Brahma

Brahma (Sanskrit: ब्रह्मा, IAST: Brahmā) is a Hindu god, referred to as "the Creator" within the Trimurti, the trinity of supreme divinity that includes Vishnu and Shiva.[1][2][3] He is associated with creation of everything, knowledge, and the Vedas.[4][5][6][7] Brahma is prominently mentioned in creation legends. In some Puranas, he created himself in a golden embryo known as the Hiranyagarbha.

Brahma is frequently identified with the Vedic god Prajapati.[8] During the post-Vedic period, Brahma was a prominent deity and his sect existed; however, by the 7th century, he had lost his significance. He was also overshadowed by other major deities like Vishnu, Shiva, and Mahadevi[9] and demoted to the role of a secondary creator, who was created by the major deities.[10][11][12]

Brahma is commonly depicted as a red or golden-complexioned bearded man with four heads and hands. His four heads represent the four Vedas and are pointed to the four cardinal directions.[13] He is seated on a lotus and his vahana (mount) is a hamsa (swan, goose or crane). According to the scriptures, Brahma created his children from his mind and thus, they are referred to as Manasaputra.[14][15]

In contemporary Hinduism, Brahma does not enjoy popular worship and has substantially less importance than the other two members of the Trimurti. Brahma is revered in the ancient texts, yet rarely worshipped as a primary deity in India, owing to the absence of any significant sect dedicated to his reverence.[16] Few temples dedicated to him exist in India, the most famous being the Brahma Temple, Pushkar in Rajasthan.[17] Some Brahma temples are found outside India, such as at the Erawan Shrine in Bangkok, which in turn has found immense popularity within the Thai Buddhist community.[18]

## Contents

* 1 Origin and meaning
* 2 Literature and legends
* 2.1 Vedic literature
* 2.2 Post-Vedic, Epics and Puranas
* 2.2.1 Sangam literature
* 3 Iconography
* 4 Epochs of Brahma
* 5 Worship
* 5.1 India
* 5.2 Southeast and East Asia
* 6 See also
* 7 References
* 8 External links

## Origin and meaning

The origins of the term brahmā are uncertain, partly because several related words are found in the Vedic literature, such as Brahman for the 'Ultimate Reality' and Brāhmaṇa for 'priest'. A distinction between the spiritual concept of brahman and the god Brahmā is that the former is a genderless abstract metaphysical concept in Hinduism,[19] while the latter is one of the many masculine gods in Hindu tradition.[20] The spiritual concept of brahman is quite old and some scholars suggest that the god Brahma may have emerged as a god and visible icon of the impersonal universal principle of brahman.[21] The existence of a distinct god named Brahma is evidenced in late Vedic texts.[21]

Grammatically, the nominal stem Brahma- has two distinct forms: the neuter noun bráhman, whose nominative singular form is brahma (ब्रह्म); and the masculine noun brahmán, whose nominative singular form is brahmā (ब्रह्मा). The former, the neuter form, has a generalized and abstract meaning[22] while the latter, the masculine form, is used as the proper name of the deity Brahma.

However, Brahman was sometimes used as a synonym for Brahma's name during the time the Mahabharata was written.[23]

## Literature and legends

### Vedic literature

An early depiction of Brahma, on the Bimaran casket, early 1st century CE. British Museum.[24][25]

One of the earliest mentions of Brahma with Vishnu and Shiva is in the fifth Prapathaka (lesson) of the Maitrayaniya Upanishad, probably composed around the late 1st millennium BCE. Brahma is first discussed in verse 5,1, also called the Kutsayana Hymn, and then expounded in verse 5,2.[26]

In the pantheistic Kutsayana Hymn,[26] 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 Shiva, thou art Agni, Varuna, Vayu, Indra, thou art All."[26]

In verse (5,2), Brahma, Vishnu, Shiva are mapped into the theory of Guṇas, that is qualities, psyche and innate tendencies the text describes can be found in all living beings.[27][28] This chapter of the Maitrayaniya Upanishad asserts that the universe emerged from darkness (tamas), first as passion characterized by innate quality (rajas), which then refined and differentiated into purity and goodness (sattva).[26][27] Of these three qualities, rajas are then mapped to Brahma, as follows:[29]

> Now then, that part of him which belongs to tamas, that, O students of sacred knowledge (Brahmacharins), is this Shiva.
>  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!

