the three deities, Brahma, Vishnu and Shiva, were to represent a triple impersonation of the divinity, as manifesting itself respectively in the creation, preservation and destruction of the universe.  
+
==Meaning and Significance==
 +
The Trimurti has been interpreted in many different ways, particularly in relation to [[cosmology]]. A widely accepted belief is that the three gods seen together represent earth, water, and fire. The earth is seen as the originator of all life and hence is regarded as Brahma. Water is seen as the sustainer of life and is represented as Vishnu. Fire consumes or transforms life and is therefore considered to be Shiva. Alternatively, the three members of the Trimurti are conceived to be analogous with the three planes of consciousness: On the spiritual plane, the spiritual element is represented by Brahma, the psychic element by Vishnu, and the physical element by Shiva. On the psychic plane, Brahma epitomizes intuitive and creative thought, Vishnu is intelligence, and Shiva represents emotion. On the physical plane, the sky is Brahma, the Sun is Vishnu and the Moon is Shiva. Various phases of an individual’s life are said to be represented by the Trimurti. The first of these phases, that of celibacy and studentship ''(Brahmacharya Ashram)'' is represented by Brahma. During this phase, knowledge, represented by Brahma's consort Saraswati, is the individual’s constant companion. The second phase of adulthood and householders ''(Grihastha Ashram)'' is represented by Vishnu. During this phase, the individual fulfills all religious and family obligations by becoming involved in generating wealth, which is then used to sustain the family. During this phase wealth is the individual’s companion and is represented by Vishnu’s consort, Goddess Lakshmi. The third phase is that of old age ''(Vanaprastha Ashram)'' and is represented by Shiva. This phase marks the renunciation of the material world for an austere life dedicated to the pursuit of true knowledge. In ancient days, this typically marked the time when a householder, along with his wife, left his worldly belongings to live in a forest with only essential belongings, just like Lord Shiva. In the final phase ''(Sanyasa Ashram)'' the individual seeks merger with the Supreme power (Isvara). The three phases of life, then, just like the trimurti, culminate into a transcendent One, bolstering the idea that the three gods are in reality one and the same Isvara.
  
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The male nature of the three gods of the triad was supposed to require supplementation by a female energy (Shakti), and therefore came to be accompanied in mythology by a particular goddess, commonly referred to as their consort. Thus Sarasvati, the goddess of speech and learning, came to be regarded as the Shakti of Brahma; Sri or Lakshmi, representing beauty and fortune, as that of Vishnu; and Uma or Parvati, the daughter of Himavat, the god of the Himalaya mountain, as that of Siva. On the other hand, it is not improbable that Parvati, who has a variety of other names (such as Kali (the black one), Durga (the inaccessible one), Mahadevi (the great goddess)) already enjoyed a somewhat extensive worship of her own, and that there may thus have been good reason for assigning to her a prominent place in the Brahmanical system.
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The philosopher [[Shankara]] (c. 788–820 C.E.) provided another cosmological interpretation of Trimurti. In his view, Shiva represents the Nirguna Brahman (or Brahman without features), Vishnu the Saguna Brahman (Brahman with features) and Brahma the Cosmic Mind. In more philosophical terms, Brahma is associated with Divinity's Creative Ground of Being, while Vishnu is said to be associated with Divinity's Emanated Idea (Logos, Wisdom, or Word), and Shiva is said to be associated with Divinity's Transformative Energy (Flame, Breath, or Spirit).
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A compromise was thus effected between the esoteric doctrine of the metaphysical and some of the most prevalent forms of popular worship, resulting in what came to constitute the orthodox system of belief of the Brahmanical community. Yet the Vedic pantheon could not be altogether discarded, forming part and parcel, as it did, of that sacred revelation (śruti), which was looked upon as the divine source of all religious and social law, and being, moreover, the foundation of the sacrificial ceremonial on which the priestly authority so largely depended. The existence of the old gods is, therefore, likewise recognized, but recognized in a very different way from that of the triple "revelation" of divinity. For while the triad represents the immediate manifestation of the eternal, infinite soul while it constitutes, in fact, the highest form of brahman itself in its active relation to mundane and seemingly material occurrences, the old traditional gods are of this world, representing individual spirits or portions of the Brahma-like men and other creatures, only higher in degree. To them an intermediate sphere, the heaven of Indra (the svarloka or svarga), is assigned to which man may raise himself by fulfilling the holy ordinances; but they are subject to the same laws of being; they, like men, are liable to be born again in some lower state, and, therefore, like them, yearn for emancipation from the necessity of future individual existence. It is a sacred duty of man to worship these superior beings by invocations and sacrificial observances, as it is to honor the pitris (the fathers), the spirits of the departed ancestors.
 
