the hindu trinity essay

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VI The Hindu Trinity (Trimūrti)

• Published: July 2001
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This chapter discusses the Hindu trinity. As early as Gupta times, a holy trinity of Hinduism, the Trimūrti or triple form, was evolved. This consisted of Brahmā the creator, Vishnu the preserver, and Śiva the destroyer. The doctrine of the Trimūrti was occasionally popular in some circles, and is proclaimed in the fine hymn of Kālidāsa. According to S. Radhakrishnan: ‘The three, Brahmā, Vishnu, and Śiva, are not to be conceived as independent persons; they are the threefold manifestations of the one Supreme’.

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Trinity and Hinduism

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Publisher's version, related outputs, the use of sanskrit as a theological resource in the interpretation of tiruvāymoïi, is comparative theology catholic expectations regarding the comparativist, in the balance: interior and shared acts of reading, his hiding place is darkness: a hindu-catholic theopoetics of divine absence, by the power of her word: absence, memory, and speech in the song of songs and a hindu mystical text.

Artful imagining: A personal insight into the study of religions after Vatican II

Carefully uncertain: the limits of clarity at interreligious borders, learning our way: some catholic reflections on the catholic-hindu encounter, a catholic comparativist's view of scriptural reasoning in the anglican context, female beauty, female power: seeing devī in the saundarya lahari, food, the guest, and the taittiriya upanishad: hospitality in the hindu traditions, comparative theology - as theology, encountering the divine mother in hindu and christian hymns, comparative theology: deep learning across religious borders, beyond my god, with god's blessing, tradition and dialogue: reflections on ravi gupta's - walking a theological tightrope, the truth, the way, the life: christian commentary on the three holy mantras of the srivaisnava hindus, divine absence and the purification of desire: a hindu saint's experience of a god who keeps his distance, augustine, apuleius, and hermes trismegistus: the city of god and advice on how (not) to read hindu texts, for your own good: suffering and evil in god's plan according to one hindu theologian, beyond compare: st. francis de sales and sri vedanta desika on loving surrender to god, the future of the harvard theological review in a global and interreligious age, reengaging the classical traditions in light of popular and subaltern hinduism: extending felix wilfred's reconsideration of hindu-christian relations, imago dei, paramam samyam: hindu light on a traditional christian theme.

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In This Article Expand or collapse the "in this article" section Hinduism and Christianity

Introduction.

• Indian Christian Histories, General
• Indian Christian Histories, Regional
• Indian Mission Histories, General
• Interaction of Christianity and Indian Cultures/Religions, Historical
• Interaction of Christianity and Indian Cultures/Religions, Ethnographic
• The Colonial Period, Interactionist Models
• The Colonial Period, Synthetic Models
• The Colonial Period, Reform Movements and Reformers
• Theological Interactions, Early (to 1857)
• Theological Interactions, Colonial (1858–1946)
• Theological Interactions, Postcolonial (1947–Present)
• Contemporary Theological Comparison, Thematic
• Contemporary Theological Comparison, Textual
• Contemporary Theological Comparison, by Tradition
• Indian Christian Theologies, General Introductions
• Indian Christian Theologies, Prominent Early Figures
• Indian Christian Theologies, Madras Rethinking Group
• Indian Christian Theologies, Dialogue
• Indian Christian Theologies, Liberation Theologies
• Hindu-Christian Polemics
• Conversion and Hindu-Christian Conflict
• Interaction of Hinduism and Anglo-American Cultures/Religions

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• Asiatic Society of Bengal
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Hinduism and Christianity by Chad Bauman , Arun W. Jones , Brian Pennington , Joseph Prabhakar Dayam , Michelle Voss Roberts LAST REVIEWED: 28 April 2017 LAST MODIFIED: 23 May 2012 DOI: 10.1093/obo/9780195399318-0042

Christian communities have existed in India since at least the 4th century CE , the likely result of relatively well-established trade connections between India and the Near East in the early centuries of the Common Era. While Christians maintained a lively and well-documented existence in the centuries after that, particularly in southern India, the size of the Christian population, as well as its geographical spread, began to increase dramatically after the arrival of European traders and missionaries in the late 15th century. European contact with India through trade and then, later, colonization led to greater European interest in Indian cultures and religions. While for some that interest was scholarly and dispassionate, for others it grew out of the evangelical impulse, that is, the desire to promote Christianity and “convert the heathen.” That said, some of the most useful ethnographic data and analyses on Indian culture and religion in this era of Indo-European interaction comes from missionary figures, many of whom took at least a quasi-scholarly interest in the people with whom they interacted, most of whom documented religio-cultural beliefs, practices, and events that passed away, or were significantly altered, in the centuries that followed. The relationship between Christian missionaries and the study of India/Indian Christianity is therefore important to keep in mind because of the way it has complicated (and to some degree still does) academic work on the topic. In the bibliography that follows, readers will discover resources about Indian Christianity and its relationship to Indian culture and religion written both from an assumed scholarly distance and from a more committed stance (e.g., by foreign missionaries and/or Indian Christians writing self-consciously as Christians, or by Hindus writing appreciatively of or critically against Christianity). Nevertheless, while the resources listed here emerge from a range of disciplines—history, ethnography, sociology, cultural studies, missiology, and theology—one theme that pervades them all is how India’s Christians have interacted (or should interact) with Hinduism and India’s other religious and cultural traditions.

While many journals occasionally include articles of relevance to this topic, three do so consistently, and with consistently high quality. Two of them, Religion and Society and Vidyajyoti Journal of Theological Reflection , are edited in India and publish work primarily (though not exclusively) from Indian scholars. Both of these journals also emphasize articles from an explicitly Christian point of view. The Journal of Hindu-Christian Studies is published at Notre Dame University, and is the youngest journal of the three. It features articles by scholars from around the world, working from a variety of academic and religious perspectives.

Journal of Hindu-Christian Studies .

Supported by the Society for Hindu-Christian Studies, the Journal of Hindu-Christian Studies publishes contributions from many of the most respected scholars in the field, especially from those located in India and North America. Back issues are available online. A helpful index of previously published articles appears in Volume 22 (2009), pp. 69–88.

Religion and Society .

Established in 1954 by the Christian Institute for the Study of Religion and Society in Bangalore as the Bulletin of the Christian Institute for the Study of Religion and Society, Religion and Society continues to publish multiple issues a year. Though somewhat hard to come by outside of India, the pages of Religion and Society feature articles by prominent Indian and Western scholars working primarily from an openly Christian perspective.

Vidyajyoti Journal of Theological Reflection .

Founded in 1938 as The Clergy Monthly , and assuming the current title in 1975, this high-profile Indian journal features articles on Christian theological, ethical, and social concerns, and on interreligious dialogue. The journal is produced by Vidyajyoti College of Theology, a premier Jesuit seminary in Delhi.

