SAIVA TATVA PRAKASA

[Rajaram Krishnamurthy]

Śiva Tattva Prakāśa  FROM QUORA

Śrī Mātre Namaḥ!

Śiva Tattva is the highest of all tattvas in existence, for it is the true Tattva of Pūrṇa Parabrahman. However, no being can truly comprehend Brahman in Its absolute Nirguṇa state. Therefore, that Nirguṇa Tattva of Parabrahman manifests in Saguna-Sākāra svarūpa for the sake of the jīvātmas.

When the Paramapuruṣa is perceived as Bhagavān Śiva, that Śiva Tattva manifests in various forms, constituting a kind of “hierarchy.” Yet, Śiva Tattva is eternally One — all these forms of Śiva are ultimately non-different from one another. In the presence of Māyā, however, these forms appear distinct and perform different cosmic functions.

The first mention of these different manifestations of Śiva appears directly in the Lalitā Sahasranāma while describing the Pañcakṛtyas:

sr̥ṣṭikartrī brahmarūpā gōptrī gōvindarūpiṇī ॥ 63 ॥

saṁhāriṇī rudrarūpā tirōdhānakarīśvarī ।
sadāśivā’nugrahadā pañcakr̥tyaparāyaṇā ॥ 64 ॥

— Lalitā Sahasranāma

From this, it is understood that Bhagavatī Lalitā manifests as Brahmā and Viṣṇu for creation and sustenance respectively. For the remaining three cosmic acts, She manifests as Rudra, Īśvara, and Sadāśiva — corresponding to destruction, concealment (tirodhāna), and divine grace (anugraha), the latter leading to mokṣa.

At this point, an important question arises:

Who exactly are Rudra, Īśvara, and Sadāśiva? How are they different from Śiva Himself?

For this, we turn to the Devī Bhāgavata Purāṇa, where multiple forms of Rudra are described:

गणनाथाय देवाय गिरिशाय नमोऽस्तु ते ।
महाविभूतिदात्रे ते महाविष्णुस्तुताय च ॥ ६ ॥
विष्णुहृत्कञ्जवासाय महायोगरताय च ।
योगगम्याय योगाय योगिनां पतये नमः ॥ ७ ॥

“Homage to You, O Lord of the Gaṇas, O Giriśa, Bestower of great blessings and the One praised by Mahāviṣṇu. Salutations to You who dwell in the lotus of Viṣṇu’s heart, who is immersed in the Supreme Yoga, who is attainable only through yoga, who is Himself Yoga, and the revered Master of all Yogīs.”

— Devī Bhāgavata 10.4.6–7

Here, Bhagavān Rudra is praised. This Rudra is Trikālāgni Rudra — the Rudra who forms part of the Trimūrti. One of the many expansions of Kailāsapati Rudra is Saṅkarṣaṇa Rudra, identified with Ādiśeṣa Himself, who resides in Pātālaloka:

चराचरं भ्रुवोरन्तर्विवरादुदपद्यत ।
साङ्कर्षणो नाम रुद्रो व्यूहैकादशशोभितः ॥ २२ ॥

“For the destruction of all that moves and does not move, from the space between His eyebrows arose Saṅkarṣaṇa Rudra, resplendent with the eleven manifestations (Ekādaśa Rudras).”

— Devī Bhāgavata 8.20.22

Kailāsapati Rudra - Art by swaroop_621 on Instagram

It is this Rudra who further expands into the Ekādaśa Rudras, whose names are mentioned in the Śiva Purāṇa:

“Śaktibhis-saha saṃpūjyāstatraikādaśa-mūrtayaḥ,
mahādēvaḥ śivō rudraḥ śaṃkarō nīlalōhitaḥ ।
Īśānō vijayō bhīmō dēvadēvō bhavōdbhavaḥ,
kapardīśaśca kathyaṃtē tathaikādaśa-śaktayaḥ ॥”

“Thereafter, the eleven Mūrtis beginning with Mahādēva are to be worshipped together with their Śaktis. These eleven forms are: Mahādēva, Śiva, Rudra, Śaṅkara, Nīlalōhita, Īśāna, Vijaya, Bhīma, Dēvadēva, Bhavōdbhava, and Kapardīśa.”