— Maitrayaniya Upanishad, 5.2, [26][27], Maitrayaniya Upanishad

While the Maitrayaniya Upanishad maps Brahma with one of the elements of the guṇas 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.[30]

### Post-Vedic, Epics and Puranas

Left: Brahma at the 12th century CE Chennakesava Temple, Somanathapura; Right: Painting depicting Brahma on a Hamsa, c. 1700 CE

During the post-Vedic period, Brahma was a prominent god and his sect existed during the 2nd century CE to 6th century CE. Early texts like the Brahmanda Purana describe that there was nothing but an eternal ocean. From this, a golden egg called Hiranyagarbha, emerged. The egg broke open and Brahma, who had created himself within it, came into existence (gaining the name Svayambhu). Then, he created the universe, the earth, and other things. He also created people to populate and live on his creation.[31][32][9]

However, by the 7th century CE, Brahma lost his importance. Historians believe that some of the major reasons for Brahma's downfall were the rise of Shaivism and Vaishnavism, their replacement of him with Tridevi in the Smarta tradition, and the frequent attacks by Buddhists, Jains, Hindus who worship Indra and all the other Hindu gods.[9][32]

Sculpture of Brahma in Prambanan, Java Indonesia

Various Puranic legends mention various reasons for his decline in worship now. There are primarily two prominent versions of why Brahma lost his ground in worship popularly. The first version refers to the Shiva Purana, where Brahma and Vishnu argued about who was the greatest among them. While they debated, they saw a huge column of fire piercing through the sky which was Shiva as Lingodbhava. They decided to locate the beginning and end of this column of fire which is Shiva. Vishnu assumed the form of a boar as Varaha and journeyed towards the earth and Brahma assumed the form of a swan as Hamsa and journeyed towards the sky. Vishnu found about his defeat, revealing that he had been unable to locate the end, which was at the end of the universe and he got tired before he reached that so he was defeated in it there. However, Brahma had recruited the ketaki flower which fell from Shiva's head by his powers to end the debate here now, which was at the beginning of the universe with his beginning at there now and he got tired before he reached that so he was defeated in it there and this came to him and he took him as a false witness to support his lie that he had located the beginning. Shiva then took his true form and cut off one of Brahma's five heads for his dishonesty, proclaiming that he would no longer receive an active following to his worship and would get a low status of popularity. Pleased with Vishnu's honesty, he offered him a high status of popularity and an active following dedicated to his worship and took the ketaki flower as an ornament on his head then and fused that head into him then. The second version refers to the Vishnu Purana, where Vishnu created Brahma and Shiva from his navel and forehead respectively, thus making Brahma along with Shiva both as inferior to Vishnu, who created them both as the supreme god above them in all aspects of power in this universe and after that, when the creation of the universe was completed, Brahma lost all of his importance after his role as creator of the universe ended and was removed from worship by everyone in the world, while Shiva was always worshipped as the destroyer of the universe after his role of the destruction of the universe was always happening and Vishnu was always worshipped as he was the preserver of the universe and his preserving role in the universe was always happening and he was the supreme god of this universe.[33]

The post-Vedic texts of Hinduism offer multiple theories of cosmogony, many involving Brahma. These include Sarga (primary creation of the 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 endlessly repeating cycle of existence, that cosmos and life we experience is continually created, evolved, dissolved and then re-created.[34] The primary creator is extensively discussed in Vedic cosmogonies with Brahman or Purusha or Prakrti among the terms used for the primary creator,[34][35] In contrast 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, that is an aeon).[11][34]

Brahma is a "secondary creator" as described in the Mahabharata and Puranas, and among the most studied and described.[36][37][38] Vishnu-focused Puranas describe that Brahma was born from a lotus emerging from the navel of the god Vishnu and Shiva was born from a fire emerging from the forehead of the god Vishnu.[39][40] In contrast, the Shiva-focused Puranas describe Brahma and Vishnu to be born from Shiva's right and left sides of his waist; and in other Puranas, Shiva and Vishnu were born from Brahma's right and left sides of his waist or Vishnu, Shiva, Brahma creating each other cyclically in different aeons (kalpas).[11][41] Yet others describe that the Tridevi created Brahma, Vishnu, Shiva,[42] and these texts then state that Brahma is a secondary creator of the world working respectively on their behalf.[42][43] Brahma creates all the forms in the universe, but not the primordial universe itself.[44] Thus in most Puranic texts, Brahma's creative activity depends on the presence and power of a higher god or higher goddess.[45] Further, the medieval era texts of these major theistic traditions of Hinduism assert that the saguna (representation with face and attributes)[46] Brahma is Vishnu,[47] Shiva,[48] or Tridevi,[49] respectively.

