Each of the Trimurtis is Parabrahman – Ved Vyasa says in the Skanda Purana

In this chapter of the Skanda purana, Vedavyasa relates an incident. In it the deities sing a beautiful eulogy on Chaturmukha Brahma. The subject of that praise is Para Brahman, who is the Cause of Creation. After hearing this praise, Chaturmukha Brahma, while speaking to the devatas, says that this praise when addressed to himself, Vishnu and Rudra separately is productive of great virtuous benefit:

स्कन्दपुराणम्/खण्डः ४ (काशीखण्डः)/अध्यायः ००२

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ततः सर्वे समालोक्य ब्रह्माणं शरणं ययुः ।।

स्तुवंतो विविधैः स्तोत्रै रक्षरक्षेति चाब्रुवन् ।।२९।।

।। देवा ऊचुः।।

नमो हिरण्यरूपाय ब्रह्मणे ब्रह्मरूपिणे ।।

अविज्ञातस्वरूपाय कैवल्यायामृताय च ।। ३० ।।

यन्न देवा विजानंति मनो यत्रापि कुंठितम्।।

न यत्र वाक्प्रसरति नमस्तस्मै चिदात्मने ।। ३१ ।।

योगिनो यं हृदाकाशे प्रणिधानेन निश्चलाः ।।

ज्योतीरूपं प्रपश्यंति तस्मै श्रीब्रह्मणे नमः ।। ३२ ।।

In the Taittiriya Upanishad, Parabrahman is described as ‘यतो वाचो निवर्टन्ते आप्राप्य मानसा साह’ which is beyond the reachof mind and speech. Chaturmukha is praised here to be Kaivalya, Amrita, Chidatma. What yogis realize in their hearts as an effulgence is this Chaturmukha Brahma.

It is only acceptable in Advaita that the knowledge required for liberation, this Nirguna Chaitanya Jnana, is formless.

गुणत्रयस्वरूपाय नमः प्रकृतिरूपिणे ।। ३३ ।।

विष्णवे सत्त्वरूपाय रजोरूपाय वेधसे ।।

तमसे रुद्ररूपाय स्थितिसर्गांतकारिणे ।। ३४ ।।

Vedavyasa decisively says that these gunas are those of Prakriti since Brahma is said to be Gunatraya Swarupa, Prakrutirupa and sattva rajas and tamas are applied to the trinity.

This premise also applies only to Advaita. Other schools reject this premise as detrimental to their doctrine. And since these gunas are said to be qualities of Prakruti, it is also clear that they are not aprakruta.

तव निःश्वसितं वेदास्तव स्वेदोखिलं जगत् ।।

विश्वा भूतानि ते पादः शीर्ष्णो द्यौः समवर्तत ।। ३९ ।।

नाभ्या आसीदंतरिक्षं लोमानि च वनस्पतिः ।।

चन्द्रमा मनसो जातश्चक्षोः सूर्यस्तव प्रभो ।। 4.1.2.४० ।।

त्वमेव सर्वं त्वयि देव सर्वं स्तोता स्तुतिः स्तव्य इह त्वमेव ।।

ईश त्वयाऽवास्यमिदं हि सर्वं नमोस्तु भूयोपि नमो नमस्ते ।। ४१ ।।

In the Brihadaranyaka Upanishad it is said that the Vedas are like the breath of God. This stuti alludes to that. Here it can be seen that as in the Purusha Sukta the Lord is described as the Virat form. Seeing Chaturmukha the deities declare, you are everything, everything is in you, you are stavya (स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः ) It can be seen here as it is in the Vishnu Sahasranama. This means that Vishnu Sahasranama composed by Veda Vyasa is also applicable to the Trimurtis.

Devas praise that this four-faced Brahma is the Brahman as mentioned in the first mantra of Ishavasya Upanishad.

Very glad on hearing the praises of the deities, Chaturmukha says to them:

इति स्तुत्वा विधिं देवा निपेतुर्दंडवत्क्षितौ ।।

परितुष्टस्तदा ब्रह्मा प्रत्युवाच दिवौकसः ।। ४२ ।।

।। ब्रह्मोवाच ।।

यथार्थयाऽनया स्तुत्या तुष्टोस्मि प्रणताः सुराः ।।

उत्तिष्ठत प्रसन्नोस्मि वृणुध्वं वरमुत्तमम् ।। ४३ ।।

This praise made about him is quite in order.

This statement is detrimental to the non-Advaitic schools. To correct this, they console themselves by saying ‘this is a eulogy on Chaturmukha’s Antaryami (Vishnu)’. But Veda Vyasa does not give room for such compromises here.

यः स्तोष्यत्यनया स्तुत्या श्रद्धावान्प्रत्यहं शुचिः ।।

मां वा हरं वा विष्णुं वा तस्य तुष्टाः सदा वयम् ।। ४४ ।।

दास्यामः सकलान्कामान्पुत्रान्पौत्रान्पशून्वसु ।।

Chaturmukha says of the stuti: That this fine eulogy applies exclusively to the three of us, the Trimurtis.

From this it is clear that the hierarchy (Devata Taratamya) of gods is not acceptable to Vedavyasa.

सौभाग्यमायुरारोग्यं निर्भयत्वं रणे जयम् ।। ४५ ।।

ऐहिकामुष्मिकान्भोगानपवर्गं तथाऽक्षयम् ।।

यद्यदिष्टतमं तस्य तत्तत्सर्वं भविष्यति ।।४६।।

Chaturmukha informs that the four types of goals (purushartha) sought after by humans will be fulfilled through this praise.

तस्मात्सर्वप्रयत्नेन पठितव्यः स्तवोत्तमः ।।

अभीष्टद इति ख्यातः स्तवोयं सर्वसिद्धिदः।।४७।।

पुनः प्रोवाच तान्वेधाः प्रणिपत्योत्थितान्सुरान् ।।

स्वस्थास्तिष्ठत भो यूयं किमत्रापि समाकुलाः ।। ४८ ।।

Chaturmukha praises this hymn: It is the best hymn that fulfills all desires. He says that those who recite this will be blessed.

विष्णोर्वा मम वा शंभोर्ब्राह्मणा एव सुप्रियाः ।।

तेषां मूर्त्या वयं साक्षाद्विचरामो महीतले ।। ७४ ।।

Brahmanas are dear to the Trinity, and the Trinity is said to walk on the earth in the form of the Brahmanas.

Thus the points conclusively stated by Vedavyasa in this chapter are:

1. The Trimurtis possess the sattva, rajas and tams qualities of Prakruti. It is clear from the shloka that these qualities are not aprakruta.

2. From the statement that each one of the Trinity is a candidate for the same praise, it is clear that the Trimurtis are Parabrahman and there is no difference between them. Vedavyasa has effectively clarified this through the words of Vishnu in the Daksha yajna episode of the Bhagavatam.

3. The distinctive Parabrahman-marks of the and Upanishads are clearly seen in this hymn.

Thus Vedavyasa has concisely stated here the propositions which are uncompromisingly accepted only in Advaita. These propositions are detrimental to other systems. It is difficult for others to accept this praise without indulging in serious text-torture.

Om