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Lord Shiva in Indian History: Tracing the Significance and Evolution of a Timeless Deity

Lord Shiva is one of the most important deities in Hinduism and has played a significant role in Indian history. Known as the “Destroyer” in the Hindu trinity, Lord Shiva is revered for his power, wisdom, and compassion. He is often depicted in Hindu art and mythology as a powerful god with a third eye, a snake around his neck, and a trident in his hand.

Lord Shiva’s importance in Indian history can be traced back to the Indus Valley Civilization, which existed around 3300 BCE to 1300 BCE. Archaeological evidence suggests that the people of this civilization worshipped a male deity, possibly an early form of Lord Shiva. The worship of Lord Shiva continued to evolve over time, with his attributes and characteristics becoming more defined in the Vedic period.

The Puranic period, which followed the Vedic period, saw the rise of various Puranas that celebrated Lord Shiva’s greatness and the significance of his worship. Many of these Puranas also included stories and legends that highlighted Lord Shiva’s role in Indian history and mythology.

In Indian history, Lord Shiva is also closely associated with the development of yoga and meditation. He is believed to be the first yogi, and his teachings on yoga and meditation have had a profound impact on the spiritual practices of India. Even today, Lord Shiva is revered as a symbol of meditation, inner peace, and spiritual enlightenment.

Today, Lord Shiva is worshipped by millions of devotees around the world, who seek his blessings and guidance in their daily lives. His role in Indian history and religion is celebrated through various festivals and rituals, including Mahashivratri, which is dedicated to Lord Shiva and his many forms.

In conclusion, Lord Shiva has played a vital role in Indian history and religion, and continues to be a revered deity in the Hindu pantheon. Through his teachings on yoga and meditation, and his many legends and stories, Lord Shiva has left an indelible mark on the spiritual practices of India and the world.

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Day 8 of Navratri is dedicated to Goddess Mahagauri, known for her purity and tranquility. Discover how she symbolizes cleanliness and moral integrity, offering peace and renewal to all.

Explore the might and mystique of Goddess Kalaratri on Day 7 of Navratri. Learn about her role as the destroyer of darkness and her powerful protection against evil.

“Discover the powerful essence of Goddess Katyayani on Day 6 of Navratri. Learn how she embodies courage and fights for righteousness, symbolizing victory over evil.

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Decoding the Hindu trinity

In Hindu mythology, there are three worlds, three goddesses and three gods.

The three gods are Brahma, Vishnu and Shiva, who create, sustain and destroy, respectively. What is most baffling about this triad is that the sustainer and destroyer are worshipped, never the creator.

The world Brahma creates is not the objective world. Hindu seers had scant regard for the objective, measurable reality. They believed that the human mind is so prejudiced that it can never ever truly break free from the fetters of bias. They focused their explorations on subjective reality, the virtual image of the world that every individual constructs in his or her mind.

Data for this mental image of the world comes from the five senses. It is then shaped by prejudices, both positive and negative, which in turn is informed by memories and dreams, both pleasurable and painful. This is Brahmanda, Brahma’s world. This makes each and every breathing person a Brahma. Hence the Vedic maxim: aham brahmasmi, I am Brahma.

We are creators of our subjective world. Our behaviour is a function of this constructed world of ours. While most of us construct a finite prejudiced world view, it is theoretically possible to construct an infinite unprejudiced world view. He who does that becomes one with the brahman, divinity itself. Until then, we remain Brahmas, unworshipped creators. Life is a journey from construction of Brahmanda to its deconstruction, from creation to destruction, from Brahma to Shiva.

Our constructed world has three components, visualized as the three goddesses: the material component or Lakshmi; the intellectual component or Saraswati; the emotional component or Durga. LSD, in short! As we seek to make sense of our lives, we chase LSD. Though the goddesses belong to no one, we seek to possess them, control their flow, make them predictable and dependable, though to our dismay they remain independent and whimsical.

Lakshmi matters, because she is wealth, health and fortune. She is critical to our survival. But survival alone is not motivation enough. Besides “L" we seek Durga, emotional gratification. We yearn for significance; we yearn to feel good about ourselves, we want to believe we matter. That is why we are not content acquiring and securing food, clothing and shelter. We want to feel important in the social order of things, in our family, among friends and peers. Hence, the desire to enhance our careers, increase our influence in society and expand our business empires.

The pursuit of material and emotional gratification becomes an addiction. Growth is never enough to guarantee survival or satiate significance. One feels as if one is running on a treadmill of unpredictable speed. If you don’t keep up, you will fall. Fear of the fall keeps us running. As Brahmanda expands, it splits into three. This is Tripura, the three worlds, comprised of who we are, what we possess and what we do not possess. In other words: me, mine and others’. Invariably, “me and mine" matters more than “others’". In our myopic vision of the world, we delude ourselves that “others" exist only to ensure the survival and significance of “me and mine". This delusion is rooted in our scant regard for Saraswati, the “S" of LSD, who constantly draws attention to the other Vedic maxim: tat tvam asi, you are Brahma too.

In delusion, we forget that others around us are also constructing their own subjective realities, harbouring similar ambitions of survival and significance, and having their very own Tripura. In other peoples’ Brahmanda, our “me and mine" is relegated to the world they address as “others".

When my Brahmanda expands at the cost of your Brahmanda, conflict is inevitable. We end up as beasts fighting over territory. We end up playing the game “dog and bone" and find glory in being the alpha male. At the core of this game is human fear of insignificance. This fear fuels our cupidity. This fear makes us go to war.

With his third eye, Shiva destroys Kama or cupidity, burns the three worlds and smears his forehead with three horizontal lines of ash. That he holds in his hand a trident, three blades united at the staff, is a reminder that the Tripura is a manmade construct born of human fear and imagination, and not a natural construction. That he demands offerings of Bilva sprigs, constituted of three leaves joined at the base, is a reminder that true happiness comes when we balance our craving for survival and significance with sensitivity for others. Lakshmi and Durga without Saraswati will not work.

Vishnu facilitates this journey from Brahma to Shiva. Peace will come only when we empathize with others, when we realize that everyone is in the same boat, fearful Brahmas grappling with existential angst. From empathy comes dharma, elaborated in the epics, the Ramayana and the Mahabharata, where—as Ram and Krishna—Vishnu demonstrates the human ability to overpower the animal instinct to dominate, and make room for the helpless and the unfit. Only when we care for the other, will we stop being territorial beasts. Only then will LSD be shared rather than hoarded. Only then will we achieve what is aspired for in the triple chant that concludes all Hindu rituals: shanti, shanti, shanti-hi.

Devdutt Pattanaik, chief belief officer of the Future Group, writes and lectures on the relevance of sacred stories, symbols and rituals in modern times.

