Shiva Purana (Books 1 & 7)

अभावे तस्य विश्वस्य सृष्टिरेषा कथं भवेत् अचेतनत्वादज्ञानादनयोः पशुपाशयोः

Without him, how could this creation of the universe exist? For both the cattle and the fetters are insentient and ignorant.

प्रधानपरमाण्वादि यावत्किंचिदचेतनम् तत्कर्तृकं स्वयं दृष्टं बुद्धिमत्कारणं विना

Whatever is insentient, from primal matter down to the atom, is seen to act only when guided by an intelligent cause.

जगच्च कर्तृसापेक्षं कार्यं सावयवं यतः तस्मात्कार्यस्य कर्तृत्वं पत्युर्न पशुपाशयोः

The world, being an effect, depends on a doer and is composite; therefore, the role of doer belongs to the Lord, not to the cattle or the fetters.

पशोरपि च कर्तृत्वं पत्युः प्रेरणपूर्वकम् अयथाकरणज्ञानमंधस्य गमनं यथा

Even the action of the cattle occurs only through the prompting of the Lord, just as a blind person’s movement depends on another’s guidance.

आत्मानं च पृथङ्मत्वा प्रेरितारं ततः पृथक् असौ जुष्टस्ततस्तेन ह्यमृतत्वाय कल्पते

When one recognizes the self as distinct from the prompter, and is thus favored by him, then one becomes fit for immortality.

पशोः पाशस्य पत्युश्च तत्त्वतो ऽस्ति पदं परम् ब्रह्मवित्तद्विदित्वैव योनिमुक्तो भविष्यति

There is, in truth, a supreme state for the cattle, the fetters, and the Lord; knowing this, the knower of Brahman becomes freed from rebirth.

संयुक्तमेतद्द्वितयं क्षरमक्षरमेव च व्यक्ताव्यक्तं बिभर्तीशो विश्वं विश्वविमोचकः

This pair—perishable and imperishable, manifest and unmanifest—are both united; the Lord, the liberator of the universe, sustains all.

भोक्ता भोग्यं प्रेरयिता मंतव्यं त्रिविधं स्मृतम् नातः परं विजानद्भिर्वेदितव्यं हि किंचनः

The enjoyer, the enjoyed, and the prompter—these three are to be understood; beyond this, nothing else is to be known by those who understand.

तिलेषु वा यथा तैलं दध्नि वा सर्पिरर्पितम् यथापः स्रोतसि व्याप्ता यथारण्यां हुताशनः

Just as oil is in sesame seeds, clarified butter in curds, water pervades a stream, and fire is latent in wood,

एवमेव महात्मानमात्मन्यात्मविलक्षणम् सत्येन तपसा चैव नित्ययुक्तो ऽनुपश्यति

In this way, one who is ever engaged in truth and austerity perceives the great Self within himself, distinct from the individual self.

य एको जालवानीश ईशानीभिस्स्वशक्तिभिः

He alone, the Lord, is the one who weaves the net, together with the goddesses of sovereignty, by his own powers.

एक एव तदा रुद्रो न द्वितीयो ऽस्ति कश्चन संसृज्य विश्वभुवनं गोप्ता ते संचुकोच यः

Then, Rudra alone exists; there is no second. Having created the universe of worlds, he, the protector, withdraws them back.

विश्वतश्चक्षुरेवायमुतायं विश्वतोमुखः तथैव विश्वतोबाहुविश्वतः पादसंयुतः

With eyes everywhere, with faces everywhere, likewise with arms everywhere, and joined with feet everywhere, he is present.

द्यावाभूमी च जनयन् देव एको महेश्वरः स एव सर्वदेवानां प्रभवश्चोद्भवस्तथा

The one great Lord, having generated heaven and earth, is also the source and origin of all the gods.

हिरण्यगर्भं देवानां प्रथमं जनयेदयम् विश्वस्मादधिको रुद्रो महर्षिरिति हि श्रुतिः

He generates Hiraṇyagarbha, the first among the gods; Rudra is greater than all, so declares the sacred tradition.

