(Shiva’s self-description included)

Describing Shiva and Parvati as each other’s Vibhutis, Maha Nandi conveyed to Sanat Kumara that if Purusha were Siva, Parvati was Prakriti /Maya; Shiva was day and Gauri was night; Sapta Tanthu was Maha Deva as Rudrani was Dakshinaayani; Shankara was Aakasha and Prithvi Shankara Priya; Bhagavan Rudra was Samudra and the Coast was Durga; Shulaayudha was Vriksha or Tree while Shula Paani Priya was Latha (Creeper);

Brahma Haropi Savitri Shankaraatha Swarupiney,

Vishno Maheshwari Lakshmir Bhavaani Parameswari;

Vajra Paanir Maha Devah Shachi Shailendra Kanyaka;

Jaata Vedaah Swayam Rudrah Swaha Sharvaartha kaayani;

Varuno Bhagavan Rudro Gauri Sarvaarthadaayani;

Balendu Shekharo Vaayuh Shiva Shiva Manorama;

Chandraa Shekharaschandro Rohini Rudra Vallabha

.( Brahma and Savitri; Vishnu and Lakshmi; Indra and Shachi Devi; Agni and Swaha Devi; Varuna and Vaaruni; Vayu and Manorama; Chandra and Rohini). Further Nandi Deva described as follows: If Shiva and Parvati were Man and Woman, then the respective positions of others would be: Surya and Kanta; Shanmukha and Deva Sena; Manu and Shata Rupa; Daksha and Prasuti; Bhrigu and Khyati; Maricha and Sambhuti; Ruchi and Kavi; Pulastya and Preeti; Pulaha and Daya; Kratu and Sannathi; Atri and Anasuya etc. In short, all the Pullinga Vaachaka Purushas (Males) were Shiva Swarupas and all Strilinga Prakritis were their feminine counterparts. All ‘Padardhaas’or materials are of Gauri Rupa like Shraavya (or capacity to hear ) is Gauri and Shrota or the one who listens is Maheswara; Drushya or the Scene is Gauri and Drashta is Shiva; Srishti is Devi and Srashta is Ishwara; Rasa is Parvati and Rasayita is Maheswara; Jneya or Worthy of Knowing and Jnaata or he who knows is Shankara; Kshetra is Uma and Kshetrajna is Parama Shiva and finally the Peethaakriti is Sarveshwari and Linga Swarupa is Sarveshwara. Thus it is essential that while worshipping Maha Deva, or for that matter any Deva Swarupa, persons engaged in the worship should also be equally involved in the Pujas concerned!

Shiva’s Vishwa Rupa: Sanat Kumara enquired of Nandikeswara of Shiva’s Vishwa Swarupa and the reply was:

Vishwa Rupasya Devasya Sarojabhava Sambhava/

Bhuraapognimar udyoma Bhaskaro Dikshitah Shashi,

Bhavasya Murthayah proktaah Shivasya Parameshthinah/

(Shiva’s Vishwa Swarupa constitutes Bhumi, Varuna, Agni, Vaayu, Aakasha, Bhaskara, Yajamana (Yajna Swarupa) and Chandra; these are the Ashta Murtis of Maha Deva). Worshipping Agni and Surya are the Prime Splendours of Maha Deva and these constitute the Prominent Parts of Parama Shiva. Surya has Twelve ‘Kalaas’ or aspects; the first Kala signifies Amrita or Sanjeevani which Devas mainly tend to worship. The second Kala of Surya is Chandra and signifies ‘Aoushadhi Vriddhi’ or the development of Herbal Medicines enabled by Hima Varsha or dewdrop rains. Shukla Kala of Bhaskara promotes Dharma or Virtue and is also the main energy responsible for  crops of Foodgrains, Vegetables, Flowers and Fruits. The other Kalaas of Surya provide life-lines to various Deities, Planets / Grahaas; for instance Surya by the name and Rupa of Diwakara comforts Shiva; Harikesha Kirana (Ray) of Sun provides succour to Nakshatraas spread far and wide across the firmament; a Kirana called Vishwakarma preserves Budha; a Surya Kirana named Vishwavyacha protects Shukra Deva; the Samyad Vasu ray of Bhaskara protects Mangala Deva; Arvaavasu ray of Surya feeds Brihaspati; Surat Karana named Surya Kirana preserves Shanaischara; Surya Kirana  called Sushumna preserves Chandra. Another Component of Shiva’s Vishwa Swarupa relates to Chandra, who in turn comprises Shodasha Kalaas or Sixteen Features which are all Amitamayis or Life-Providers. Among these Chandra Kalaas, the most significant Feature relates to Soma Murti which provides succour to all the Praanis or Beings. Comfort to Devas and Pitru Devas is provided by Sudha Kirana of Chandra, while Bhavani Swarupa of Soma protects Jala and Aoushadhis. Yajamana Swarupa of Shiva is always engaged in carrying Havyas or Offerings in Homas to Devas and Kavyas to Pitruganas;  this Yajamana Murti administers the  Universe by way of Buddhi or Intellect and is spread all over in Jala Swarupa among water-bodies, Rivers, Samudras. Vayu in the Pancha Swarupas of Praana-Apaana-Udaana-Vyaana and Samaana is another manifestation of Maha Deva as an integral component of the Vishwa Rupa. Shambhu’s Vishwambhara / Bhumi Murti and Akaasha Swarupa are the well-established Entities of Shiva’s Ashta Murtis. Thus among all the ‘Charaachara’ Beings, all  the Ashta Murti Swarupas of Shiva exist firmly.

Ashta Rupas of Shiva: Nandi Deva continued to describe the Eight Forms of Maha Deva to Sanat Kumara: Sharva is one Form of Shiva spread all over the Universe whose wife is stated as Vikeshi and their son is Mangala. Veda Vaadis or Experts in Vedas named him as Bhava, with Uma as his wife and Shukra as their son. Agni Swarupa Shiva is called Pashupati, whose wife is known as Swaha and their son is Shanmukha. Pavana (Vayu) Swarupa Mahadeva is called Ishana whose wife is known as Shiva and their son is Manojava or Hanuman. Rudra is the name of Shiva whose Swarupa is of Surya Deva and Suvarchala is the name of his wife and Shanaischara is their son. Soma Swarupa Bhagavan is called Maha Deva, with Rohini as his wife and Budha as their son. Yajamana Swarupa of Shiva is Ugra Deva and his wife is called Diksha and their son is Santana. Bhagavan Shiva’s eighth Form is known as Parthiva, signifying the hardened and cruel feature of Shiva as his wife is Prithvi and their progeny is of humanity. Tatwajnas or those who know of Tatwas believe that Passhupati is the life-provider of all Dehaadharis or Beings with Physiques; Ishana is the provider of Shobha or Charm; Bhima is that Form of Shiva who bestows Teja or radiance to various parts of Body like Eyes, Skin etc. while Chandra Swarupa of Shiva who rules the mind of the Beings is called Rudra and Yajamana Swarupa governing Buddhi or intellect of the Beings is designated as Maha Deva.

Shiva Tatwa: Maha Muni Shailadi explained Shiva Tatwa as of contradictions: Maha Deva is Sat and Asat or the Truth or Make Belief; Vyakta and Avyakta or The Discernible and The Unknown; Kshara and Akshara or The Pralaya and The Indestructible; Shanta and Ugra or The Ever Peaceful Bliss and The Most Indignant; Samashti and Vyashti or the Group or the Society and Individual / Unique; Kshetra and Kshetra Swarupa or the Being -full of the Twenty Four Tatwas mentioned in the previous pages-and the Supreme Being; Vidya and Avidya or The Jnaana / Knowledge and the Ignorance or Fallacy and Para and Apara or the Distinguished and That Beyond Distinction. Maha Deva is Prajna-Tejas and Vishwa; The Three Avasthaas or States of Mind viz. Sushupti-Swapna and Jagriti and in fact the Fourth Awastha cvalled Tureeya or The Beyond; The Srishti-Sthiti and Samhaara; The Karta the Doer-Kriya or the Doing or Action and Kaarana or the Cause of Action; The Pramata or well thought out-Pramaana or testimony or proof-Prameya or Source of Knowledge and Pramiti or Knowledge itself. Shaildi mentioned in brief that Shiva was of endless Forms but the Basic Form is Himself just as the Mrittika was just the same but innumerable forms of pots were materialised therefrom alone!

