Trimurti

In Hinduism the Trimurti (also called the Hindu trinity) is a concept which holds that the supreme God (which can also be referred to as Brahman or Isvara) 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 Generator (Brahma), Operator (Vishnu) and Destroyer (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 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.

The Three Divinities

Brahma

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.

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.

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. Brahma's decreased importance may also be due to the idea that Shiva's destruction is actually creation in another form. 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.

Vishnu

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.

Vishnu is said to have no particular material form but can be manifest in any form, whether animate or inanimate. Vishnu is typically depicted as a four-armed male-form. The four arms indicate his all-powerful and all-pervasive nature, with two arms both on his front and his back representing respectively his precense in the physical world (where he appears as an avatar) and spiritual worlds (Vaikuntha, where he lives in bliss with all other liberated entities). Vishnu is always to be depicted holding the four attributes associated with him, being: 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 coloured a cloud-like-blue, as blue 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 which represent inherent opposites in creation, such as knowledge and ignorance, happiness and unhappiness, and so forth. He is shielded by Ananta, an immortal snake. Vishnu possesses six such divine glories, namely omniscience, sovereignty, strength, vigour, splendour (in the way of his self-sufficiency) and shakti, a form of energy which makes all things possible. However, the actual number of auspicious qualities of Vishnu is countless, with the above-mentioned six qualities being the most important. Sri or Lakshmi, the goddess representing beauty and fortune, is the consort of of Vishnu. Her significance as his consort is representing by a marking on Vishnu's chest called the srivatsa.

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 annhihilated, hence Vishnu's preservative ability 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 his avatars. Vaisnavism is very popular in contemporary India, particularly in the northern regions, though it is not clearly known when or how the worship of Vishnu began. However, it is widely held that in the Vedas, Vishnu is associated with Indra, the warrior god who rose to supremacy over the other Vedic deities. Vaishnavite scholars note that praises directed Indra and other devas in the Vedas are not necessarily intended for the particular deity, but rather for the Supreme Being behind all other beings. As could be expected, said Vaishnavite scholars equate this Supreme Being with Vishnu, citing Rigveda 1.22.20 as evidence: "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." Vaishnavite worship has also spread beyond India in the form of Gaudiya Vaishnavism, which came to the North America and Europe by way of the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement. In addition, Buddhism can arguably be considered form of Vishnu worship in the Hindu context, as the Buddha is labelled by Vaishnavites 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.

Shiva

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 nature. Despite this characterization as an annihilator, Shiva is viewed as a positive force since creation necessarily follows annihilation. In this way, many Shaivites (followers of Shiva) have nuanced the traditional understanding of the god, reconfiguring him as the personification of God's reproductive power, an understanding which seems to have supplanted Brahma's creative importance. According to devotees, Shiva is not merely a destroyer but performs the functions of creator, preserver, and destroyer, while also hiding the sins of humanity and performing blessings. Just as Vaishnavas claim Vishnu to be the Ultimate Reality, so too do Shaivites of Shiva. Shiva worshippers are most likely to believe that it is actually Shiva who produces Vishnu who then produces Brahma, thus setting in motion the process of creation. He is the source of fertility in all living beings. Extrapolating upon these abilities to destroy and create, Shavite mythology portrays Shiva as having the ability to reconcile 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 depict the equality of men and women. Like Visnu, Shiva also has avatars, including older deities like Indra, mythical personalities such as Hanuman, and the mystic philosopher Shankara. He is omnipresent and resides in everyone as pure consciousness.

Bronze Chola Statue of Nataraja at the Metropolitan Museum of Art, New York City

Like Vishnu, Shiva is not limited to the personal characteristics as he is given in many images and can transcend all attributes. With this in mind, Hindus typically depict and worship Shiva in an abstract manner, as an amorphous entity, in the form of the Shiva linga (or lingam), a clay mound with three horizontal stripes on it. This phallic form symbolizes the masculine characteristics which he exemplifies In mythology and folklore, such as virility, aggression and resolve. Alternatively, he is visualized as a blazing pillar. Despite his purported shapelessness, countless anthropomorphised images of Shiva exist, portraying him with numerous telltale attributes, so many so that only a few can be mentioned here. 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 coloured 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. A deadly cobra worn around Shiva's neck illustrates that he has conquered death. Shiva also carries a trident, an instrument of 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. 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 one in the absolute state of being. Thus, Shiva is said to share half of his body for Shakti in his form as Ardhanarishwara.