  
 
==Trimurti Today==
 
==Trimurti Today==
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The concept of Trimurti is most strongly held in [[Smartism]], a contemporary denomination of Hinduism. Smartas, who follow Advaita philosophy, believe that deities such as Vishnu or Shiva are various forms of one ultimate higher power ("Brahman"), which has no specific form, name, or features. The forms of the deity serve as a heuristic purpose in that they provide a physical form for the supreme divinity which is inconceivable. These conceivable forms of divinity allow Smarta followers to narrow their focus during worship and meditation, thereby assisting their spiritual progression toward the great, ineffable divinity.
  
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This Trimurti concept is a tenet most strongly held in Smartism, a denomination of Hinduism, and is largely rejected by other denominations of Hinduism, such as Vaishnavism. Smartas, who follow Advaita philosophy, believe that deities such as Vishnu or Shiva are various forms of one ultimate higher power ("Brahman"), which has no specific form, name, face or features.
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[[Vaishnavism]] and [[Shaivism]], however, believe respectively that Vishnu (and/or his avatars) and Shiva are the superior, personalized forms of god, with all other representations paling in comparison. Whether it be Shiva or Vishnu that they worship in personalized form, the one god is seen in both traditions to ultimately transcend all personal characteristics, essentially embodying the monistic essence of the universe like the classical conception of Brahman. Although Vishnu and Shiva as have each spawned their own monotheistic devotional tradition, Brahma still remains in relative obscurity.
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Vaishnavism and Shaivism, however believes that Vishnu (and/or his avatars) and Shiva, respectively, are the superior, personalistic forms of god, with all other representations paling in comparison. Whether it be Shiva or Vishnu that they worship in personalized form, the one is seen in both traditions to ultimately transcend all personal characteristics, essentially embodying the monistic essence of the universe like the classical conception of Brahman. Personal characteristics and the related mythologies are considered to be a heuristic aid for the devotee to focus on God, and therefore serve as god's grace for the human devotee. Since these traditions are monotheistic, they view the concept of Trimurti as a falsehood, since it detracts from the worship of the one true divine essence.
 
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Although Vishnu and Shiva have each spawned their own monotheistic devotional tradition, Brahma remains in relative obscurity. The creator god is no longer as relevant as He once was in Hindu writing; some would say that focus on the aspect of the all-in-one Devi or of Shakti, the Divine Mother or God's Power personified, has replaced focus on the Source/Creator as Brahma.
 
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==References==
 
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*Moor, Edward. ''The Hindu Pantheon.'' New Delhi: Cosmo Publications, 2000. ISBN 81-7755-029-2
 
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*Tapasyananda, Swami. ''Bhakti Schools of Vedanta''. Hollywood, CA: Vedanta Press and Catalog, 1991. ISBN 81-7120-226-8
 
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==Footnotes==
 
  
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1. {{note|Trimurti}} It is worthy of note that when the Vedic triad of Soma, Agni and Vayu was still recognized, attempts are made to identify Shiva with Agni,- in one passage in the Mahabharata it is stated that the Brahmins said that Agni was Shiva. (this should be a footnote). Although such attempts at an identification of the two gods remained isolated, they would at least seem to point to the fact that, in adapting their speculations to the actual state of popular worship, the Brahmans kept the older triad distinctly in view, and by means of it endeavoured to bring their new structure into harmony with the ancient Vedic belief.
+
Today Brahmā is almost totally ignored by Hindu devotees, while Vishnu and Shiva continue to be worshiped ''en masse''. Modern India has but two temples dedicated exclusively to Brahma, in contrast to the thousands of temples dedicated to the other two deities in the Trinity. The most famous of the Brahma temples is located at Pushkar in the Rajasthan state. The other temple for Brahma is located in the town of Kumbakonam, (Thanjavur District) Tamil Nadu. Thus, Brahma is no longer as relevant as he once was in Hindu writing, as the focus upon other generative deities, such as Shakti, the Divine Mother has supplanted Brahma as the Source/Creator. As is the case with followers of Vishnu and Shiva who view their own God to be the embodiment of all three divine personas, Shakti worshipers believe the three deities emerge from the Divine Mother, and they are merely aspects of her nature.
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2. {{note|Trimurti}} It should be noted that Vishnu's place in Vedic mythology is by no means one of such prominence as would entitle him to that degree of exaltation implied in his character as one of the three hypostases of the divinity. This belief is not universally held as there are several Vedic verses that utter the oppositive view, i.e., Vishnu's supremacy as a personal supreme God. Moreover, although in his general nature, as a benevolent, genial being, the Vedic god corresponds on the whole to the later Vishnu, the preserver of the world, the latter exhibits many important features for which we look in vain in his prototype, and which most likely resulted from sectarian worship or from an amalgamation with local deities.
 
