the hindu trinity essay

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Trimurti: Meet the “Holy Trinity” of Hinduism

• The Hindu trinity is also known as the Trimūrti, Sanskrit for “three forms,” and it includes Brahma, Vishnu, and Shiva.
• The deities are responsible for guiding the cycles of creation and destruction in the Universe.
• Hinduism provides a multitudinous path to enlightenment, placing emphasis on the journey itself rather than preferring any individual path. 

Hinduism is recognized as the world’s oldest living religion, with ancient scriptures dating back more than four thousand years. There is no single set of beliefs and practices that can be considered “correct” or “true” in Hinduism. Its major concern is that people make the journey in the first place, as the cycle of life provides the necessary lessons. 

There are three principal deities to guide people through that cycle. The Hindu trinity is also known as the Trimūrti, Sanskrit for “three forms,” and it includes Brahma, Vishnu, and Shiva. Since these three gods are responsible for the creation, preservation, and destruction of the Universe, respectively, exploring Hinduism through the Trimūrti can be a key to understanding what makes Hinduism so enduring. 

Brahma is responsible for bringing the Universe into existence, Vishnu maintains its balance, and Shiva is called on to end the cycle of creation and destruction. Each of these gods represents a different aspect of the divine, Brahman. Together, they form the foundation of Hindu belief and practice as they guide the Universe through its cycles.

Setting us on the path

Brahma, the god of creation, is considered to be the source of all knowledge and wisdom. He is depicted as a bearded man. He has red or golden skin, and four faces to represent the four Vedas . The Vedas — Sanskrit for “knowledge” — contain Hinduism’s teachings. They are the Rigveda, Yajurveda, Samaveda, and Atharvaveda.

The Vedic practices derived from these texts are simply a set of guidelines to help people lead a Dharmic, or good, life. Indeed, while Hinduism today is the world’s third-largest religion, it was not founded as a religious system.

Dharma is the path of right conduct, righteous living, and moral law. Whether or not a person fulfills their moral duties impacts a person’s karma , which is the results of a person’s behavior and actions. Karma accumulates across all of their reincarnated lives. Following dharma generates good karma, as virtue purifies the mind and helps to usher one toward moksha, Sanskrit for “release.” Moksha, the ultimate goal of Hinduism’s spiritual path, is a state of enlightenment in which one overcomes ignorance and desire through realizing one’s true nature. This allows a soul to escape from the cycle of reincarnation and unite with Brahman, the Ultimate Reality.

Through Brahma, we learn that Hinduism is characterized by a spiritual journey for wisdom and self-knowledge — that it values the individual, emphasizing the need for self-awareness. The cultivation of wisdom and the evolution of the individual mind and personality are more important in the Hindu value system than the faith or religion one adheres to. This makes Hinduism characteristically more secular than other religions, as it attaches prime importance to human rather than divine or supernatural matters. It is also more humanist , as it stresses the potential value and goodness of human beings.

Protecting the Universe

While Brahma is not worshipped as a main deity, and there is no sect that exclusively worships Brahma, there is a sect (Vaishnavism) dedicated to Vishnu, the god of preservation. Vishnu is the protector of the Universe. He is depicted with a human body, often with blue skin and four arms. He returns to the Earth in troubled times, in the form of human and animal avatars, to restore the balance of good and evil.

According to Hindu scripture, Vishnu has incarnated nine times, but Hindus believe there will be a tenth time that he incarnates as Kalki . The image of Kalki is very similar to that of the Heavenly Warrior from the Apocalypse (Revelation 19:11-21): He will arrive on a white horse carrying a sword, doling out justice and punishment.

But Hinduism does not recognize a singular event that will bring about the end of all things. Instead, endings culminate one cycle of creation and destruction, and they begin the next. In the story of Kalki, a preserver becomes a destroyer when faced with deterioration, as he must help to usher in a new era.

First, though, Vishnu maintains the Universe during each cycle. As the preserver and protector, Vishnu is often invoked by devotees who seek protection and guidance on their spiritual journey.

Hinduism is a diverse religion with many different sects, traditions, and practices. Just as Vishnu visited the Earth multiple times to offer aid, Hinduism offers many different pathways to achieve enlightenment, with three practices outlined in the Bhagavad Gita : jnana (knowledge), bhakti (devotion), and karma (action). This pluralism is captured well in the Sanskrit hymn: ekaṃ sad viprā bahudhā vadanti , or “Truth is one, the sages speak of it by many names” (Ṛig Veda 1/164/46). 

Through Vishnu’s incarnations and other forms, Brahman appears in myriad manifestations as gods, goddesses, people, animals, plants, stars, and planets. Hindus are free to worship any of these Ishta Devata (Sanskrit for “preferred deity”), making Hinduism more heterogenous than other religions.

A time to destroy

The third God of the Hindu trinity is Shiva, the god of destruction. He represents the final step in a cycle, and Shaivism is the sect that worships him as the primary god.

Shiva is often depicted with a serpent ( Vasuki ) around his neck, evidence that he has no fear. A crescent moon rests atop his head, representing spiritual wisdom. He has a third eye on his forehead, a reminder that he possesses supernatural insight. The third eye opens when Shiva intends to destroy that which is evil, expired, or outdated.

Shiva may seem menacing at first impression, because destruction is an uncomfortable concept. But while Shiva’s role is to destroy, this is for the purpose of constructive transformation. Since destruction begets creation, it is a necessary part of personal evolution.

Shiva holds a trident, with the three spikes representing the three key human qualities, or gunas , that Krishna introduces in the Bhagavad Gita : sattva (goodness), rajas (passion), and tamas (ignorance). Every human possesses all these in varying degrees, but when one dominant quality suppresses the others, it is apparent in one’s behavior . A person’s dominant quality impacts their karma and will influence the type of life they are born into in their next incarnation.

Killing the ego

A distinctive aspect of Hinduism is its recognition of the divine feminine in the trinity — each god has a goddess consort. Brahma’s consort is Saraswati, the goddess of knowledge and learning; Vishnu’s is Lakshmi, the goddess of wealth and prosperity; and Shiva’s consort is Parvati, the goddess of fertility, love, and devotion.

This triad of divine goddesses forms the Tridevi. The goddess Shakti is regarded as comprising all the Tridevi, meaning Shakti is a Mahadevi, Sanskrit for “great goddess.”

Shakti means “power, energy, or force,” and in Hindu theology, this is the active dimension of the godhead. Shaktism is also one of the major Hindu denominations, on par with Vaishnavism and Shaivism. Each of the Trimūrti’s goddess consorts is imbued with attributes to complement the functions of the gods.

One of Shakti’s forms is Kali, the goddess of death and destruction. She is usually depicted partially naked, with a long dangling tongue, a skirt of human arms, and a necklace of decapitated heads. Among her many hands she holds a sword and a severed head. The sword signifies divine knowledge, while the human head signifies the human ego, which must be slain by divine knowledge to attain moksha. Some Hindu sects worship Kali as Brahman. Here, she is seen as the one who grants moksha.

Although she is not Shiva’s consort, Kali is often depicted with Shiva in iconography, as they overlap in the arenas of destruction and opposition to evil. In some traditions, the two are seen as aspects of the same divine reality, with Shiva representing the destructive aspect of the divine and Kali representing the creative. An iconic image in Hindu art and mythology is that of Kali standing on Shiva’s chest. Kali is often believed to represent Shiva’s unbridled passion, and the image of Kali standing over Shiva symbolizes the supremacy of Nature over man, or the triumph of the divine feminine energy, the creative force, over divine masculine energy. Shiva represents the destructive forces of the Universe, while Kali represents creation and regeneration. By standing on top of Shiva, Kali is in control, and she is able to use these regenerative forces to benefit the world.

Endless transformation

Shiva is also often depicted as meditative and serene, his eyes closed in deep contemplation, while Kali is depicted as active, tumultuous, and powerful. Since Shiva represents transformation and the end of a cycle, this shows how the Hindu process of self-improvement is energetic and bold. Shiva’s quiet reflection should lead to insight, that insight should lead to Kali’s bold action, and through this process, we can transform.

Through the triumvirate nature of the Hindu godhead, we can understand the core tenets of Hinduism. Three main deities carry forward the cycles of creation, preservation, destruction, and recreation. They show that Hinduism is a spiritual progression toward wisdom, self-knowledge, and enlightenment. 

Hinduism provides a multitudinous path to enlightenment, placing emphasis on the journey itself rather than preferring any individual path. It holds us responsible for our own self-improvement. It also teaches that insight must lead to action, and that destruction is necessary for creation.

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VI The Hindu Trinity (Trimūrti)

• Published: July 2001
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This chapter discusses the Hindu trinity. As early as Gupta times, a holy trinity of Hinduism, the Trimūrti or triple form, was evolved. This consisted of Brahmā the creator, Vishnu the preserver, and Śiva the destroyer. The doctrine of the Trimūrti was occasionally popular in some circles, and is proclaimed in the fine hymn of Kālidāsa. According to S. Radhakrishnan: ‘The three, Brahmā, Vishnu, and Śiva, are not to be conceived as independent persons; they are the threefold manifestations of the one Supreme’.

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• Internet Archive - "The Development of the Concept of Trimurti"
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trimurti , in Hinduism , triad of the three gods Brahma , Vishnu , and Shiva . The concept was known at least by the time of Kalidasa ’s poem Kumarasambhava (“Birth of the War God”; c. 4th–5th century ce ).

The trimurti collapses the three gods into a single form with three faces. Each god is in charge of one aspect of creation, with Brahma as creator, Vishnu as preserver, and Shiva as destroyer. In combining the three deities in this way, however, the doctrine elides the fact that Vishnu is not merely a preserver and Shiva is not merely a destroyer. Moreover, while Vishnu and Shiva are widely worshipped in India, very few temples are dedicated to Brahma, who is expressly said to have lost his worshippers as the result of telling a lie and is merely entrusted with the task of creation under the direction of one of the other two gods. Scholars consider the doctrine of the trimurti to be an attempt to reconcile different approaches to the divine with each other and with the philosophical doctrine of ultimate reality ( brahman ).

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By: History.com Editors

Updated: November 16, 2023 | Original: October 6, 2017

Hinduism is the world’s oldest religion, according to many scholars, with roots and customs dating back more than 4,000 years. Today, with more than 1 billion followers , Hinduism is the third-largest religion worldwide, after Christianity and Islam . Roughly 94 percent of the world’s Hindus live in India. Because the religion has no specific founder, it’s difficult to trace its origins and history. Hinduism is unique in that it’s not a single religion but a compilation of many traditions and philosophies: Hindus worship a number of different gods and minor deities, honor a range of symbols, respect several different holy books and celebrate with a wide variety of traditions, holidays and customs. Though the development of the caste system in India was influenced by Hindu concepts , it has been shaped throughout history by political as well as religious movements, and today is much less rigidly enforced. Today there are four major sects of Hinduism: Shaivism, Vaishnava, Shaktism and Smarta, as well as a number of smaller sects with their own religious practices.

Hinduism Beliefs, Symbols

Some basic Hindu concepts include:

• Hinduism embraces many religious ideas. For this reason, it’s sometimes referred to as a “way of life” or a “family of religions,” as opposed to a single, organized religion.
• Most forms of Hinduism are henotheistic, which means they worship a single deity, known as “Brahman,” but still recognize other gods and goddesses. Followers believe there are multiple paths to reaching their god.
• Hindus believe in the doctrines of samsara (the continuous cycle of life, death, and reincarnation) and karma (the universal law of cause and effect).
• One of the key thoughts of Hinduism is “atman,” or the belief in soul. This philosophy holds that living creatures have a soul, and they’re all part of the supreme soul. The goal is to achieve “moksha,” or salvation, which ends the cycle of rebirths to become part of the absolute soul.
• One fundamental principle of the religion is the idea that people’s actions and thoughts directly determine their current life and future lives.
• Hindus strive to achieve dharma, which is a code of living that emphasizes good conduct and morality.
• Hindus revere all living creatures and consider the cow a sacred animal.
• Food is an important part of life for Hindus. Most don’t eat beef or pork, and many are vegetarians.
• Hinduism is closely related to other Indian religions, including Buddhism , Sikhism and Jainism.

There are two primary symbols associated with Hinduism, the om and the swastika. The word swastika means "good fortune" or "being happy" in Sanskrit, and the symbol represents good luck . (A hooked, diagonal variation of the swastika later became associated with Germany’s Nazi Party  when they made it their symbol in 1920.)

The om symbol is composed of three Sanskrit letters and represents three sounds (a, u and m), which when combined are considered a sacred sound. The om symbol is often found at family shrines and in Hindu temples.

Hinduism Holy Books

Hindus value many sacred writings as opposed to one holy book.

The primary sacred texts, known as the Vedas, were composed around 1500 B.C. This collection of verses and hymns was written in Sanskrit and contains revelations received by ancient saints and sages.