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By: History.com Editors

Updated: November 16, 2023 | Original: October 6, 2017

Hinduism is the world’s oldest religion, according to many scholars, with roots and customs dating back more than 4,000 years. Today, with more than 1 billion followers , Hinduism is the third-largest religion worldwide, after Christianity and Islam . Roughly 94 percent of the world’s Hindus live in India. Because the religion has no specific founder, it’s difficult to trace its origins and history. Hinduism is unique in that it’s not a single religion but a compilation of many traditions and philosophies: Hindus worship a number of different gods and minor deities, honor a range of symbols, respect several different holy books and celebrate with a wide variety of traditions, holidays and customs. Though the development of the caste system in India was influenced by Hindu concepts , it has been shaped throughout history by political as well as religious movements, and today is much less rigidly enforced. Today there are four major sects of Hinduism: Shaivism, Vaishnava, Shaktism and Smarta, as well as a number of smaller sects with their own religious practices.

Hinduism Beliefs, Symbols

Some basic Hindu concepts include:

• Hinduism embraces many religious ideas. For this reason, it’s sometimes referred to as a “way of life” or a “family of religions,” as opposed to a single, organized religion.
• Most forms of Hinduism are henotheistic, which means they worship a single deity, known as “Brahman,” but still recognize other gods and goddesses. Followers believe there are multiple paths to reaching their god.
• Hindus believe in the doctrines of samsara (the continuous cycle of life, death, and reincarnation) and karma (the universal law of cause and effect).
• One of the key thoughts of Hinduism is “atman,” or the belief in soul. This philosophy holds that living creatures have a soul, and they’re all part of the supreme soul. The goal is to achieve “moksha,” or salvation, which ends the cycle of rebirths to become part of the absolute soul.
• One fundamental principle of the religion is the idea that people’s actions and thoughts directly determine their current life and future lives.
• Hindus strive to achieve dharma, which is a code of living that emphasizes good conduct and morality.
• Hindus revere all living creatures and consider the cow a sacred animal.
• Food is an important part of life for Hindus. Most don’t eat beef or pork, and many are vegetarians.
• Hinduism is closely related to other Indian religions, including Buddhism , Sikhism and Jainism.

There are two primary symbols associated with Hinduism, the om and the swastika. The word swastika means "good fortune" or "being happy" in Sanskrit, and the symbol represents good luck . (A hooked, diagonal variation of the swastika later became associated with Germany’s Nazi Party  when they made it their symbol in 1920.)

The om symbol is composed of three Sanskrit letters and represents three sounds (a, u and m), which when combined are considered a sacred sound. The om symbol is often found at family shrines and in Hindu temples.

Hinduism Holy Books

Hindus value many sacred writings as opposed to one holy book.

The primary sacred texts, known as the Vedas, were composed around 1500 B.C. This collection of verses and hymns was written in Sanskrit and contains revelations received by ancient saints and sages.

The Vedas are made up of:

• The Rig Veda
• The Samaveda
• Atharvaveda

Hindus believe that the Vedas transcend all time and don’t have a beginning or an end.

The Upanishads, the Bhagavad Gita, 18 Puranas, Ramayana and Mahabharata are also considered important texts in Hinduism.

Origins of Hinduism

Most scholars believe Hinduism started somewhere between 2300 B.C. and 1500 B.C. in the Indus Valley, near modern-day Pakistan. But many Hindus argue that their faith is timeless and has always existed.

Unlike other religions, Hinduism has no one founder but is instead a fusion of various beliefs.

Around 1500 B.C., the Indo-Aryan people migrated to the Indus Valley, and their language and culture blended with that of the indigenous people living in the region. There’s some debate over who influenced whom more during this time.

The period when the Vedas were composed became known as the “Vedic Period” and lasted from about 1500 B.C. to 500 B.C. Rituals, such as sacrifices and chanting, were common in the Vedic Period.

The Epic, Puranic and Classic Periods took place between 500 B.C. and A.D. 500. Hindus began to emphasize the worship of deities, especially Vishnu, Shiva and Devi.

The concept of dharma was introduced in new texts, and other faiths, such as Buddhism and Jainism, spread rapidly.

Hinduism vs. Buddhism

Hinduism and Buddhism have many similarities. Buddhism, in fact, arose out of Hinduism, and both believe in reincarnation, karma and that a life of devotion and honor is a path to salvation and enlightenment. 

But some key differences exist between the two religions: Many strains of Buddhism reject the caste system, and do away with many of the rituals, the priesthood, and the gods that are integral to Hindu faith.

Medieval and Modern Hindu History

The Medieval Period of Hinduism lasted from about A.D. 500 to 1500. New texts emerged, and poet-saints recorded their spiritual sentiments during this time.

In the 7th century, Muslim Arabs began invading areas in India. During parts of the Muslim Period, which lasted from about 1200 to 1757, Islamic rulers prevented Hindus from worshipping their deities, and some temples were destroyed.

Mahatma Gandhi

Between 1757 and 1947, the British controlled India. At first, the new rulers allowed Hindus to practice their religion without interference, but the British soon attempted to exploit aspects of Indian culture as leverage points for political control, in some cases exacerbating Hindu caste divisions even as they promoted westernized, Christian approaches.

Many reformers emerged during the British Period. The well-known politician and peace activist, Mahatma Gandhi , led a movement that pushed for India’s independence.

The partition of India occurred in 1947, and Gandhi was assassinated in 1948. British India was split into what are now the independent nations of India and Pakistan , and Hinduism became the major religion of India.

Starting in the 1960s, many Hindus migrated to North America and Britain, spreading their faith and philosophies to the western world.

Hindus worship many gods and goddesses in addition to Brahman, who is believed to be the supreme God force present in all things.

Some of the most prominent deities include:

• Brahma: the god responsible for the creation of the world and all living things
• Vishnu: the god that preserves and protects the universe
• Shiva: the god that destroys the universe in order to recreate it
• Devi: the goddess that fights to restore dharma
• Krishna: the god of compassion, tenderness and love
• Lakshmi: the goddess of wealth and purity
• Saraswati: the goddess of learning

Places of Worship

Hindu worship, which is known as “puja,” typically takes place in the Mandir (temple). Followers of Hinduism can visit the Mandir any time they please.

Hindus can also worship at home, and many have a special shrine dedicated to certain gods and goddesses.

The giving of offerings is an important part of Hindu worship. It’s a common practice to present gifts, such as flowers or oils, to a god or goddess.

Additionally, many Hindus take pilgrimages to temples and other sacred sites in India.

Hinduism Sects

Hinduism has many sects, and the following are often considered the four major denominations.

Shaivism is one of the largest denominations of Hinduism, and its followers worship Shiva, sometimes known as “The Destroyer,” as their supreme deity.

Shaivism spread from southern India into Southeast Asia and is practiced in Vietnam, Cambodia and Indonesia as well as India. Like the other major sects of Hinduism, Shaivism considers the Vedas and the Upanishads to be sacred texts.