In the post-Vedic Puranic literature,[50] Brahma creates but neither preserves nor destroys anything. He is envisioned in some Hindu texts to have emerged from the metaphysical Brahman along with Vishnu (preserver), Shiva (destroyer), all other deities, matter and other beings. In theistic schools of Hinduism where the deity Brahma is described as part of its cosmology, he is a mortal god like all deities and dissolves into the abstract immortal Brahman when the universe ends, and then a new cosmic cycle (kalpa) restarts and all of them are recreated.[50][51]

A sculpture of Brahma flanked by Yama and Chitragupta, Tamil Nadu, 10th century CE, Melakadambur Amirtakadeshvarar Temple

In the Bhagavata Purana, Brahma is portrayed several times as the one who rises from the "Ocean of Causes".[52] Brahma, states this Purana, emerges at the moment when time and universe are born, inside a lotus rooted in the navel of Vishnu, along with Shiva, who emerged inside a fire rooted in the forehead of the god Vishnu. This Purana states that both Brahma and Shiva are drowsy, err, are temporarily incompetent as they put together the universe.[52] They then become aware of their confusion and drowsiness, meditates as two ascetics, then realizes Vishnu in their bodies, see the beginning and end of the universe, and then their creative powers are revived. Brahma and Shiva, states the Bhagavata Purana, thereafter combine Prakriti (nature, matter) and Purusha (spirit, soul) to create a dazzling variety of living creatures, and a tempest of causal nexus.[52] The Bhagavata Purana thus attributes the creation of Maya to Brahma and Shiva, wherein they 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.[53]

The Puranas describe Brahma as the god creating time. They correlate human time to Brahma's time, such as a mahākalpa being a large cosmic period, correlating to one day and one night in Brahma's existence.[45]{{Citation needed|date=June 2020} The stories about Brahma in various Puranas are diverse and inconsistent. In Skanda Purana, for example, the Tridevi are called the "mothers of the universe", and they are credited with creating Brahma, all the complete other gods including Vishnu, Shiva, the three worlds, the entire universe. They are the ones, states Skanda Purana, who combined the three Gunas \- Sattva, Rajas, Tamas - into matter (Prakrti) to create the empirically observed world.[54]

The Vedic discussion of Brahma as a Rajas-quality god expands in the Puranic and Tantric literature. However, these texts state that his wife Sarasvati 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) with her Sattva qualities.[55][56][57]

#### Sangam literature

The Sangam literature mentions all Hindu gods and goddesses and Vedic practices in Tamilakam. Tamilians considered the Vedas as books of Hinduism and used it to perform Yajnas.[58][59] Several Tamil Hindu kings and queens have performed Vedic sacrifices and worshipped various gods and goddesses of Hinduism. Several Sangam texts mention that Brahma as a creator god born from the navel of Vishnu along with Shiva as a destroyer god born from his forehead while he was the preserver god. As he is a direct biological ancestor of all royal families, the Cholas said that Brahma and Shiva as their direct biological ancestors and Vishnu as their creator and the creator of this entire universe.[60] Cilappatikaram also has several mentions of Brahma as the creator god.[61]

## Iconography

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Brahma is traditionally depicted with four faces and four arms.[62] 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 the other hand, he holds a mala, symbolizing the time to create the universe, in the other hand, he holds a shruka, — a ladle symbolizing the means to feed sacrificial fire, and in the even another hand, a kamandalu – a utensil with water symbolizing the means from where all creation emits.[63][64] His four mouths are credited with creating the four Vedas.[6] He is often depicted with a white beard, implying his sage-like experience. He sits on lotus, dressed in white (or red and pink), with his vehicle (vahana) – hamsa, a swan – nearby.[62][65]

Chapter 51 of the Manasara, an ancient design manual in Sanskrit for making murtis and temples, states that a Brahma statue should be gold in color.[66] The text recommends that the statue have four faces and four arms, have jata-mukuta-mandita (matted hair of an ascetic), and wear a diadem (crown).[66] Two of his hands should be in refuge granting and gift giving mudra, while he should be shown with kundika (water pot), akshamala (rosary), a small shruka and a large shruka (two ladles used in yajna ceremonies).[66] The text details the different proportions of the murti, describes the ornaments, and suggests that the idol wear chira (bark strip) as a lower garment, and either be alone or be accompanied with goddess Sarasvati. Brahma is associated largely with the Vedic culture of yajna and knowledge. In some Vedic yajna, Brahma is summoned in the ritual to reside and supervise the ritual in the form of Prajapati.

Brahma's wife is the goddess Sarasvati.[67][68] She is the embodiment of his power, the instrument of creation and the energy that drives his actions.

## Epochs of Brahma

Brahma, despite being believed to be the creator, is considered mortal according to scriptures. The Age of Brahma, according to Hindu cosmology, spans vast epochs of time. A kalpa is a day of Brahmā, and one day of Brahmā consists of a thousand cycles of four yugas, or ages: Satya Yuga, Treta Yuga, Dvapara Yuga and Kali Yuga. These four yugas, rotating a thousand times, comprise one day of Brahmā, and the same number comprise one night. Brahmā lives one hundred of such "years" and then dies. These "hundred years" total 311 trillion 40 billion (311,040,000,000,000) earth years. Brahma's lifespan is 311.04 trillion solar years, and humanity is in the 28th Kali Yuga of the 51st year of the current Brahma's life.[69][70]

