Brahma (the Creator), Vishnu (the Preserver), and Shiva (the Destroyer). (Glossary for the Vahinis)

Brahma, Vishnu and Maheshvara are not entities with forms. The Trinity represent the deified expression of three qualities. The Puranas have misrepresented Brahma as a four-headed deity engaged in cosmic creation. This is not correct. In fact, the Trinity represent the three gunas.

There are five elemental powers in Nature - the earth, water, fire, air and space (ether). (Bhumi, Apa, Agni, Vayu and Akasha). If you want to understand the process of creation, the order of describing the elements has to be reversed. Starting from Akasha (space), we have in succession air, fire, water and earth. Nature has to be understood in two ways: One, in relation to the process of creation; the other, in relation to everyday experience. Likewise, when the order of Brahma, Vishnu and Ishvara is viewed in relation to creation, it has to be reversed; we have Ishvara, Vishnu and Brahma in that order. To begin with, what does the principle of Ishvara signify.

The Gita (18:61) declares:

Isvarah sarva-bhutanam

hrd-dese rjuna tisthati

bhramayan sarva-bhutani

yantrarudhani mayaya

(Ishvara dwells, O, Arjuna, in the heart region of all beings) Ishvara, therefore, means the Lord of the heart. He illumines the heart of every being. This means that the Divine power of Ishvara is present in every heart. The mind corresponds to the Vishnu principle. Vishnu means one who is all pervasive. The mind is equally all pervasive. ‘Manomulam idam jagat’ it is said. (The mind is the basis of the cosmos). The mind pervades the entire universe. Hence it signifies the Vishnu principle.

Brahma is traditionally described as arising from the naval of Vishnu. It is from the mind that speech (Vak) has come. vak is the embodiment of Brahma. Hence Brahma has, among other names, ‘Shabda Brahmamayee’ (Shabda, or Sound as Brahman).

The Ishvara, Vishnu and Brahma symbolise the heart, the mind and faculty of speech. The combination of the three represents the Atma. Hence each of the three should be revered as the one Supreme Guru in three forms.

Gurur Brahmaa Gurur Vishnu

Gurur Devo Maheshvarah

Guru Sakshata Parabrahma

Tasmai Shri Guruve Namah

This shloka, which has a profound and sacred inner significance, has been given a distorted meaning, elevating the role of the ordinary teacher, fragmenting the Divine, and missing the basic truth of oneness expressed in it. ‘Gurur Brahma’. The Brahma referred to here is not the creator, it refers to vak, ‘Guru Vishnu’ refers to the all-pervasive mind, which is present in all beings. This is the Vishnu principle. ‘Guru devo Maheswarah’. This refers to the seat of the heart ‘Guru sakshat Para Brahma Tasmai Shri Gurave Namah’. This means that the unity of speech, mind and heart represents the Supreme Atma which should be revered as the Guru. (SSS Vol.21)

This Trinity (Trimurti), the Three Eyes in the One face (Trinetra), the Three Divisions of Time (Trikala), the Three Worlds in One Cosmos (Triloka), the Three Prongs of One Sula (Trishula), the Three Modes of One Nature (Triguna), the Three Leaves in One Bliva (Tridala) are to be adored and symbolically offered today by the students. (SSS Vol.21)

The Bilva leaf (three-lobed) is placed while adoring Shiva, symbolizing the three Gunas; the prongs of time (past, present, future) held as a spear by Shiva, and the three attributes which man has to overcome – the Tamas, Rajas and Sattva.

The Trishula, the pronged spear in the hands of Shiva symbolises the three phases of Time (past, present and future) and the three dimensions of space – Earth, Sky and the Nether Regions. The handle which the base of the Trishula symbolises the One, of which the said three dimensions of Time and Space are manifestations. The Srutis (scriptures) declare that One Purusha as Splendour, as Jyoti.  (NNSG Vol.8, pp. 14-15)

The Divine shines in the rays of the sun. it is the Divine that reveals to man through the eyes the vastness and glory of the world. The whiteness and coolness of the moon Which confer peace on men are derived from the Divine. The universe, which is based on the triple nature of time and which is sustained by the Trinity (Brahma, Vishnu and Maheshvara), is permeated by the Divine in the form of the three gunas – Sattva, Rajas, Tamas’ (Sanskrit Shloka) (SSS Vol.23, p.129)

The Trinity and their colours

Three colours have been ascribed to the three gunas. It is commonly believed that Vishnu represents the Sattva Guna. It is not so. The Sattva Guna is really the attribute of Ishvara. It is not subject to Maya. In the state of Yogic sleep (Yoga nidra) it acquires the Cit shakti (the power of Awareness) and appears as Suddha Atma (the Pure Absolute); hence Sattva represents the Ishvara principle, its colour is white.

The Rajo guna manifests itself in likes and dislikes. It used to be associated with Brahma. But this is wrong. It is a quality associated with Vishnu. Vishnu has been depicted as a deity bearing the conch, the discus, the mace and the lotus. Vishnu has also been described as ‘Alankaraswarupa’ - one who is embellished by decorations. Vishnu also bears the name, ‘Vishvambhara’, one who protects and rules over the Universe. As a ruler (Raja) he has the Rajo guna. The colour of Rajo guna is red.

Then, there is Brahma. The Rajo guna has been attributed to Brahma. This is incorrect. Brahma represents. Tamo guna. Tamo guna is associated with Murkhatvam (irrationality) and the darkness of ignorance (andhakara). It is filled with ‘Mamakara’ (the sense of possessiveness) and Abhimana (attachment). These two impulses account for creation. If there were no sense of ‘I’ and ‘Mine’, the creative process would not go on. These two are the insignia of Tamo guna, which is represented by the black colour.

White, red and black are the most important colours. Likewise there are in the world, people with Sattva-guna, Rajo guna or Tamo guna and are distinguished by one or other of the three colours. (SSS Vol.21, pp. 83-84)