Vaishnavism is considered the largest Hindu sect, with an estimated 640 million followers, and is practiced worldwide. It includes sub-sects that are familiar to many non-Hindus, including Ramaism and Krishnaism.

Vaishnavism recognizes many deities, including Vishnu, Lakshmi, Krishna and Rama, and the religious practices of Vaishnavism vary from region to region across the Indian subcontinent.

Shaktism is somewhat unique among the four major traditions of Hinduism in that its followers worship a female deity, the goddess Shakti (also known as Devi).

Shaktism is sometimes practiced as a monotheistic religion, while other followers of this tradition worship a number of goddesses. This female-centered denomination is sometimes considered complementary to Shaivism, which recognizes a male deity as supreme.

The Smarta or Smartism tradition of Hinduism is somewhat more orthodox and restrictive than the other four mainstream denominations. It tends to draw its followers from the Brahman upper caste of Indian society.

Smartism followers worship five deities: Vishnu, Shiva, Devi, Ganesh and Surya. Their temple at Sringeri is generally recognized as the center of worship for the denomination.

Some Hindus elevate the Hindu trinity, which consists of Brahma, Vishnu and Shiva. Others believe that all the deities are a manifestation of one.

Hindu Caste System

The caste system is a social hierarchy in India that divides Hindus based on their karma and dharma. Although the word “caste” is of Portuguese origin, it is used to describe aspects of the related Hindu concepts of varna (color or race) and jati (birth). Many scholars believe the system dates back more than 3,000 years.

The four main castes (in order of prominence) include:

• Brahmin: the intellectual and spiritual leaders
• Kshatriyas: the protectors and public servants of society
• Vaisyas: the skillful producers
• Shudras: the unskilled laborers

Many subcategories also exist within each caste. The “Untouchables” are a class of citizens that are outside the caste system and considered to be in the lowest level of the social hierarchy.

For centuries, the caste system determined most aspect of a person’s social, professional and religious status in India.

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When India became an independent nation, its constitution banned discrimination based on caste.

Today, the caste system still exists in India but is loosely followed. Many of the old customs are overlooked, but some traditions, such as only marrying within a specific caste, are still embraced.

Hindus observe numerous sacred days, holidays and festivals.

Some of the most well-known include:

• Diwali : the festival of lights
• Navaratri: a celebration of fertility and harvest
• Holi: a spring festival
• Krishna Janmashtami: a tribute to Krishna’s birthday
• Raksha Bandhan: a celebration of the bond between brother and sister
• Maha Shivaratri: the great festival of Shiva

Hinduism Facts. Sects of Hinduism . Hindu American Foundation. Hinduism Basics . History of Hinduism, BBC . Hinduism Fast Facts, CNN .

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World history

Course: world history   >   unit 2.

• The rise of empires in India
• Gupta Dynasty
• The Maurya and Gupta Empires
• Empires in India

The history of Hinduism

• The history of Buddhism
• Key concepts: Hinduism and Buddhism
• Indian cultures: focus on Hinduism and Buddhism
• During the Maurya and Gupta empires, the Indian culture and way of life were deeply influenced by Hinduism.
• Hinduism reinforced a strict social hierarchy called a caste system that made it nearly impossible for people to move outside of their social station.
• Emperors during the Gupta empire used Hinduism as a unifying religion and focused on Hinduism as a means for personal salvation.

Background on social systems in India

Popularization of hinduism, what do you think.

• "Aryan." Ancient History Encyclopedia, 2013. http://www.ancient.eu/Aryan/
• Bentley, Jerry H. et. al. Traditions and Encounters: A Global Perspective on the Past. New York: McGraw-Hill. 2015, 174-192.
• "Hinduism." Ancient History Encyclopedia, 2013. http://www.ancient.eu/hinduism/
• Strayer, Robert W. and Eric W. Nelson. Ways of the World: A Global History. United States: Bedford/St. Martin's Press, 2016, 157-202.

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Religion 100Q: Hinduism Project

A Student Blog about Aspects of Hinduism

Vishnu: The Savior, the Preserver, and the Protector

Hinduism is one of the most ancient religions in the world, today practiced by nearly a billion people in the world. Originally called “Sanatana Dharma” by Hindus, Hinduism is characterized by beliefs in “samsara” (reincarnation), “karma” (all actions have consequences), “moksha” (freedom from the cycle of reincarnation), aspects including the “yogas” and “vedas” from literary works such as the Upanishads and the Vedas , and the concept of multiplicity, or the ideology that there are multiple gods that represent one divine being. There are some Hindus that don’t necessarily believe in the concept of multiplicity. Instead they simply pick one god to worship. However, many Hindus believe in the Trinity: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). Vishnu, in particular, was seen as a prominent figure in Hinduism for many generations because of his unique nature and reincarnations, and thus continues to be worshipped today.

Vishnu symbolizes the preserver, the protector, and the sustainer of the world created by Brahma as well as the law of the Vedas . Compared to other deities, he was believed to have a very collected and benevolent nature with his “central character as guardian, protector and preserver of the world” (Dimmit and van Buitenen 64). Vishnu is portrayed with having blue skin and four arms, and as dressed with extensive jewelry, flower garlands, a wrapped skirt, and a large crown. In the four hands, Vishnu carries a conch shell, a “chakra” (a discus), a lotus flower, and a club-like mace. Vishnu is also believed to live in heaven known as “Vaikuntha and floats somewhere in the sky above the seven heavens” (Dimmit and van Buitenen 61). Vishnu is believed to sleep in a cosmic ocean of milk, the bed he sleeps on being his serpent Anantha-Sesha. This sleeping form of Vishnu is known as Narayana. Narayana’s consort Lakshmi, the goddess of good fortune and prosperity, massages his feet as he lies down on Anantha-Sesha. Lakshmi’s presence “balances his male intellect and spiritual sophistication with female physicality and passion” (Cummins et al. 79), essential to Vishnu and his performance. She repeatedly incarnated herself as consort to each of his avatars, for “Where he is, so is she” (Pattanaik 75). Vishnu’s vehicle is a loyal eagle named Garuda on which Vishnu travels. These unique characteristics of Vishnu are essential to his duty as the preserver and protector of the created world, helping him with “full control of time and space and subjective realities” according to Pattanaik (35). Not only did these defining aspects of Vishnu allow him to carry out his duties as the preserver, but his consecutive avatars allowed him to do so as well.