  
 
==See also==
 
==See also==
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*[[Aghori]]
 
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*[[Ardhanari]]
 
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*[[Aum Namah Sivaya]]
 
 
*[[Brahma]]
 
*[[Brahma]]
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*[[Harihara]]
 
 
*[[Hindu deities]]
 
*[[Hindu deities]]
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*[[Kapalika]]
 
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*[[Krishnology]]
 
 
*[[Saivism]]
 
*[[Saivism]]
 
*[[Shiva]]
 
*[[Shiva]]
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*[[Shiva Puja]]
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*[[Rudra]]
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*[[Shri Rudram]]
 
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*[[Siddha Yoga]]
 
 
*[[Vishnu]]
 
*[[Vishnu]]
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 +
==Notes==
 +
<references/>
 +
 +
==References==
 +
 +
*Friedrichs, Kurt. "Trimurti." In ''The Encyclopedia of Eastern Philosophy and Religion.'' edited by S. Schumacher, and Gert Woerner. Boston, MA: Shambhala, 1994, 379. ISBN 087773433X
 +
*Long, J.B. "Trimurti." In ''The Perennial Dictionary of World Religions'', Keith Crim, ed. San Francisco, CA: Harper San Francisco, 1989, 766-767. ISBN 006061613X
 +
*Moor, Edward. ''The Hindu Pantheon.'' New Delhi: Cosmo Publications, 2000. ISBN 8177550292
 +
*Tapasyananda, Swami. ''Bhakti Schools of Vedanta''. Hollywood, CA: Vedanta Press and Catalog, 1991. ISBN 8171202268
  
 
==External links==
 
==External links==
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Vishnu:
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All links retrieved May 2, 2023.
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* '''[http://www.gurjari.net/ico/Mystica/html/vishnu.htm Vishnu, is the second god of the Hindu triad]'''
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* '''[http://www.srivaishnavan.com Parasara Bhattar and Vishnu Sahasranama]'''
 
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* [http://www.akumar.com/thesis/ www.akumar.com/thesis - Animation Project based on Vishnu's Ten Incarnations]
 
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* http://www.vaishnava.com/aboutvaishnavism.htm
 
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* http://www.rudraksha-ratna.com/hindu_trinity.php
 
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* [http://www.dvaita.org/docs/srv_faq.html Who is Vishnu? and the Nature of him and other facts.]
 
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* [http://www.dollsofindia.com/vishnu.htm Vishnu - the Cosmic Protector] by Madhuri Guin ''(the contents of this link cannot be viewed in India), use Google Cache''
 
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* [http://www.panchamukha.org - A vishnu/hanuman Shrine]
 
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* [http://www.ramayana.com Ramayana] Site contains info about the Ramayana
 
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* [http://www.omnamovenkatesaya.com  omnamovenkatesaya.com] This site contains Tirumala Tirupati Devastanams News and stories in Teligu & English
 
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* [http://www.stutimandal.com/poems_vishnu.htm Devotional hymns and eulogies on Lord Vishnu.]
 
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*[http://puja.net/Podcasts/PodcastMenu.htm Weekly podcast on Vedic Chanting and Vedic Mythology]
 
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* [http://www.hinduismtoday.com/archives/2004/10-12/30-31_mela_council.shtml Discussions on Dharma] - includes a discussion of the nature of God in Hinduism
 
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Shiva:
 
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*[http://video.google.com/videoplay?docid=4847315660083027412 Lord Shiva Darshan Video]*
 
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*[http://www.jyotirlinga.com Lord Shiva Online Darshan and pilgrimage]*
 
 
*[http://www.kamat.com/kalranga/hindu/shiva.htm Lord Shiva in Indian Art]
 
*[http://www.kamat.com/kalranga/hindu/shiva.htm Lord Shiva in Indian Art]
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*[http://www.geocities.com/vadukundasiva Madai Sree Vadukunda Shiva Temple]
 
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*[http://www.rudralife.com/108 names of lord shiva]
 
