In Vedic texts and later Hindu philosophy, the Trimurti (Brahma, Vishnu, and Shiva) are understood as cosmic manifestations or functions of the Source of All—the ultimate reality, often referred to as Brahman. While the Trimurti represents the three primary functions of the universe—creation, preservation, and destruction—they are not considered independent gods in the deeper philosophical sense. Instead, they are understood as expressions of the One Absolute Reality.
Here’s how the Trimurti connects with the Source of All in Vedic and post-Vedic thought:
1. The Concept of Brahman (The Source of All)
In the Upanishads—the philosophical texts that form the later part of the Vedic literature—the idea of Brahman is central. Brahman is described as the ultimate, formless, infinite, and unchanging reality that is the source of all existence. It is beyond all dualities, attributes, and limitations.
Brahman is both Nirguna (without form or qualities) and Saguna (with form or qualities) depending on how it manifests in the world.
In its Nirguna aspect, Brahman is the absolute, transcendent reality—pure consciousness, beyond space, time, and causality.
In its Saguna aspect, Brahman is the divine principle that manifests the universe in multiple forms, including as the gods of the Trimurti.
2. Trimurti as Saguna Brahman (Manifested Divinity)
The Trimurti—Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer)—are seen as the Saguna or manifest forms of Brahman. They represent the different functions necessary to sustain the cycle of the universe. In this sense, they are not separate gods but rather aspects of Brahman, the one Supreme Reality, performing different cosmic roles.
Brahma (Creation): Represents the creative power of Brahman. Brahma manifests as the principle of creation, responsible for generating the material universe.
Vishnu (Preservation): Represents the sustaining power of Brahman. Vishnu preserves and maintains the order and balance of the universe.
Shiva (Destruction): Represents the destructive power of Brahman. Shiva is responsible for the dissolution of forms, clearing the way for new creation.
In this understanding, the Trimurti performs their respective roles, but they are all expressions of the same underlying reality, Brahman.
3. Vedic and Upanishadic Connection to Brahman
The Vedas themselves, especially the later Upanishads, speak of the One Reality or Ekameva Advitiyam—"One without a second"—and emphasize the unity behind all multiplicity.
The Rig Veda (10.129), in its Nasadiya Sukta (Hymn of Creation), speaks of a time before creation when there was only the "One" (Tad Ekam). This One is often interpreted as Brahman, the source from which all manifestations, including the Trimurti, arise.
The Mundaka Upanishad (2.1.2) describes Brahman as the source of all creation, like a spider spinning a web or fire producing sparks. The deities, including the Trimurti, are seen as manifestations or "sparks" from the eternal Brahman.
4. Brahman as the Root of All Divine Functions
In the Upanishads and later texts, Brahman is the underlying cause of the universe, and the Trimurti are seen as the divine functions that emerge from it. Brahman is the unchanging, eternal truth, while the gods (Trimurti) act in the realm of Maya (illusion) to sustain the visible universe.
For example:
Chandogya Upanishad (3.14.1): “Sarvam Khalvidam Brahma” – "All this is indeed Brahman." This means that everything in existence, including the gods and their cosmic functions, is a manifestation of the one, undivided Brahman.
Katha Upanishad (2.2.13) and Brihadaranyaka Upanishad emphasize that Brahman is the substratum of all gods, including the Trimurti, and the universe itself.
5. Advaita Vedanta’s View of Trimurti
In Advaita Vedanta, one of the main schools of Hindu philosophy, the Trimurti is understood as manifestations of Brahman in the relative world (Saguna Brahman). The ultimate reality, Nirguna Brahman, is beyond all forms and functions.
Adi Shankaracharya, the proponent of Advaita Vedanta, teaches that the Trimurti exists in the realm of Maya (illusion), and that only Brahman is ultimately real. The deities are seen as temporal aspects of the One Reality that appears in different forms to fulfill cosmic functions.
Thus, in Advaita, the Trimurti is connected to the Source of All, but the true goal of spiritual practice is to realize Brahman, which transcends the distinctions of creator, preserver, and destroyer.
6. Trimurti in Puranas and Connection to Brahman
In the Puranas, the roles of the Trimurti are further developed, but the idea of their connection to the Source of All remains present.
The Vishnu Purana, for example, emphasizes that Vishnu (often seen as an embodiment of Sattva) is the ultimate reality, but also states that Brahma and Shiva are not separate from Him. In this sense, Vishnu (as Brahman) manifests both Brahma and Shiva to carry out creation and destruction.
Similarly, the Shiva Purana portrays Shiva as the ultimate reality, but acknowledges that Brahma and Vishnu are integral aspects of the same supreme consciousness.
This multiplicity of forms is seen as a reflection of Brahman’s infinite creative power, though Brahman itself remains beyond all forms.
7. Philosophical Synthesis: Brahman as the Source, Trimurti as the Manifestation
In later Hindu thought, particularly influenced by the Puranas and philosophical schools like Vedanta, the Trimurti is often viewed as the active, dynamic manifestation of Brahman in the phenomenal world.
Brahman is the Unmanifest (Avyakta) source, while the Trimurti represents the manifest cosmic functions that arise from it.
Just as creation (Brahma), preservation (Vishnu), and destruction (Shiva) are necessary for the cyclical processes of the universe, all these processes are governed by the eternal Brahman.
Conclusion
In Vedic and post-Vedic texts, the Trimurti—Brahma, Vishnu, and Shiva—are intimately connected to the Source of All, which is Brahman. Brahman is the ultimate, formless, and infinite reality, while the Trimurti represent the manifest forms of this reality that carry out the essential functions of creation, preservation, and destruction in the universe. Though the Trimurti may appear as distinct deities, they are ultimately seen as different expressions of the same singular, divine consciousness.
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