Trimurti

In Hinduism the Trimurti (also called the Hindu trinity) is a concept which holds that God has three aspects, which are only different forms of one God. The three aspects of God, (also known as "Parabrahman," or God's personae are Brahma (the Source/Creator), Vishnu (the Preserver/Indwelling-Life), and Shiva (the annihilator or transformer). Some Hindus use the cosmological functions of the three gods of the trimurti to create an acronym for "GOD"; that is Generator (Brahma), Operator (Vishnu) and Destroyer (Shiva). According to the Trimurti belief, these three personae of God are simply different aspects of the one and the same God. In this manner, such beliefs are similar to some interpretations of the Christian Trinity such as Sabellianism. The Trimurti itself is also conceived of as a single deity in its own right and sometimes artistically represented as a three-faced human figure. This Trimurti concept is a tenet most strongly held in Smartism, a denomination of Hinduism,though it is largely rejected by other denominations, such as Vaishnavism.

Symbols and Significance

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).

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.

Evolution of Trimurti

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.

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.

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.

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 ¹. As regards Vishnu, this god occupied already a place in the Vedic mythology ², 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.

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.

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

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.

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.

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.

References

ISBN links support NWE through referral fees

• Moor, Edward. The Hindu Pantheon. New Delhi: Cosmo Publications, 2000.

Footnotes

1. ^  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.

2. ^  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

• Brahma
• Harihara
• Shiva
• Vishnu

External links

• Discussions on Dharma - includes a discussion of the nature of God in Hinduism
• 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.
• Hindu Trinity
• Saivite guru Bodhinatha, states that Vishnu and Siva are different aspects of the one and same God.
• Brahma - the Creator Amongst the Hindu Trinity by Madhuri Guin (the contents of this link cannot be viewed in India)

Other uses

Trimurti can also refer to the trinity of Carnatic music, that is, Tyagaraja, Muttusvami Dikshitar and Syama Sastry.

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