## Worship

### India

Brahma Temple in Pushkar, Rajasthan

Very few temples in India are primarily dedicated to Brahma and his worship.[16][3] Legends tell that Savitri, Brahma's wife, pronounced a curse restricting his worship to Pushkara.[71] The most prominent Hindu temple for Brahma is the Brahma Temple, Pushkar.[17] Others include:

* Shri Kheteshwar Brahmadham Teerth, Asotra, Barmer, Rajasthan
* Adi Brahma Temple, Khokhan, Kullu, Himachal Pradesh
* Brahma Karmali Temple, Nagargao, Valpoi, Goa
* Brahmaji Temple, Chhinch, Banswara, Rajasthan
* Brahma Temple, Khedbrahma, Sabarkantha, Gujarat
* Brahma Kuti Temple, Bithoor, Kanpur, Uttar Pradesh
* Kumbakonam Brahma Temple, Thanjavur, Tamil Nadu

12th century CE statue of Brahma in Chhinch, Banswara, Rajasthan

Brahma is also worshipped in temple complexes dedicated to the Trimurti. Some of these are: Thanumalayan Temple,[72] Sri Purushothaman Temple, Thripaya Trimurti Temple, Mithrananthapuram Trimurti Temple, Kodumudi Magudeswarar Temple, Brahmapureeswarar Temple

In Kerala, there is also a shrine for Brahma in Kandiyoor Mahadeva Temple where according to legend, Lord Shiva beheaded Brahma.[73]

Chaturmukeshvara temple at the temple town of Srikalahasti near Tirupati, Andhra Pradesh has an image of Lord Shiva with four faces and has bas-relief carvings. At this temple, Lord Brahma and Lord Shiva are both worshipped. According to a legend, this is the place where Lord Brahma regained His ability to create after He pleaded forgiveness from Lord Shiva for getting rid of His Sisihathya sins.[74]

There is a Chaturmukha Brahma temple in Chebrolu, Andhra Pradesh, and a seven 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, Sattari Taluka in the northeast region of the state is found.[75][76][77]

A famous icon of Brahma exists at Mangalwedha,[78] 52 km from the Solapur district of Maharashtra and in Sopara near Mumbai. Temples exist in Khokhan, Annamputhur and Hosur.

### Southeast and East Asia

Left: The four-faced Brahma (Phra Phrom) statue, Erawan Shrine, Thailand
Center: 12th-century CE Brahma with missing book and water pot, Cambodia
Right: 9th-century CE Brahma Sculpture in Prambanan Java, Indonesia

A shrine of Brahma can be found in Cambodia's Angkor Wat. One of the three largest temples in the 9th-century CE Prambanan temples complex in Yogyakarta, central Java (Indonesia) is dedicated to Brahma, the other two to Shiva (largest of three) and Vishnu respectively.[79] The temple dedicated to Brahma is on the southern side of Shiva temple and Vishnu temple.

A statue of Brahma is present at the Erawan Shrine in Bangkok, Thailand and continues to be revered in modern times.[18] The golden dome of the Government House of Thailand houses a statue of Phra Phrom (Thai representation of Brahma). An early 18th-century CE painting at Wat Yai Suwannaram in Phetchaburi city of Thailand depicts Brahma.[80]

The name of the country Burma is derived from Brahma. In medieval texts, it is referred to as Brahma-desa.[81][82]

Brahma in Buddhism is known in Chinese as Simianshen (四面神, "Four-Faced God"), Simianfo (四面佛, "Four-Faced Buddha") or Fantian (梵天), Tshangs pa (ཚངས་པ) in Tibetan, Phạm Thiên (梵天) in Vietnamese, Bonten (梵天) in Japanese,[83] and Beomcheon (범천,梵天) in Korean.[84] In Chinese Buddhism, he is regarded as one of the Twenty Devas (二十諸天 Èrshí Zhūtiān) or the Twenty-Four Devas (二十四諸天 Èrshísì zhūtiān), a group of protective dharmapalas.[85]

Hindus in Indonesia still have a high regard for Brahma (Indonesian and Javanese: Batara Brahma and Sanghyang Brahma). In Prambanan there is a special temple made for Brahma, side by side with Vishnu and Shiva, and in Bali there is Andakasa Temple dedicated to Brahma.[86]

In the past, although not as popular as Vishnu and Shiva, the name Brahma appeared on several occasions. In the legend that developed in East Java about Ken Arok, for example, Brahma is believed to be the biological father of Ken Arok. It is said that Brahma was fascinated by the beauty of Ken Arok's mother, Ken Endok and made her a lover. From this relationship was born Ken Arok.