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*[http://www.shiva.net SHIVA.NET - Offers online darshan]
 
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*[http://www.gurjari.net/ico/Mystica/html/shiva.htm Lord Shiva - God of God's]
 
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*[http://www.srikalahasthi.com The official site of Sri Kalahasthi Temple]
 
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*[http://www.dlshq.org/download/lordsiva.htm A Divine Life Society book on Shaivism]
 
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*[http://www.shaivam.org/shp.htm Characteristics of Shiva and Shaivism]
 
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*[http://www.sroutasaivasiddhanta.org/sss.htm Sroutasaivasiddhanta.org]
 
 
*[http://www.advaita-vedanta.org/series/11_names_of_shiva/11_names_of_shiva_top.htm Meanings for some of the names of Shiva]
 
*[http://www.advaita-vedanta.org/series/11_names_of_shiva/11_names_of_shiva_top.htm Meanings for some of the names of Shiva]
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*[http://www.ashram.org/satsang_eng/ladymartin.html Shiva saves British devotee in the nineteenth century]
 
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*[http://crystalrivers.com/poetry/shiva.html Contemplation of Shiva - The lord of the dance of the universe]
 
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*[http://www.gita-society.com/section3/shivaratri.htm Shiva easily pleased, His Greatness and Sivaratri]
 
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*[http://www.siddhashram.org/s20010172.shtml Greatness of worshipping Shiva]
 
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*[http://www.lingayat.com/festtemple/festitemple.asp The famous Shiva temples]
 
 
*[http://www.veda.harekrsna.cz/encyclopedia/siva.htm Shiva and Durga, a Vaishnava view]
 
*[http://www.veda.harekrsna.cz/encyclopedia/siva.htm Shiva and Durga, a Vaishnava view]
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*[http://www.shreemaa.org/drupal/node/233 Shiva Puja and Advanced Yajna]
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* [http://www.dollsofindia.com/brahma.htm Brahma - the Creator Amongst the Hindu Trinity] – by Madhuri Guin ''(the contents of this link cannot be viewed in India)''
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*[http://www.ttsworld.com.au books on Siva (and other forms of the Divine) in the Bhakti tradition and originally written in English]
 
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General:
 
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* [http://www.hinduismtoday.com/archives/2004/10-12/66-67_atlanta.shtml Practices in Hindu temples in US, and the problems of having both Vishnu/Shiva temples, which portrays to outsiders inaccurate perceptions about polytheism when, in fact, what is practiced is [[Monism]].]
 
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* [http://www.rudraksha-ratna.com/hindu_trinity.php Hindu Trinity]
 
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* [http://www.himalayanacademy.com/audio/inspiredtalks/bodhinatha/2005/bd_2005-04-13_agamic-solution.shtml Saivite guru Bodhinatha, states that Vishnu and Siva are different aspects of the one and same God.]
 
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* [http://www.dollsofindia.com/brahma.htm Brahma - the Creator Amongst the Hindu Trinity] by Madhuri Guin ''(the contents of this link cannot be viewed in India)''
 
 
* [http://www.crystalrivers.com/poetry/brahma.html Contemplation of Brahma - The creative power of the Infinite]
 
* [http://www.crystalrivers.com/poetry/brahma.html Contemplation of Brahma - The creative power of the Infinite]
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* [http://www.rudraksha-ratna.com/hindu_trinity.php Lord Brahma - The first member of the Hindu Trinity]
 
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* [http://www.dollsofindia.com/brahma.htm Brahma - the Creator Amongst the Hindu Trinity ]
 
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*[http://puja.net/Podcasts/PodcastMenu.htm Weekly podcast on Vedic Chanting and Vedic Mythology]
 
  
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Murti

The Trimurti (meaning "three forms" of God), also known as the Hindu Trinity, is an iconographic representation of God in Hinduism, which depicts divinity as a three faced figure. These three faces represent God's roles of creation, preservation and destruction, which are associated with Brahma (the source or creator), Vishnu (the preserver or indwelling-life), and Shiva (the destroyer and transformer) respectively. These three personae are thought to represent different modalities of the one supreme divinity. In this manner, the Trimurti is similar to some interpretations of the Christian Trinity such as Sabellianism. These similarities however should not be carried too far. Beyond the superficial three-in-one commonality, Chrisitian trinitarianism is very different from "Trumurti" in almost all cases save the interpretive scheme of ninth-century philosopher Shankara.

This Trimurti concept is a tenet most strongly held in Hindu denomination of Smartism, though it is largely rejected by other denominations, such as Saivism and Vaishnavism.