— Śiva Purāṇa 7.2.30.3

However, this still cannot be accepted as the ultimate explanation of Śiva Tattva, because Kailāsapati Rudra Himself is described as a manifestation of Paramapuruṣa/Parāśakti for the specific cosmic function of destruction.

This is seen clearly in the Prādhānika Rahasya of the Dēvī Māhātmya:

ब्रह्मणे प्रददौ पत्नीं महालक्ष्मीर्नृप त्रयीम् ।
रुद्राय गौरीं वरदां वासुदेवाय च श्रियम् ॥ २५ ॥
स्वरया सह सम्भूय विरञ्चोऽण्डमजीजनत् ।
बिभेद भगवान् रुद्रस्तद्गौर्या सह वीर्यवान् ॥ २६ ॥

brahmaṇē pradadau patnīṃ mahālakṣmīrnṛpa trayīm ।
rudrāya gaurīṃ varadāṃ vāsudēvāya ca śriyam ॥ 25 ॥
svarayā saha sambhūya virañcō'ṇḍamajījanat ।
bibhēda bhagavān rudrastadgauryā saha vīryavān ॥ 26 ॥

“[O King], Mahālakṣmī gave as wives: to Brahmā, the Lady Trayī (Sarasvatī); to Rudra, Gaurī, the boon-giver; and to Vāsudēva, Śrī (Lakṣmī). United with Svarā (Sarasvatī), Viriñci (Brahmā) generated the Cosmic Egg. The mighty Lord Rudra, together with Gaurī, split it open.”

— Dēvī Māhātmya, Prādhānika Rahasya 25–26

Prādhānika Rahasya - Art by Diptaarghya on Instagram

Likewise, the Brahmāṇḍa Mahāpurāṇa explains that even Śiva Himself emerges from Mahālakṣmī/Parāśakti:

तस्या एवावतारास्तु त्रिपुराद्याश्च शक्तयः ।
इयमेव महालक्ष्मीः ससर्जाण्डत्रयं पुरा ॥ ५ ॥
परत्रयाणामावासं शक्तीनां तिसृणामपि ।
एकस्मादण्डतो जातावम्बिकापुरुषोत्तमौ ॥ ६ ॥
श्रीविरिञ्चौ ततोऽन्यस्मादन्यस्माच्च गिराशिवौ ।
इन्दिरां योजयामास मुकुन्देन महेश्वरी ।
पार्वत्या परमेशानं सरस्वत्या पितामहम् ॥ ७ ॥

tasyā ēvāvatārāstu tripurādyāśca śaktayaḥ ।
iyamēva mahālakṣmīḥ sasarjāṇḍatrayaṃ purā ॥ 5 ॥
paratrayāṇāmāvāsaṃ śaktīnāṃ tisṛṇāmapi ।
ēkasmādaṇḍatō jātāvambikāpuruṣōttamau ॥ 6 ॥
śrīviriñcau tatō'nyasmādanyasmācca girāśivau ।
indirāṃ yōjayāmāsa mukundēna mahēśvarī ।
pārvatyā paramēśānaṃ sarasvatyā pitāmaham ॥ 7 ॥

“The Śaktis beginning with Tripurā are Her own incarnations. She Herself was Mahālakṣmī. Formerly, She created three cosmic eggs, which became the abodes of the three great Dēvas and the three Śaktis. From one egg were born Ambikā and Puruṣōttama (Viṣṇu); from another were born Śrī and Viriñci (Brahmā); and from the third were born Girā (Sarasvatī) and Śiva. The Great Goddess united Lakṣmī with Mukunda, Pārvatī with Paramēśāna, and Sarasvatī with Pitāmaha.”