Throughout Vishnu’s continuing existence, Vishnu has reincarnated himself in order to carry out his duty of preserving and protecting the world as well as the law of the Vedas . In what is known as the “Dashavatar,” or the ten reincarnations of Vishnu (typically believed to be unique to Vishnu only), Hindus believe he has reincarnated himself already nine times and his tenth reincarnation is yet to come. Vishnu’s first avatar was a fish, known as Matsya Avatar. In this incarnation, Vishnu’s purpose is to save the Vedas as well as rescue a pious and devoted man as well as other creatures from an immense flood in order to ensure “the survival of life on Earth” (Cummins et al. 126), which is surprisingly similar to the story of Noah’s Ark. Through this avatar, it is evident how Vishnu symbolizes himself as a preserver and protector of the created world.

Vishnu’s next avatar was a turtle, known as Kurma. In this incarnation, Vishnu helps the gods, who were cursed by a sage named Durvasa for exhibiting pride because of wealth, fight against the demons. According to Pattanaik, Vishnu took on the form of Kurma to teach the lesson that “Wealth eludes the insecure” (59). Once again, through this avatar Vishnu’s role as a protector and preserver is evident as he protects the gods to help them regain and preserve their divine powers.

Vishnu takes on his third incarnation as a boar, known as Varaha, “at the request of the first ancestor of men” (Cummins et al. 135) when the demon Hiranyaksh sinks the earth goddess Bhu Devi to the bottom of the ocean and there is no land for humans to build their homes. According to Cummins et al., Indian hunters admired boars because of the animals’ strength, speed, and bravery, which is why Vishnu was believed to take on the form of Varaha to quickly track Bhu Devi, protect the earth once again, and to kill Hiranyaksh (135). Hiranyaksh’s brother, Hiranyakashipu, vows to avenge Hiranyaksh’s death by killing all Vishnu devotees and Vishnu himself. Ironically, however, Hiranyakashipu’s son Prahlada is a pious devotee of Vishnu. Vishnu, as a result, takes on the form of a lion, known as Narasimha and kills Hiranyakashipu to protect Prahlada and other pious devotees as well as preserve the world from wrathful demons such as Hiranyakashipu, once again carrying out his duty as the preserver and protector of the world.

The fifth avatar of Vishnu is known as Vamana or Trivikrama, which is Vishnu’s “first fully human avatar…who assumes the form of a dwarf…and initiated as a Brahmin youth” (Cummins et al. 151). As this avatar, Vishnu reclaims the earth, sky, and heavens in three enormous steps when King Bali exhibits arrogance to the gods. Vamana’s purpose was to teach that “Ignorance breeds insecurity and arrogance” (Pattanaik 91). Vishnu protects and preserves the earth and the Vedas once again by emphasizing the roles of each caste by expressing that “The Brahmin learns the veda; the ksatriya conquers earth; the vaisya wins wealth and prosperity; and the sudra gains happiness” (Dimmit and van Buitenen 82).

Vishnu took on the sixth incarnation as Parashurama, a Brahmin warrior who was characterized as carrying an axe. The purpose of this avatar was to “end the dominance of the Kshatriyas, the warrior caste, who had ‘taken to unrighteous ways’ and have become a burden on the earth” (Cummins et al. 159), once again completing Vishnu’s duty to preserve and protect the earth from unrighteousness.

Vishnu’s next incarnation is one of Hinduism’s most famous and prominent figures: Rama, “the greatest Kshatriya of all time, a model for all Hindu rulers” (Cummins et al. 162). Rama’s life story was described in the famous Hindu epic Ramayana , written by Valmiki between seventh and fourth centuries BCE. The purpose of taking the form of Rama was to get rid of the demon Ravana who pridefully was granted excessive power and who kidnapped Rama’s wife Sita. The moral taught by this avatar was to “Outgrow the beast to discover the divine” (Pattanaik 127), once again symbolizing Vishnu’s duty of preserving righteousness and faith in the supreme power. Even today, Rama is a well-worshipped figure in many temples, often depicted with his brother Lakshman, Sita, and his most loyal devotee Hanuman.

Vishnu’s eighth incarnation is also another one of Hinduism’s most famous and prominent heroes, known as Krishna. There are many Hindus who solely worship Krishna. Krishna is well known for his role in the famous epic Mahabharata as well as the conversation between Krishna and Arjuna in the Bhagavad Gita where he emphasized the importance of “dharma,” or duty and action, bhakti (devotion), and he shows himself as Vishvarupa (full form of Vishnu) to Arjuna, expressing himself as the supreme and divine power. Vishnu is believed to have taken the form of Krishna, once again like Rama, to preserve righteousness and faith in the supreme power by killing his uncle Kamsa who was filled with excessive pride and power, and through his major role and teachings in the Mahabharata and the Bhagavad Gita, as Pattanaik indicates that Krishna’s purpose was to teach the lesson, “Know the thought before the action” (157).

After Krishna’s death, the Kali Yuga, the last phase of the cycle of existence, entered. Hindus have held the belief that this is the age when everything would gradually disappeaer and then the world would end in total destruction. While Buddha is not recognized as much among many Hindus as an incarnation of Vishnu, some Hindus believe Vishnu took on the form of Buddha to preserve the Hindu religion from demons and enemies by teaching demons to devalue neither the Vedas nor the teachings of the true Hindu religion. Because of the Kali Yuga Age, Cummins et al. explain that “Buddha’s teachings are … seen as symptomatic of the widespread devolution of morality and wisdom that is inevitable in the Kali Yuga,” suggesting that “As the Buddha, Vishnu hastens the end of the world” (231).

Lastly, many Hindus still believe the final avatar of Vishnu, known as Kalki, is yet to come, when it is time to finally annihilate the world at the end of the Kali Yuga and “lead the world into the Satya Yuga , or Age of Truth” (Cummins et al. 235). Kalki is said to enter the world towards the end of the Kali Yuga, to be trained by Parashurama (the sixth avatar of Vishnu), and to defeat and wipeout all evil. According to Cummins et al., “Kalki’s purpose is to restore righteousness and wipe out all evils of the Kali Yuga…[and] He will usher in Satya Yuga, when ‘pure religious principles are observed and protected’ and having completed his appointed task, Kalki will return to his heavenly abode in Vaikuntha” (235). With this final avatar, Vishnu completes his duty of preserving and protecting the righteousness and faith of the world as well as the law of the Vedas.

While Vishnu was a prominent figure among Hindus due to his collected and gentle nature, his personal attributes and characteristics, and his reincarnations which all helped him in accomplishing his duty as the preserver and protector, the recognition of Vishnu’s prominence didn’t begin until post-Vedic Hinduism. Vishnu was first mentioned in the earliest scripture known as the Rig Veda, written somewhere between 1300 and 1000 BCE, but was only referenced to and seen as a minor deity compared to now minor deities such as Agni (god of fire) and Indra (god of lightning and thunder). He rose to prominence in post-Vedic Hinduism, along with Shiva, over the course of more than 500 years. According to Cummins et al., the initial worshipping of Vishnu took place in the Vedic manner around a sacrificial fire without a temple or an image of him, “The earliest known representations of Vishnu date to the first centuries CE,” and the first Vishnu temples date to around the fourth century CE (19). Vishnu “grew to be regarded as the source, goal, and sole deity of the universe by his devotees. He absorbed other deities into himself along the way” (Dimmitt and van Buitenen 64), which was lead up to Vishnu’s eminence among Hindus. Historically, it is assumed that Vishnu’s eminence rose from the general populace and spread to the aristocracy and the priestly orthodoxy (Cummins et al. 15).

