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From Wikipedia, the free encyclopedia

Brahma (/brm/; Brahm) is the creator god in the

Trimurti of Hinduism. He has four faces, looking in the four
directions.[1] Brahma is also known as Svayambhu (selfborn),[5] Vga (Lord of Speech), and the creator of the four
Vedas, one from each of his mouths.[1][6] Brahma is
identified with the Vedic god Prajapati, as well as linked to
Kama and Hiranyagarbha (the cosmic egg),[7][8] he is more
prominently mentioned in the post-Vedic Hindu epics and the
mythologies in the Puranas. In the epics, he is conflated with
Purusha.[1] Brahma, along with Vishnu and Shiva, is part of a
Hindu Trinity, however, ancient Hindu texts mention other
trinities of gods or goddesses which does not include
Brahma.[9][10][note 1]
While Brahma is often credited as the creator of the universe
and various beings in it, several Puranas describe him being
born from a lotus emerging from the navel of the god Vishnu.
Other Puranas suggest that he is born from Shiva or his
aspects,[12] or he is a supreme god in diverse versions of
Hindu mythology.[7] Brahma, along with Vishnu and Shiva,
is also viewed as a different form of Brahman, the ultimate
formless metaphysical reality and cosmic soul in Hinduism.

Brahma

Brahma, the god who created knowledge and then

universe[1]
Devanagari

Sanskrit transliteration Brahm

[10][8]

Brahma does not enjoy popular worship in present-age

Hinduism and has lesser importance than the other members
of the Trimurti, Vishnu and Shiva. Brahma is revered in
ancient texts, yet rarely worshipped as a primary deity in
India.[13] Very few temples dedicated to him exist in India;
the most famous being the Brahma Temple, Pushkar in
Rajasthan.[14] Brahma temples are found outside India, such
as in Thailand at the Erawan Shrine in Bangkok.[15]

Affiliation

Trimurti

Abode

Satyaloka
(Land of Truth)

Consort

Saraswati,[2][3] Savitri[4]

Children

Narada

Mount

Hasa (swan/goose)

1 Etymology
2 History
2.1 Vedic literature
2.2 Post-Vedic, Epics and Puranas
3 Iconography
4 Temples
4.1 India

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5
6
7

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4.2 Other temples dedicated to Brahma

4.3 Southeast Asia
Duration of Brahma's day
See also
Notes and references
7.1 Notes
7.2 References
External links

The origins of deity Brahma are uncertain, in part because several

related words such as one for Ultimate Reality (Brahman), and priest
(Brahmin) are found in the Vedic literature. The existence of a distinct
deity named Brahma is evidenced in late Vedic text.[16] A distinction
between spiritual concept of Brahman, and deity Brahma, is that the
former is gender neutral abstract metaphysical concept in Hinduism,[17]
while the latter is one of the many masculine gods in Hindu
mythology.[18] The spiritual concept of Brahman is far older, and some
scholars suggest deity Brahma may have emerged as a personal
conception and visible icon of the impersonal universal principle called
Brahman.[16]
In Sanskrit grammar, the noun stem brahman forms two distinct nouns;
one is a neuter noun brhman, whose nominative singular form is
brahma; this noun has a generalized and abstract meaning.[19]
Contrasted to the neuter noun is the masculine noun brahmn, whose
nominative singular form is Brahma.[note 2] This noun is used to refer to
a person, and as the proper name of a deity Brahma it is the subject
matter of the present article.

Brahma sculpture at the 12th century

Chennakesava temple at
Somanathapura, Karnataka.

Vedic literature
One of the earliest mention of Brahma with Vishnu and Shiva is in the fifth Prapathaka (lesson) of the
Maitrayaniya Upanishad, probably composed in late 1st millennium BCE. Brahma is discussed in verse 5,1 also
called the Kutsayana Hymn first, and expounded in verse 5,2.[20][21]
In the pantheistic Kutsayana Hymn,[20] the Upanishad asserts that one's Soul is Brahman, and this Ultimate
Reality, Cosmic Universal or God is within each living being. It equates the Atman (Soul, Self) within to be
Brahma and various alternate manifestations of Brahman, as follows, "Thou art Brahma, thou art Vishnu, thou
art Rudra (Shiva), thou art Agni, Varuna, Vayu, Indra, thou art All."[20][22]
In verse 5,2 Brahma, Vishnu and Shiva are mapped into the theory of Gua, that is qualities, psyche and innate