— Brahmāṇḍa Mahāpurāṇa 3.40.5–7 (Lalitōpākhyāna)

The same principle is also affirmed in the Śiva Purāṇa itself:

“You alone are the creator, sustainer, and annihilator of the worlds. Assuming the guṇas of Rajas, Sattva, and Tamas, You(Śiva) become Brahmā, Viṣṇu, and Śiva.”

— Śiva Purāṇa, Rudra Saṃhitā, Yuddha Khaṇḍa

Thus, the Rudra associated with destruction within the Trimūrti cannot be regarded as the final or absolute form of Śiva Tattva. Rather, He is a manifestation assumed for a particular function within Māyā.

Kailāsapati Rudra is also described as the son of Brahmā, as mentioned in the Varāha Purāṇa:

“Yō’sau rudrēti vikhyātaḥ putraḥ krōdha-samudbhavaḥ,
bhrukuṭī-kuṭilāt tasya lalāṭāt paramēṣṭhinaḥ ।
arddha-nārī-nara-vapuḥ pracaṇḍō’tibhayaṃkaraḥ,
vibhajātmānam-ityuktō brahmaṇā’ntardadhē punaḥ ॥”

“That son of Brahmā, famed as Rudra (because he cried), was born from the wrath arising from the furrowed forehead of Paramēṣṭhin (Brahmā). His form was half-male and half-female, fierce and exceedingly terrifying. Brahmā instructed him, ‘Divide thyself,’ and thereafter disappeared.”

— Varāha Purāṇa 2.46–47

Thus, the Rudra residing in Kailāsa is still presented as a manifested being within creation itself.

Then who is He truly?

Above Kailāsapati Rudra stands Mahēśa or Īśvara, as described in the Śiva Purāṇa, Vidyēśvara Saṃhitā:

“In order to carry out the five cosmic acts (pañcakṛtya), I possess five faces — four facing the four directions and the fifth in the center. O sons, due to your austerities, the first two acts — creation and preservation — have been assigned to you both. Similarly, the remaining two acts — destruction and concealment — have been assigned to Rudra and Mahēśa. But the fifth act, Anugraha (liberation), cannot be undertaken by anyone else.”

— Śiva Purāṇa 1.10.9–11

This establishes a clear distinction between Rudra and Mahēśa, with Mahēśa occupying a higher ontological position. Yet even this is not the final revelation of Śiva Tattva.

The Devī Bhāgavata Purāṇa goes even further. The Fifth Skandha dedicates an entire section to the supremacy of Mūlarudra:

“Śiva is the God of gods and the Lord of all causal bodies existing in the state of Suṣupti (deep sleep). In this respect, Śiva is the creator of Viṣṇu, and Viṣṇu worships Him accordingly. Rāma, Kṛṣṇa, and others are all partial incarnations of Viṣṇu; therefore, there is no wonder that they worship Śiva.”

— Devī Bhāgavata, 5th Skandha

Here, Mūlarudra is established as transcending even Viṣṇu and the various avatāras. However, this still does not exhaust the fullness of Śiva Tattva.

The Devī Bhāgavata further states:

“The letter ‘A’ is Bhagavān Brahmā; the letter ‘U’ is Bhagavān Hari; the letter ‘M’ is Bhagavān Rudra; and the half-letter (ardhamātrā) is Māhēśvarī, the Supreme Mother of the Universe. Therefore, the sages regard Viṣṇu as superior to Brahmā, Rudra as superior to Viṣṇu, and Māhēśvarī — the Turīya state — as superior even to Rudra.”

As we know, Māhēśvarī and Mahēśvara cannot truly be different — as affirmed in the Lalitā Sahasranāma itself (Nāma 1007). Therefore, if even Mūlarudra is spoken of as subordinate to Dēvī, it indicates that we still have not reached the ultimate limit of Śiva Tattva.

Above Mūlarudra are the fivefold manifestations of Sadāśiva: Sadyojāta, Vāmadēva, Aghōra, Tatpuruṣa, and Īśāna. These five forms constitute the Pañcabrahma manifestations of Śiva and are described in detail in the Vāyavīya Saