The Trimurti (Divine Trinity)

The Trimūrti (in Sanskrit, ‘three forms’) represents the three-fold manifestation of God in His three main functions of Creation, Preservation, and Dissolution (often wrongly called “Destruction”) of the worlds.

The Supreme Lord (God, Ishwara, Acintya, Parashiva, or simply Shiva), is called Brahma when He takes over the Creation of the Universe, Vishnu when He assumes the role of the Preserver, and Maheswara when He is the Dissolver of the World.

One may wonder why gods, goddesses, and devatas of the Dharmic cosmology are shown with several arms, and sometimes with several faces. The main reason is to show their spiritual attributes, as Aspects, or Manifestations of the Divine (just as in Christianity, the saints hold various attributes of spiritual significance).

Shiva (God) exists both Formless (Nirguna) and with Form (Saguna). The various deities are only manifestations of His power and attributes. Therefore, a high degree of symbolism has evolved to explain the attributes and qualities of God to the worshipers.

This is why different iconographic features are depicted for the different deities at different times, depending on the roles they perform. For example, in one temple Vishnu may be shown in a peaceful form, and in another in a fierce form, for destroying evil. Hindu art, scriptures, and music are all used to convey the teachings of Shiva and his concept of oneness.

Brahma, the Creator

Brahma the Creator, is shown with four heads facing all four directions, symbolizing that he has created the entire Universe. After each Kalpa, he meditates and recreates the Universe. This is symbolized by the Vedas he holds in his hand and the kamandalu which is used in the ritual of prayer prior to Tapasya (austerities), after which he creates the Universe.

He sits on a lotus which is a symbol of purity, as the lotus usually grows in muddy waters but is untouched by the dirt and mire from which it emerges. So also the true Yogi should be unaffected by the world around him.

The feminine aspect of Brahma, the Creator, is personified in Saraswati, his consort, who embodies learning and wisdom. In her hand, she holds the veena, symbolic of Nada-Brahman, the music or rhythm of the Universe.

The beads in her fingers bring out the importance of prayer and meditation, and the palm leaf scrolls she holds represent learning and wisdom without which man is nothing. Her white saree reminds us that all knowledge of value should be pristine pure and unsullied by untruth.

Vishnu, the Preserver

Vishnu is represented as lying on the many-headed cobra, Ananta, in the Ocean of Milk. Ananta denotes cosmic energy and the ocean symbolizes ananda or the endless bliss and grace of Brahman.

Vishnu holds the Sudarshana Chakra, denoting that he maintains Dharma (righteousness) and order in the Universe. The shankha (conch) that he holds on the other hand is for the removal of ignorance and is also symbolic of Nada-Brahman or the Music of the Cosmos, as the conch when placed to the ear has a deep humming sound.

The Gada (mace) is for removing the evil in the world and the lotus is the symbol of the beauty and purity of the Cosmic Universe. The vehicle of Vishnu is Garuda, a figure of great strength, power, and piety.

The feminine aspect of Lord Vishnu, the Preserver, is personified in Goddess Lakshmi, his consort, who brings prosperity. One hand she holds in the Abhaya mudra which says “Do not fear” and the other in the varada mudra symbolic of the prosperity and grace she gives to humanity.

She sits on the lotus and holds lotus flowers in her hand emphasizing the importance of pure living without which her grace and giving are meaningless and prosperity but an empty shell. Bhumi Devi (Mother Earth) is depicted as the second consort of Vishnu.

Shiva, the Dissolver

Shiva, the Destroyer of the Universe, is often shown as Nataraja, the King of Dancers, his dance depicting Cosmic Energy. He dances on the demon Apasmara Purusha, who represents our egos. Only by destroying one’s ego can one attain God-head. In one hand Shiva holds a deer which denotes man’s unsteady mind which darts hither and thither like the deer but has to be brought under control.

In another, he holds a rattle-drum, the symbol of creative activity, and in the third, the fire, the symbol of destruction. His fourth hand in the Abhaya mudra says, ‘Do not fear. I shall protect as I destroy’. The circle of fire behind him symbolizes the continuity and eternal motion of the Universe through the paths of Creation, Preservation, and Destruction.

Shiva’s garland of skulls reminds man that death comes to all. His third eye depicts that God is all-seeing and wise. The crescent moon reminds us of the waxing and waning of the Moon and the movement of Time. The cobra coiling around him is, again, the symbol of Cosmic Energy.

The ashes worn by Shiva tell us that the body is transient and ends in ashes. The tiger-skin that he wears around his waist is the ahamkara or arrogant pride which, like the tiger, springs out of us and has to be suppressed.

