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THE HOLY TRINITY,
073
manent History of Bharaivarsha,' a work of paramount importance in the elucidation of Hindu mythology, Parvati represents buddhi (intellect, i.e., the faculty of reflection). But she must be distinguished from Eve of the Genesis legend, in so far as the term "buddhi is limited to that particular tendency of the Intellect to turn back inwards in the direction of Bramhan."*
According to the same work, Bramha is the totality of buddhi or the determination to involve.
“ As all the religious advancement has to start with this turn of mind, it is described as Brauha's creation. The work of maintaining and developing this buddhi points to Vishnu and preservation, Rudra as destroyer has two functions hore. He has to destroy the worldly desires of man before Bramha could create thic buddhi which turns back to the Bramhan. He has also to destroy the good cffects of Bramha's and Vishnu's workings before final cmancipation could be secured. Thus tho three gods here specified are not virtually distinct and separate, and they cannot possibly continue to exist as such."
In summing up his conclusions on the nature of the Ilindu Tri-Murti, Mr. K. Narayana Iyer points out (The Permanent History of Bharatavarsha,' Vol. I. p. 395):
" In the conceptions of Bramha, Vishnu and Siva, the following important points have therefore to be cvor kopt before our viow to avoid doubt and confusion :
"(1) The region of the Triad is the sphere of Satwie Maya, and not of Avidya, which is exactly the jurisdiction of the modern interpreters.
"(2) Tho very nature of the functions of the Triad is involutionary. The creation of Bramha or evolution virtually means the destruction of all the worldly desires and tho consequent rising of a devotional tendoncy in man.
" (3) Vishnu preserves and develops the Budhi created by Bramha and does not preserve any other absurdities.
* The l'ermanent History of Bharatavarsha, Vol. 1. 2. 393.
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