A statue of Shiva near Indira Gandhi International Airport, Delhi

Shiva is the most popular branch of Hinduism practiced in South India today. In Northern India, Shiva, Vishnu and their respective avatars are worshipped equally. Nayanars (or Nayanmars), saints from Southern India, were mostly responsible for development of Shaivism in the first millennium CE. Of the Shaivite schools in existence today, many are in Kashmir and Northern India, along with Lingayats and Virasaivas from Karnataka and Tamil Nadu, Southern India. The Saiva Siddhanta is a another major Śaivite tradition developed in Southern India. Apart from Shaivism proper, Shiva has also inspired Shaktism, another major branch of contemporary Hinduism which is particularly popular the eastern states of Assam and West Bengal. Here, the bond of absolute love, devotion and passion which embodies the existence of Shiva and Shakti, is considered the Ultimate Godhead form by itself. Even Vaishnavism acknowledges Shiva with high regard. In the tradition of Gaudiya Vaishnavism, for example, Shiva is considered the most apt devotee of Vishnu (vaisnavanam yatha sambhu) as well as an important aspect of Vishnu.

Symbols and Significance

The Trimurti has considerable symbolic significance, particularly in relation to cosmology. A widely accepted belief is that the three gods represent earth, water, and fire. The earth is seen as the originator of all life and hence is regarded as or Brahma, the Creator. Water is seen as the sustainer of life and is represented as Vishnu, the Preserver. Fire consumes or transforms life and therefore is considered Shiva, the Destroyer. Alternatively, the three members of the Trimurti are also seen 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 is the intuitive and creative thought, Vishnu is intelligence, and Shiva stands represents emotion. On the physical plane, The sky is Brahma, the Sun iss Vishnu and the Moon is Shiva. Mystic philosopher Shankara (c. 788–820 C.E.) provides 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, 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 symbolized by the Trimurti. The first of these phases, that of celibacy and studentship, (or 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 household (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 uses 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 a life of austerity 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). 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 Isvara Himself, with his wife as Ishwara’s consort becoming the Universal Mother. The three phases of life, then, just like the trimurti, culminate into One, bolstering the idea that the three are in reality one and the same Isvara.

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 somewhere around the close of the Brahmanas period (approximately 500 B.C.E.). The priestly caste was able to rally together around this distinct theological system in order to create resistance to the Kshatriyas, the military class, who potentially opposed their claims to supremacy. Further, a united theology prevented for Brahmans any possibility of division within their own rank, which would hardly have been favorable given 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) 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 was seemingly insufficient for purpose of representing this abstract idea, owing perhaps to his polytheistic associations and the attributive nature of his name. In order to solve the difficulty, then, the Brahmins played upon their aspirations and used the masculine term brahma, the Vedic designation of the individual priest, to denote the supreme personal deity which was to take the place and attributes of Prajapati.

While the new dogma may have served the purpose of satisfying speculative minds, it was not one toward which the general populace was likely to have been concerned. An abstract, nebulous conception of the divine such as Brahman could awake no sympathies among those accustomed to worship of tangible gods and goddesses. Indeed, ever since the symbolic worship of nature had undergone a process of disintegration under the influence of metaphysical speculation, the real beliefs 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 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 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, a great 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 aspects of popular devotion, and to thereby establish a creed for the whole community, albeit one subject to the Brahmanical law.