The feminine aspect of Lord Shiva, the Dissolver, is Uma Devi, Parvati, or Shakti. As fire and heat are inseparable, so are Shiva and Parvati one, and Purusha (the spirit) and Prakriti (matter) are combined in them. On the right ear Shiva wears a kundala (a jewel was worn by men) and on his left ear a Tatanka (ear ornament worn by women). This is to tell us that he is Ardhanarishwara, half-man, and half-woman (as Parvati, his consort, is part of Shiva himself), symbolizing the ideal union of man and woman.

Shiva not only destroys the Universe but is also the destroyer of man’s illusions, and the cycle of birth and death which binds us to this world. Shiva is also worshiped as Lingodbhavamurti, in which the figure of Shiva emerges out of the pillar of fire, with Brahma and Vishnu standing on either side.

all Shiva temples, his vehicle, Nandi the bull, face the figure of Shiva symbolizing the soul of man, the Jiva, yearning for Paramatma, the Great Soul (God).

The Universal Trinity

The Puranas perceived the formless God manifest in His triple function, which He performed as the Creator, Sustainer, and Destroyer. Individually, they are separate divinities, each having his own functions, worlds, names, forms, powers, consorts, associate gods, and methods of worship.

Symbolically, the three gods represent various things at various levels. They exist in us also as consciousness, energy, will power, thoughts, emotions, and qualities. The whole Universe is made of the three powers and is sustained by the three powers. The Triple Gods are found in their subtle states in almost every aspect of the Universe.

• In life Brahma is birth, Vishnu life, and Shiva Death.

• In any endeavor or sacrifice Brahma is the introductory part, Vishnu the middle part, and Siva the concluding part.

• In the day, Brahma is the morning sun, Vishnu the daylight, and Siva the twilight, so no prahar or nakshatra you are born is bad, all are secured by divine powers. 

Shaktis of the Trinity

Each of the Trinity gods has its own Shaktis, who are considered aspects of Mother Goddess or Universal Mother (Devi, Mata, or Mahashakti).

• Goddess Saraswati is the consort of Lord Brahma. She is the goddess of knowledge and learning and thereby complements the functions of Brahma.

• Lakshmi, the goddess of unsurpassed beauty, wealth, and prosperity, is the consort of Vishnu.

• Parvati (also known as Uma, Gauri, and several other names) is the consort of Shiva.

these Shaktis are considered the triple aspects of the Primal Mother or Prakriti. They also have numerous other manifestations and associate forms and are worshiped individually as well as in association with their lords.

The Trimurti in Shaivism

To the Shaivites however, Shiva is God and performs all actions. Shaivites hold that Shiva performs five actions — creation, preservation, dissolution, concealing grace, and revealing grace.

Respectively, these first three actions are associated with Shiva as:

Sadyojata (akin to Brahma)

Vamadeva (akin to Vishnu)

Aghora (akin to Rudra).

Thus, in Shaivism, 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.

Therefore, for Shaivas, the Trimūrti is a form of Shiva Himself. Shaivites believe that Lord Shiva is the Supreme, who assumes various critical roles and assumes appropriate names and forms, and also stands transcending all these. An example of a Shaivite version of the Trimūrti is the Trimūrti Sadashiva sculpture in the Elephanta Caves on Gharapuri Island.

Other forms of the Trimūrti

The different branches of Sanatana Dharma conceive the Trimūrti as really the three manifestations of their own vision God (Vishnu or Shiva), whom they regard as Brahman or Absolute. However, non-Shaivites such as the Saura school worship the Trimūrti differently.

• The Saura Dharma sees Surya as the supreme personality of the godhead and saguna brahman doesn’t accept the Trimūrti as they believe Surya is God. Earlier forms of the Trimūrti sometimes included Surya instead of Brahma, or as a fourth above the Trimūrti, of whom the other three are manifestations; Surya is Brahma in the morning, Vishnu in the afternoon, and Shiva in the evening. Surya was also a member of the original Vedic Trimūrti, which included Varuna and Vayu.

• The Shakti worshipers assign the eminent roles of the three forms (Trimūrti) of Supreme Divinity not to masculine gods but instead to feminine goddesses: Mahasarasvati (Creator), Mahalaxmi (Preserver), and Mahakali (Destroyer). This feminine version of the Trimūrti is called Tridevi (“three goddesses”). The masculine gods (Brahma, Vishnu, Shiva) are then relegated as auxiliary agents of the supreme feminine Tridevi.

• Smartism places emphasis on the Five Main deities rather than just a single one. The pañcāyatana pūjā (“worship of the five forms”) system, which was popularized by Śankarācārya invokes Brahma, Vishnu, Shiva, Devi, and Ganesha. This reformed system was promoted by Śankarācārya primarily to unite the principal deities of the six major sects on an equal status. The monistic philosophy preached by Śankarācārya 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-pervading Brahman.