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tendencies the text describes can be found in all living beings.[22][23] This chapter of the Maitri Upanishad
asserts that the universe emerged from darkness (Tamas), first as passion characterized by action qua action
(Rajas), which then refined and differentiated into purity and goodness (Sattva).[20][22] Of these three qualities,
Rajas is then mapped to Brahma, as follows:[24]
Now then, that part of him which belongs to Tamas, that, O students of sacred knowledge
(Brahmacharins), is this Rudra.
That part of him which belongs to Rajas, that O students of sacred knowledge, is this Brahma.
That part of him which belongs to Sattva, that O students of sacred knowledge, is this Vishnu.
Verily, that One became threefold, became eightfold, elevenfold, twelvefold, into infinite fold.
This Being (neuter) entered all beings, he became the overlord of all beings.
That is the Atman (Soul, Self) within and without yea, within and without !
Maitri Upanishad 5.2, [20][22]
While the Maitri Upanishad maps Brahma with one of the elements of Gua theory of Hinduism, the text does
not depict him as one of the trifunctional elements of the Hindu Trimurti idea found in later Puranic
literature.[25]

Post-Vedic, Epics and Puranas

The post-Vedic texts of Hinduism offer multiple theories of cosmogony,
many involving Brahma. These include Sarga (primary creation of
universe) and Visarga (secondary creation), ideas related to the Indian
thought that there are two levels of reality, one primary that is
unchanging (metaphysical) and other secondary that is always changing
(empirical), and that all observed reality of the latter is in an endless
repeating cycle of existence, that cosmos and life we experience is
continually created, evolved, dissolved and then re-created.[26] The
primary creator is extensively discussed in Vedic cosmogonies with
Brahman or Purusha or Devi among the terms used for the primary
creator,[26][27] while the Vedic and post-Vedic texts name different gods
and goddesses as secondary creators (often Brahma in post-Vedic texts),
and in some cases a different god or goddess is the secondary creator at
the start of each cosmic cycle (kalpa, aeon).[26][28]
Brahma is a "secondary creator" as described in the Mahabharata and
In Puranic mythology, Brahma
Puranas, and among the most studied and described.[29][30][31] Born
emerges from a lotus risen from
from a lotus emerging from the navel of Vishnu, Brahma creates all the
Vishnu's navel while he rests on the
forms in the universe, but not the primordial universe itself.[32] In
serpent Shesha
contrast, the Shiva-focussed Puranas describe Brahma and Vishnu to
have been created by Ardhanarishvara, that is half Shiva and half
Parvati; or alternatively, Brahma was born from Rudra, or Vishnu, Shiva and Brahma creating each other
cyclically in different aeons (kalpa).[33] Thus in most Puranic texts, Brahma's creative activity depends on the
presence and power of a higher god.[34]
In the Bhagavata Purana, Brahma is portrayed several times as the one who rises from the "Ocean of

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Causes".[35] Brahma, states this Purana, emerges at the moment when time and universe is born, inside a lotus
rooted in the navel of Hari (deity Vishnu, whose praise is the primary focus in the Purana). The myth asserts
that Brahma is drowsy, errs and is temporarily incompetent as he puts together the universe.[35] He then
becomes aware of his confusion and drowsiness, meditates as an ascetic, then realizes Hari in his heart, sees the
beginning and end of universe, and then his creative powers are revived. Brahma, states Bhagavata Purana,
thereafter combines Prakriti (nature, matter) and Purusha (spirit, soul) to create a dazzling variety of living
creatures, and tempest of casual nexus.[35] The Bhagavata Purana thus attributes the creation of Maya to
Brahma, wherein he creates for the sake of creation, imbuing everything with both the good and the evil, the
material and the spiritual, a beginning and an end.[36]
The Puranas describe Brahma as the deity creating time. They correlate human time to Brahma's time, such as a
mahkalpa being a large cosmic period, correlating to one day and one night in Brahma's existence.[34]
The stories about Brahma in various Puranas are diverse and inconsistent. In Skanda Purana, for example,
goddess Parvati is called the "mother of the universe", and she is credited with creating Brahma, gods and the
three worlds. She is the one, states Skanda Purana, who combined the three Gunas - Sattva, Rajas and Tamas into matter (Prakrti) to create the empirically observed world.[37]
The Vedic discussion of Brahma as a Rajas-quality god expands in the Puranic and Tantric literature. However,
these texts state that his wife Saraswati has Sattva (quality of balance, harmony, goodness, purity, holistic,
constructive, creative, positive, peaceful, virtuous), thus complementing Brahma's Rajas (quality of passion,
activity, neither good nor bad and sometimes either, action qua action, individualizing, driven, dynamic).
[38][39][40]