The Vedas are made up of:

• The Rig Veda
• The Samaveda
• Atharvaveda

Hindus believe that the Vedas transcend all time and don’t have a beginning or an end.

The Upanishads, the Bhagavad Gita, 18 Puranas, Ramayana and Mahabharata are also considered important texts in Hinduism.

Origins of Hinduism

Most scholars believe Hinduism started somewhere between 2300 B.C. and 1500 B.C. in the Indus Valley, near modern-day Pakistan. But many Hindus argue that their faith is timeless and has always existed.

Unlike other religions, Hinduism has no one founder but is instead a fusion of various beliefs.

Around 1500 B.C., the Indo-Aryan people migrated to the Indus Valley, and their language and culture blended with that of the indigenous people living in the region. There’s some debate over who influenced whom more during this time.

The period when the Vedas were composed became known as the “Vedic Period” and lasted from about 1500 B.C. to 500 B.C. Rituals, such as sacrifices and chanting, were common in the Vedic Period.

The Epic, Puranic and Classic Periods took place between 500 B.C. and A.D. 500. Hindus began to emphasize the worship of deities, especially Vishnu, Shiva and Devi.

The concept of dharma was introduced in new texts, and other faiths, such as Buddhism and Jainism, spread rapidly.

Hinduism vs. Buddhism

Hinduism and Buddhism have many similarities. Buddhism, in fact, arose out of Hinduism, and both believe in reincarnation, karma and that a life of devotion and honor is a path to salvation and enlightenment. 

But some key differences exist between the two religions: Many strains of Buddhism reject the caste system, and do away with many of the rituals, the priesthood, and the gods that are integral to Hindu faith.

Medieval and Modern Hindu History

The Medieval Period of Hinduism lasted from about A.D. 500 to 1500. New texts emerged, and poet-saints recorded their spiritual sentiments during this time.

In the 7th century, Muslim Arabs began invading areas in India. During parts of the Muslim Period, which lasted from about 1200 to 1757, Islamic rulers prevented Hindus from worshipping their deities, and some temples were destroyed.

Mahatma Gandhi

Between 1757 and 1947, the British controlled India. At first, the new rulers allowed Hindus to practice their religion without interference, but the British soon attempted to exploit aspects of Indian culture as leverage points for political control, in some cases exacerbating Hindu caste divisions even as they promoted westernized, Christian approaches.

Many reformers emerged during the British Period. The well-known politician and peace activist, Mahatma Gandhi , led a movement that pushed for India’s independence.

The partition of India occurred in 1947, and Gandhi was assassinated in 1948. British India was split into what are now the independent nations of India and Pakistan , and Hinduism became the major religion of India.

Starting in the 1960s, many Hindus migrated to North America and Britain, spreading their faith and philosophies to the western world.

Hindus worship many gods and goddesses in addition to Brahman, who is believed to be the supreme God force present in all things.

Some of the most prominent deities include:

• Brahma: the god responsible for the creation of the world and all living things
• Vishnu: the god that preserves and protects the universe
• Shiva: the god that destroys the universe in order to recreate it
• Devi: the goddess that fights to restore dharma
• Krishna: the god of compassion, tenderness and love
• Lakshmi: the goddess of wealth and purity
• Saraswati: the goddess of learning

Places of Worship

Hindu worship, which is known as “puja,” typically takes place in the Mandir (temple). Followers of Hinduism can visit the Mandir any time they please.

Hindus can also worship at home, and many have a special shrine dedicated to certain gods and goddesses.

The giving of offerings is an important part of Hindu worship. It’s a common practice to present gifts, such as flowers or oils, to a god or goddess.

Additionally, many Hindus take pilgrimages to temples and other sacred sites in India.

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Hinduism Sects

Hinduism has many sects, and the following are often considered the four major denominations.

Shaivism is one of the largest denominations of Hinduism, and its followers worship Shiva, sometimes known as “The Destroyer,” as their supreme deity.

Shaivism spread from southern India into Southeast Asia and is practiced in Vietnam, Cambodia and Indonesia as well as India. Like the other major sects of Hinduism, Shaivism considers the Vedas and the Upanishads to be sacred texts.

Vaishnavism is considered the largest Hindu sect, with an estimated 640 million followers, and is practiced worldwide. It includes sub-sects that are familiar to many non-Hindus, including Ramaism and Krishnaism.

Vaishnavism recognizes many deities, including Vishnu, Lakshmi, Krishna and Rama, and the religious practices of Vaishnavism vary from region to region across the Indian subcontinent.

Shaktism is somewhat unique among the four major traditions of Hinduism in that its followers worship a female deity, the goddess Shakti (also known as Devi).

Shaktism is sometimes practiced as a monotheistic religion, while other followers of this tradition worship a number of goddesses. This female-centered denomination is sometimes considered complementary to Shaivism, which recognizes a male deity as supreme.

The Smarta or Smartism tradition of Hinduism is somewhat more orthodox and restrictive than the other four mainstream denominations. It tends to draw its followers from the Brahman upper caste of Indian society.

Smartism followers worship five deities: Vishnu, Shiva, Devi, Ganesh and Surya. Their temple at Sringeri is generally recognized as the center of worship for the denomination.

Some Hindus elevate the Hindu trinity, which consists of Brahma, Vishnu and Shiva. Others believe that all the deities are a manifestation of one.

Hindu Caste System

The caste system is a social hierarchy in India that divides Hindus based on their karma and dharma. Although the word “caste” is of Portuguese origin, it is used to describe aspects of the related Hindu concepts of varna (color or race) and jati (birth). Many scholars believe the system dates back more than 3,000 years.

The four main castes (in order of prominence) include:

• Brahmin: the intellectual and spiritual leaders
• Kshatriyas: the protectors and public servants of society
• Vaisyas: the skillful producers
• Shudras: the unskilled laborers

Many subcategories also exist within each caste. The “Untouchables” are a class of citizens that are outside the caste system and considered to be in the lowest level of the social hierarchy.

For centuries, the caste system determined most aspect of a person’s social, professional and religious status in India.

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When India became an independent nation, its constitution banned discrimination based on caste.

Today, the caste system still exists in India but is loosely followed. Many of the old customs are overlooked, but some traditions, such as only marrying within a specific caste, are still embraced.

Hindus observe numerous sacred days, holidays and festivals.

Some of the most well-known include:

• Diwali : the festival of lights
• Navaratri: a celebration of fertility and harvest
• Holi: a spring festival
• Krishna Janmashtami: a tribute to Krishna’s birthday
• Raksha Bandhan: a celebration of the bond between brother and sister
• Maha Shivaratri: the great festival of Shiva

Hinduism Facts. Sects of Hinduism . Hindu American Foundation. Hinduism Basics . History of Hinduism, BBC . Hinduism Fast Facts, CNN .