In Hinduism, nearly all of the deities, including Vishnu, are worshipped and have been worshipped for generations in the same way. Typical worships include worshipping images or sculptures of the god’s feet and footprints, which is symbolic of the devotees’ respect and devotion to the god. Portrayals of Vishnu’s feet are known as “Vishnupadas.” The rest of Vishnu’s body is usually depicted surrounding the feet with attributes of Vishnu, including lotus flowers, a conch shell, a mace, and a chakra. Also, many devotees of Vishnu, particularly priests, apply marks in the shape of a U to their forehead. Such marks are known as “tilaks,” which are “believed to help focus mental energy, creating a third eye that offers intuition or insight” (Cummins et al. 257). Lastly, similar to other deities, paintings, sculptures, shrines, and ritual objects representing Vishnu are worshipped, and the ancient Vedic manner of worshipping him around a sacrificial fire continues to this day.

Interestingly, many of the ancient traditions and beliefs of the Hindu gods have been preserved and continue to be practiced among Hindus all over the world to this day. Vishnu continues to play a prominent role among Hindus as the preserver, protector, sustainer, and guardian of the earth, Hindu spiritual values, and the Vedic laws. Hindus will continue to worship and praise Vishnu’s unique attributes and reincarnations as well as preserve ancient Hindu practices as they await the coming of Kalki, Vishnu’s final reincarnation that will allow him to finally complete and accomplish his duties as a prominent figure among the Trinity.

Cummins, Joan, Doris Srinivasan, Leslie C. Orr, Cynthia Packert, and Neeraja Poddar. Vishnu: Hinduism’s Blue-Skinned Savior . Ocean Township, NJ: Grantha, 2011. Print.

Dimmitt, Cornelia, and J. A. B. Van Buitenen. Classical Hindu Mythology: A Reader in the Sanskrit Purāṇas . Philadelphia: Temple UP, 1978. Print.

Pattanaik, Devdutt. 7 Secrets of Vishnu . Chennai: Westland, 2011. Print.

One thought on “Vishnu: The Savior, the Preserver, and the Protector”

Things to remember: Vishnu = Force of preservation; the sustainer (in Vedas associated with the sun). Associated with primeval waters, so often portrayed as being on a lotus or on a serpent. Beloved as the tender, merciful deity, who is full of loving-kindness: “The greatest of the gods, since he overcomes with goodness and generosity.”

Usually has a crown and a royal manner in art. Also a necklace around his neck. He has four arms, in which he holds symbols of power (a conch shell—which represents OM, the primordial sound; a discus which slices the enemies of goodness and righteousness before returning back to Vishnu—also the spinning universe; a club (to flatten egos); and a Padma or lotus—the symbol of purity). His vahana is Garuda, a great eagle-like bird, on which he flies through the universe. Two of his ten incarnations are Rama and Krishna.

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The Spiritual Life

“Windows To Spirituality”

Hindu Trinity

Page Contents

The Hindu trinity consists of three gods ( Brahma , Vishnu , and Shiva ) who are responsible for the creation, upkeep and destruction of the world. Vishnu is the preserver of the universe, while Shiva’s role is to destroy it in order to re-create. Brahma’s job was the creation of the world and all creatures. His name should not be confused with Brahman, who is the supreme God force present within all things. [Source: BBC]

Brahma , Vishnu , and Shiva are considered the highest gods of Hinduism , next only to Brahman in importance and hierarch. Functionally they represent the triple functions of Manifested Brahman. Hence they are also called the Trimurthis or the Trinity of Hinduism.

LORD BRAHMA

Lord Brahma is the first member of the Brahmanical triad, Vishnu being the second and Shiva, the third. Brahma is the god of creation and he is traditionally accepted as the Creator of the entire universe.

An individual’s subtle body is constituted of his mind and intellect, that is, his entire thoughts. Man’s subtle body is responsible for the creation of his gross body and also the world that he experiences. The thoughts of an individual determine the type of physical body he possesses. The same thoughts are also responsible for the type of world that the individual experiences around him. As the thoughts, so the world. If a man possesses good thoughts he sees a good world. If his thoughts are bad he sees a bad world. Yudhisthira, a virtuous man saw virtue everywhere, while Duryodhana saw vice everywhere. When thoughts are absent there is no world at all. In deep sleep there are no thoughts, no world. This phenomenon is true not only of the microcosm but of the macrocosm as well. The cosmic subtle body is the aggregate of all subtle bodies of all living beings. The cosmic subtle body called the Hiranyagarbha, is said to be the creator of the entire universe. This creator is Brahma.

Halebidu – Hindu Trinity Carving

The manifested world of plurality has emerged from the unmanifest Reality. To indicate this Brahma the creator is described as being born from the navel of Vishnu as he is lying on the great serpent, Ananta in the milky ocean.

One of the earliest iconographic descriptions of Brahma is that of the four-faced god seated on a lotus. The Lord has in his four hands a water-pot (kamandalu), a manuscript (Vedas), a sacrificial implement (sruva) and a rosary (mala). He wears the hide of a black antelope and his vehicle is a swan (hamsa).

The description of Brahma like those of other deities of Hinduism bears a mystic symbolism. The lotus represents the Reality. Brahma sitting on the lotus indicates that he is ever-rooted in the infinite Reality. Reality is the foundation on which his personality rests. The four faces of Brahma represent the four Vedas. They also symbolise the functioning of the inner personality (antahkarana) which consists of thoughts. They are the mind (manas), the intellect (buddhi), ego (ahamkara) and conditioned-consciousness (chitta). They represent the four ways in which thoughts function. They are the manifestations of the unmanifest Consciousness.

The animal hide worn by Brahma stands for austerity. A seeker who desires to realise his godhead must first go through spiritual disciplines. Observing such austerities the seeker must carefully study and reflect upon the scriptural truths which are suggested by the manuscript (Vedas) held in one hand. Having acquired the knowledge of scriptures he must work in the world without ego and egocentric desires, that is engage in dedicated and sacrificial service for the welfare of the world. This idea is suggested by the sacrificial implement held in the second hand. When a man works in the world selflessly he drops his desires. He is no longer extroverted, materialistic, sensual. His mind is withdrawn from its preoccupations with the world of objects and beings. Such a mind is said to be in uparati. A man who has reached the state of uparati is in a spirit of renunciation.