Brahma is traditionally depicted with four faces and four arms.[41] Each
face of his points to a cardinal direction. His hands hold no weapons,
rather symbols of knowledge and creation. In one hand he holds the
sacred texts of Vedas, in second he holds mala (rosary beads)
symbolizing time, in third he holds a ladle symbolizing means to feed
sacrificial fire, and in fourth a utensil with water symbolizing the means
where all creation emanates from. His four mouths are credited with
creating the four Vedas.[1] He is often depicted with a white beard,
implying his sage like experience. He sits on lotus, dressed in white (or
red, pink), with his vehicle (vahana) hansa, a swan or goose nearby.
[41][42]

Chapter 51 of Manasara-Silpasastra, an ancient design manual in

Sanskrit for making Murti and temples, states that Brahma statue should
A 19th century roundel of Brahma,
be golden in color.[4] The text recommends that the statue have four
faces and four arms, have jata-mukuta-mandita (matted hair of an
depicts him as a four-headed,
[4]
red-complexioned aged man, who
ascetic), and wear a diadem (crown). Two of his hands should be in
holds the Vedas, a ladle and a lotus in
refuge granting and gift giving mudra, while he should be shown with
his hands.
kundika (water pot), akshamala (rosary), a small and a large sruk-sruva
[4]
(laddles used in yajna ceremonies). The text details the different
proportions of the murti, describes the ornaments, and suggests that the idol wear chira (bark strip) as lower
garment, and either be alone or be accompanied with goddesses Sarasvati on his right and Savitri on his left.[4]

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Brahma's consort is the goddess Saraswati. She is considered to be "the embodiment of his power, the
instrument of creation and the energy that drives his actions".[43]

India
Though almost all Hindu religious rites involve prayer to Brahma, very few
temples are dedicated to His worship. Among the most prominent is Brahma
Temple, Pushkar. Once a year, on Kartik Poornima, the full moon night of the
Hindu lunar month of Kartik (October November), a religious festival is held
in Brahma's honour. Thousands of pilgrims come to bathe in the holy Pushkar
Lake adjacent to the temple. There is a temple in Asotra village in Balotra taluka
of Rajasthan's Barmer district, which is known as Kheteshwar Brahmadham
Tirtha.

Brahma at the Meenakshi

Amman Temple, Tamil
Nadu, India

Temples to Brahma also exist in Tirunavaya in Kerala. The Trimurti temple and
the temple dedicated to Brahma accompanied by Ganesha, located outside Padmanabhaswamy Temple in
Thiruvananthapuram, Kerala, is also famous. He is also a part of the Trimurti in Thripaya Trimurti Temple and
Mithrananthapuram Trimurti Temple in Kerala. Regular pujas are held for Brahma at the temple in Tirunavaya,
and during Navratris, this temple comes to life with multi-varied festivities.
In the temple town of Kumbakonam in the Thanjavur District of Tamil Nadu; in Kodumudi in Tamil Nadu.
There is also a shrine for Brahma within the Brahmapureeswarar Temple in Tiruchirappalli.
There is a temple dedicated to Brahma in the temple town of Srikalahasti near Tirupati, Andhra Pradesh.
7 feet height of Chatrumukha (Four Faces) BRAHMA temple at Bangalore, Karnataka.
In the coastal state of Goa, a shrine belonging to the fifth century, in the small and remote village of
Carambolim in the Sattari Taluka in the northeast region of the state is found.
Famous murti of Brahma exists at Mangalwedha, 52 km from the Solapur district of Maharashtra and in Sopara
near Mumbai.
Statues of Brahma may be found in Khedbrahma, Gujarat.

