Shiva Purana (Books 1 & 7)

शिवशास्त्रप्रसिद्धानि ततोन्यान्यपि कृत्स्नशः कलाभिस्तानि तत्त्वानि व्याप्तान्येव यथातथम्

Other tattvas, well-known in the scriptures of Śiva, are also to be considered in their entirety; by means of the kalās, those principles are indeed pervaded, just as they are.

परस्याः प्रकृतेरादौ पञ्चधा परिणामतः कलाश्च ता निवृत्त्याद्या व्याप्ताः पञ्च यथोत्तरम्

At the beginning of the supreme Prakṛti, through its fivefold transformation, those kalās, beginning with Nivṛtti, pervade the five, each in its proper order.

व्यापिकातः परा शक्तिरविभक्ता षडध्वनाम् परप्रकृतिभावस्य तत्सत्त्वाच्छिवतत्त्वतः

From the standpoint of pervasion, the supreme power is undivided among the six paths, for the existence of the supreme nature is established from the Śiva principle.

शक्त्यादि च पृथिव्यन्तं शिवतत्त्वसमुद्भवम् व्याप्तमेकेन तेनैव मृदा कुंभादिकं यथा

From Śakti and so forth down to earth, all arising from the Śiva principle, are pervaded by that one alone, just as a pot and so on are pervaded by clay.

शैवं तत्परमं धाम यत्प्राप्यं षड्भिरध्वभिः व्यापिका ऽव्यापिका शक्तिः पञ्चतत्त्वविशोधनात्

That supreme abode of Śiva, to be attained by the six paths, is pervaded by the pervading and non-pervading power, through the purification of the five tattvas.

निवृत्त्या रुद्रपर्यन्तं स्थितिरण्डस्य शोध्यते प्रतिष्ठया तदूर्ध्वं तु यावदव्यक्तगोचरम्

From Nivṛtti up to Rudra, the purification of the cosmic egg is accomplished by Sthiti; above that, up to the unmanifest domain, by Pratiṣṭhā.

तदूर्ध्वं विद्यया मध्ये यावद्विश्वेश्वरावधि शान्त्या तदूर्ध्वं मध्वान्ते विशुद्धिः शान्त्यतीतया

Above that, by Vidyā, in the middle, up to Viśveśvara, by Śānti; and above that, at the end of the middle, by Viśuddhi, through Śāntyatītā.

यामाहुः परमं व्योम परप्रकृतियोगतः एतानि पञ्चतत्त्वानि यैर्व्याप्तमखिलं जगत्

That which is called the supreme space, through union with the supreme nature—these are the five tattvas by which the entire universe is pervaded.

तत्रैव सर्वमेवेदं द्रष्टव्यं खलु साधकैः अध्वव्याप्तिमविज्ञाय शुद्धिं यः कर्तुमिच्छति

There, indeed, all this must be seen by the seekers; for one who wishes to perform purification without knowing the pervasion of the paths,

स विप्रलम्भकः शुद्धेर्नालम्प्रापयितुं फलम् वृथा परिश्रमस्तस्य निरयायैव केवलम्

He is deluded and cannot attain the fruit of purification; his effort is in vain and leads only to hell.

शक्तिपातसमायोगादृते तत्त्वानि तत्त्वतः तद्व्याप्तिस्तद्विवृद्धिश्च ज्ञातुमेवं न शक्यते

Without the conjunction of the descent of power, it is not possible to know the tattvas in their true nature, nor their pervasion and increase.

शक्तिराज्ञा परा शैवी चिद्रूपा मरमेश्वरी शिवो ऽधितिष्ठत्यखिलं यया कारणभूतया

The supreme power, the queen of energies, is of the nature of consciousness, the sovereign of the heart; by her, who is the cause, Shiva pervades all.

नात्मनो नैव मायैषा न विकारो विचारतः न बंधो नापि मुक्तिश्च बंधमुक्तिविधायिनी

This is neither the self nor Māyā, nor, upon reflection, any modification; it is neither bondage nor liberation, though it brings about both bondage and liberation.

सर्वैश्वर्यपराकाष्टा शिवस्य व्यभिचारिणी समानधर्मिणी तस्य तैस्तैर्भावैर्विशेषतः

She, reaching the highest peak of all lordship, is the companion of Shiva, sharing his nature, yet distinguished by various states.

