Brahman’s forms of Tri Murtis:
Atha yatheyamKautsyaayanistutih/ TvamBrahmaatvaan cha vaiVishnustvamRudrastvamPrajaapatih, tvamAgnirVarunoVaayustvamNishaakarah: tvamannastvamYamahtvam Prithvi tvamVishwamtvamathaachyutah, swaartheswaabhaavikerthe cha bahudhaasamsthitatrayi: VishveshvarahnamastubhyamVishwaatmaa Vishwakarma kritVishwabhug Vishwa -maayushtvamvishvakreedaaratiprabhuh: namah shaantaatmanetubhyam, namoguhyaatmaaya cha, achintyaaprameeyaaanaadinidhanaayacha/
Maharshi Kutsyaayana’s hymn of praise states as follows: You the Unknown and Unimaginable Paramatma! You are indeed in the Forms of Trimurtis viz. Vishnu-Rudra- Prajapati! You are also Agni-Varuna-Vaayu-Indra-Nishaakara or the combined form of Surya-Chandra! You are the swarupa of Food and Yama Deva or the Sustainer and Demolisher of the Beings in the Universe. You are the Earth and other Pancha Bhutas or Five Elements and surely the ever Indestructible Supreme too. You are the totality of the Universe and the Never-Ending Flow of Joy as albeit in a minute way at times by all the Beings in ‘Srishti’. Our prostrations and venerations to You the Manifestation of Tranquility and the deeply hidden achintyaaprameeyaaanaadinidhanaayacha/ or the Blissful-Incomprehensible-Endless Eternity!
Tamovaa idam agraaaseedekam, tat pare syaat tat tatpareneritamvishamatvamprayaati, etad rupam vai rajas, tad rajah khalveeritamvishvamatvamprayaati, etadvaisatvasya rupam, tat sattvameveritamrasahsampaasravatsomishoyamyaschetaamaatrahpratipurushahkshetragjnaahsam
kapaadhyavasaayaabhimaanalingahprajaapatrirvishveti, asyapraagyukta etas tanavah, atha yo ha khalu
vaa vaasyataamasomshosau a brahmachaarinoyoyambrahmaathayokhalu vaa vaasyasaatvikoshosh
ausabrahmachaarinoyoyamvishnuh; sa vaa esha ekastridhaabhutostadhaikaa - dashaadhaaparimitadhaavodbhuta, udbhutavaad bhutam, bhuteshucharatipravishthah, sa bhutaanaam, adhipatirbabhuvaa iti asaaatmaantarbahischaantarbahishcha/
At the very initial stage of Universal Existence there was utter darkness and only the Supreme Paramatma was present and desired to commence the process of differentiation. This desire when got intensified strongly and there emerged passion and from there ‘Vishva’ or Prajapati got manifested. The latter having realised darkness had, in turn, got intensified as passion which got self- created as SHIVA representing TAMO GUNA. Vishva then visibly marked the need for ‘awareness’ or knowledge and thus got self-manifested as BRAHMA repesenting ‘SATVA guna’. Then Vishva Deva realised that the students of knowledge and the means of sustaining them and preserving them too with qualities of and Sacred Knowledge and Virtue then VISHNU got self-manifested as RAJO GUNA. Having thus self-manifested as the Tri Murthis, Vishva Prajapati Himself eightfold as Praana-Surya- Chandra along with Stars and the Pancha Bhutas or the Five Elements. Then the Vishva Rupa futher extended His Own Form as Eleven Folded comprising Pancha Jnaanendriyas, Pancha Karmendriyas along with their interactions, and Mind. The twelfth fold then got added as Action viz. the Karma.ThusVishva Prajapati provided the basic infrastructure to the Universe with the directive to Brahma to further the process of Srishti with the underlining principle of Truth and Virtue. Chhandogya Upanishad vide II.vi.1 states