• In Vaishnavism, despite the fact that the Vishnu Purana describes that Vishnu manifests as Brahma in order to create and as Rudra (Shiva) in order to dissolve, Vaishnavism generally does not acknowledge the Trimūrti concept, but they believe in avatars of Vishnu like Buddha, Rama, Krishna, etc. They also believe that Shiva and Brahma both are forms of Vishnu. Vaishnavas, therefore, worship the human avatars of Vishnu such as Rama and Krishna. Especially, in ancient times the relationship between Shiva and Vishnu was one of rivalry. Followers of each considered the other as a rival god and treated his followers with disdain. Their attitude was also sometimes reflected in their literature and methods of worship.

Age of Universe and Brahma

While Vishnu is asleep, lotus sprouts of his navel (note that navel is symbolized as the root of creation!). Inside this lotus, Brahma is born. Brahma creates the universe in which we all live in. Brahma himself maybe the universe as well, which is why the Vedic texts say Brahmanda meaning Universe. I speculate here that so this universe created from the navel (which is a single point) may well be referring to the universe created out of big-bang! This is why it is described as lotus blooms out of the navel, much like our big bang universe. Now this universe is not a permanent universe, it is temporary, Brahma lives for 100 years say the Vedas and then dies and then a new universe is born. So as per Vedas, our universe lives for 100 years. For now, Brahma represents our universe which has birth and death, a big bang and a big crunch, from a navel singularity. Vishnu represents the eternity that lies beyond our universe which has no birth or death and that which is eternal! Vedas say that thousands of Brahmas have passed away! In other words, this is not the first time universe has been created. Let us come back to the time measurements now. Brahma lives for a hundred years say Vedas and we are on the first day of the 51st year of the Brahma

A Year of Brahma :

Each year of Brahma has 360 days and we’re on the first day of the 51st year of our current Brahma.

Vedas say that during the day Brahma is busy in the creation of life and during the night all life he created is absorbed back into him! So we will be there only for this day of Brahma, which is the first day of his 51st year. And, what does this day of Brahma means?

A day of Brahma: A kalpa

Each Kalpa(day) will have 14 Manvantaras.

Creation happens only during these 14 Udaya Kalpas and he rests during 14 Kshaya Kalpas (his nights).

Right now we’re going through Sweta Varaha Kalpa and Vaivasvata Manvantara.

Earlier to that 6 Manvantaras, ruled by 6 manus have passed.

As per vedas 1 Manvantara = 71 Mahayugas.

1 Mahayuga = 1 Sat(Krita) Yuga(40%) + 1 Treta Yuga(30%) + 1 Dwapara Yuga(20%) + 1 Kali Yuga(10%).

Now, Kali Yuga is defined to last for 432,000 solar years.

Based on that, Dwapara Yuga lasted for 864,000 years, Treta Yuga lasted for 1,296,000 years, Sat Yuga lasted for 1,728,000 years.

Total Maha Yuga span now is 4,320,000 years.

So each Manvantara = 4,320,000 x 71 = 306,720,000 years.

6 Manvantaras have passed so far, so 6 x 306,720,000 = 1,840,320,000 years have passed in past manvantaras.

So far 27 Mahayugas have passed in present(7th) Vaivasvata Manvantara.

27 x 4,320,000 = 116,640,000 years.

In 28th Mahayuga (running presently), 1 Krita (Sat) Yuga, 1 Treta Yuga, 1 Dwapara Yuga, and Kaliyuga’s 5112 years have passed so far.

So add 1,840,320,000 + 116,640,000 + 1,728,000 + 1,296,000 + 864,000 + 5112 = 1,960,853,112 years.

These many years have passed in the present year (51st) of Brahma.

Before that 50 years have passed for him.

That is : 50 x 360(days/kalpas) x 28 (Manvantaras) x 71 (Mahayugas) x 4,320,000 (each maha yuga span years) = 154,586,880,000,000 years.

Add 1,960,853,112 years to it and it's about 155 Billion years.

Modern-day Scientists have discovered that our present universe is approximately 155 billion years !!!!!!!!!

1 human year (in Hindu calendar) = 1 Deva Ahoratra for God (1 day and 1 night)

360 Deva Ahoratras = 1 Deva Vatsara

12,000 Deva Vatsara = 1 Chaturyuga

(12,000 Deva Vatsaras are defined as, 4,800 Deva Vatsaras of Krita yuga, 3,600 Deva Vatsaras of Treta Yuga, 2,400 Deva Vatsaras of Dvapara Yuga and 1,200 Deva Vatsaras of Kali Yuga which is 12,000 * 360 = 4,320,000 human years)

71 Chaturyugas = 1 Manvantaram (1 life span of Manu)

14 Manvantaras = 1 Kalpa (1 day of Brahma, the lifespan of gods like Indra, etc)

2 Kalpas = 1 day + 1 Brahma Ahoratra

360 days of Brahma = 1 Brahma Varsha

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