Evolution of Trimurti

The specific Hindu gods that combined to make the Trimurti (Brahma, Vishnu, and Shiva) each have their own origins in Hindu mythology, scripture, and folklore. However, how they came together in a single iconographic representation is still a source of scholarly interest. According to scholarship, the origins of the Trimurti can be traced back to the the Rg Veda, where the earliest expression of god in three aspects is found. Here, the all-important element of fire is conceived in three forms: in the hearth, it is Agni; as lightning it is Vidyut; and in the form of the sun it is Surya. Later on in the Maitrayaniya Upanishad 4.5, it is reported that meditation upon the One reveals it to be embodied in a series of triadic entities, one of these being the triad of Gods Brahma, Rudra, and Vishnu.

By the time of the original composition of Hindu Epics (500-100 B.C.E.), Shiva and Vishnu had gained a place at the top of the Hindu pantheon. Within the Epics attempts were made to identify Shiva with Agni, the god of fire who is of utmost importance in the Vedas. For instance, in one passage in the Mahabharata the Brahmins claimed Agni to be Shiva.[1] In regards to Vishnu, this god already occupied a place in the Vedic mythology,[2] occasionally being given supremacy as a supreme personal God. His famous appearance in the Bhagavadgita in the form of Krishna only reinforced this reputation. However, in the Epics, the three gods as modes of one greater entity plays almost no role. It is only in the appendix of this work (10660 ff) that the notion of Trimurti is introduced. However, Brahma is largely ignored, whereas Vishnu and Shiva are considered equal parts of an androgynous entity referred to as Hari-Hara, a duad which eclipses the triad in importance.

It was not until the arrival of the Puranas, a large corpus of mythical and historical Hindu texts, that the Trimuti became a standard doctrine. The Padma-Purana, a Vaishnava text, explains the origin of the three modalities of the one supreme Vishnu: "In order to form this world, the supreme spirit produced from his right side Brahma. In order to maintain the world, he created from his left side Vishnu. To destroy it he gave rise to Shiva from his middle. Some men worship Brahma, others Vishnu, and yet others Shiva. Since these three are one, the devout should draw no distinction between them." This is the first explicit statement of the three gods' essential oneness as constituents of the supreme principle. However, it should be noted that at no time was the trinity itself actually worshiped.

Iconographic representations of the Trimurti first appear around the latter half of the first millennium of the common era. For example, the famous image of the Trimurti statue found on Elephanta island (near Mumbai, India) was carved during the eighth to tenth century. This sculpture has been attributed the imperial Rashtrakutas of Manyakheta (in present day Karnataka), who ruled the southern and the central parts of India this time period, and used the image of the three Gods as their insignia. In this particular image, Shiva is depicted as manifesting all three aspects of the Godhead.

It has been suggested that the emergence of the Trimurti was perhaps a deliberate attempt to reconcile the major Hindu deities of the time into one universal Godhead in order to minimize the spiritual competition among devotees, and to promote unity and harmony. From this perspective, the Trimurti, like the Hindu deity Harihara, reflects the deep impetus in Hindu thought towards inclusion and syncretism. Until the creation of the trinity, Vishnu, Shiva, and to a lesser extent Brahma were recognized under varying names dependent upon the particular locality in which they were being worshiped. Eventually, they came to subsume the names and traits of deities with whom they shared a similar nature through the agency of popular poetry or art, among other mediums. For example, considering several of Vishnu's alternative monikers, such as Vasudeva and Vaikuntha, an attempt may be made to identify Vishnu with Indra, another one of the Vedic gods. As these gods rose to preeminence within the popular traditions in various regions, their attributes became coordinate with the powers which had been attributed to Brahma, and they too came to represent the Supreme Personal Being in their own right. Therefore, the three deities, Brahma, Vishnu and Shiva, were to represent a triple Godhead, as it manifests itself in the creation, preservation, and destruction of the universe, respectively.

The Three Divinities of the Trimurti

Did you know?
The Trimurti is the Hindu representation of God as Brahma (creator), Vishnu (preserver), and Shiva (destroyer)

These three forms or faces of the Trimurti represent God's roles of creation, preservation and destruction, which are associated with Brahma (the source or creator), Vishnu (the preserver or indwelling-life), and Shiva (the destroyer and transformer) respectively. Some Hindus use these cosmological functions of the three gods to create an acronym for "GOD"; that is Generator (Brahma), Operator (Vishnu) and Destroyer (Shiva).

