Shiva Purana (Books 1 & 7)

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.

शिवेच्छया पराशक्तिः शिवतत्त्वैकतां गता ततः परिस्फुरत्यादौ सर्गे तैलं तिलादिव

By Shiva’s will, the supreme power, having attained unity with the principle of Shiva, then begins to manifest at the outset of creation, like oil from sesame seeds.

ततः क्रियाख्यया शक्त्या शक्तौ शक्तिमदुत्थया तस्यां विक्षोभ्यमाणायामादौ नादः समुद्बभौ

Then, by the power called Kriyā, arising from the empowered, when that power is stirred, at first sound (nāda) arose.

नादाद्विनिःसृतो बिंदुर्बिंदोदेवस्सदाशिवः तस्मान्महेश्वरो जातः शुद्धविद्या महेश्वरात्

From sound emerged the point (bindu); from the point, the god Sadāśiva; from him was born Maheśvara, and from Maheśvara, pure knowledge.

सा वाचामीश्वरी शक्तिर्वागीशाख्या हि शूलिनः या सा वर्णस्वरूपेण मातृकेपि विजृम्भते

That power of speech, called Vāgīśā, is the sovereign power of the trident-bearer; she expands among the mothers in the form of letters.

अथानंतसमावेशान्माया कालमवासृजत् नियतिञ्च कलां विद्यां कलातोरागपूरुषौ

Then, through infinite infusion, Māyā produced time, as well as destiny, limitation, knowledge, and from limitation, attachment and the person.

मायातः पुनरेवाभूदव्यक्तं त्रिगुणात्मकम् त्रिगुणाच्च ततो व्यक्ताद्विभक्ताः स्युस्त्रयो गुणाः

From Māyā again arose the unmanifest, composed of the three qualities; and from the threefold unmanifest, the three qualities, now distinct, came forth.

सत्त्वं रजस्तमश्चेति यैर्व्याप्तमखिलं जगत् गुणेभ्यः क्षोभ्यमाणेभ्यो गुणेशाख्यास्त्रिमूर्तयः

Sattva, rajas, and tamas—by these the entire universe is pervaded; from the agitated qualities arose the three forms known as the lords of the qualities.

अभवन्महदादीनि तत्त्वानि च यथाक्रमम् तेभ्यस्स्युरण्डपिण्डानि त्वसंख्यानि शिवाज्ञया अधिष्ठितान्यनन्ताद्यैर्विद्येशैश्चक्रवर्तिभिः

From them, the principles beginning with Mahat came forth in due order; from these, countless cosmic eggs, established by Shiva’s command and presided over by the infinite lords of knowledge.

शरीरांतरभेदेन शक्तेर्भेदाः प्रकीर्तिताः नानारूपास्तु विज्ञेयाः स्थूलसूक्ष्मविभेदतः

The divisions of power are described according to the differences among bodies; they should be understood as of various forms, distinguished as gross and subtle.

रुद्रस्य रौद्री सा शक्तिर्विष्णौर्वै वैष्णवी मता ब्रह्माणी ब्रह्मणः प्रोक्ता चेन्द्रस्यैंद्रीति कथ्यते

The fierce power of Rudra is called Raudrī; for Viṣṇu, it is known as Vaiṣṇavī; for Brahmā, it is called Brahmāṇī; and for Indra, it is spoken of as Aindrī.

किमत्र बहुनोक्तेन यद्विश्वमिति कीर्तितम् शक्यात्मनैव तद्व्याप्तं यथा देहे ऽंतरात्मना

Why speak at length? That which is called the universe is pervaded by the power itself, just as the inner self pervades the body.

तस्माच्छक्तिमयं सर्वं जगत्स्थावरजंगमम् कला या परमा शक्तिः कथिता परमात्मनः

Therefore, all that exists, moving and unmoving, is made of power; the supreme power called Kalā is declared to be of the Supreme Self.

एवमेषा परा शक्तिरीश्वरेच्छानुयायिनी स्थिरं चरं च यद्विश्वं सृजतीति विनिश्चयः

Thus, this supreme power, following the will of the Lord, certainly creates all that is stable and moving in the universe.

ज्ञानक्रिया चिकीर्षाभिस्तिसृभिस्स्वात्मशक्तिभिः शक्तिमानीश्वरः शश्वद्विश्वं व्याप्याधितिष्ठति

With the three inherent powers—knowledge, action, and intention—the Lord, ever possessed of power, pervades and sustains the universe.

इदमित्थमिदं नेत्थं भवेदित्येवमात्मिका इच्छाशक्तिर्महेशस्य नित्या कार्यनियामिका

The will-power of the Great Lord, eternal and the regulator of all effects, is of the nature: 'Let this be thus, let this not be thus.'

ज्ञानशक्तिस्तु तत्कार्यं करणं कारणं तथा प्रयोजनं च तत्त्वेन बुद्धिरूपाध्यवस्यति

The power of knowledge, indeed, truly determines the effect, the instrument, the cause, and the purpose, in the form of intellect.

यथेप्सितं क्रियाशक्तिर्यथाध्यवसितं जगत् कल्पयत्यखिलं कार्यं क्षणात्संकल्परूपिणी

Just as the power of action, according to its own will, brings forth the entire world of effects in an instant, taking the form of intention—

यथा शक्तित्रयोत्थानं शक्तिप्रसवधर्मिणी शक्त्या परमया नुन्ना प्रसूते सकलं जगत्

As the arising of the three powers is the nature of the source of power, so, impelled by the supreme Power, all the worlds are produced.

एवं शक्तिसमायोगाच्छक्तिमानुच्यते शिवः शक्तिशक्तिमदुत्थं तु शाक्तं शैवमिदं जगत्

Thus, through the union with Power, Shiva is called the Possessor of Power; and this world, arising from Power and the Possessor of Power, is both Shakta and Shaiva.

यथा न जायते पुत्रः पितरं मातरं विना तथा भवं भवानीं च विना नैतच्चराचरम् स्त्रीपुंसप्रभवं विश्वं स्त्रीपुंसात्मकमेव च

Just as a son is not born without both father and mother, so too, without Bhava and Bhavani, this moving and unmoving universe does not exist; the world arises from male and female, and is indeed of the nature of both.