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Three Hindu gods

The hindu preserver.

Stele with a standing figure of Vishnu , 12th century, Pala dynasty, 162.56 cm, Bengal, eastern India © Trustees of the British Museum

Vishnu is one of the most popular gods of the Hindu pantheon. His portrayal here is standard: a royal figure standing tall, crowned and bejeweled, in keeping with his role as king and preserver of order within the universe. He carries a gada (mace) and chakra (disc) in his hands. The other two hands, which would have held a lotus and conch, are broken. On his forehead he wears a vertical mark or tilak, commonly worn by followers of Vishnu. In keeping with his iconography as the divine king, he is heavily bejeweled, wears a sacred thread that runs over his left shoulder and a long garland that comes down to his knees.

He stands flanked by two attendants, who may be his consorts Bhu and Shri, on a double lotus. The stele has a triangular top unlike earlier examples which were usually in the shape of a gently lobed arch. On either side of his crown are celestial garland bearers and musicians, the Vidyadharas and Kinnaras. A kirtimukha , or auspicious face of glory, is carved on the top centre of the arch.

The sculpture is typical of workmanship of the Pala dynasty of twelfth-century Bengal. The heart-shaped face with stylized arched eyebrows, long eyes that are slightly upturned at the ends, the broad nose, and the pursed smile are all characteristic.

A temple image of the Divine Couple: Shiva and Parvati

Bronze figures of Shiva and Parvati , early 11th century, bronze, 67cm high, western Deccan, India © Trustees of the British Museum

Shiva is a powerful Hindu deity. He has a female consort, like most of the gods, one of whose names is Parvati, “the daughter of the mountain.” Shiva and Parvati may appear as a loving couple sitting together in a form called Umamaheshvara. In this example two separate bronze images have been designed as a group. Both Shiva and Parvati wear elaborate jewelry. Shiva is the more powerful deity and so he is depicted with four arms and is the taller figure. In his hands he holds his weapon, the trident, a small deer and a fruit. His fourth hand is raised in reassurance ( abhayamudra ). Like other images of Shiva he wears two different earrings. Parvati holds a lotus in one hand and a round fruit in the other.

Bronze-casting in the eleventh century was highly developed in Tamil Nadu in the far south of India. However, these two bronzes are unusually large for the Deccan in the same period.

The erect frontal pose of these two figures contrasts with the relaxed, naturalistic posture of many images from Tamil Nadu of the Chola period.

The Hindu creator god

Stone figure of Brahma , c. 1110-1150, Chola dynasty, 131 cm high, from Tamil Nadu, southern India © Trustees of the British Museum

It is often said that there is a trinity of Hindu gods: Brahma the creator, Vishnu the preserver and Shiva the destroyer. But while Vishnu and Shiva have followers and temples all over India, Brahma is not worshiped as a major deity. Brahma is the personified form of an indefinable and unknowable divine principle called by Hindus brahman. In the myth of Shiva as Lingodbhava, when Brahma searches for the top of the linga of fire, Brahma falsely claimed that he had found flowers on its summit, when in fact the Shiva linga was without end. For this lie he was punished by having no devotees. There are very few temples dedicated to Brahma alone in India. The only one of renown is at Pushkar, in Rajasthan.

Brahma can be recognized by his four heads, only three of which are visible in this sculpture. In two of his four hands he holds a water pot and a rosary. Brahma originally had five heads but Shiva, in a fit of rage, cut one off. Shiva as Bhairava is depicted as a wandering ascetic with Brahma’s fifth head stuck to his hand as a reminder of his crime. Brahma is commonly placed in a niche on the north side of Shaiva temples in Tamil Nadu together with sculptures of Dakshinamurti and Lingodbhava.

© Trustees of the British Museum

Bibliography

T. R. Blurton, Hindu art (London: The British Museum Press, 1992).

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• Hinduism, Indian culture, Vedic Science, Yoga, Spirituality, India

Lord Shiva in Indian History: Tracing the Significance and Evolution of a Timeless Deity

Lord Shiva is one of the most important deities in Hinduism and has played a significant role in Indian history. Known as the “Destroyer” in the Hindu trinity, Lord Shiva is revered for his power, wisdom, and compassion. He is often depicted in Hindu art and mythology as a powerful god with a third eye, a snake around his neck, and a trident in his hand.

Lord Shiva’s importance in Indian history can be traced back to the Indus Valley Civilization, which existed around 3300 BCE to 1300 BCE. Archaeological evidence suggests that the people of this civilization worshipped a male deity, possibly an early form of Lord Shiva. The worship of Lord Shiva continued to evolve over time, with his attributes and characteristics becoming more defined in the Vedic period.

The Puranic period, which followed the Vedic period, saw the rise of various Puranas that celebrated Lord Shiva’s greatness and the significance of his worship. Many of these Puranas also included stories and legends that highlighted Lord Shiva’s role in Indian history and mythology.

In Indian history, Lord Shiva is also closely associated with the development of yoga and meditation. He is believed to be the first yogi, and his teachings on yoga and meditation have had a profound impact on the spiritual practices of India. Even today, Lord Shiva is revered as a symbol of meditation, inner peace, and spiritual enlightenment.

Today, Lord Shiva is worshipped by millions of devotees around the world, who seek his blessings and guidance in their daily lives. His role in Indian history and religion is celebrated through various festivals and rituals, including Mahashivratri, which is dedicated to Lord Shiva and his many forms.

In conclusion, Lord Shiva has played a vital role in Indian history and religion, and continues to be a revered deity in the Hindu pantheon. Through his teachings on yoga and meditation, and his many legends and stories, Lord Shiva has left an indelible mark on the spiritual practices of India and the world.

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Trinity and Hinduism

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Publisher's version, related outputs, the use of sanskrit as a theological resource in the interpretation of tiruvāymoïi, is comparative theology catholic expectations regarding the comparativist, in the balance: interior and shared acts of reading, his hiding place is darkness: a hindu-catholic theopoetics of divine absence, by the power of her word: absence, memory, and speech in the song of songs and a hindu mystical text.