Other temples dedicated to Brahma

Brahma Temple at Khokhan, in Kullu District, Himachal Pradesh
Brahma Temple at Asotra, District Barmer, Rajasthan
Brahma Temple at Oachira in Kollam district, Kerala
Brahma temple at village aleo shrishty narayan, in Kullu, Himachal Pradesh
Brahma Temple at Annamputhur village srinidheeswarar in Tindivanam,Tamil Nadu
Brahma Temple at Pushkar , Rajasthan
Thirunavaya, Thiruvallam , Kerala
Brahma Temple at Royakotta road in Hosur , Tamil Nadu
Uttamar Kovil in Srirangam, Tamil Nadu
Kumbakonam, Thanjavur District, Tamil Nadu

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Khedbrahma, Gujarat
The Brahma Temple near
Panaji in the village of
Brahma-Carambolim in the
Satari taluka, Goa
Brahma (accompanied by
Ganesh) Temple, near the Sri
Padmanabhaswamy temple,
Thiruvananthapuram , Kerala
Bramhapureeswarar temple in
Tirupattur, near Trichy, Tamil
Left: 15th-century seated Brahma, produced in north-central Thailand;
Nadu
Middle: 12th-century Brahma with missing book and water pot, Cambodia;
BrahmaKuti Temple at
Right: 9th-century Brahma in Prambanan temple, Yogyakarta, Indonesia.
Brahmaavart (Bithoor), Kanpur
(Uttar Pradesh)
Brahma Temple at village Chhinch, Tehsil Bagidoa, District Banswara, Rajasthan
Chaturmukha Brahma temple in Chebrolu, Andhra Pradesh
Chaturmukha (Four Faces) Brahma temple at Bengaluru, Karnataka,
As Part of Trimurti at Thripaya Trimurti Temple in Irinjalakuda, Thrissur in Kerala, India
As Part of Trimurti at Mithrananthapuram Trimurti Temple in Thiruvananthapuram in Kerala, India
Jagatpita Brahma in Ponmeri Shiva Temple in Vadakara in Kerala, India

Southeast Asia
The largest and most famous shrine to Brahma may be found in
Cambodia's Angkor Wat. One of the three largest temples in the
9th-century Prambanan temples complex in Yogyakarta, central Java
(Indonesia) is dedicated to Brahma, the other two to Shiva (largest of
three) and Vishnu respectively.[44] The temple dedicated to Brahma is on
southern side of iva temple.
A statue of Brahma is present at the Erawan Shrine in Bangkok, and
continues to be revered in modern times.[15] The golden dome of the
Government House of Thailand also contains a statue of Phra Phrom
(Thai representation of Brahma). An early 18th-century painting at Wat
Yai Suwannaram in Phetchaburi city of Thailand shows Brahma.[45]
The country name of Burma is derived from Brahma, and in medieval
texts it is referred to as Brahma-desa.[46][47]

The four-faced Brahma (Phra Phrom)

statue, Thailand.

With regard to Brahma's day and night, each consists of 14 of his hours or 4.32 billion human years. "Brahma
has four heads" (rmad Bhgavatam 12.8.25).[48]

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Brahma (Buddhism)
Brahma Samhita
Brahmastra
Creator deity
Phra Phrom
Brahma from Mirpur-Khas

Notes
1. The Trimurti idea of Hinduism, states Jan Gonda, "seems to have developed from ancient cosmological and ritualistic
speculations about the triple character of an individual god, in the first place of Agni, whose births are three or
threefold, and who is threefold light, has three bodies and three stations".[11] Other trinities, beyond the more
common "Brahma, Vishnu, Shiva", mentioned in ancient and medieval Hindu texts include: "Indra, Vishnu,
Brahmanaspati", "Agni, Indra, Surya", "Agni, Vayu, Aditya", "Mahalakshmi, Mahasarasvati, and Mahakali", and
others.[9][10]
2. In Devanagari brahma is written . It differs from Brahma by having a matra (diacritical) in the form of an extra
vertical stroke at the end. This indicates a longer vowel sound: long "" rather than short "a".

