The Trinity of Hinduism: the Philosophical Basis

The Trinity of Hinduism: The Philosophical Basis. Brahma is manas, Visnu is the purusa and Siva is kala. Image used in developing graphic: Alamy Stock Photo.

If one were to search the primary texts of the Hindu religion for the philosophical basis of the trinity of “gods”—Brahma, Visnu and Siva—then one will find that the mapping behind these three entities is as follows:  

1. Brahma is manas.
2. Siva is kala.
3. Visnu is purusa.

All these three entities of kala, purusa and manas have microcosmic significance. All three are located within the body. The “stories” associated with each one of them take place within the body.

Brahma (manas) is the brain, the “mind-organ.” Visnu (purusa) is the spiritual personality within the body. Ontologically, Visnu is of the same essential nature as God, the supreme purusa. Siva (kala) is also translocated within the body by the ancient philosopher-scientists. Siva seems to be associated with organs such as the lungs and is viewed as one of the chief controlling entities (devas) of the respiratory process.

Understanding the philosophical basis of the three entities really paves the way for a deeper understanding of Hinduism. But the tragedy is that even in scholarly tomes this philosophical basis is neglected and often not disclosed. Instead terms like “gods,” “deities” etc. are applied.

This is unfortunate because there exist several passages in the Puranas which clearly reveal the identity of these three “gods.” For instance, we have in the Siva Purana:

As Brahma he has Sattva and Rajas, as Kala Tamas and Rajas, as Visnu he has Sattva alone. Thus the increase of Gunas in the Lord is threefold.
As Brahma he creates the worlds, as Kala he condenses; as Purusa he sustains; he is indifferent. Thus the activity of the lord is threefold.

Similarly, in the Vayu Purana, it is said:

In the capacity of Brahma, he becomes the four-faced creator; in the capacity of Kala, he is the destroyer; in the capacity of Purusa (Visnu), he is the thousand-headed lord.

As regards the identity of Brahma, the Vayu Purana says:

The terms Manas, Mahat, Mati, Brahma [...] are synonymous, so say the learned people.

None of these entities is, in reality, the supreme purusa

It must be realized that these three entities—the trinity of Hinduism—are only regarded as forms of the supreme purusa (God). They are not the supreme purusa. They are three subordinate entities. The supreme purusa transcends them all and indeed it is at this level of a higher and deeper understanding of entities that the truly learned operate. Madhavadeva, in his Nama Ghosa, underlines this supreme nature of God when he says, in his analysis (namanvaya) of the name “Kesava” of God, that while the padas “k,” “a” and “isa” stand respectively for Brahma, Visnu and Mahesa, it is Narayana (the supreme entity) who, as the particle “va,” is stringing together this trinity:

ক্‌, অ, ঈশ পদে, ব্ৰহ্মা বিষ্ণু মহেশ্বৰ
প্ৰতি প্ৰতি তিনিৰো অন্বয় .
ৱ পদে নাৰায়ণে, তিনিকো আছয় ছান্দি
এহি হেতু কেশৱ বোলয় .. ১৪৩ ..

Sometimes the supreme purusa is also referred to by some of the epithets of subordinate entities and this creates confusion. It is without doubt such confusion that has led to misinterpretation and misunderstanding and has created sectarian tendencies and a feeling of "many gods" in the minds of the people but, in reality, there is only one God, the supreme purusa.

As an example, one may consider the following passage from the Siva Purana:

O Vyasa, Siva’s region is wonderful and beautiful. It has no support. It shines with different objects. It cannot be specifically described.
The presiding deity of that region is Siva. He is the crest-jewel of all the gods. He is worthy of being served by Visnu, Brahma and Siva. He is the unsullied great soul.

In this passage, the first “Siva” refers to the supreme purusa (God) while the second “Siva” is kala.

Deciphering the Puranas, or any primary text for that matter, is no easy job. It needs careful consideration. Else, we should be ready to lapse into misinterpretation.