Brahma

Main article: Brahma

Iconographic representations of Hindu gods are typically associated with specific symbols and animal companions or "vehicles." Brahma's vehicle is the Swan. Brahma is typically colored red, symbolizing the creative power of the sun. His physiognomy is marked by four heads, four faces, and four arms. Hindu myths explain that he originally had five heads, though the fifth was cut off by Shiva in order to control Brahma's infatuation with Shatarupā, a female deity. Each of Brahma's remaining heads recites one of the four Vedas. He is usually depicted as having a white beard, indicating his status as the elder god. One of his four hands is shown holding a scepter in the form of a spoon, which is associated with the pouring of holy ghee or oil into a sacrificial pyre, indicating that Brahmā is the lord of sacrifice. In another hand, Brahmā holds a mala (string of rosary-like beads) that he uses to keep track of the duration of the universe. He also is shown holding the Vedas, and sometimes, a lotus flower. A fourth hands holds a water-pot (sometimes depicted as a coconut shell containing water). He is said to live in Brahmapura, a mythical city located on Mt. Meru. At one time, Brahma represented the creative power of divinity until this power was supplanted by the great Shakti (feminine Goddess). According to the Puranas, Brahma was self-born (without mother) within the lotus which grew from Vishnu's navel at the beginning of the universe. Alternative stories claim Brahmā to be the progeny of Brahman, the Supreme Being, and his female energy, Maya. Another legend says that Brahmā created himself by first creating water, and then depositing his seed into this water, from which he grew to become a golden egg. From this golden egg, Brahma was born as Hiranyagarbha; hence he is also known as Kanja (or "born in water"). It is said that the remaining materials of this golden egg expanded into the Universe. Yet another aspect of Brahma's mythology states that during creation, Brahmā created ten Prajapatis (Fathers of the human race, as well as seven great sages). Brahma is commonly accompanied by his consort Saraswati, the goddess of learning, harmony and artistic endeavor.

Vishnu

Main article: Vishnu

Vishnu represents the active caring side of the supreme divinity. Hindus believe that Vishnu incarnates periodically for the protection of righteousness (dharma) and the destruction of evil, and he is most famously identified with his avatars, especially Krishna and Rama. His name literally means "all-pervading one" and likely derives from the story of his measurement of the universe with three strides, described in the 'Vishnu Sukta' of the Rig Veda. Vishnu rose to supremacy in the Hindu pantheon after defeating Indra in mythological lore. The Visvakarma Sukta of Rig Veda (10.82) that tells the story of Brahma's creation, seems to refer to Vishnu indirectly as the Supreme God, since the lotus which spawned Brahma and subsequently the universe originally grew from Vishnu's navel. In the Puranas, this story was reinterpreted to suggest that Brahma merely imagined himself to be the first born, and it is Vishnu who has true authority over creation. Vishnu's rise to supremacy is most apparent in the great Hindu Epics. Perhaps there is no more significant an illustration of Vishnu's power as in the Bhagavadgita, a section of the larger Mahabharata Epic. Here he appears in the form of Krishna, who serves as charioteer for Arjuna, a conflicted warrior. Vishnu's avatar implores Arjuna to follow the path of righteousness and duty without selfish desires.

Vishnu is typically depicted as a four-armed male. The four arms indicate his all-powerful and all-pervasive nature. He is always to be depicted holding four talismanic objects: a conch shell (the sound of which represents the primeval sound of creation), a chakra (a discus-like weapon which symbolizes the mind without ego), a Gada (a mace from which mental and physical strength is derived), and a lotus flower (or padma, which represents liberation through dharma). Vishnu is usually colored a blue, which represents the pervasiveness of both the sky and the ocean. Around his neck, he wears the auspicious "Kaustubha" jewel, and a garland of flowers. A crown adorns his head symbolizing his supreme authority. Vishnu is to shown wearing an earring in each ear which represent the inherent opposites in creation, such as knowledge and ignorance, happiness and unhappiness, and so forth. Sri or Lakshmi, the goddess representing beauty and fortune, is the consort of of Vishnu.

Vaishnavites (those who worship Vishnu as the superior deity), often claim that nothing is actually destroyed, but rather, the operation of destructive power attributed to Shiva is simply a transformation of matter. Matter, therefore, is never actually annihilated, hence Vishnu's preservative ability is proclaimed to be the ultimate power in the universe. He is also worshiped in the forms of his avatars. Vaishnavism is very popular in contemporary India, particularly in the northern regions, and has also spread beyond India in the form of diaspora of Hinduism and Gaudiya Vaishnavism, which came to North America by way of the International Society for Krishna Consciousness (ISKCON) in the 1960s.