References
1. Bruce Sullivan (1999), Seer of the Fifth Veda: Kr a
Dvaipyana Vysa in the Mahbhrata, Motilal
Banarsidass, ISBN 978-8120816763, pages 85-86
2. Elizabeth Dowling and W George Scarlett (2005),
Encyclopedia of Religious and Spiritual
Development, SAGE Publications, ISBN
978-0761928836 page 204
3. David Kinsley (1988), Hindu Goddesses: Vision of
the Divine Feminine in the Hindu Religious
Traditions, University of California Press, ISBN
0-520063392, pages 55-64
4. PK Acharya, A summary of the Mnsra, a treatise on
architecture and cognate subjects, PhD Thesis
awarded by Rijksuniversiteit te Leiden, published by
BRILL, OCLC 898773783 (https://www.worldcat.org
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5. Alf Hiltebeitel (1999), Rethinking India's Oral and
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6. Barbara Holdrege (2012), Veda and Torah:
Transcending the Textuality of Scripture, State
University of New York Press, ISBN
978-1438406954, pages 88-89
7. Charles Coulter and Patricia Turner (2000),
Encyclopedia of Ancient Deities, Routledge, ISBN
978-0786403172, page 258, Quote: "When Brahma is
acknowledged as the supreme god, it was said that
Kama sprang from his heart."

8. David Leeming (2009), Creation Myths of the World,

2nd Edition, ISBN 978-1598841749, page 146;
David Leeming (2005), The Oxford Companion to
World Mythology, Oxford University Press, ISBN
978-0195156690, page 54, Quote: "Especially in the
Vedanta Hindu philosophy, Brahman is the Absolute.
In the Upanishads, Brahman becomes the eternal first
cause, present everywhere and nowhere, always and
never. Brahman can be incarnated in Brahma, in
Vishnu, in Shiva. To put it another way, everything
that is, owes its existence to Brahman. In this sense,
Hinduism is ultimately monotheistic or monistic, all
gods being aspects of Brahman"; Also see pages
183-184, Quote: "Prajapati, himself the source of
creator god Brahma in a sense, a personification of
Brahman (...) Moksha, the connection between the
transcendental absolute Brahman and the inner
absolute Atman."
9. David White (2006), Kiss of the Yogini, University of
Chicago Press, ISBN 978-0226894843, pages 4, 29
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(http://www.jstor.org/stable/40457085), Anthropos,
Bd 63/64, H 1/2, pages 212-226
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(http://www.jstor.org/stable/40457085), Anthropos,
Bd 63/64, H 1/2, pages 218-219
12. Stella Kramrisch (1994), The Presence of Siva,
Princeton University Press, ISBN 978-0691019307,
pages 205-206

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Years of History & Culture, Marshall Cavendish,
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Banarsidass, ISBN 978-8120816763, pages 82-83
17. James Lochtefeld, Brahman, The Illustrated
Encyclopedia of Hinduism, Vol. 1: AM, Rosen
Publishing. ISBN 978-0823931798, page 122
18. James Lochtefeld, Brahma, The Illustrated
Encyclopedia of Hinduism, Vol. 1: AM, Rosen
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19. Gopal, Madan (1990). K.S. Gautam, ed. India
through the ages. Publication Division, Ministry of
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20. Hume, Robert Ernest (1921), The Thirteen Principal
Upanishads, Oxford University Press, pp. 422424
21. Maitri Upanishad - Sanskrit Text with English
Translation (https://www.shemtaia.com/SKT/PDF
/Upanishads/cowellmaitriskt.pdf) EB Cowell
(Translator), Cambridge University, Bibliotheca
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/upanishads02ml#page/302/mode/2up), Oxford
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344-346
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(http://www.jstor.org/stable/3269716), Numen, Vol.
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https://en.wikipedia.org/wiki/Brahma

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Mahbhrata (1st ed.). Delhi: Motilal Banarsidass
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978-1884964046, page 692
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978-9625938493, pages 164-165
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