At the time of the original composition of great epics (500-100 B.C.E.) two such popular aspects of devotion, Shiva and Vishnu, seem to have been already admitted into the Brahmanical system, where they have retained their place atop the other gods ever since. Within the epics attempts are 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 it is stated that the Brahmins claimed Agni to be Shiva ¹. In regards to Vishnu, this god already occupied a place in the Vedic mythology ², occassionally being given supremacy as a supreme personal God. His famous appearance in the Bhagavad Gita in the form of Krishna only reinforced this reputation. From the manner in which they are represented in those works, it would appear that both Vishnu and Shiva, especially the former, enjoyed an extensive worship. Due to the fact that several synonyms are attributed to each god, it is not improbable that they were recognized under varying names dependent upon the particular locality in which they were being worshipped. Nor is it improbable that they came to be subsume, through the agency of popular poetry or art, among other things, the names and traits of deities with whom they shared a similar nature. 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 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 it manifesting itself in the creation, preservation and destruction of the universe, respectively. A compromise was thus effected between the esoteric doctrine of the priestly caste 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.

Trimurti Today

The concept of Trimurti is most strongly held in Smartism, a contemporary denomination of Hinduism, while it is largely rejected by other denominations of Hinduism, such as the monotheistic devotional schools. 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 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, 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 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. As in Smartism, the particular god's personal characteristics and the related mythologies are considered to be a heuristic aid for the devotee to focus on God, and therefore serve as an example of 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 what they believe to be the one true divine essence. Although Vishnu and Shiva have each spawned their own monotheistic devotional tradition, Brahma still remains in relative obscurity.

References

ISBN links support NWE through referral fees

• Moor, Edward. The Hindu Pantheon. New Delhi: Cosmo Publications, 2000. ISBN 81-7755-029-2
• Tapasyananda, Swami. Bhakti Schools of Vedanta. Hollywood, CA: Vedanta Press and Catalog, 1991. ISBN 81-7120-226-8

Footnotes

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, endeavouring 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 hypostases 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.

See also

• Aghori
• Ardhanari
• Aum Namah Sivaya
• Brahma
• Harihara
• Hindu deities
• Kapalika
• Krishnology
• Saivism
• Shiva
• Shiva Puja
• Shri Rudram
• Siddha Yoga
• Vishnu

External links

Vishnu:

• Vishnu, is the second god of the Hindu triad
• Parasara Bhattar and Vishnu Sahasranama
• www.akumar.com/thesis - Animation Project based on Vishnu's Ten Incarnations
• http://www.vaishnava.com/aboutvaishnavism.htm
• http://www.rudraksha-ratna.com/hindu_trinity.php
• Who is Vishnu? and the Nature of him and other facts.
• Vishnu - the Cosmic Protector by Madhuri Guin (the contents of this link cannot be viewed in India), use Google Cache
• - A vishnu/hanuman Shrine
• Ramayana Site contains info about the Ramayana
• omnamovenkatesaya.com This site contains Tirumala Tirupati Devastanams News and stories in Teligu & English
• Devotional hymns and eulogies on Lord Vishnu.
• Weekly podcast on Vedic Chanting and Vedic Mythology
• Discussions on Dharma - includes a discussion of the nature of God in Hinduism

Shiva:

• Lord Shiva Darshan Video*
• Lord Shiva Online Darshan and pilgrimage*
• Lord Shiva in Indian Art
• Madai Sree Vadukunda Shiva Temple
• names of lord shiva
• SHIVA.NET - Offers online darshan
• Lord Shiva - God of God's
• The official site of Sri Kalahasthi Temple
• A Divine Life Society book on Shaivism
• Characteristics of Shiva and Shaivism
• Sroutasaivasiddhanta.org
• Meanings for some of the names of Shiva
• Shiva saves British devotee in the nineteenth century
• Contemplation of Shiva - The lord of the dance of the universe
• Shiva easily pleased, His Greatness and Sivaratri
• Greatness of worshipping Shiva
• The famous Shiva temples
• Shiva and Durga, a Vaishnava view
• Shiva Puja and Advanced Yajna
• books on Siva (and other forms of the Divine) in the Bhakti tradition and originally written in English

General:

• 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)
• Contemplation of Brahma - The creative power of the Infinite
• Lord Brahma - The first member of the Hindu Trinity
• Brahma - the Creator Amongst the Hindu Trinity
• Weekly podcast on Vedic Chanting and Vedic Mythology

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