Stories 20
All as one: the Smarta Panchayatana
The Smarta school worships five deities — Ganesha, Shiva, Shakti, Vishnu and Surya, with Kartikeya added in the south — set in a quincunx around the worshipper's chosen one, as equal forms of the one Brahman; tradition credits Adi Shankara, though the practice is older.
Baka Brahma's error and Sahampati's plea
In the Pali canon Brahma is a class of deities, not a creator: Baka Brahma is shown his delusion, and Brahma Sahampati begs the Buddha to teach.
Chaitanya, the golden Krishna
Chaitanya of Nabadwip taught the maha-mantra and congregational chanting; Gaudiya Vaishnavas read Bhagavata 11.5.32 as foretelling him as Krishna in a fair form.
Five ways the Shaivas see him
The early Pashupatas, the first sectarian Shaivas, appear in the first centuries CE.
Hanuman as Shiva's own avatar
Shaiva texts and popular tellings say that when Vishnu chose to be born as Rama, Shiva chose to be born as Hanuman — his eleventh Rudra — to serve him; Vaishnava schools call Hanuman the son and incarnation of Vayu.
How scholars explain Shiva's rise
Scholars treat the Shiva of today as a figure merged from several older gods rather than one continuous cult.
Kamban's Rama stands above the three
In the Tamil Ramavataram Rama is divine from the start, yet the poem sets him above Brahma, Vishnu and Shiva rather than inside the triad as an avatar.
Krishna alone: Sankardev's Assam
Sankardev's Ekasarana keeps only Krishna as an object of worship and drops Shiva and Brahma from the cult, sung through the Kirtan Ghosha.
One being, three functions: the Trimurti idea
The Maitri Upanishad names Brahma, Rudra and Vishnu together as portions of one being, matched to the three gunas.
Rama the monk and Krishna the cousin
Jain tellings keep Rama and Krishna as great men in a fixed roster of sixty-three: Lakshmana kills Ravana, Rama becomes a monk, and Krishna is Neminatha's cousin.
Sankardev's Krishna without an image
Sankardev's Assamese Vaishnavism worships Krishna alone through the divine name and the Bhagavata, and in its strictest order sets a book, not an image, on the altar.
The Sharanas' Shiva of the meeting rivers
Basavanna and the Kannada vachana poets addressed Shiva as their own personal lord, rejecting temple, caste and ritual, with the body itself as the shrine.
The horned figure on the Indus seal
Ernest Mackay finds a steatite seal at Mohenjo-daro in 1928–29, dated about 2350–2000 BCE.
Three faces of one Widhi
Balinese Hinduism reveres Brahma, Wisnu and Siwa as manifestations of the one ineffable Sang Hyang Widhi Wasa, a formulation sharpened for state recognition.
Three gods in one guru
Maharashtra folds Brahma, Vishnu and Shiva into the single three-headed guru Dattatreya, whose cult grows from the Guru Charitra and is claimed by Nath and Mahanubhava lines.
Vishnu cannot wake until the Goddess withdraws
In the Devi Mahatmya Vishnu lies in yogic sleep on the waters while Madhu and Kaitabha threaten Brahma; only when Brahma praises Mahamaya and she leaves Vishnu's body can he rise and fight.
Vishnu created from Shiva's left side
The Shiva Purana has Shiva bring Vishnu forth from the left of his body as the embodiment of sattva and assign him the work of preservation.
Who made whom: the Bhagavata's creation frame
Brahma, himself born from Vishnu's navel lotus, grows angry when his mind-born sons refuse to procreate; from between his brows a crying child is born and named Rudra, given eleven places, names and consorts, and told to stop creating and practise austerity.
Who made whom: the Devi Bhagavata's frame
The Goddess creates the three gods to do the work of creation, preservation and destruction, carries them to her island Manidvipa, turns them into women for a hundred years, and returns them with their consorts to their tasks.
Who made whom: the Shiva Purana's creation frame
Shiva creates Vishnu from the left of his body and Brahma from the right (through the lotus from Vishnu's navel), assigns creation, preservation and destruction, and stands beyond all three.