Artful imagining: A personal insight into the study of religions after Vatican II

Carefully uncertain: the limits of clarity at interreligious borders, learning our way: some catholic reflections on the catholic-hindu encounter, a catholic comparativist's view of scriptural reasoning in the anglican context, female beauty, female power: seeing devī in the saundarya lahari, food, the guest, and the taittiriya upanishad: hospitality in the hindu traditions, comparative theology - as theology, encountering the divine mother in hindu and christian hymns, comparative theology: deep learning across religious borders, beyond my god, with god's blessing, tradition and dialogue: reflections on ravi gupta's - walking a theological tightrope, the truth, the way, the life: christian commentary on the three holy mantras of the srivaisnava hindus, divine absence and the purification of desire: a hindu saint's experience of a god who keeps his distance, augustine, apuleius, and hermes trismegistus: the city of god and advice on how (not) to read hindu texts, for your own good: suffering and evil in god's plan according to one hindu theologian, beyond compare: st. francis de sales and sri vedanta desika on loving surrender to god, the future of the harvard theological review in a global and interreligious age, reengaging the classical traditions in light of popular and subaltern hinduism: extending felix wilfred's reconsideration of hindu-christian relations, imago dei, paramam samyam: hindu light on a traditional christian theme.

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A Thought Experiment to Help Recalibrate Our Beliefs about the Trinity

The Way We Talk about God

Imagine that you’re trying to describe what God did on the cross. What do you say? Here’s how we’ve heard it described (including, at times, by ourselves!):

• The Father poured out his wrath on the Son.
• The Father turned his face away.
• The Father abandoned his Son.
• The Son felt the pangs of hell because he was separated from the Father on the cross.

Notice that in describing the cross this way, we are saying that there are two primary actors, two distinct individuals, the Father and the Son, the first two persons of the Godhead, and that each is doing something different at the crucifixion. For now, notice also that the third person of God, the Spirit, is never mentioned in these statements.

Let’s use a different example. You’re asked to describe God’s providence. What do you say? Here’s how we’ve heard it described (again, at times, by ourselves!):

• The Father chose this path for me because he cares for me.
• When we talk about election, we’re talking about the plan of God the Father.
• We have a good Father who has planned all things to work together for our good.

Notice that in describing providence this way, we’re attributing God’s “plan” specifically to God the Father, and sometimes it sounds as if it’s only God the Father who plans out providence. One last example will suffice. Imagine that you’re told to describe how a Christian receives and uses spiritual gifts. What do you say?

• The Spirit gave me the gift of [X, Y, or Z].
• I can [use gift X, Y, or Z] because the Spirit empowers me.
• I’m gifted at [X, Y, or Z] because the Spirit chose to make me that way.

Are the Father and the Son involved in the spiritual gifts? Or just the Spirit?

Beholding the Triune God

Matthew y. emerson , brandon d. smith.

This concise introduction to the doctrine of inseparable operations explores the unity of the Father, Son, and Holy Spirit in relation to salvation, revelation, communion, and more.   

In each of these examples, and even in the way we’ve asked the follow-up questions, what we’re trying to help you see is that we often think about God’s acts as divisible between the persons and distributed according to their roles . So in these scenarios, sometimes the actor is primarily the Father, as in the examples about providence; sometimes the actor is the Son, as in the examples about the crucifixion; and sometimes the actor is the Spirit, as in the examples about the spiritual gifts.

Let’s return to the examples related to the crucifixion. A question we often ask our students when talking about this subject, and after we’ve described the crucifixion in the ways we gave above, is, “What was the Spirit doing while the Father was forsaking the Son?” Was the Spirit just watching from the sidelines? Was he taking a break from his divine duties? Are the Son and the Spirit also wrathful toward sin? Returning next to providence, do the Son and the Spirit sit on the bench while the Father governs his creation? And with respect to the spiritual gifts, do the Father and the Son renounce their authority and hand it over to the Spirit to let him distribute gifts to whom he wills?

These questions, we hope, help us see that the way we talk about God’s acts often divides the persons of God in a way that is contrary to our confession that God is one God in three persons. If only one divine person, or in some cases two of the three, is acting on any given occasion, how is that consistent with the Christian confession of one God, or with its roots in Jewish monotheism? Aren’t there now three Gods, each of whom acts in different ways in different times? Or is there one God who is sometimes Father, sometimes Son, and sometimes Spirit? The former example is the heresy called “tritheism,” while the latter is called “modalism.” These are ancient false teachings that the church combatted through articulating what we know as the doctrine of the Trinity. And in order to combat them, we need to recover what the early church referred to as the doctrine of inseparable operations. 1

The triune God’s work in the world enables us to behold his power and goodness.

Beholding the Triune God through His Inseparable Operations

The triune God has graciously revealed himself to us. Historically and on biblical grounds, Christians have held two affirmations about who and what God is—God is one God, and he exists as three persons. This identification of God as triune stands at the heart of the Christian faith, along with the confession that the second person of the Trinity, the Son, took on a human nature without ceasing to be God. As fully human and fully God, Jesus Christ lived a perfectly righteous human life, died a penal, sacrificial, atoning death for sinners on the cross, proclaimed victory over death during his descent to the dead, and rose from the dead bodily on the third day. All of this was according to the Scriptures (1 Cor. 15:1–4) and in order to fulfill the promise that God made to Adam and Eve, that through the seed of woman he would crush the enemy’s head and thereby reconcile himself to his image bearers and restore creation (Gen. 3:15).

The triune God has graciously revealed himself to us.

But we would be mistaken if we took the Son’s incarnation and subsequent saving actions as evidence that only he is acting in the act of redemption. On the contrary, it is the one God —Father, Son, and Spirit—who acts in the whole history of salvation, including in the incarnation. Likewise, we should remember that it is this same one God —Father, Son, and Spirit—who “in the beginning created the heavens and the earth” (Gen. 1:1), who called Abram out of Ur of the Chaldeans, who spoke to Moses in the burning bush, who brought Israel out of Egypt, who revealed himself to Moses and gave the Torah on Mount Sinai, who led Israel through the wilderness, who scattered Israel’s enemies before her as she entered the promised land, who raised up judges and kings for Israel, who judged Israel and sent her into exile through the same nations that deserve and will receive his judgment, and who, to return to where we started, brought salvation to Israel and the nations in the person of the incarnate Son, Jesus Christ. It is this same one God —Father, Son, and Spirit—who calls his church together and feeds them with word and sacrament, who governs the world and brings rain on the just and the unjust, and who will, on the last day, remake what he has made and dwell with his people forever in the new heavens and new earth. In sum, the fundamental confession of God’s people—“Hear, O Israel: The Lord our God, the Lord is one” (Deut. 6:4)— is still true even after the sending of the Son and the Spirit.