The name Brahma is also used as the name of a mountain in the Tengger mountain range, Mount Bromo. Mount Bromo is believed to be derived from the word Brahma and there was once a sect that believed that Brahmaloka - the universe where Brahma resides - was connected to Mount Bromo. To this day, Mount Bromo is still considered a sacred place for Javanese Hindus, making it the location for the annual Yadnya Kasada or Kasodo ceremony. People around Mount Bromo will celebrate the Kasodo festival every year by presenting offerings such as vegetables, chickens and money that are revealed to the Gods and poured into the crater of Mount Bromo as a sign of gratitude to the Almighty.[87]

In the Javanese version of wayang (shadow puppet play), Brahma has a very different role from his initial role. When Hindu society began to disappear from Java and the era of Walisongo's wayang kulit began to emerge, Brahma's role as creator in the shadow puppet standard was given to a figure named Sang Hyang Wenang, while Brahma himself was renamed to Brama (fire) where he was a ruling god. Brama, the son of the figure of Batara Guru (Shiva). The figure of Brahma in Javanese wayang is fused and mixed with the figure of Agni.[88]

## See also

* Brahma (Buddhism)
* Brahma Samhita
* Brahmastra
* Brahma from Mirpur-Khas
* Brahmakumari
* Brahmani
* Demiurge
* Svetovid

