(...)
The
Puranic period from the 4th to the 12th century CE saw the rise of post-
Vedic religion and the evolution of what R. C. Majumdar calls "synthetic Hinduism".
[10]
This period had no homogeneity, and included orthodox
Brahmanism in the form of remnants of older Vedic faith traditions, along with different sectarian religions, notably
Shaivism,
Vaishnavism, and
Shaktism that were within the orthodox fold yet still formed distinct entities.
[11] One of the important traits of this period is a spirit of harmony between orthodox and sectarian forms.
[12] Regarding this spirit of reconciliation,
R. C. Majumdar says that:
Its most notable expression is to be found in the theological conception of the
Trimūrti, i.e., the manifestation of the supreme God in three forms of
Brahmā,
Viṣṇu, and
Śiva... But the attempt cannot be regarded as a great success, for
Brahmā never gained an ascendancy comparable to that of
Śiva or
Viṣṇu, and the different sects often conceived the
Trimūrti as really the three manifestations of their own sectarian god, whom they regarded as
Brahman or Absolute.
[13]
The identification of Brahma, Vishnu, and Shiva as one being is strongly emphasized in the
Kūrma Purāṇa, wherein 1.6
Brahman is worshipped as Trimurti; 1.9 especially inculcates the unity of the three gods, and 1.26 relates to the same theme.
[14] Noting Western interest in the idea of trinity, historian
A. L. Basham explains the background of the Trimurti as follows:
There must be some doubt as to whether the Hindu tradition has ever recognized Brahma as the Supreme Deity in the way that Visnu and Siva have been conceived of and worshiped.
[15]
The concept of Trimurti is also present in the
Maitri Upanishad, where the three gods are explained as three of his supreme forms.
[16]