That is indicated by Brahma holding the kamandalu in his hand. Kamandalu is a water-pot used by a sanyasi-a man of renunciation. It is a symbol of sanyasa or renunciation. The mind of such a man which is withdrawn from the heat of passion of the world is available for deeper concentration and meditation. The rosary (mala) in the fourth hand is meant to be used for chanting and meditation. Meditation is the final gateway to Realisation. Through deep and consistent meditation the mind gets annihilated and the seeker attains godhood. A god-man maintains his identity with his supreme Self while he is engaged in the world of perceptions, emotions and thoughts. He retains the concept of unity in diversity. He separates the pure unconditioned consciousness underlying this conditioned world of names and forms. Brahma’s association with a swan is most appropriate in this context.

A swan is described in Hindu mysticism as possessing the unique faculty of separating pure milk from a mixture of milk and water. It is reputed to have the ability to draw the milk alone and leave the water behind. Similarly does a man of Realization move about in the world recognizing the one divinity in the pluralistic phenomena of the world.

Brahma is said to be the Lord of creation. The creator must necessarily possess the knowledge to create. Without knowledge no creation is possible. Hence Brahma is said to be wedded to the goddess of knowledge, Saraswati. Life in this world is a manifestation of the three principles of creation, sustenance and destruction. In fact these three are interconnected. The apparent destruction is only an essential forerunner to creation.

The high god Brahma is often seen as an object in devotion in Buddhism, but he is not seen as a creator nor does he have eternal life. This depiction of the deity is from the Erawan Shrine in Bangkok, Thailand.

Destruction and creation go hand in hand. They are like two sides of a coin. For example, the destruction of morning is creation of noon and the destruction of noon is creation of night. This chain of continuous destruction and construction maintains the day. Similarly, the destruction of childhood is the creation of youth and the destruction of youth the creation of old age. In this process of birth and death the individual is maintained. Hence the three gods of the Trinity viz. Brahma, Vishnu and Siva representing creation, maintenance and destruction, are essentially one and the same.

The above idea is well portrayed in Lord Dattatreya, in whose form the three gods are combined. Dattatreya has the three faces of Brahma, Vishnu and Siva to indicate that the three principles for which they stand are inseparable. Lord Dattatreya is shown with four dogs following him. The four dogs represent the four Vedas. A dog is one of the most faithful animals in the world and it follows its master in all environments and circumstances. So, too, the Vedas arc said to follow a man-of-Realisation in the sense that all his actions, thoughts and desires are in perfect accord with the principles enunciated in the Vedic textbooks.

All creations arise out of vikshepa (thought disturbances). This vikshepa-sakti is Lord Brahma-the total mind-intellect equipment. Man, being essentially constituted of his mind and intellect, has already invoked this vikshepasakti and realised Brahma. Hence the worship and invocation of Brahma is practised by few.

Yet there are a few shrines dedicated to Brahma. He is worshipped and invoked particularly by scientists and kings for generating more creative ideas to serve the world of men and matter. The rulers invoke the Lord in order to surrender their ego and produce plans and schemes to serve the nation. Similarly, the research scholars invoke creative inspiration and flashes of new thoughts revealing the secrets of nature.

Lord Brahma is not popularly worshipped in India. This is so, because the idea of creation is repugnant to seeker of Truth since the creation of thoughts has veiled the infinite Reality. The attempt of all spiritual seekers is to destroy the existing thoughts and maintain the state of single pointed thought until the Reality is revealed. Hence, Siva (god of destruction) and Vishnu (god of maintenance) are worshipped more than Brahma. In fact, there are very few temples of Brahma-one in Rajasthan and another in Orissa -compared to innumerable shrines of Siva and Vishnu existing all over India

LORD VISHNU

Hindu god Vishnu surrounded by his Avatars

Lord Vishnu , major god of Hinduism and Indian mythology, popularly regarded as the preserver of the universe. In the ancient body of literature called the Veda, the sacred literature of the Aryan invaders, Vishnu ranks with the numerous lesser gods and is usually associated with the major Vedic god Indra in battles against demonic forces. In the epics and Puranas-writings belonging to subsequent periods in the development of Hinduism-Vishnu (especially in his incarnations) becomes prominent. Some Puranic literature refers to him as the eternal, all-pervading spirit and associates him with the primeval waters believed to have been omnipresent before the creation of the world. So regarded, Vishnu is depicted frequently in human form, sleeping on the great serpent Shesha and floating on the waters. The concept of Lord Vishnu as preserver is comparatively late. It is based chiefly on two beliefs: humans may attain salvation by faithfully following predetermined paths of duty, and good and evil powers (gods and demons) contend for dominion over the world. Occasionally, the balance of power is upset in favor of evil, and then Lord Vishnu is believed to descend to earth in a mortal form (his avatar) to save humankind or the world.

Ten such avatars (descents or incarnations) are commonly recognized, of which Lord Rama and Lord Krishna are the most important. Nine descents are thought to have already occurred; the tenth and last is yet to come. Scholars believe that Vishnu’s role as preserver (or redeemer) arose from the characteristic practice of assimilating local legendary heroes and gods into the Hindu pantheon by attributing their deeds to one of the major Hindu deities.

Representation

Lord Vishnu is depicted as dark blue or black (his avatars appear in other colors). Normally, he is depicted with four arms: One hand holds a lotus; a second holds a conch; a third holds a discus (which always returns by itself after being thrown); and the fourth carries a mace. The petals of the lotus are believed to symbolize the unfolding of creation; the conch is said to symbolize that from which all existence originates; and the discus and the mace reputedly were obtained by Lord Vishnu as rewards for defeating the God Indra. Lord Vishnu is said to possess also a special sword called Nadaka and a special bow called Sarnga. His wife is Goddess Lakshmi (also known as Shri), goddess of beauty and fortune. He rides a huge creature, half bird and half man, called Gandara. His home is in a heaven called Vaikuntha (where the Ganges River is believed to flow from its source at Vishnu’s feet). The god has a thousand names, the repetition of which is regarded as an act of devotion.

The 10th century five headed Shiva, Sadashiva, Cambodia.

Shiva is one of the gods of the Trinity. He is said to be the god of destruction. The other two gods are Brahma, the god of creation and Vishnu, the god of maintenance. The three gods represent the three fundamental powers of nature which are manifest in the world viz. creation, destruction and maintenance. These powers exist perpetually. Creation is going on all the time. So is destruction and maintenance. All three powers are manifest at all times. They are inseparable. Creation and destruction are like two sides of a coin. And maintenance is an integral part of the processes of creation and destruction. For example, morning dies to give birth to noon. Noon dies when night is born. In this chain of birth and death the day is maintained. To indicate that these three processes are one and the same the three gods are combined in one form of Lord Dattatreya. Lord Dattatreya has the faces of Brahma, Vishnu and Shiva. Shiva is married to the Goddess Uma. Uma represents frakriti which means perishable matter. Shiva’s marriage with Uma signifies that the power of destruction has no meaning without its association with perishable matter. Destruction manifests itself only when there is perishable matter. Lord Shiva sits in a meditative pose against the white background of the snow-capped Himalayas in Mount Kailas. His posture symbolises perfect inner harmony and poise, experienced by a man of Realisation. He is rooted in God- consciousness. He revels in the bliss of the transcendental Reality. Nothing disturbs him. The vicissitudes of nature, the challenges of life, the trials and tribulations of the terrestrial world do not affect him at all. He maintains perfect serenity, equanimity and tranquility in all environments and circumstances.