In articulating the acts of God this way, we are again emphasizing the unity of their action. We want to hammer this concept home at the beginning because it is one of the two major emphases of this book, and also because so much of our talk about God in contemporary evangelicalism actually cuts against God’s unity, especially as it pertains to what he does. Our songs and hymns and spiritual songs, our devotional readings, our prayers, and our sermons often isolate one of the persons of God from among the other two and speak of that one person as if he is the only one carrying out a particular act (or possessing a particular attribute). The problem with this approach, where God’s acts can be divvied up among the persons, is that it defies the logic of the Bible, Christian history, and systematic theology. The Bible speaks again and again of God acting. Systematic theology insists that for God to truly be one, his acts must be one, carried out by the one God who is Father, Son, and Spirit. And Christian history has taught throughout the last two millennia that the external works of God are indivisible.

Put simply: the doctrine of inseparable operations teaches that you cannot separate the acts of God between the persons of God. Every act of God is a singular act of Father, Son, and Spirit. So we can’t say that the Father alone creates or governs or pours out his sole wrath on Jesus at the cross. We can’t say that the Son alone saves us from our sins. We can’t say that the Spirit alone guides or comforts or gifts believers. Why? Because they are all acts of God. Thus, every act of God is the act of the one God—Father, Son, and Spirit, singular not only in purpose or agreement, but also in essence and every divine attribute. As Gregory of Nyssa explained:

Whatever your thought suggests to you as the Father’s mode of being . . . you will think also of the Son, and likewise of the Spirit. For the principle of the uncreated and of the incomprehensible is one and the same, whether in regard to the Father or the Son or the Spirit. For one is not more incomprehensible and uncreated and another less so. 2

Put simply, Father, Son, and Spirit are each God but are not each other. To speak of any person is to speak of God, and to speak of God is to speak of three persons.

• Athanasius of Alexandria offers one of the earliest accounts of a full-blown doctrine of inseparable operations. See Epistles to Serapion 1.1.2–3 and Lewis Ayres’s discussion in Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology (Oxford, UK: Oxford University Press, 2004), 214. In terms of modern works expounding a helpful biblical, theological, and historical doctrine of inseparable operations, nothing currently on offer compares to Adonis Vidu, The Same God Who Works All Things: Inseparable Operations in Trinitarian Theology (Grand Rapids, MI: Eerdmans, 2021).
• Letter 38 3e–3f. English translation from Nicene and Post-Nicene Fathers , 2nd Series, vol. 8, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson (Buffalo, NY: Christian Literature, 1895).

Matthew Y. Emerson and Brandon D. Smith are the authors of Beholding the Triune God: The Inseparable Work of Father, Son, and Spirit .

Matthew Y. Emerson (PhD, Southeastern Baptist Theological Seminary) is coprovost and dean of theology, arts, and humanities at Oklahoma Baptist University. He is also a cofounder of the Center for Baptist Renewal and has authored several books, including The Story of Scripture: An Introduction to Biblical Theology and He Descended to the Dead: An Evangelical Theology of Holy Saturday .

Brandon D. Smith (PhD, Ridley College, Melbourne) is chair of the Hobbs School of Theology and Ministry and associate professor of theology & early Christianity at Oklahoma Baptist University. He is also a cofounder of the Center for Baptist Renewal and host of the Church Grammar podcast. He is the author of several books, including The Trinity in the Book of Revelation and The Biblical Trinity .

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The Spiritual Life

“Windows To Spirituality”

Hindu Trinity

Page Contents

The Hindu trinity consists of three gods ( Brahma , Vishnu , and Shiva ) who are responsible for the creation, upkeep and destruction of the world. Vishnu is the preserver of the universe, while Shiva’s role is to destroy it in order to re-create. Brahma’s job was the creation of the world and all creatures. His name should not be confused with Brahman, who is the supreme God force present within all things. [Source: BBC]

Brahma , Vishnu , and Shiva are considered the highest gods of Hinduism , next only to Brahman in importance and hierarch. Functionally they represent the triple functions of Manifested Brahman. Hence they are also called the Trimurthis or the Trinity of Hinduism.

LORD BRAHMA

Lord Brahma is the first member of the Brahmanical triad, Vishnu being the second and Shiva, the third. Brahma is the god of creation and he is traditionally accepted as the Creator of the entire universe.

An individual’s subtle body is constituted of his mind and intellect, that is, his entire thoughts. Man’s subtle body is responsible for the creation of his gross body and also the world that he experiences. The thoughts of an individual determine the type of physical body he possesses. The same thoughts are also responsible for the type of world that the individual experiences around him. As the thoughts, so the world. If a man possesses good thoughts he sees a good world. If his thoughts are bad he sees a bad world. Yudhisthira, a virtuous man saw virtue everywhere, while Duryodhana saw vice everywhere. When thoughts are absent there is no world at all. In deep sleep there are no thoughts, no world. This phenomenon is true not only of the microcosm but of the macrocosm as well. The cosmic subtle body is the aggregate of all subtle bodies of all living beings. The cosmic subtle body called the Hiranyagarbha, is said to be the creator of the entire universe. This creator is Brahma.

Halebidu – Hindu Trinity Carving

The manifested world of plurality has emerged from the unmanifest Reality. To indicate this Brahma the creator is described as being born from the navel of Vishnu as he is lying on the great serpent, Ananta in the milky ocean.

One of the earliest iconographic descriptions of Brahma is that of the four-faced god seated on a lotus. The Lord has in his four hands a water-pot (kamandalu), a manuscript (Vedas), a sacrificial implement (sruva) and a rosary (mala). He wears the hide of a black antelope and his vehicle is a swan (hamsa).

The description of Brahma like those of other deities of Hinduism bears a mystic symbolism. The lotus represents the Reality. Brahma sitting on the lotus indicates that he is ever-rooted in the infinite Reality. Reality is the foundation on which his personality rests. The four faces of Brahma represent the four Vedas. They also symbolise the functioning of the inner personality (antahkarana) which consists of thoughts. They are the mind (manas), the intellect (buddhi), ego (ahamkara) and conditioned-consciousness (chitta). They represent the four ways in which thoughts function. They are the manifestations of the unmanifest Consciousness.

The animal hide worn by Brahma stands for austerity. A seeker who desires to realise his godhead must first go through spiritual disciplines. Observing such austerities the seeker must carefully study and reflect upon the scriptural truths which are suggested by the manuscript (Vedas) held in one hand. Having acquired the knowledge of scriptures he must work in the world without ego and egocentric desires, that is engage in dedicated and sacrificial service for the welfare of the world. This idea is suggested by the sacrificial implement held in the second hand. When a man works in the world selflessly he drops his desires. He is no longer extroverted, materialistic, sensual. His mind is withdrawn from its preoccupations with the world of objects and beings. Such a mind is said to be in uparati. A man who has reached the state of uparati is in a spirit of renunciation.

