40 Spirituality Studies 11-2 Fall 2025 1 Introduction Meditation, as a spiritual discipline, holds a central place in the Upaniṣadic vision of self-realization and inner transformation. Among the various meditative practices described in these ancient scriptures, Trimūrti Dhyāna, as elucidated in the Dhyānabindu Upaniṣad, offers a contemplative visualization technique that focuses on the divine trinity of Brahmā (creation), Viṣṇu (preservation), and Śiva (transformation). This symbolic Dhyāna (meditation), practiced with devotion and inner stillness, is designed to harmonize the practitioner’s inner energies with the cosmic cycle of becoming and dissolution (Grimes 1995, 11; Jansen 2007, 23). The Yoga Upaniṣads, particularly the Dhyānabindu, underscore meditation not merely as a relaxation technique but as a path to transcendental awareness and spiritual equanimity (Flood 1996, 61; White 2012, 24). However, contemporary scientific inquiry increasingly explores how such traditional practices affect measurable psychophysiological parameters, bridging the gap between spirituality and empirical evidence. Heart Rate Variability (HRV) has emerged as a prominent biomarker in psychophysiological research, reflecting the autonomic nervous system’s ability to adapt to internal and external stimuli. A higher HRV is generally associated with enhanced parasympathetic activity, emotional regulation, and stress resilience (Thayer et al. 2012, 747; Lehrer and Gevirtz 2014, 756). Meanwhile, Indian psychological thought, especially as operationalized through the Three Guṇas framework – Sattva (balance and clarity), Rajas (activity and restlessness), and Tamas (inertia and ignorance) – offers a spiritually grounded lens to assess personality and mental states (Das 1991, 51; Wolf 1999, 1384). Despite the growing popularity of meditation-based interventions worldwide, empirical studies exploring Upaniṣadic techniques like Trimūrti Dhyāna remain scarce. Practices such as Transcendental Meditation, Vipassana, and Heartfulness have demonstrated beneficial effects on HRV and emotional regulation (Bin Waleed et al. 2022; Krygier et al. 2013, 307), yet the spiritual depths and philosophical insights embedded in Trimūrti Dhyāna are yet to be thoroughly examined through modern scientific methods. Although very few empirical studies exist on Trimūrti Dhyāna specifically, some scholarly works have examined the symbolic, cosmological, and philosophical foundations relevant to its framework. Bailey (2014, 1622) offers insights into Śiva’s transformative symbolism, Leeming (2020) discusses Viṣṇu’s role as a preserver in the spiritual psyche, Markel (2024, 37) provides a broader cosmological context linking the Trimūrti concept to Hindu mythology, and Deussen (2010) outlines the Upaniṣadic philosophical foundations that inform such meditative practices. These perspectives highlight the spiritual depth underlying Trimūrti Dhyāna, yet there remains a lack of rigorous psychophysiological evaluation, underscoring the need for the current investigation. This study does not merely comment on Upaniṣadic texts but presents the structured development of a novel meditation technique – Trimūrti Dhyāna – conceptualized from Yogic scriptures and validated through expert consensus. According to Patañjali’s Yoga Sūtras, Dhyāna (meditation) is the seventh limb of Ashtanga Yoga and is preceded by Dhāraṇā (concentration). Dhāraṇā involves focused attention on a single object or concept, and when this concentration becomes uninterrupted and stable, it evolves into Dhyāna – a state of continuous meditative absorption (Yoga Sūtra 3:1–2). In this context, Trimūrti Dhyāna follows this classical framework, wherein each phase – symbolic visualization of Brahmā, Viṣṇu, and Śiva – is designed to facilitate focused Dhāraṇā, gradually deepening into Dhyāna. It integrates symbolic focus, breath awareness, and mantra recitation in three distinct stages reflecting the energies of Brahmā (creation), Viṣṇu (preservation), and Śiva (dissolution) (Surywanshi and Patil 2022, 141). This pilot study aims to address this gap by evaluating the impact of a six-week Trimūrti Dhyāna intervention on HRV parameters and the modulation of three Guṇas, using both physiological tools and the Vedic Personality Inventory (VPI) (Wolf 1999, 1379–1390). By integrating ancient yogic philosophy with contemporary psychophysiological metrics, this research not only contributes to the empirical validation of a spiritually significant meditation technique but also supports a holistic approach to well-being that respects both the spiritual and scientific dimensions of human experience. We hypothesize that regular practice of Trimūrti Dhyāna may result in a measurable increase in sattvic trait and HRV parameters reflecting improved parasympathetic activation.
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