Shiva Purana (Books 1 & 7)

बहिरंतर्गता विश्वं व्याप्य तेजोमयी शुभा रौद्री रुद्राव्यया मूर्तिरास्थिता घोररूपिणी

The auspicious form of Rudra, called Raudri, pervades the universe both within and without, is made of light, is imperishable, and assumes a terrible aspect.

स्पंदयत्यनिलात्मदं बिभर्ति स्पंदते स्वयम् औग्रीति कथ्यते सद्भिर्मूर्तिरुग्रस्य वेधसः

The form of Ugra, the creator, is said by the wise to cause movement, to bear the life-giving wind, and to move by itself.

सर्वावकाशदा सर्वव्यापिका गगनात्मिका मूर्तिर्भीमस्य भीमाख्या भूतवृंदस्य भेदिका

The form called Bhima, belonging to Bhima, is the giver of all space, all-pervading, of the nature of the sky, and the divider of the multitude of beings.

सर्वात्मनामधिष्ठात्री सर्वक्षेत्रनिवासिनी मूर्तिः पशुपतेर्ज्ञेया पशुपाशनिकृंतनी

The form of Pashupati is to be known as the sovereign of all, dwelling in all fields, and the cutter of the bonds of creatures.

दीपयंती जगत्सर्वं दिवाकरसमाह्वया ईशानाख्यमहेशस्य मूर्तिर्दिवि विसर्पति

The form of Mahesha called Ishana, named after the sun, illuminates the entire world and moves in the heavens.

आप्याययति यो विश्वममृतांशुर्निशाकरः महादेवस्य सा मूर्तिर्महादेवसमाह्वया

The form of Mahadeva, called Mahadeva, is the moon, the nectar-giver, who nourishes the whole world.

आत्मा तस्याष्टमी मूर्तिः शिवस्य परमात्मनः व्यापिकेतरमूर्तीनां विश्वं तस्माच्छिवात्मकम्

The eighth form of Shiva, the Supreme Self, is his own self; from him, who pervades the other forms, the universe is of the nature of Shiva.

वृक्षस्य मूलसेकेन शाखाः पुष्यंति वै यथा शिवस्य पूजया तद्वत्पुष्यत्यस्य वपुर्जगत्

Just as the branches of a tree flourish when its root is watered, so too does the body of the world flourish through the worship of Shiva.

सर्वाभयप्रदानं च सर्वानुग्रहणं तथा सर्वोपकारकरणं शिवस्याराधनं विदुः

The worship of Shiva is known as the granting of all fearlessness, the bestowal of all grace, and the performance of all beneficence.

यथेह पुत्रपौत्रादेः प्रीत्या प्रीतो भवेत्पिता तथा सर्वस्य संप्रीत्या प्रीतो भवति शंकरः

Just as a father is pleased by affection for his sons and grandsons here, so too is Śaṃkara pleased by the universal affection of all.

देहिनो यस्य कस्यापि क्रियते यदि निग्रहः अनिष्टमष्टमूर्तेस्तत्कृतमेव न संशयः

If harm is done to any embodied being, it is certainly done to the Eight-formed One; of this there is no doubt.

अष्टमूर्त्यात्मना विश्वमधिष्ठाय स्थितं शिवम् भजस्व सर्वभावेन रुद्रः परमकारणम्

Worship Śiva, who abides as the universe in the form of the Eight Manifestations, with all your being—Rudra, the supreme cause.

भगवन्परमेशस्य शर्वस्यामिततेजसः मूर्तिभिर्विश्वमेवेदं यथा व्याप्तं तथा श्रुतम्

O Lord, it is heard that this entire universe is pervaded by the forms of Parameśa, Śarva, of immeasurable brilliance.

अथैतज्ज्ञातुमिच्छामि याथात्म्यं पमेशयोः स्त्रीपुंभावात्मकं चेदं ताभ्यां कथमधिष्ठितम्

Now I wish to know the true nature of the Lord and the Lady—how this universe, consisting of male and female, is governed by them.

श्रीमद्विभूतिं शिवयोर्याथात्म्यं च समासतः वक्ष्ये तद्विस्तराद्वक्तुं भवेनापि न शक्यते

I will briefly declare the glorious powers and true nature of Śiva and Śivā; to explain it fully would not be possible, even for me.

शक्तिः साक्षान्महादेवी महादेवश्च शक्तिमान् तयोर्विभूतिलेशो वै सर्वमेतच्चराचरम्

Śakti is the great goddess herself, and Mahādeva is the possessor of power; all this, moving and unmoving, is but a fraction of their glory.

वस्तु किंचिदचिद्रूपं किंचिद्वस्तु चिदात्मकम् द्वयं शुद्धमशुद्धं च परं चापरमेव च

Some things are insentient in nature, some are conscious; both pure and impure, higher and lower, exist.

यत्संसरति चिच्चक्रमचिच्चक्रसमन्वितम् तदेवाशुद्धमपरमितरं तु परं शुभम्

That which moves within the circle of consciousness, joined with the circle of unconsciousness, is impure; but what is beyond is the supreme, auspicious.

अपरं च परं चैव द्वयं चिदचिदात्मकम् शिवस्य च शिवायाश्च स्वाम्यं चैतत्स्वभावतः

Both the lower and the higher consist of consciousness and unconsciousness; this is the inherent lordship of Śiva and Śivā.

शिवयोर्वै वशे विश्वं न विश्वस्य वशे शिवौ ईशितव्यमिदं यस्मात्तस्माद्विश्वेश्वरौ शिवौ

The universe is under the control of Śiva and Śivā, not they under the universe; since this is to be ruled, therefore Śiva and Śivā are the lords of the universe.

यथा शिवस्तथा देवी यथा देवी तथा शिवः नानयोरंतरं विद्याच्चंद्रचन्द्रिकयोरिव

As is Śiva, so is Devī; as is Devī, so is Śiva. One should know no difference between them, like that between the moon and its light.

चंद्रो न खलु भात्येष यथा चंद्रिकया विना न भाति विद्यमानो ऽपि तथा शक्त्या विना शिवः

Just as the moon does not shine without its light, though present, so too Śiva does not shine without Śakti.

प्रभया हि विनायद्वद्भानुरेष न विद्यते प्रभा च भानुना तेन सुतरां तदुपाश्रया

Indeed, without radiance, the sun does not exist; and radiance depends entirely on the sun.

एवं परस्परापेक्षा शक्तिशक्तिमतोः स्थिता न शिवेन विना शक्तिर्न शक्त्या च विना शिवः

In this way, the existence of power and the possessor of power is mutually dependent; without Śiva there is no Śakti, and without Śakti, no Śiva.

शक्तौयया शिवो नित्यं भक्तौ मुक्तौ च देहिनाम् आद्या सैका परा शक्तिश्चिन्मयी शिवसंश्रया

By this power, Śiva is always present in devotion and liberation for embodied beings; she alone is the supreme power, conscious, and dependent on Śiva.

यामाहुरखिलेशस्य तैस्तैरनुगुणैर्गुणैः समानधर्मिणीमेव शिवस्य परमात्मनः

She, whom they call the power of the Lord of all, is endowed with various qualities, yet shares the same nature as the supreme soul, Śiva.

सैका परा च चिद्रूपा शक्तिः प्रसवधर्मिणी विभज्य बहुधा विश्वं विदधाति शिवेच्छया

She alone is the supreme, conscious power, creative by nature; dividing the universe in many ways, she arranges it according to Śiva's will.

सा मूलप्रकृतिर्माया त्रिगुणा च त्रिधा स्मृता शिवया च विपर्यस्तं यया ततमिदं जगत्

That root-principle, Māyā, is remembered as threefold, possessing the three qualities; by her, even Shiva is veiled, and by her this entire universe is pervaded.

एकधा च द्विधा चैव तथा शतसहस्रधा शक्तयः खलु भिद्यंते बहुधा व्यवहारतः

The powers, indeed, are differentiated in one, two, and even a hundred thousand ways; they are manifoldly divided according to practical usage.