16 -The principle of Shiva

Sanatkumara said:

1. Once again, O extremely intelligent one, I wish to hear the truth, viz., the forms of Shiva mentioned by the leading sages in different words.

Shailadi said:

2. Again and again, O sage, I shall recount to you the forms of Shiva mentioned by the leading sages in different words.

3. By certain leading sages and preceptors who have crossed the ocean of Agamas (scriptures), Shiva is called Kshetrajna, Prakruti, Vyakta and Kalatman (soul of time).

4-5. They call Purusha by the word Kshetrajna and they call Pradhana by the word Prakruti. The evolutes of Prakruti are called Vyakta (the manifest). Kala ¹³⁶ (time) is the sole cause of the transformation of Pradhana into the manifest Prakruti. This set of four constitutes the four ¹³⁷ forms of Isha.

136. Kala (Ttime) is the single factor in the modification of the unmanifest in the process of transformation into the manifest (Prakruti).

137. The group of four — Pradhana, Prakruti, Purusha and Kala-constitutes the lord.

6. Some preceptors speak of Shiva Parameshvara as having the forms of Hiranyagarbha, Purusha, Pradhana and Vyakta.

7. Hiranyagarbha is the maker of this universe; Purusha is the enjoyer; the evolutes of Pradhana are named Vyakta and Pradhana is the greatest cause.

8. Know that this set of four constitutes the four forms of Shiva. There is no other object different from the lord.

9-10. Some mention Ishvara as having the forms of Pinda and Jati. ¹³⁸ The physical bodies of the mobile and immobile beings are Pindas, while the ordinary generalities as well as specific generality satta is called jati. These are also the forms of the intelligent lord.

138. pinda-jati svarupi-vyakti-jati-rupah.

11-13. Some others mention Isha as the form of Viraj and Hiranyagarbha. Hiranyagarbha is the cause of the worlds and Viraj is identical with the world.

Some recount Shiva in the forms of Sutra and Avyakruta. ¹³⁹ Indeed, the Avyakruta is the Pradhana and that is a form of Parameshthin. Just as the collection of jewels is held together in a thread so also the worlds are held together by the lord. That form of wonderful exploit is known as Sutra.

139. sutravyakrutarupam — in the form of Sutratman and Pradhana.

14. Shiva the great lord, Shambhu, Maheshvara is glorified by some as the immanent soul; by others as the great lsha, by yet others as self-luminous and self- known.

15-16. Shiva is known as one present within and as one who controls all living beings. Since he is greater than all living Beings he is called Para (the great Being). Shiva, Shambhu, Shankara, Parameshvara is the greatest Atman.

They know his threefold ¹⁴⁰ form named Prajna, Taijasa and Vishva.

140. The lord has three forms: (i) prajna, soul of the gross body i.e. the animal soul; (ii) taijasa, soul of the subtle body i.e intellectual soul and (iii) vishva, soul of the universe, i.e. universal soul.

17-19. Sushupti (slumber) Svapna (dream) and Jagrat (wakefulness) are the three ¹⁴¹ states wherein Prajna, etc. constitute the presiding deities. The two forms called Viraj and Hiranyagarbha are meant by the word Avyakruta. They constitute the fourth state of Shiva passing through the three states. Hiranyagarbha, Purusha is mentioned as Kala. The three states are the causes of creation, sustenance and annihilation of the universe. The three states of the lord are termed Bhava, Vishnu and Virincha. The embodied beings devoutly propitiate them and attain salvation.

141. Three stages of consciousness are known as jagrat (a waking state), svapna (a dreaming state) and sushupti (a state of profound sleep). The individual soul has to pass through all these stages before he merges into the supreme soul.

20b-21a. The following four forms of Parameshthin, Shambhu are mentioned by the learned, viz: — Kartru (doer), Kriya (action), Karya (effect) and Karana (instrument).

21b-22a. Undoubtedly the following four forms pertainonly to Shiva, viz. Pramatru (cognizer), Pramana (valid means of knowledge), Prameya (the object of cognition) and Pramiti (the act of cognition).

22b-25. The following are also the forms of Shiva alone, like the billows of the ocean, viz: — Ishvara, Avyakruta, Prana, Viraj, Bhutas and Indriyas (sense-organs). They call the efficient cause of the worlds by the name lshvara. Pradhana itself is mentioned as Avyakruta by the expounders of the Vedas. Hiranyagarbha is called by the name Prana. Viraj is identical with the worlds. The word Bhuta connotes Mahabhutas (elements). The Indriyas (sense-organs) are their effects. Excellent sages glorify these as Shiva’s forms.

26-31. The wise know that the supreme soul is no other than Shiva. The twenty-five principles ¹⁴² are recounted by the learned as originating from Shiva. They are also not different from him, like the series of waves that are not different from waters. They know that the principle of Shiva is greater than the twenty-five categories. Hence, those principles are not different from him in the same way as the bangle is not different from the gold.

142. Shiva-tattva is beyond twentyfive tattvas, still he is related to the tattvas as the gold is related to the ornaments or as the ocean to the waves.

The principles Sadashiva, Ishvara, etc. are born of the principle Shiva and hence not different from it like the variety of jar that is not different from the material mud.

Maya, Avidya, Kriyashakti, Jnanashakti and Kriyamayi these five ¹⁴³ are undoubtedly born of Shiva like the rays originating from the sun.

143. The five entities maya, vidya, kriya, shakti and jnana emanate from the lord as rays from the sun.

If you wish to acquire welfare with all emotional attachments, you shall resort to lord Shiva who is the soul of all and who arranges support unto all.