TRIMURTTI, SANSK., an idol of the Ilindu.s, of one body with three heads, is the term .etn ployed to designate the triad of gods of.the Hindu mythology, Brahma, Vishnu, and Siva, whose attributes aro those of the Creator, the Preserver, and the Destroyer. The consort of Brahma ix Samswati ; of I ishnu, Lakshini, Padmi, or Sri ; and that of Siva is Parvati, Bhawani, or Durga. The attendant vahan or vehicle of Brahma is a Ilanasa or goose, that of Vishnu is a Garuda or eagle, and Nandi or the bull pertains to Siva. Iiferu is the station of Brahma, the aun that of Vishnu, and Jupiter that of Siva. The symbols of the tht-ee deities are respectively Time, Water, and Fire. Their common titles, A. U. M., are, for Brahma, Parameswara ; for Vishnu, Nam yana ; and Mahadeva for Siva. Vishnu under the figure of the sun, by the saligram and the nine avatars, while the lingain aud numerous epithets are the usual figures indicating Siva. Brahtna of the Hindu theology is supposed to be the analogue of the Saturn of the west, while Jupiter represents both Vishnu and Siva. The trimurtti is known in the Peninsula as mu-murti (Mur, TAM., three). In die philosophy of Hinduism, Brahma, Vishnu, and Siva, god and the world, are one, nevertheless legends relate their fights and quarrels. Many Saiva IIindus believe in the three as triune, but Vaislinava Ilindua are rarely in accord in this, and the bulk of the Hindu relig,lonists regard Siva or Iswara, Vishnu, and Brahma, or his essence Parabrahma, as distinct deities.
Of this triad, the modern Hindus scarcely re cog,nise Brahma, who has at present not a single temple throughout all India (or at least only one), although Saraswati, his female companion, con tinues to be reverenced. The worship of Vishnu seems to have come from Central Asia, and that of Siva from the basin of the Lower Indus through Rajputana, and both displaced the nature-worship of the Vedas. In the existing state of Hinduism, however, every Hindu has a separate belief, and Siva, Vishnu, with their avatars and variou.s forms, their sakti or female powers, hero worship, the worship of deified beings, devil worship, and the worship of the lingam, are the prevailing cults. Indra, once regarded as the king of heaven, is almost unheard of and un known. Ainongst the earliest dissenters from Indra were the Yadu race, under Krishna's in fluence. The reasons leading him to this are not known, but the Mahabharata makes him say to Nareda, his father, Why worship Indra as the supreme god? 0 father, we are 1 aisyas, and our cattle live upon the pastures; let us therefore cease to worship Indra, and pay our devotions to the mountain Govardhana.' 1Jp to that time it was to the heaven of Indra that the good who died proceeded. Up to then the two gods, Indra and Agni, rain and fire, were the chief deities wor shipped by the Vedic Aryans.
Indra, the sovereign of the gods, was the niost powerful of the Vedic deitics, the gal of the firmament, the hurler of the thunderbolt, who smote the rain-cloud and brought down waters, who delighted in the soma juice, in eating, in drinking wine, and in war. Indra, according to Bunsen (iii. pp. 537, 538, iv. p. 459), is tho pro totype of Zeus, and was a personification of ether. Soma WAS offered to him in sacrifice.
Agni, the personification of fire, was worshipped as the destroyer of forests, as useful in the sacri , fice and in the household. When generated
' from the rubbing of sticks, the radiant Agni bursts forth from the wood like a fleet courser.' When excited by the wind, he rushes amongst the trees like a bull, and consumes the forest as a raja destroys his enemies." Such as thou art, Agni, ineu preserve thee constantly kindled in their dwelliugs, and offer upon thee abundant food ' (Rig Veda, i. 73).
Varuna was the Vedic god of the waters, and god of the ocean, but the name was sometimes applied to the sun, and sometimes used a personi fication of day. As with other gods, when addressed he was regarded as supreme, and capable of forgiving sin : Let me not yet, 0 Varuna, enter the house of clay ; have mercy, Almighty, have mercy If I go along trembling, like a cloud driven by the wind ; have mercy, Almighty, have mercy ! Thirst came upon the worshipper, though he stood in the midst of waters; have mercy, Almighty, have mercy ! ' Surya, or the sun, called also Savitra, Isfitra, Aryaman, and other names, was a Vedic god, who is still adored by Brahmans and Zoroastrians. The Solar race of Kshatriya, who appear in the Rama yana, derive their origin from the sun ; but in the higher spirit, the sun is regarded as divine, as pervading all things, as the soul of the world and supporter of the universe. In a verse of the Rig Veda (iii. 62 and 10), this idea is supposed to be indicated. It is O'm! Bhilrbhuv6ssuviihrt, Olm ! Tatsa vit'hru varainyilm, Whargo devassyit dhi inahi dhiyo yonaha pracho dayath. O'm I Earth, air, heaven, O'm I let us meditate on the supreme splendour of the divine Sun ; may he illuminate our minds.' Brahmans regard this verse as an invocation to the several deities who are implored by the worshipper, to aid his intellect in the apprehension and adoration of God.
In connection with the sun are the twelve Aditya, sons of Aditi, the universe. In the later Vedic age they were identified with the twelve signs of the zodiac, or the sun in its twelve successive signs.
Soma, also Chandra, the moon, is chiefly cele brated in the Vedas in connection with the soma plant, but in the Mahabliarata is the mythical progenitor of the great Lunar race of Bharata.
The Aswini, apparently a personification of light and moisture, as sons of the sun, also as the sun's rays, and noticed as the physicians of the gods. They are described as young and hand some, and riding on horses.
Vayu or the air, and the Maruts or winds, are personified and invoked. The Maruts are depicted g-rowing amongst the forests, compared to youthful warriors bearing lances on their shoulders, delighting in the soma juice like Indra, and, like him, the bestowers of benefits on their wor shippers.
Ushas or the dawn, the early morning, the first pale flush of light. Ushas is compared to a mother awakening her children, to a lovely maiden awakening a sleeping world, to a young married inaiden,--` like a youthful bride before her husband, thou uncovereth thy bosom with a smile.' As a goddess, she is styled the (Rig Veda, i. 123, v. 2) mighty, the giver 'of light ; from on high she beholds all things ever youthful, ever reviving, she comes first to ;he invocation. redo ; Banse?' E t s gyp