## References

1. ↑ White, David (2006). Kiss of the Yogini. University of Chicago Press. pp. 4, 29. ISBN 978-0226894843.
2. ↑ Jan Gonda (1969), The Hindu Trinity , Anthropos, Bd 63/64, H 1/2, pp. 212–226.
3. ↑ 3.0 3.1 Jan Gonda (1969), The Hindu Trinity , Anthropos, Bd 63/64, H 1/2, pp. 218–219.
4. ↑ N.A (1960). THE VAYU PURANA PART. 1. MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI. pp. 174 (26.31). https://archive.org/details/dli.bengal.10689.12977.
5. ↑ Coulter, Charles Russell; Turner, Patricia (2013). Encyclopedia of Ancient Deities. Routledge. p. 240. ISBN 978-1-135-96397-2. https://books.google.com/books?id=VWxekbhM1yEC&pg=PT240. , Quote: "Brahma, a creator god, received the basics of his mythological history from Purusha. During the Brahmanic period, the Hindu Trimurti was represented by Brahma with his attribute of creation, Shiva with his attribute of destruction and Vishnu with his attribute of preservation."
6. ↑ 6.0 6.1 Sullivan, Bruce (1999). Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata. Motilal Banarsidass. pp. 85–86. ISBN 978-8120816763.
7. ↑ Holdrege, Barbara (2012). Veda and Torah: Transcending the Textuality of Scripture. State University of New York Press. pp. 88–89. ISBN 978-1438406954.
8. ↑ Leeming, David (2009). Creation Myths of the World (2nd ed.). Bloomsbury Academic. p. 146. ISBN 978-1598841749. ;
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. ↑ 9.0 9.1 9.2 Dalal, Roshen (2010) (in en). Hinduism: An Alphabetical Guide. Penguin Books India. pp. 78–79. ISBN 978-0-14-341421-6. https://books.google.com/books?id=DH0vmD8ghdMC&q=Brahma.
10. ↑ Achuthananda, Swami (27 August 2018) (in en). The Ascent of Vishnu and the Fall of Brahma. Relianz Communications Pty Ltd. ISBN 978-0-9757883-3-2. https://books.google.com/books?id=F9FqDwAAQBAJ&q=in+which+sect+Brahma+is+considered+supreme.
11. ↑ 11.0 11.1 11.2 Kramrisch, Stella (1994). The Presence of Siva. Princeton University Press. pp. 205–206. ISBN 978-0691019307.
12. ↑ Pattanaik, Devdutt (September 2000) (in en). The Goddess in India:The Five Faces of the Eternal Feminine. Inner Traditions / Bear & Co. ISBN 978-0-89281-807-5. https://books.google.com/books?id=rjL3ogbdJNkC&q=devi+created+brahma+vishnu&pg=PA123.
13. ↑ Carrasco, David; Warmind, Morten; Hawley, John Stratton; Reynolds, Frank; Giarardot, Norman; Neusner, Jacob; Pelikan, Jaroslav; Campo, Juan et al. (1999) (in en). Merriam-Webster's Encyclopedia of World Religions. Edited by Wendy Doniger. United States: Merriam-Webster. pp. 140. ISBN 9780877790440.
14. ↑ Dalal, Roshen (18 April 2014) (in en). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin UK. ISBN 9788184753967. https://books.google.com/books?id=87k0AwAAQBAJ&pg=PT936.
15. ↑ 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."
16. ↑ 16.0 16.1 Morris, Brian (2005). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 123. ISBN 978-0521852418.
17. ↑ 17.0 17.1 Charkravarti, SS (2001). Hinduism, a Way of Life. Motilal Banarsidass. p. 15. ISBN 978-8120808997.
18. ↑ 18.0 18.1 London, Ellen (2008). Thailand Condensed: 2,000 Years of History & Culture. Marshall Cavendish. p. 74. ISBN 978-9812615206.
19. ↑ James Lochtefeld, Brahman, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122
20. ↑ James Lochtefeld, Brahma, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 119
21. ↑ 21.0 21.1 Bruce Sullivan (1999), Seer of the Fifth Veda, Motilal Banarsidass, ISBN 978-8120816763, pages 82-83
22. ↑ Gopal, Madan (1990). K.S. Gautam. ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 79. https://archive.org/details/indiathroughages00mada.
23. ↑ Armstrong, Karen (1996). A History of God: The 4000-year Quest of Judaism, Christianity, and Islam. New York: Alfred A. Knopf Inc. pp. 85–86. ISBN 978-0-679-42600-4.
24. ↑ "The Bimaran Reliquary, a Gandharan work, which is now housed in the British Museum, London, is of great historical and iconographic significance. It shows Buddha in the centre, attended by Brahma to his right and Indra to the left." in Banerjee, Priyatosh (2001) (in en). Central Asian art: new revelations from Xinjiang. Abha Prakashan. p. 48. ISBN 9788185704241. https://books.google.com/books?id=iazpAAAAMAAJ.
25. ↑ "Standing Buddha in the arched compartment, flanked by figures of Brahma and Indra standing in similar compartments, detail of the side of Bimaran gold casket" in Agrawala, Prithvi Kumar (1977) (in en). Early Indian Bronzes. Prithvi Prakashan. p. 152. https://books.google.com/books?id=kZUrAAAAMAAJ.
26. ↑ 26.0 26.1 26.2 26.3 26.4 Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, pp. 422–424, https://archive.org/stream/thirteenprincipa028442mbp#page/n443/mode/2up
27. ↑ 27.0 27.1 27.2 Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad, Oxford University Press, pages 303-304
28. ↑ Jan Gonda (1968), The Hindu Trinity, Anthropos, Vol. 63, pages 215-219
29. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 344-346
30. ↑ GM Bailey (1979), Trifunctional Elements in the theology of the Hindu Trimūrti , Numen, Vol. 26, Fasc. 2, pages 152-163
