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The Trimurti is the triple deity of Para Brahman in Hinduism, in which the cosmic functions of creation, preservation, and Eschatology are personified as a triad of deities. Typically, the designations are that of Brahma the creator, Vishnu the preserver, and Shiva the destroyer.
The Om 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 represent Brahman. The Tridevi is the trinity of goddess consorts for the Trimurti.
Following is a well-known verse from the Vishnu 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 orthodox Vedic Brahmanism in the form of remnants of older Vedic faith traditions, along with different sectarian religions, notably Shaivism, Vaishnavism, and Shaktism that were within the orthodox fold yet still formed distinct entities.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. One of the important traits of this period is a spirit of harmony between orthodox and sectarian forms.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.
Regarding this spirit of reconciliation, R. C. Majumdar says that:
Its most notable expression is to be found in the theological conception of the , in other words, the manifestation of the supreme God in three forms of , , and ... But the attempt cannot be regarded as a great success, for never gained an ascendancy comparable to that of or , and the different sects often conceived the as really the three manifestations of their own sectarian god, whom they regarded as Brahman or Absolute.For quotation see: see: Majumdar, R. C. "Evolution of Religio-Philosophic Culture in India", in: Radhakrishnan (CHI, 1956), volume 4, p. 49.
The identification of Brahma, Vishnu, and Shiva as one being is strongly emphasized in the 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.For references to Purana see: Winternitz, volume 1, p. 573, note 2.
Noting Western interest in the idea of trinity, historian A. 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.The concept of Trimurti is also present in the Maitri Upanishad, where the three gods are explained as three of his supreme forms."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(2025). 9788120817005, Motilal Banarsidass Publishers. ISBN 9788120817005
Remember the difference between Brahman (with an ‘n’), which refers to Ultimate Reality, and Brahma (with no ‘n’), which refers to the creator god.
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. A prominent visual example of a Shaivism version of the Trimurti is the Trimurti Sadashiva sculpture in the Elephanta Caves on Gharapuri Island.
They also believe that Shiva and Brahma are both forms of Vishnu. For example, the Dvaita school holds Vishnu alone to be the Supreme God, with Shiva subordinate, and interprets the Puranas differently. For example, Vijayindra Tîrtha, a Dvaita scholar interprets the 18 differently. He interprets the Vaishnavite puranas as satvic and Shaivite puranas as tamasic and that only satvic puranas are considered to be authoritative.B. N. Krishnamurti Sharma (2025). 9788120815759, Motilal Banarsidass Publishers. . ISBN 9788120815759
The tradition of Sri 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.
This reformed system was promoted by primarily to unite the principal deities of the Shanmata on an equal status. The monistic philosophy preached by 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.
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