स तयैव गृही सापि तेनैव गृहिणी सदा तयोरपत्यं यत्कार्यं परप्रकृतिजं जगत्

He is grasped by her alone, and she is ever held by him; their offspring, the world, arises as the effect born of their supreme union.

स कर्ता कारणं सेति तयोर्भेदो व्यवस्थितः एक एव शिवः साक्षाद्द्विधा ऽसौ समवस्थितः

He is the doer, she is the cause—thus their distinction is established; yet Shiva alone, manifestly, stands as both in dual form.

स्त्रीपुंसभावेन तयोर्भेद इत्यपि केचन अपरे तु परा शक्तिः शिवस्य समवायिनी

Some say their distinction is as female and male; others, however, hold that the supreme power is inherent in Shiva.

प्रभेव भानोश्चिद्रूपा भिन्नैवेति व्यवस्थितः तस्माच्छिवः परो हेतुस्तस्याज्ञा परमेश्वरी

Like the radiance of the sun, she is of the nature of consciousness, yet distinct—thus it is determined; therefore, Shiva is the supreme cause, and his command is the highest sovereign.

तयैव प्रेरिता शैवी मूलप्रकृतिरव्यया महामाया च माया च प्रकृतिस्त्रिगुणेति च

Impelled by her alone, the Shaiva primal nature, imperishable, becomes the great Māyā, Māyā itself, and the threefold nature called Prakṛti.

त्रिविधा कार्यवेधेन सा प्रसूते षडध्वनः स वागर्थमयश्चाध्वा षड्विधो निखिलं जगत्

By means of threefold effects, she produces the sixfold paths; and the entire world, consisting of six kinds, is made of word and meaning.

अस्यैव विस्तरं प्राहुः शास्त्रजातमशेषतः

The scriptures declare in detail the full expanse of this alone.

चरितानि विचित्राणि गृह्याणि गहनानि च दुर्विज्ञेयानि देवैश्च मोहयंति मनांसि नः

The wondrous and profound deeds, difficult even for the gods to comprehend, bewilder our minds.

शिवयोस्तत्त्वसम्बन्धे न दोष उपलभ्यते चरितैः प्राकृतो भावस्तयोरपि विभाव्यते

In the essential union of Shiva and his power, no fault is found; through their deeds, even ordinary states are manifested.

ब्रह्मादयो ऽपि लोकानां सृष्टिस्थित्यन्तहेतवः निग्रहानुग्रहौ प्राप्य शिवस्य वशवर्तिनः

Even Brahmā and the others, who are the causes of creation, maintenance, and dissolution of worlds, are subject to Shiva's will in both restraint and grace.

शिवः पुनर्न कस्यापि निग्रहानुग्रहास्पदम् अतो ऽनायत्तमैश्वर्यं तस्यैवेति विनिश्चितम्

But Shiva himself is not the seat of restraint or grace for anyone; thus, his sovereignty is entirely independent—this is certain.

यद्येवमीदृशैश्वर्यं तत्तु स्वातन्त्र्यलक्षणम् स्वभावसिद्धं चैतस्य मूर्तिमत्तास्पदं भवेत्

If such is his sovereignty, it is characterized by absolute freedom; this, being his own nature, may have embodiment as its abode.

न मूर्तिश्च स्वतंत्रस्य घटते मूलहेतुना मूर्तेरपि च कार्यत्वात्तत्सिद्धिः स्यादहैतुकी

But form does not pertain to one who is absolutely free, for form arises from a fundamental cause; and since form is itself an effect, its existence would be causeless.

सर्वत्र परमो भावो ऽपरमश्चान्य उच्यते परमापरमौ भावौ कथमेकत्र संगतौ

Everywhere, the supreme state is spoken of, and another, the non-supreme; how can the supreme and non-supreme states come together in one?

निष्फलो हि स्वभावो ऽस्य परमः परमात्मनः स एव सकलः कस्मात्स्वभावो ह्यविपर्ययः

For the supreme nature of the Supreme Self is fruitless; why, then, does the entire manifest nature exist? For its nature is unchanging.