Asadvaa idam agraaaseet, tatovaisadajayata, tadaatmaanamsvayamakuruta, tasmaat tat sukrutam uchyate/ Yad vai tat sukrutam, rasovaisah, rasam hi evaayamlabhvaanandi bhavati, ko hyo-vaanandayaati, yadaahyevaishaetasminnadrushyenaatmyeniruktenilayebhyampratishthamvindateathasobhyamgato bhavati, yadaahievaishaetasminnudaramantaramkurute, atha tasyabhayam bhavati, tatvevabhayamvidushomanvaanasya/
Quite initially before the very beginning of Creation there was Brahman alone and as he created everything, He was titled as the Self- Creator as there was absolute nothingness therefore. The expression of ‘sukrutam’ is to be interpreted as ‘svakrutam’ as also ‘sakrutam’ as an exceedingly well performed act of Creation; indeed, both these expressions firmly establish the pre-existence of Brahman. That this unique act of creation is no doubt the Source of Joy who in any case what Brahman is, but also the Beings in Creation for their very existence. The process of breathing by way of inhaling and exhaling provides life to the Beings created and consequently a state of security and fearlessness as long as the breathing continues. As long as the state of joy and fearlessness continues and the big cover of security prevails. On the contrary, once a person feels even slight change in the balance of one’s physique, the psyche and consciouness would undergo gradual metamorphosis and the complex of fear and denial of well-being creeps in; that is the state when the Beings view at Brahman not only as the power centre of joy but also of awe and even terror when the situation of joy and freedom changes to the fear of Brahman and carefulness to alert the consciousness within to refrain from curves instead straight lines in one’s deeds and thoughts! Hence the ideas of enlightenment versus ignorance which guide one’s actions of virtue or vice! Once the periodical cycle of life and death is bailed out, the  bouts of ups and downs are terminated forever and safe sailing reaches the shores of Brahman of bliss and fearlessness forever!)

Paralellism and Unification of Paramatma and Antaratma

Dvidhaa vaa esha aatmaanaambibharti ayam yah praanoyaschaasaaAadityothadvau vaa etaasyayapanthaanaa antar bahischaahoraatrenaitauvyaavartete, asau vaa

aadityobahiratmaaantaratmaapraanotobahiraatmakyaagatyaantaraatmaatmaanonumeeyategatir iti evamhyaahaatha yah kaschidvidvaanapahatapaapmaakshaadyaakshovadaatamanaastannishthaaavrittachakshuh so antaraatma - kyaagatyaabahiraatmanonumeeyategatirityevam ha aaha, atha yaeshontaraadityeHiranmayahpurusho yah pashyaatimaamhiranyavashatsaeshontarehritpushkaraevaashritonnamatti/

The Self as a Being is conditioned by his praana the vital energy inside the body, by his vision and experience of the Pratyaksha Bhaskara. Similarly, the path of discovering the Inner Self and the Supreme is similar- by discarding material senses by total abstinence and thoughts as influenced by one’s mind and discover the Antaratma and by that awareness realise Paramatma. In other words, the Supreme as invisible in the Solar Globe needs to be realised from the earth by one’s interior lotus of the mortal heart as supported by Praana which in turn is sustained by food.
[ This chapter is supplementary to the earlier chapter of Tri Murti ‘amshaas’ of Prajapati the Maha Purusha; it is in this context that Rig Vedavide IX.x.2 is quoted: Purusha evedam sarvam yadbhutam yaccha bhavyam,utaamritatvasyeshaanoyadatrenaatirohati/ yadatrenaatirohati/ Whatever Srishti of all the Beings in totality is manifested by the Virat Purusha; indeed one fourth of the former is His creation while three feet of His is that of the Divya Lokas or the Celestial Worlds! Tri Murti manifestations too got shaped up by Tri Murtis]
Atha yaeshontarehritpushkareevaashritonnamattisaeshognirdivishritahsaurahkaalaakhoy - drishya sarva bhutaani annam attiti, kahpushkarah kim mayo veti, idam vaa va tat pushkaramyoyamaakaashosyemaaschatasrodishaashchatasraupadishodalaasamsthaaaasam, arvaagvicharitaetaupraanaadityaaetaaupaasheetom iti etadaksharenavyaahritibhihsaavitryaacheti/
The Self who enters the lotus of humanity into their heart consuming similar kind of food just as the heat of the Surya Deva and enters the Invisible Antaratma in the ‘daharaakaasha’and the ‘kaalachakra’ or the wheel of eternal time and the ‘Akaasha’ the external sky as created Paramatma. The lotus is indeed the space within and above, comparable to a tree which has as its leaves the Dasha Dishas or Ten Directions viz. Uttara orNorth, East or Purva, Dakshina or South, Paschim or West, Ishanya or North East, -Agneya or South East, Nirruti or South West, Vayavya or North West and Urthwa or Upper Region. ‘Praana’ the Vital Energy and Surya Deva are parallels moving near each other. Now let the Self be revered with the utterances of Bhur- Bhuvah- and Swah along with the syllable OM- AUM -along the worshipful prayer of Savitri/ Gayatri.