Shiva

Main article: Shiva
A large statue in Bangalore depicting Lord Shiva meditating.

Shiva is the personification of the destructive power of the supreme divinity. This destructive element seems to have been inherited from Shiva's precursor Rudra, the Vedic god of death and the wastelands. Despite this characterization as an annihilator, Shiva is viewed as a positive force as creation necessarily follows annihilation, and further that creation at new and higher levels are dependent upon the cleansing force of Shiva's annihilation. In this way, many Shaivites (followers of Shiva) have nuanced the traditional understanding of Shiva, reconfiguring him as the personification of God's reproductive power, an understanding which seems to have supplanted Brahma's importance as the creator. According to devotees, Shiva is not merely a destroyer but performs the functions of creator, preserver, and destroyer, while also performing blessings upon worshipers. Just as Vaishnavas see Vishnu as the Ultimate Reality, so too do Shaivites speak of Shiva. Extrapolating upon these abilities to both destroy and create, Shavite mythology portrays Shiva as the entity which reconciles all polarities observed in the physical world. Hence, Shiva is both static and dynamic, oldest and youngest, virile and celibate, gentle and fierce, and so on. He even reconciles the duality of men and women, taking the form of Ardhanarishwara ("half woman, half man") in order to assert the equality of men and women. In addition, he is said to be omnipresent, residing in every living being as pure consciousness.

Like Vishnu, Shiva is not limited to personal characteristics and can transcend all attributes and iconographic representations. With this in mind, Hindus typically depict and worship Shiva in an abstract manner, often in the form of the Shiva linga (or lingam), a phallic clay mound or pillar bearing three horizontal stripes. Shiva is commonly pictured in deep meditation upon Mount Kailash, his traditional abode located in the south of Tibet. Shiva's body is smeared with cemetery ashes representing the fact that death is the ultimate reality of the life. For this reason Shiva is typically colored white. A third eye on his forehead represents his ability to look beyond the obvious, as well as his untamed energy which destroys evil doers and their sins. Shiva also bears on his head the crescent of the fifth day (panchami) moon. This represents the power of the sacrificial offering, as well as his control over time. Shiva wears tiger, deer and elephant skins to indicate his control over lust, pride and the mind, respectively. Further, a deadly cobra worn around Shiva's neck illustrates that he has conquered death. Shiva also carries a trident, an instrument which metes out punishment to evil-doers on the spiritual, subtle and physical planes. The three prongs also represent the creative, preservative, and destructive functions of the divine triad, while the Trident itself in the hand of Shiva affirms that all three aspects are ultimately under his control. Shiva is inseparable from his consort Parvati (who is also referred to as Shakti), as the two are considered to be one within the absolute state of being. Thus, Shiva is said to share half of his body with Shakti in his form as Ardhanarishwara. Shaivism is the most popular branch of Hinduism practiced in South India today.

Meaning and Significance

The Trimurti has been interpreted in many different ways, particularly in relation to cosmology. A widely accepted belief is that the three gods seen together represent earth, water, and fire. The earth is seen as the originator of all life and hence is regarded as Brahma. Water is seen as the sustainer of life and is represented as Vishnu. Fire consumes or transforms life and is therefore considered to be Shiva. Alternatively, the three members of the Trimurti are conceived to be analogous with the three planes of consciousness: On the spiritual plane, the spiritual element is represented by Brahma, the psychic element by Vishnu, and the physical element by Shiva. On the psychic plane, Brahma epitomizes intuitive and creative thought, Vishnu is intelligence, and Shiva represents emotion. On the physical plane, the sky is Brahma, the Sun is Vishnu and the Moon is Shiva. Various phases of an individual’s life are said to be represented by the Trimurti. The first of these phases, that of celibacy and studentship (Brahmacharya Ashram) is represented by Brahma. During this phase, knowledge, represented by Brahma's consort Saraswati, is the individual’s constant companion. The second phase of adulthood and householders (Grihastha Ashram) is represented by Vishnu. During this phase, the individual fulfills all religious and family obligations by becoming involved in generating wealth, which is then used to sustain the family. During this phase wealth is the individual’s companion and is represented by Vishnu’s consort, Goddess Lakshmi. The third phase is that of old age (Vanaprastha Ashram) and is represented by Shiva. This phase marks the renunciation of the material world for an austere life dedicated to the pursuit of true knowledge. In ancient days, this typically marked the time when a householder, along with his wife, left his worldly belongings to live in a forest with only essential belongings, just like Lord Shiva. In the final phase (Sanyasa Ashram) the individual seeks merger with the Supreme power (Isvara). The three phases of life, then, just like the trimurti, culminate into a transcendent One, bolstering the idea that the three gods are in reality one and the same Isvara.