वेदाहमेतं पुरुषं महांतममृतं ध्रुवम् आदित्यवर्णं तमसः परस्तात्संस्थितं प्रभुम्

I know this supreme Person, great, immortal, unchanging, of the color of the sun, beyond darkness, established as the Lord.

अस्मान्नास्ति परं किंचिदपरं परमात्मनः नाणीयो ऽस्ति न च ज्यायस्तेन पूर्णमिदं जगत्

There is nothing higher or lower than this Supreme Self; there is nothing smaller nor greater. By him, this universe is filled.

सर्वाननशिरोग्रीवः सर्वभूतगुहाशयः सर्वव्यापी च भगवांस्तस्मात्सर्वगतश्शिवः

He is the Lord with all faces, heads, and necks, dwelling in the cave of all beings, pervading all; therefore, Shiva is present everywhere.

सर्वतः पाणिपादो ऽयं सर्वतो ऽक्षिशिरोमुखः सर्वतः श्रुतिमांल्लोके सर्वमावृत्य तिष्ठति

With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere in the world, he stands, enveloping all.

सर्वेन्द्रियगुणाभासस्सर्वेन्द्रियविवर्जितः सर्वस्य प्रभुरीशानः सर्वस्य शरणं सुहृत्

He appears as the qualities of all the senses, yet is devoid of all the senses; the Lord, the ruler of all, the refuge and friend of all.

अचक्षुरपि यः पश्यत्यकर्णो ऽपि शृणोति यः सर्वं वेत्ति न वेत्तास्य तमाहुः पुरुषं परम्

Though without eyes, he sees; though without ears, he hears; he knows everything, but none knows him—they call him the Supreme Person.

अणोरणीयान्महतो महीयानयमव्ययः गुहायां निहितश्चापि जंतोरस्य महेश्वरः

He is subtler than the subtle, greater than the great, imperishable, and is hidden in the cave, in the heart of the living being, as the great Lord.

तमक्रतुं क्रतुप्रायं महिमातिशयान्वितम् धातुः प्रसादादीशानं वीतशोकः प्रपश्यति

One who is free from sorrow, by the grace of the creator, beholds that Lord, who is actionless, yet the source of all actions, endowed with supreme greatness.

वेदाहमेनमजरं पुराणं सर्वगं विभुम् निरोधं जन्मनो यस्य वदंति ब्रह्मवादिनः

I know this ageless, ancient, all-pervading, mighty one, whose cessation of birth is declared by the knowers of Brahman.

एको ऽपि त्रीनिमांल्लोकान् बहुधा शक्तियोगतः

Though one, by the union of his powers, he manifests these three worlds in manifold ways.

विश्वधात्रीत्यजाख्या च शैवी चित्रा कृतिः परा तामजां लोहितां शुक्लां कृष्णामेकां त्वजः प्रजाम्

She, called the bearer of the universe and unborn, is the supreme, wondrous, creative power of Shiva—unborn, red, white, and black, she alone is the progenitor.

जनित्रीमनुशेते ऽन्योजुषमाणस्स्वरूपिणीम् तामेवाजामजो ऽन्यस्तु भक्तभोगा जहाति च

The unborn one lies with the mother, enjoying her own form; but the other, though also unborn, abandons her, seeking the enjoyment of devotees.

द्वौ सुपर्णौ च सयुजौ समानं वृक्षमास्थितौ एको ऽत्ति पिप्पलं स्वादु परो ऽनश्नन् प्रपश्यति

Two birds, united and close, perch upon the same tree; one eats the sweet fig, while the other, not eating, simply looks on.

वृक्षेस्मिन् पुरुषो मग्नो गुह्यमानश्च शोचति जुष्टमन्यं यदा पश्येदीशं परमकारणम्

On this tree, the person, immersed and hidden, grieves; but when he beholds the other, the Lord, the supreme cause, he is satisfied.