That is indicated by Brahma holding the kamandalu in his hand. Kamandalu is a water-pot used by a sanyasi-a man of renunciation. It is a symbol of sanyasa or renunciation. The mind of such a man which is withdrawn from the heat of passion of the world is available for deeper concentration and meditation. The rosary (mala) in the fourth hand is meant to be used for chanting and meditation. Meditation is the final gateway to Realisation. Through deep and consistent meditation the mind gets annihilated and the seeker attains godhood. A god-man maintains his identity with his supreme Self while he is engaged in the world of perceptions, emotions and thoughts. He retains the concept of unity in diversity. He separates the pure unconditioned consciousness underlying this conditioned world of names and forms. Brahma’s association with a swan is most appropriate in this context.

A swan is described in Hindu mysticism as possessing the unique faculty of separating pure milk from a mixture of milk and water. It is reputed to have the ability to draw the milk alone and leave the water behind. Similarly does a man of Realization move about in the world recognizing the one divinity in the pluralistic phenomena of the world.

Brahma is said to be the Lord of creation. The creator must necessarily possess the knowledge to create. Without knowledge no creation is possible. Hence Brahma is said to be wedded to the goddess of knowledge, Saraswati. Life in this world is a manifestation of the three principles of creation, sustenance and destruction. In fact these three are interconnected. The apparent destruction is only an essential forerunner to creation.

The high god Brahma is often seen as an object in devotion in Buddhism, but he is not seen as a creator nor does he have eternal life. This depiction of the deity is from the Erawan Shrine in Bangkok, Thailand.

Destruction and creation go hand in hand. They are like two sides of a coin. For example, the destruction of morning is creation of noon and the destruction of noon is creation of night. This chain of continuous destruction and construction maintains the day. Similarly, the destruction of childhood is the creation of youth and the destruction of youth the creation of old age. In this process of birth and death the individual is maintained. Hence the three gods of the Trinity viz. Brahma, Vishnu and Siva representing creation, maintenance and destruction, are essentially one and the same.

The above idea is well portrayed in Lord Dattatreya, in whose form the three gods are combined. Dattatreya has the three faces of Brahma, Vishnu and Siva to indicate that the three principles for which they stand are inseparable. Lord Dattatreya is shown with four dogs following him. The four dogs represent the four Vedas. A dog is one of the most faithful animals in the world and it follows its master in all environments and circumstances. So, too, the Vedas arc said to follow a man-of-Realisation in the sense that all his actions, thoughts and desires are in perfect accord with the principles enunciated in the Vedic textbooks.

All creations arise out of vikshepa (thought disturbances). This vikshepa-sakti is Lord Brahma-the total mind-intellect equipment. Man, being essentially constituted of his mind and intellect, has already invoked this vikshepasakti and realised Brahma. Hence the worship and invocation of Brahma is practised by few.

Yet there are a few shrines dedicated to Brahma. He is worshipped and invoked particularly by scientists and kings for generating more creative ideas to serve the world of men and matter. The rulers invoke the Lord in order to surrender their ego and produce plans and schemes to serve the nation. Similarly, the research scholars invoke creative inspiration and flashes of new thoughts revealing the secrets of nature.

Lord Brahma is not popularly worshipped in India. This is so, because the idea of creation is repugnant to seeker of Truth since the creation of thoughts has veiled the infinite Reality. The attempt of all spiritual seekers is to destroy the existing thoughts and maintain the state of single pointed thought until the Reality is revealed. Hence, Siva (god of destruction) and Vishnu (god of maintenance) are worshipped more than Brahma. In fact, there are very few temples of Brahma-one in Rajasthan and another in Orissa -compared to innumerable shrines of Siva and Vishnu existing all over India

LORD VISHNU

Hindu god Vishnu surrounded by his Avatars

Lord Vishnu , major god of Hinduism and Indian mythology, popularly regarded as the preserver of the universe. In the ancient body of literature called the Veda, the sacred literature of the Aryan invaders, Vishnu ranks with the numerous lesser gods and is usually associated with the major Vedic god Indra in battles against demonic forces. In the epics and Puranas-writings belonging to subsequent periods in the development of Hinduism-Vishnu (especially in his incarnations) becomes prominent. Some Puranic literature refers to him as the eternal, all-pervading spirit and associates him with the primeval waters believed to have been omnipresent before the creation of the world. So regarded, Vishnu is depicted frequently in human form, sleeping on the great serpent Shesha and floating on the waters. The concept of Lord Vishnu as preserver is comparatively late. It is based chiefly on two beliefs: humans may attain salvation by faithfully following predetermined paths of duty, and good and evil powers (gods and demons) contend for dominion over the world. Occasionally, the balance of power is upset in favor of evil, and then Lord Vishnu is believed to descend to earth in a mortal form (his avatar) to save humankind or the world.

Ten such avatars (descents or incarnations) are commonly recognized, of which Lord Rama and Lord Krishna are the most important. Nine descents are thought to have already occurred; the tenth and last is yet to come. Scholars believe that Vishnu’s role as preserver (or redeemer) arose from the characteristic practice of assimilating local legendary heroes and gods into the Hindu pantheon by attributing their deeds to one of the major Hindu deities.

Representation

Lord Vishnu is depicted as dark blue or black (his avatars appear in other colors). Normally, he is depicted with four arms: One hand holds a lotus; a second holds a conch; a third holds a discus (which always returns by itself after being thrown); and the fourth carries a mace. The petals of the lotus are believed to symbolize the unfolding of creation; the conch is said to symbolize that from which all existence originates; and the discus and the mace reputedly were obtained by Lord Vishnu as rewards for defeating the God Indra. Lord Vishnu is said to possess also a special sword called Nadaka and a special bow called Sarnga. His wife is Goddess Lakshmi (also known as Shri), goddess of beauty and fortune. He rides a huge creature, half bird and half man, called Gandara. His home is in a heaven called Vaikuntha (where the Ganges River is believed to flow from its source at Vishnu’s feet). The god has a thousand names, the repetition of which is regarded as an act of devotion.

The 10th century five headed Shiva, Sadashiva, Cambodia.

