TheOm symbol of Hinduism is considered to have an allusion to Trimurti, where the A, U, and M phonemes of the word are considered to indicate creation, preservation and destruction, adding up to representBrahman.[7] TheTridevi is the trinity of goddess consorts for the Trimurti.[8]
ThePuranic period from the 4th to the 12th century CE saw the rise of post-Vedic religion and the evolution of whatR. C. Majumdar calls "synthetic Hinduism."[9]
Following is a well-known verse from theVishnu Purana (1.2.66) that mentions Brahma, Vishnu, and Shiva together in a single verse, highlighting their roles within the cosmic functions of creation, preservation, and destruction.
rūpāṇi trīṇi tatraiva mūrttibheda-vibhāgataḥ |
ajāmyekāmśam ātmānaṁ śiva-rūpeṇa tishthati ||
jagataḥ sthiti-samdhānaṁ samharanti yuge yuge |
trayaṁ brahma-mahā-viṣṇu-māheśvara-iti smṛtam ||
Translation: "In this way, the one supreme entity divides itself into three forms—Brahma, Vishnu, and Mahesh (Shiva)—taking on different aspects. It creates, preserves, and destroys the universe in various ages."
This period had no homogeneity, and included orthodoxBrahmanism in the form of remnants of older Vedic faith traditions, along with different sectarian religions, notablyShaivism,Vaishnavism, andShaktism that were within the orthodox fold yet still formed distinct entities.[10] One of the important traits of this period is a spirit of harmony between orthodox and sectarian forms.[11]
Regarding this spirit of reconciliation,R. C. Majumdar says that:
Its most notable expression is to be found in the theological conception of theTrimūrti, in other words, the manifestation of the supreme God in three forms ofBrahmā,Viṣṇu, andŚiva ... But the attempt cannot be regarded as a great success, forBrahmā never gained an ascendancy comparable to that ofŚiva orViṣṇu, and the different sects often conceived theTrimūrti as really the three manifestations of their own sectarian god, whom they regarded asBrahman or Absolute.[12]
The identification of Brahma, Vishnu, and Shiva as one being is strongly emphasized in theKūrma Purāṇa. In verse 1.6,Brahman is worshipped as Trimurti; verse 1.9 especially inculcates the unity of the three gods, and verse 1.26 relates to the same theme.[13]
Noting Western interest in the idea of trinity, historianA. L. Basham explains the background of the Trimurti as follows:
There must be some doubt as to whether the Hindu tradition has ever recognized Brahma as the Supreme Deity in the way that Visnu and Siva have been conceived of and worshiped.[14]
The concept of Trimurti is also present in theMaitri Upanishad, where the three gods are explained as three of his supreme forms.[15]
Shaivites hold that, according toShaivaAgama, Shiva performs five actions: creation, preservation, dissolution, grace, and illusion. Respectively, these first three actions are associated with Shiva asSadyojata (akin toBrahma),Vamadeva (akin toVishnu) andAghora (akin toRudra).
Thus, Brahma, Vishnu and Rudra are not deities different from Shiva, but rather are forms of Shiva. As Brahma/Sadyojata, Shiva creates. As Vishnu/Vamadeva, Shiva preserves. As Rudra/Aghora, he dissolves. This stands in contrast to the idea that Shiva is the "God of destruction." Shiva is the supreme God and performs all actions, of which destruction is only but one. Ergo, the Trimurti is a form of Shiva Himself for Shaivas.
Shaivites believe that Shiva is the Supreme, who assumes various critical roles and assumes appropriate names and forms, and also stands transcending all these.[17] A prominent visual example of a Shaivism version of the Trimurti is theTrimurti Sadashiva sculpture in theElephanta Caves onGharapuri Island.
They also believe that Shiva and Brahma are both forms of Vishnu. For example, theDvaita school holds Vishnu alone to be the Supreme God, withShiva subordinate, and interprets thePuranas differently. For example, Vijayindra Tîrtha, a Dvaita scholar interprets the 18puranas differently. He interprets the Vaishnavite puranas assatvic and Shaivite puranas astamasic and that only satvic puranas are considered to be authoritative.[19]
The tradition ofSri Vaishnavism in the south holds that all major deities that are hailed in the Puranas are in fact forms of Vishnu, and that the scriptures are dedicated to him alone.[20]
Smartism is a denomination of Hinduism that places emphasis on a group of five deities rather than just a single deity.[21] The "worship of the five forms" (pañcāyatana pūjā) system, which was popularized by the ninth-century philosopherŚankarācārya among orthodox Brahmins of theSmārta tradition, invokes the five deitiesShiva,Vishnu,Brahma,Shakti andSurya.[22]Śankarācārya later addedKartikeya to these five, making six total.
This reformed system was promoted byŚankarācārya primarily to unite the principal deities of thesix major sects on an equal status.[23] Themonistic philosophy preached byŚankarācārya made it possible to choose one of these as a preferred principal deity and at the same time worship the other four deities as different forms of the same all-pervadingBrahman.
^TheBrahma is "Swetamber" (one who wears white clothes),Maha Vishnu is "Pitamber" (one who wears yellow/red/orange/yellow clothes) and theShiva is "Digamber/Vaagamber" (one who doesn't wear any cloth, only the skin of tiger): "ThePurāṇas" inFlood (2003), p. 139.
^For dating of Puranic period as c. CE 300–1200 and quotation, see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan (CHI, 1956), volume 4, p. 47.
^For characterization as non-homogeneous and including multiple traditions, see:Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan (CHI, 1956), volume 4, p. 49.
^For harmony between orthodox and sectarian groups, see:Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan (CHI, 1956), volume 4, p. 49.
^For quotation see: see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan (CHI, 1956), volume 4, p. 49.
^Sutton, Nicholas (2000).Religious doctrines in the Mahābhārata (1st ed.). Delhi: Motilal Banarsidass Publishers. p. 182.ISBN81-208-1700-1.
^"Brahma, Rudra, and Vishnu are called the supreme forms of him. His portion of darkness is! Rudra. His portion of passion is Brahma. His portion of purity is Visnu"—Maitri Upanishad [5.2]
Basham, A. L. (1954).The Wonder That Was India: A Survey of the Culture of the Indian Sub-Continent Before the Coming of the Muslims. New York: Grove Press.
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