The snow-white background symbolises the absolute purity of mind. When the mind is disturbed, agitated, you do not see the divinity in you. Recognising your divine self is like seeing a reflection in a pool of water. When the water is dirty or disturbed you cannot see your own reflection. Only when the water is clear and steady do you recognize your reflection. Similarly, the divinity in you is lost in a pool of thoughts. If the thoughts are dirty (tamasic) or agitated (rajasic) you miss your divine Self. By spiritual practices you ought to raise your personality from its tamasic and rajasic states to the state, of sattwa. In the sattviic state when the mind is absolutely pure and steady you recognise your supreme Self. That is the state of Shiva in Kaila

On the auspicious occasion of MahaShivaratri, Shiva performs the ecstatic dance of realisation. In the dance pose Shiva is known as Nataraja. The dance symbolises the thrill of god-realisation. Beyond the realms of the waking, dream and deep-sleep states of consciousness. Beyond the ‘ experiences of the body and its perceptions, the mind and its feelings, the intellect and its thoughts lies the bliss of Godhood. Shiva reaches this state of Godhood and dances with the intoxication of supreme bliss Shiva is said to have a third eye known as gyana chakshu. Gyana chakshu literally means eye of wisdom. The eye whose vision reaches beyond that of the two mortal eyes. The idea of the third eye is not to be taken literally to mean that a third fleshy organ exists in Shiva. It only means that Shiva has a divine vision of Reality. Your vision is confined merely to perceptions, emotions and thoughts but when you transcend the limitations of your body, mind and intellect you gain realisation of your inner Self. That is indicated by the opening of the gyana chakshu

Shiva us also known as “Gangadhar”, Gangadhar literally means the carrier of Ganga (River Ganges). Shiva is said to carry the Ganges in his locks. Shiva is sometimes shown with his trident (“trishool”) in his hand. The “trishool” is a three pronged weapon which symbolizes the destruction of the ego with its three-fold desires of the body, mind and intellect. Shiva with his weapon indicated his victory over his ego and attainment of the state of perfection.

General sources

• 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.
• Courtright, Paul B. (1985).  Gaṇeśa : Lord of Obstacles, Lord of Beginnings . New York: Oxford University Press. ISBN  0-19-505742-2 .
• Flood, Gavin (1996).  An Introduction to Hinduism . Cambridge: Cambridge University Press. ISBN  0-521-43878-0 .
• Flood, Gavin, ed. (2003).  The Blackwell Companion to Hinduism . Malden, MA: Blackwell Publishing. ISBN  1-4051-3251-5 .
• Zimmer, Heinrich (1972).  Myths and Symbols in Indian Art and Civilization . Princeton, New Jersey: Princeton University Press. ISBN  0-691-01778-6 .

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Trinity in Hinduism – Trimurti Posted by Nitin Kumar on Jan 23, 2012 in Hindi Language

In Hindu mythology, there is also a concept of trinity. In Hindi, it is called ” त्रिमूर्ति ” (Trimurti from Sanskrit, tri = three, murti = figure ). According to Vedanta’s cosmic philosophy, there exist the three figures namely “ब्रह्मा” (Brahma), who created the universe, ” विष्णु” (Vishnu) who maintain and preserve it and “शिव” (Shiva), who destroy or transform it. These three figures combine to form the supreme cosmic spirit also called Brahman, which is gender less.

These Hindu gods (देव – Deva or देवता – Devta)  find mention in Hindi literature and media. Lets me tell you little bit more about each of them so you’d know, what a literature or media may be describing.

1. “ब्रह्मा” (Brahma) Lord Brahma is the creator of the universe (ब्रह्माण्ड – Brahmand) and father of मनु (Manu), from whom all mankind (मानवता – Manavta) has descended as per Hindu philosophy. He is represented by many symbols. He has four heads which symbolize four Vedas (Hindu holy scriptures), the four hands which symbolize four directions,the prayer beads which symbolize process of creation,the book which symbolize knowledge, gold (सोना – Sona) which symbolize activity of creation, the swan (हंस – Hans) which symbolize grace and discernment, the crown (मुकुट – Mukut) which symbolize his supreme authority, the lotus which symbolize living essence and nature, the beard (दाढ़ी – Dadhi) which symbolize wisdom.

2. “विष्णु” (Vishnu) Lord Vishnu is the preserver all living essence of the universe. He has a supreme authority (अधिकार – Adhikar) on past, present and future. He is described with the four arms holding a lotus, a mace, Shankha (conch) and Chakra (wheel). He has some characteristics like Omniscience as he has the power to know about all beings simultaneously, Sovereignty to have an unchallenged rule over all, Energy to make the impossible possible, Strength to support everything by will and without any fatigue, Vigor to retain immateriality as the supreme being. His reincarnated as lord Rama and Krishna. According to Hindu philosophy, he will reincarnate to defend and destroy the evil forces so as to maintain and preserve the universal order. Many followers of Hinduism hold a belief that Vishnu is a Supreme God.

3. “शिव” (Shiva) Lord Shiva is the destroyer or transformer as per Hindu philosophy. Although, he is mostly depicts in the form of meditating sage (ऋषि – Krshi) or in cosmic dance form (Natraja). He has supreme authority over death, rebirth and immortality and has no birth or death maybe that’s why he is depicts in youthful form. He is the father of Hindu lord Ganesha. Out of three trinity gods, one finds more references of him in the historical artifacts. For many Hindus, he is the supreme god and the only creator, preserver, destroyer, revealer and concealer.

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About the Author: Nitin Kumar

Nitin Kumar is a native Hindi speaker from New Delhi, India. His education qualification include Masters in Robotics and Bachelors in Mechanical Engineering. Currently, he is working in the Research and Development in Robotics in Germany. He is avid language learner with varied level of proficiency in English, German, Spanish, and Japanese. He wish to learn French one day. His passion for languages motivated him to share his mother tongue, Hindi, and culture and traditions associated with its speakers. He has been working with Transparent Language since 2010 and has written over 430 blogs on various topics on Hindi language and India, its culture and traditions. He is also the Administrator for Hindi Facebook page which has a community of over 330,000 members.

ارشفة:

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Evonne Zickefoose:

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