31. ↑ Srinivasan, Shalini (April 1971). Stories of Creation. Amar Chitra Katha private limited. ISBN 8184826478.
32. ↑ 32.0 32.1 Achuthananda, Swami (27 August 2018) (in en). The Ascent of Vishnu and the Fall of Brahma. Relianz Communications Pty Ltd. ISBN 978-0-9757883-3-2. https://books.google.com/books?id=F9FqDwAAQBAJ&q=Brahma.
33. ↑ Eck, Diana L. (2013-06-05) (in en). Banaras: CITY OF LIGHT. Knopf Doubleday Publishing Group. pp. 146. ISBN 978-0-307-83295-5. https://books.google.com/books?id=2LgO6TJhFDwC&pg=PT146. Retrieved 29 October 2023.
34. ↑ 34.0 34.1 34.2 Tracy Pintchman (1994), The Rise of the Goddess in the Hindu Tradition, State University of New York Press, ISBN 978-0791421123, pages 122-138
35. ↑ Jan Gonda (1969), The Hindu Trinity , Anthropos, Bd 63/64, H 1/2, pages 213-214
36. ↑ Krishna : a sourcebook. New York: Oxford University Press. 2007. p. 7. ISBN 978-0-19-514891-6.
37. ↑ Sutton, Nicholas (2000). Religious doctrines in the Mahābhārata (1st ed.). Delhi: Motilal Banarsidass Publishers. p. 182. ISBN 81-208-1700-1.
38. ↑ Asian Mythologies by Yves Bonnefoy & Wendy Doniger. Page 46
39. ↑ S. M. Srinivasa Chari (1994). Vaiṣṇavism: Its Philosophy, Theology, and Religious Discipline. Motilal Banarsidass. p. 147. ISBN 978-81-208-1098-3. https://books.google.com/books?id=evmiLInyxBMC.
40. ↑ Brahma: Hindu god Encyclopædia Britannica.
41. ↑ Wendy Doniger O'Flaherty (1981). Siva: The Erotic Ascetic. Oxford University Press. p. 125. ISBN 978-0-19-972793-3. https://books.google.com/books?id=dnfZ_MBErlQC.
42. ↑ 42.0 42.1 David Kinsley (1988). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. University of California Press. pp. 137. ISBN 978-0-520-90883-3. https://archive.org/details/hindugoddessesvi0000kins.
43. ↑ Stella Kramrisch (1992). The Presence of Siva. Princeton University Press. pp. 205–206. ISBN 0-691-01930-4. https://books.google.com/books?id=O5BanndcIgUC&pg=PA205.
44. ↑ Krishna : a sourcebook. New York: Oxford University Press. 2007. p. 18. ISBN 978-0-19-514891-6.
45. ↑ 45.0 45.1 Frazier, Jessica (2011). The Continuum companion to Hindu studies. London: Continuum. p. 72. ISBN 978-0-8264-9966-0.
46. ↑ Arvind Sharma (2000). Classical Hindu Thought: An Introduction. Oxford University Press. p. 4. ISBN 978-0-19-564441-8. https://books.google.com/books?id=gDmUToaeMJ0C.
47. ↑ Mark Juergensmeyer; Wade Clark Roof (2011). Encyclopedia of Global Religion. SAGE Publications. p. 1335. ISBN 978-1-4522-6656-5. https://books.google.com/books?id=WwJzAwAAQBAJ. Retrieved 14 October 2016.
48. ↑ Stella Kramrisch (1992). The Presence of Siva. Princeton University Press. p. 171. ISBN 0-691-01930-4. https://books.google.com/books?id=O5BanndcIgUC. Retrieved 14 October 2016.
49. ↑ David Kinsley (1988). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. University of California Press. pp. 136. ISBN 978-0-520-90883-3. https://archive.org/details/hindugoddessesvi0000kins.
50. ↑ 50.0 50.1 R. M. Matthijs Cornelissen (2011). Foundations of Indian Psychology Volume 2: Practical Applications. Pearson. p. 40. ISBN 978-81-317-3085-0. https://books.google.com/books?id=BkkgeKXyiOIC.
51. ↑ Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. p. 330. ISBN 978-1-898723-93-6. https://books.google.com/books?id=8dRZ4E-qgz8C.
52. ↑ 52.0 52.1 52.2 Richard Anderson (1967), Hindu Myths in Mallarmé: Un Coup de Dés , Comparative Literature, Vol. 19, No. 1, pages 28-35
53. ↑ Richard Anderson (1967), Hindu Myths in Mallarmé: Un Coup de Dés , Comparative Literature, Vol. 19, No. 1, page 31-33
54. ↑ Nicholas Gier (1998), The Yogi and the Goddess, International Journal of Hindu Studies, Vol. 1, No. 2, pages 279-280
55. ↑ H Woodward (1989), The Lakṣmaṇa Temple, Khajuraho and Its Meanings, Ars Orientalis, Vol. 19, pages 30-34
56. ↑ Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pages 234-237
57. ↑ Joseph Alter (2004), Yoga in modern India, Princeton University Press, page 55
58. ↑ "Poem: Purananuru - Part 362 by George L. III Hart". https://www.poetrynook.com/poem/purananuru-part-362.
59. ↑ "Poem: Purananuru - Part 15 by George L. III Hart". https://www.poetrynook.com/poem/purananuru-part-15.
60. ↑ "Pattupattu Ten Tamil Idylls Chelliah J. V.". https://archive.org/details/pattupattutentamilidyllschelliahj.v._108_Q/page/129/mode/2up.
61. ↑ The Cilappatikāram: The Tale of an Anklet (Iḷaṅkōvaṭikaḷ). Penguin Books. 2004. pp. 6–8. ISBN 978-0-14-303196-3. https://books.google.com/books?id=HWPg7EvPirgC. Retrieved 9 October 2023.
62. ↑ 62.0 62.1 Kenneth Morgan (1996), The Religion of the Hindus, Motilal Banarsidass, ISBN 978-8120803879, page 74
63. ↑ Roshen Dalal (2010). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin Books. pp. 66–67. ISBN 978-0-14-341517-6. https://books.google.com/books?id=pNmfdAKFpkQC&pg=PA67. Retrieved 10 October 2017.
64. ↑ Thomas E. Donaldson (2001). Iconography of the Buddhist Sculpture of Orissa. Abhinav. p. 99. ISBN 978-81-7017-406-6. https://books.google.com/books?id=DbxE8zOuRbUC&pg=PA99. Retrieved 10 October 2017.