The philosopher Shankara (c. 788–820 C.E.) provided another cosmological interpretation of Trimurti. In his view, Shiva represents the Nirguna Brahman (or Brahman without features), Vishnu the Saguna Brahman (Brahman with features) and Brahma the Cosmic Mind. In more philosophical terms, Brahma is associated with Divinity's Creative Ground of Being, while Vishnu is said to be associated with Divinity's Emanated Idea (Logos, Wisdom, or Word), and Shiva is said to be associated with Divinity's Transformative Energy (Flame, Breath, or Spirit).

Trimurti Today

The concept of Trimurti is most strongly held in Smartism, a contemporary denomination of Hinduism. Smartas, who follow Advaita philosophy, believe that deities such as Vishnu or Shiva are various forms of one ultimate higher power ("Brahman"), which has no specific form, name, or features. The forms of the deity serve as a heuristic purpose in that they provide a physical form for the supreme divinity which is inconceivable. These conceivable forms of divinity allow Smarta followers to narrow their focus during worship and meditation, thereby assisting their spiritual progression toward the great, ineffable divinity.

Vaishnavism and Shaivism, however, believe respectively that Vishnu (and/or his avatars) and Shiva are the superior, personalized forms of god, with all other representations paling in comparison. Whether it be Shiva or Vishnu that they worship in personalized form, the one god is seen in both traditions to ultimately transcend all personal characteristics, essentially embodying the monistic essence of the universe like the classical conception of Brahman. Although Vishnu and Shiva as have each spawned their own monotheistic devotional tradition, Brahma still remains in relative obscurity.

Today Brahmā is almost totally ignored by Hindu devotees, while Vishnu and Shiva continue to be worshiped en masse. Modern India has but two temples dedicated exclusively to Brahma, in contrast to the thousands of temples dedicated to the other two deities in the Trinity. The most famous of the Brahma temples is located at Pushkar in the Rajasthan state. The other temple for Brahma is located in the town of Kumbakonam, (Thanjavur District) Tamil Nadu. Thus, Brahma is no longer as relevant as he once was in Hindu writing, as the focus upon other generative deities, such as Shakti, the Divine Mother has supplanted Brahma as the Source/Creator. As is the case with followers of Vishnu and Shiva who view their own God to be the embodiment of all three divine personas, Shakti worshipers believe the three deities emerge from the Divine Mother, and they are merely aspects of her nature.

See also

Notes

  1. ↑ Although such attempts at an identification of the two gods remained isolated, they would suggest that, in adapting their speculations to the actual state of popular worship, the Brahmans kept the older Vedic triad of Soma, Agni and Vayu distinctly in view, endeavoring to bring their new structure into harmony with the ancient Vedic beliefs.
  2. ↑ Vishnu's place in Vedic mythology is by no means one of such prominence as would entitle him to the degree of exaltation he received as one of the three hypotheses of the divine. There is also some question as to the links between the Vedic Vishnu and Vishnu as he has been commonly known within the Trimurti. Although his general nature within the Vedas as a benevolent, genial being corresponds on the whole to the later Vishnu, the later Vishnu exhibits many important features which are not found within his prototype, and were most likely attributed to him from an amalgamation with regional deities. However, there are several Vedic verses that do utter the view that Vishnu does indeed have supremacy as a personal God.

References
ISBN links support NWE through referral fees

  • Friedrichs, Kurt. "Trimurti." In The Encyclopedia of Eastern Philosophy and Religion. edited by S. Schumacher, and Gert Woerner. Boston, MA: Shambhala, 1994, 379. ISBN 087773433X
  • Long, J.B. "Trimurti." In The Perennial Dictionary of World Religions, Keith Crim, ed. San Francisco, CA: Harper San Francisco, 1989, 766-767. ISBN 006061613X
  • Moor, Edward. The Hindu Pantheon. New Delhi: Cosmo Publications, 2000. ISBN 8177550292
  • Tapasyananda, Swami. Bhakti Schools of Vedanta. Hollywood, CA: Vedanta Press and Catalog, 1991. ISBN 8171202268

External links

All links retrieved May 2, 2023.

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