Pañcāvatāra

The Śata Rudra Saṃhitā of the Śiva Purāṇa begins with the Pañcāvatāra, the five avatāras of Bhagavān Śiva in five kalpas. Nandīśvara tells it to Sanatkumāra. In each of the five kalpas Bhagavān Śiva appeared from the meditation of Brahmā as a divine son. He taught Brahmā jñāna (knowledge) and gave him the power of sṛshṭi (creation). From the side of that son four more great sons came forth.

The frame

Sanatkumāra asks Nandīśvara to tell of the avatāras in which Śambhu brought maṅgala (auspiciousness) to the sat-purushas (good people). Nandīśvara answers with great devotion, after first remembering Bhagavān Śiva. He says: “The avatāras of Śiva are beyond counting, across kalpas beyond counting. But I will tell the ones I know, as far as my mind allows.” The five avatāras here belong to five different kalpas. Each kalpa is named after the colour of its Brahmā and the form of Bhagavān Śiva who appeared. (Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1)

1. Sadyojāta avatāra: Śveta Lohita kalpa (19th kalpa)

The nineteenth kalpa was named Śveta Lohita (white-red). In that kalpa Brahmā was meditating on Parabrahma. From his thought a son appeared, with a śikhā (sacred tuft of hair) and a white and red colour. Through dhyāna (meditation) Brahmā knew that this son was Parameśvara, who had appeared as the Sadyojāta avatāra. He bowed with joined hands and meditated on this Paramātmā with a pure mind.

From the side of Sadyojāta four great sons came forth: Sunanda, Nandana, Viśvānanda and Upananda. They became the disciples of Brahmā and spread through that Brahmaloka. Sadyojāta gave Brahmā the gift of jñāna and the power to carry out sṛshṭi. (Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1)

2. Vāmadeva avatāra: Rakta kalpa (20th kalpa)

The twentieth kalpa was named Rakta (red). In that kalpa Brahmā himself was red in colour. He meditated, wishing for a son. A son appeared with a red garland, red eyes and red ornaments. Through dhyāna Brahmā knew that this was the Vāmadeva avatāra of Bhagavān Śiva. He bowed and praised him.

From the side of Vāmadeva four sons came forth: Virajasa, Vivāha, Viśoka and Viśvabhāvana. All of them wore red clothes. Vāmadeva gave Brahmā jñāna and the power of sṛshṭi. (Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1)

3. Tatpurusha avatāra: Pīta kalpa (21st kalpa)

The twenty-first kalpa was named Pīta Vāsas (yellow-clad). In that kalpa Brahmā wore a yellow garment. He meditated, wishing for a son. From his meditation a son appeared, with great arms, deep radiance and yellow clothes. Through dhyāna Brahmā knew that this was the Tatpurusha avatāra, and he chanted the Śiva Gāyatrī with great devotion. Mahādeva was pleased.

From the side of Tatpurusha divine sons came forth, who spread the yoga-mārga (the path of yoga). Tatpurusha gave Brahmā jñāna and the power of sṛshṭi. (Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1)

4. Aghora avatāra: Śiva kalpa (22nd kalpa)

The twenty-second kalpa was named Śiva. In that kalpa the waters had covered everything for a thousand divine years, and Brahmā wished to create. Then he saw a son rise before him with tejas (radiance) beyond understanding. The son was dark like the void. He wore black clothes, a black crown and a black yajñopavīta (sacred thread), and he was marked with black sandalwood. His form had a power equal to the fire at the dissolution of the world.

Through dhyāna Brahmā knew that this was the Aghora avatāra, also called Śiva-rūpa. It is the kṛshṇa-piṅgala (dark and tawny) form. Brahmā meditated on this Paramātmā and praised him.

From the side of Aghora four sons came forth: Kṛshṇa, Kṛshṇaśikha, Kṛshṇāsya and Kṛshṇakaṇṭhadhṛk. All were dark in colour and wore black sandalwood. These four spread the Aghora-yoga, which is called a great, wonderful and unique path. Aghora gave Brahmā jñāna and the power of sṛshṭi. (Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1)

5. Īśāna avatāra: Viśvarūpa kalpa (23rd kalpa)

The twenty-third kalpa was named Viśvarūpa (having the form of all). In that kalpa Brahmā was meditating on Bhagavān Śiva and wishing for a son. First the mahānāda (the great first sound), Sarasvatī, rose from his consciousness. Then Parameśvara appeared as the Īśāna avatāra. He was clear like pure crystal, adorned with every ornament, the light of all lights.

Brahmā saw Īśāna, who is unborn, all-pervading, all-gaining, all-giving, formed of all the worlds, formless and beautiful, and he bowed down before him. Īśāna taught Brahmā the dharma-mārga (the path of dharma). Then he brought forth four auspicious sons: Jaṭi, Muṇḍi, Śikhaṇḍi and Ardhamuṇḍa. By yoga-buddhi (the mind of yoga) they followed the sat-dharma (true dharma) and reached the gati (goal) of the yogīs. (Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1)

The five forms of Bhagavān Śiva

Nandīśvara teaches that the five rūpas (forms) are Īśāna, Tatpurusha, Aghora, Vāmadeva and Brahma, that is Sadyojāta. They are the five forms of Bhagavān Śiva that fill all the worlds. Each one is the lord of certain tattvas (principles of creation).

• Īśāna is the overlord of the kshetrajña (the individual self) that lives in the field of Prakṛti. He is linked with the śrotra-indriya (the sense of hearing), with speech and with ākāśa (space).
• Tatpurusha is the overlord of Prakṛti as the base of the guṇas, and of the realm of bhogya-sarvajñatattva.
• Aghora is the overlord of the buddhi-tattva (the principle of intellect) with its parts. He lives in dharma as its source.
• Vāmadeva is the overlord of ahaṃkāra (the sense of “I”). He watches over the various karmas through time.
• Sadyojāta is the overlord of the ghrāṇendriya (the sense of smell), the upastha-indriya (the organ of generation), gandha (smell) and pṛthvī (earth).

These five rūpas are the one cause of all śreyas (good). Those who seek moksha should honour them every day. Whoever reads or hears this account of the Sadyojāta and the other avatāras will enjoy all desires and reach the highest abode. (Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1)

Sources

• Śiva Purāṇa, Śata Rudra Saṃhitā, Chapter 1