Shiva is one of the gods of the Trinity. He is said to be the god of destruction. The other two gods are Brahma, the god of creation and Vishnu, the god of maintenance. The three gods represent the three fundamental powers of nature which are manifest in the world viz. creation, destruction and maintenance. These powers exist perpetually. Creation is going on all the time. So is destruction and maintenance. All three powers are manifest at all times. They are inseparable. Creation and destruction are like two sides of a coin. And maintenance is an integral part of the processes of creation and destruction. For example, morning dies to give birth to noon. Noon dies when night is born. In this chain of birth and death the day is maintained. To indicate that these three processes are one and the same the three gods are combined in one form of Lord Dattatreya. Lord Dattatreya has the faces of Brahma, Vishnu and Shiva. Shiva is married to the Goddess Uma. Uma represents frakriti which means perishable matter. Shiva’s marriage with Uma signifies that the power of destruction has no meaning without its association with perishable matter. Destruction manifests itself only when there is perishable matter. Lord Shiva sits in a meditative pose against the white background of the snow-capped Himalayas in Mount Kailas. His posture symbolises perfect inner harmony and poise, experienced by a man of Realisation. He is rooted in God- consciousness. He revels in the bliss of the transcendental Reality. Nothing disturbs him. The vicissitudes of nature, the challenges of life, the trials and tribulations of the terrestrial world do not affect him at all. He maintains perfect serenity, equanimity and tranquility in all environments and circumstances.

The snow-white background symbolises the absolute purity of mind. When the mind is disturbed, agitated, you do not see the divinity in you. Recognising your divine self is like seeing a reflection in a pool of water. When the water is dirty or disturbed you cannot see your own reflection. Only when the water is clear and steady do you recognize your reflection. Similarly, the divinity in you is lost in a pool of thoughts. If the thoughts are dirty (tamasic) or agitated (rajasic) you miss your divine Self. By spiritual practices you ought to raise your personality from its tamasic and rajasic states to the state, of sattwa. In the sattviic state when the mind is absolutely pure and steady you recognise your supreme Self. That is the state of Shiva in Kaila

On the auspicious occasion of MahaShivaratri, Shiva performs the ecstatic dance of realisation. In the dance pose Shiva is known as Nataraja. The dance symbolises the thrill of god-realisation. Beyond the realms of the waking, dream and deep-sleep states of consciousness. Beyond the ‘ experiences of the body and its perceptions, the mind and its feelings, the intellect and its thoughts lies the bliss of Godhood. Shiva reaches this state of Godhood and dances with the intoxication of supreme bliss Shiva is said to have a third eye known as gyana chakshu. Gyana chakshu literally means eye of wisdom. The eye whose vision reaches beyond that of the two mortal eyes. The idea of the third eye is not to be taken literally to mean that a third fleshy organ exists in Shiva. It only means that Shiva has a divine vision of Reality. Your vision is confined merely to perceptions, emotions and thoughts but when you transcend the limitations of your body, mind and intellect you gain realisation of your inner Self. That is indicated by the opening of the gyana chakshu

Shiva us also known as “Gangadhar”, Gangadhar literally means the carrier of Ganga (River Ganges). Shiva is said to carry the Ganges in his locks. Shiva is sometimes shown with his trident (“trishool”) in his hand. The “trishool” is a three pronged weapon which symbolizes the destruction of the ego with its three-fold desires of the body, mind and intellect. Shiva with his weapon indicated his victory over his ego and attainment of the state of perfection.

General sources

• Basham, A. L. (1954).  The Wonder That Was India: A Survey of the Culture of the Indian Sub-Continent Before the Coming of the Muslims . New York: Grove Press.
• Courtright, Paul B. (1985).  Gaṇeśa : Lord of Obstacles, Lord of Beginnings . New York: Oxford University Press. ISBN  0-19-505742-2 .
• Flood, Gavin (1996).  An Introduction to Hinduism . Cambridge: Cambridge University Press. ISBN  0-521-43878-0 .
• Flood, Gavin, ed. (2003).  The Blackwell Companion to Hinduism . Malden, MA: Blackwell Publishing. ISBN  1-4051-3251-5 .
• Zimmer, Heinrich (1972).  Myths and Symbols in Indian Art and Civilization . Princeton, New Jersey: Princeton University Press. ISBN  0-691-01778-6 .

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Diwali: Festival of Lights

Learn about India's biggest holiday of the year.

Diwali, or Dipawali, is India 's biggest and most important holiday of the year. The festival gets its name from the row  (avali) of clay lamps (deepa) that Indians light outside their homes to symbolize the inner light that protects from spiritual darkness. This festival is as important to Hindus as the Christmas holiday is to Christians.

Over the centuries, Diwali has become a national festival that's also enjoyed by non-Hindu communities. For instance, in Jainism, Diwali marks the nirvana, or spiritual awakening, of Lord Mahavira on October 15, 527 B.C.; in Sikhism, it honors the day that Guru Hargobind Ji, the Sixth Sikh Guru, was freed from imprisonment. Buddhists in India celebrate Diwali as well.

Hindus interpret the Diwali story based upon where they live. But there's one common theme no matter where people celebrate: the victory of good over evil.

Learn more about the holiday at National Geographic.

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Congress condemns terror attack in Moscow; says terrorism biggest threat to humanity, peace

Congress chief mallikarjun kharge said, “our heart goes out to the families of the victims and in this hour of sorrow, we strongly stand shoulder to shoulder with the people of russia and the russian federation.”.

Published - March 23, 2024 10:24 am IST - New Delhi

Congress President Mallikarjun Kharge. File | Photo Credit: The Hindu

The Congress on March 23 condemned the "dastardly" terror attack in Moscow and said "we strongly stand shoulder to shoulder with the people of Russia".

“Assailants burst into a large concert hall in Moscow on March 22 and sprayed the crowd with gunfire, killing more than 60 people, injuring more than 100 and setting fire to the venue in a brazen attack,” according to media reports.

Also read | India stands in solidarity with Russia in this hour of grief, says PM Modi on Moscow terror attack

In a post on X, Congress chief Mallikarjun Kharge said, “The Indian National Congress strongly condemns the “dastardly” terrorist attack on innocent people in Moscow. Terrorism is the biggest threat to humanity and peace. Our heart goes out to the families of the victims and in this hour of sorrow, we strongly stand shoulder to shoulder with the people of Russia and the Russian Federation,” he said.

The Indian National Congress strongly condemns the dastardly terrorist attack on innocent people in Moscow. Terrorism is the biggest threat to humanity and peace. Our heart goes out to the families of the victims and in this hour of sorrow, we strongly stand shoulder to… — Mallikarjun Kharge (@kharge) March 23, 2024

Media reports said the Islamic State group claimed responsibility for the attack in a statement posted on its affiliated channels on social media.

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