The symbol of AUM is the Paramartha Satyam - the Eternal Truth of the Formless and the Form
DvevaavaBrahmanorupemurtaan cha aurmurtancha;athayanmurta tad asatyam, yad amurtam tad Brahma, tajjyotih, yajjyotihsaaadityah, sa vaa yeshaityedamatmaabhavat, satredhaatmaanamvyakurutaa, Aum iti, tisromaatraaetaabhih sarvam idam otamprotamchaivaasmeeti, evamhyaahaiad vaa aadityaAumityevamdhyaayataaatmaanamyunjeeteti/
Paramatma is realisable in two ways- one with form and another the formless. Now the Brahman with Form is stated as unreal or an empirical or by way of observation while He who is Real is the Permanent and Everlasting Truth which indeed is of Supreme Radiance and in a way like the Pratyaksha Bhaskara from whom the three folded AUM is derived. The entire Universe as woven like the warp and woof around Him who comprises the Three Letters and the analogy thus is that the Solar Orb of Surya Deva be worshipped and meditated upon as AUM. In sum, the Formed Paramatma is the Form and the Reality is Formless Avyakta- Shashwata- Sarvavyaapi-Anantam-Ajam-Avyayam that is The Unknown-Everlasting- All Pervasive- Endless- Birthless- Undiminishing!

Athaanyatraapiuktam, atha khaluyaudgeethahsapranavo yah pranavahsaugeetha esha pranavaa iti/ Evam hyaahodgeetampranavaakhyaampranaterarambhaa rupam vigatanidramvijaram, vimrityum, tripaadam, tryaksharampunahpanchadhaajneyamnihitaguhaayaamityevamhyaadhorddhvamulamtripaad brahma shaakhaaaakaashaavaayuvagniudakabhumyaadayaekoshvaatthanaamaaitadbrahmaitasyaitattejo yad asaaaadityah AUM iti etadaksharasyachata, tasmaad AUM iti anenaitadupaaseetaajasram iti ekasyasambodhaetievamhyaaha/ Etadevaaksharampunyam, etadevaaksharam param, etadevaaksharamjnaatvaayo yad icchatitasya tat/
It is stated elsewhere [see Chhandogya Upanishad I.v.1 to be quoted hence] that Udgeeta or what is recited as a hymn is ‘pranava’ or Omkaara while what Omkaara is Udgeeta. Now Udgeeta -the Pranava Swarupa- is not only the prime performer of sacrificial tasks but the manifestation of the ‘antaratma’ the Three footed-Three Lettered AUM the five folded Pancha Bhutas as represented in the Panchendriyas of the Beings in ‘Srishti’. Indeed Paramatma is comparable to a massive fig tree as resplendent like Bhaskara whose essential radiance is what the syllable AUM represents! Hence the magnificence of the Supreme.

Chhandogya Upanishad vide I.v.1-6 is relevant: I.v.1) Atha kaluudgitahsapranavo yah pranavahsaudgita iti asau vaa udgita, esha pranava, Om iti hyeshaswaraaneti/

(Pranava and Udgita are just the same. These are also the Forms of Surya Deva for brightness and Praana the Vital Energy for bestowing Life; Sun is ‘considered’ to be ever on the move, yet constant and the syllable Om too is all pervasive and this is Udgita is all about!) I.v.2) Etamuevaahamabhayagaa –sishamtasmaan mama twam ekoseeti ha Kaushitakihputramuvaacha, rasmistwamparyaavartayaadbahavovai te bhavishyantitiadhidaivatam/ (Maharshi Kaushitaki asked his son to ponder over the innumerable Sun Rays sincerely so that he would be blessed with several bright and virtuous sons; this is in the context of Divinities) I.v.3)

Athaadhyaatmamyaevaayammukhyahpraanastamudgitamupaaseetomitiheshaswaranneti/ (Referring to meditation and introspection on the individual plane in reference to the body, this should indeed be on the ‘praana’ in the mouth organ, which would need be recited in ‘udgita’ and significantly enough addressed to the Pranava Mantra OM; the similarity on the divine plane too as in respect of Surya Deva as applicable to the Vital Force) I.v.4) Etamuevaahamabhyaagaasisham, tasmaanmamatwamekoseetii ha Kausheetakihputramuvacha, praanaastwambhumaanamabhigaayataadbahavovaimebhavishyanteeti/ (Kausheetaki told his son that he should always worship ‘Praana’ the Vital Energy in his physique as present in various forms so that the son would beget several sons, since the Maharshi was blessed only with a single son! Indeed, the Vital Force in the mouth is as important as Surya Deva was and hence would bestow several sons as his many rays) I.v.5) Atha khaluyaUdgitahsaPranavah, yah Pranavahsa Udgita iti hotrshadanaadhaivaapidurudgeetamanusaamaaharateetianusmaaharatiti/ (Maharshi Kaushitaki asserted that Udgita was Pranava and vice versa and even if the Hota poured the oblations defectively and wrongly out of tune with the Udgita, it would matter no harm and the resultant cure of the bodily ailment would surely be accomplished and the desires of the Karta of the Udgita should be fulfilled!