65. ↑ Philip Wilkinson and Neil Philip (2009), Mythology, Penguin, ISBN 978-0756642211, page 156
66. ↑ 66.0 66.1 66.2 PK Acharya, A summary of the Mānsāra, a treatise on architecture and cognate subjects, PhD Thesis awarded by Rijksuniversiteit te Leiden, published by BRILL, OCLC 898773783, page 50
67. ↑ Elizabeth Dowling and W George Scarlett (2005), Encyclopedia of Religious and Spiritual Development, SAGE Publications, ISBN 978-0761928836 page 204
68. ↑ 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
69. ↑ Johnson, W.J. (2009). A Dictionary of Hinduism. Oxford University Press. p. 165. ISBN 978-0-19-861025-0.
70. ↑ "Ch. 1.2.4 Time Measurements". Units of Measurement: Past, Present and Future. International System of Units. Springer Series in Materials Science: 122. Springer. 2010. pp. 6–8. ISBN 9783642007378. https://books.google.com/books?id=pHiKycrLmEQC&pg=PA7. Retrieved 14 February 2024. "Paraphrased: Deva day equals solar year. Deva lifespan (36,000 solar years) equals 100 360-day years, each 12 months. Mahayuga equals 12,000 Deva (divine) years (4,320,000 solar years), and is divided into 10 charnas consisting of four Yugas: Satya Yuga (4 charnas of 1,728,000 solar years), Treta Yuga (3 charnas of 1,296,000 solar years), Dvapara Yuga (2 charnas of 864,000 solar years), and Kali Yuga (1 charna of 432,000 solar years). Manvantara equals 71 Mahayugas (306,720,000 solar years). Kalpa (day of Brahma) equals an Adi Sandhya, 14 Manvantaras, and 14 Sandhya Kalas, where 1st Manvantara preceded by Adi Sandhya and each Manvantara followed by Sandhya Kala, each Sandhya lasting same duration as Satya yuga (1,728,000 solar years), during which the entire earth is submerged in water. Day of Brahma equals 1,000 Mahayugas, the same length for a night of Brahma (Bhagavad-gita 8.17). Brahma lifespan (311.04 trillion solar years) equals 100 360-day years, each 12 months. Parardha is 50 Brahma years and we are in the 2nd half of his life. After 100 years of Brahma, the universe starts with a new Brahma. We are currently in the 28th Kali yuga of the first day of the 51st year of the second Parardha in the reign of the 7th (Vaivasvata) Manu. This is the 51st year of the present Brahma and so about 155 trillion years have elapsed. The current Kali Yuga (Iron Age) began at midnight on 17/18 February 3102 BC in the proleptic Julian calendar."
71. ↑ "Sāvitrī’s curses and Gāyatrī’s boons". Wisdom Library. https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364137.html#:~:text=Goddess (Sāvitrī) seeing that said,lady as) his wife?”.
72. ↑ History of Suchindram temples". The Hindu. 29 January 2002. Retrieved 24 May 2020.
73. ↑ "Kerala Mythology: Legend of Kandiyoor Mahadeva Temple". 11 November 2016. https://keralamythology.blogspot.com/2016/11/legend-of-kandiyoor-mahadeva-temple.html.
74. ↑ "About Srikalahasti Temple - Temple Open Timings - Rahu Ketu Pooja". https://srikalahasthitemple.com/about-temple/.
75. ↑ "Brahma Temple at Brahma Carambolim in Goa, Brahma Temple in Goa, About Brahma Temple in Goa, Lord Brahma Goa Temple information". https://www.goaholidayhomes.com/information/brahma-temple-at-carambolim.html.
76. ↑ "The rare temple of Sri Brahma in Brahmakarmali | the Navhind Times | Goa News". 13 July 2019. https://www.navhindtimes.in/2019/07/13/magazines/zest/the-rare-temple-of-sri-brahma-in-brahmakarmali/.
77. ↑ "🪔 Brahma Karmali Mandir देवालयं | Brah.ma". https://brah.ma/devalayam/brahma-karmali-mandir.
78. ↑ "The Sampradaya Sun - Independent Vaisnava News - Feature Stories - September 2009". https://www.harekrsna.com/sun/features/09-09/features1483.htm.
79. ↑ Trudy Ring et al (1996), International Dictionary of Historic Places: Asia and Oceania, Routledge, ISBN 978-1884964046, page 692
80. ↑ Chami Jotisalikorn et al (2002), Classic Thai: Design, Interiors, Architecture., Tuttle, ISBN 978-9625938493, pages 164-165
81. ↑ Arthur P. Phayre (2013), History of Burma, Routledge, ISBN 978-0415865920, pages 2-5
82. ↑ Gustaaf Houtman (1999), Mental Culture in Burmese Crisis Politics, Tokyo University of Foreign Studies, ISBN 978-4872977486, page 352
83. ↑ Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 141–142. ISBN 978-1-4008-4805-8. https://books.google.com/books?id=DXN2AAAAQBAJ.
84. ↑ Korean Buddhist Sculpture: Art and Truth, Woo bang Kang
85. ↑ Lewis Hodous; William Edward Soothill (2004). A dictionary of Chinese Buddhist terms : with Sanskrit and English equivalents and a Sanskrit-Pali index. London: RoutledgeCurzon. ISBN 0-203-64186-8. OCLC 275253538.
86. ↑ "Menyingkap Misteri Dewa Brahma Jarang Dipuja (Indonesian)", Baliexpress, https://baliexpress.jawapos.com/read/2017/08/24/9520/menyingkap-misteri-dewa-brahma-jarang-dipuja, retrieved 30 June 2021
87. ↑ "Java | the Bromo Volcano | Authentic-Indonesia". https://authentic-indonesia.com/activities/the-bromo-volcano/.
88. ↑ "Dewa Brahma", GamaBali, https://gamabali.com/dewa-brahma/, retrieved 30 June 2021

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