Hindu Trinity

[Rajiv Malhotra]

In Kashmir Shaivism (and perhaps other Shaivism also), Shiva is not one of a
trinity but the supreme everythingness. In fact, Nirguna Brahman is the
param-shiva. The saguna Brahman equivalent in this system is the
Shiva-Shakti inseparable pair, in which neither could be even imagined by
itself (as left-right, up-down, etc pairs).

It is possible that the same Nirguna/Saguna metaphysics when applied by
Vaishnavs got conceptualized as the trinity. Ishwara is Saguna Brahman in
this system. But in Ishwara's unfoldment as trinity, I do not believe that
these three aspects of Ishwara have these 3 corresponding gunas in the way
proposed. Vishnu is more than just sattva, Shiva is more than just tamas,
etc. I would also like a clarification please.

Rajiv Malhotra


-----Original Message-----
From: List for advaita vedanta as taught by Shri Shankara
[mailto:ADVAITA-L at braincells.com]On Behalf Of Vivek Anand Ganesan
Sent: Wednesday, April 26, 2000 4:32 PM
To: ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG
Subject: Hindu Trinity

Hello :

  I kindly request clarification regarding a matter that
has been bothering me for a while.  It is the notion of the
"Hindu Trinity" which I have briefly outlined below.

  According to this notion, Brahman becomes variegated
according to gunas ( thus becoming saguna ) and manifests
as
the three gods -- Brahma, VishNu and Shiva.  These gunas
also bestow a "function" or "role" for these gods, namely,
creation, conservation and destruction respectively.
 i.e.    Brahman
           |
           | ( becomes manifest with gunas due to maya )
           |
  -----------------------
  |        |            |
  |        |            |
  |        |            |
Brahma    VishNu      Shiva
Guna      Guna        Guna
-----     ----        ----
Rajas     Sattva      Tamas

Duty      Duty        Duty
----      ----        ----
creation  conservation  destruction

1) Does this not contradict Advaita?

2) Does this concept have any affirmation within the
   SmArtha/Advaita tradition?

3) Why is Brahma not worshipped as widely as Shiva and
   VishNu? I am familiar with the mythological story as to
   why this is so.  But, I have not been able to find any
   documentary evidence based on theology or philosophy.
   I have been to a Brahma temple in Pushkar, Rajasthan.
   And, I have not heard of any other temple.  So, I am
   really curious as to why Brahma has been marginalized?

4) Last but not the least, Is this a "neo-hindu" concept
   ( the notion and emphasis on "trinity" specifically )?
   Did it emerge during the last 200 years so as to find
   some common ground with Christina "trinity" ( atleast
   they could claim to have one word in common )?

Thanks,

-Vivek.


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