Shiva’s self explanation: Maha Muni Shailaadi informed Sanat Kumara that as Devas headed by Indra got perplexed about Shiva’s identity, Maha Deva himself gave a Self Introduction as follows: 

Abraveed Bhagavan Rudro hyahamekah Puratanah/

Aasam Prathama yevaaham vartaami cha Surottamaah/

Bhavishyaami cha Lokesminmatto Naanyah krurtaschana,

Vyatiriktam na mattosti naanyantkinchit Surotthamaah/

Nityonanthyohamana -gho Brahmaaham Brahmaspatih,

Dishascha vidishyaschaaham Praktischa pumaanaham/

Trishthub jagat anushthupcha Chhandoham Tanmayah Shivah,

Satyoham Sarvagah Shaantas –tretaagni Gauravah Gurh/

Gowraham gahvaraschaaham Nityam Gahana gocharah,

Jyeshthoham Sarva Tatwaanaam Varishthohamapaam Patih/

Aapoham Bhagavaaneeshas-tejoham Vedirapyaham,

Rigvedoham Yajurvedah Saamavedohamaatma bhuh/

Atharvanoham Mantroham tathaa chaangirasaam varah,

Itihaasa Puraanaani Kalpoham Kalpanaapyaham/

Aksharam cha Ksharam chaaham Kshaantih Shaantiraham Kshamaa,

Guhyoham Sarva Vedeshu Varenyohamajopyaham/

Jyotischaaham Tamaschaaham Brahma Vishnu Maheswarah,

Buddhischaamashamkaarastanmaatraa –neendriyaanicha/

Evam Sarvam cha Maameva Veda Surasattamah,

Sa yeva Sarvavitsarvey Sarvaatmaa Parameshwarah/

Gaam Gobhir Brahmanaan sarvaan Brahmanyena haveemshi cha,

Ayushayustathaa Satyam Satyena Surasattama/

Dharmam Dharmena Sarvaamscha tarpayaami swatejasaa,

Ityedou Bhagavaanyuktwaa tyatraivaantaradheeyata/

Naapashyanta tato Devam Rudram Paramakaaranam,

Ta Devaah Paramatmanam Rudram dhyaayanti Shankaram/

(Iam the  Purana Purusha of the Present and future; I am the Nitya or the  Everlasting and also the Transient; the Brahmadhipati; I am manifested in all Dishas and Vidishas; I am the Prakriti and the Purusha; I am present in all forms of Chhanda like Trishthub, Anushthub and Jagriti; I am the Tanmaya or Ecstatic  Shiva; I am the Symbol of Truth and Peace; I am hidden in all the Vedas, Itihaasaas and Puranas; I am the Kalpa; the Akshara or the Everlasting and at the same time the Kshara or Transient; I am the Emblem of Kshama or endurance;  I am the Jyoti Swarupa or the Embodiment of Illumination as well as of Andhakara or darkness; I am Brahma, Vishnu and Maheswara; I am the Buddhi, the Ahamkara, the Tanmatra Rupa. I am every thing! Those who know about me do know every thing as Sarvajnas. I satisfy all Brahmanas; I satisfy the Truth from Truth, Dharma from Dharma and so on. As Maha Deva stated thus, Devas, along with  Indra, Brahama and Vishnu raised their hands in awe and devotion.)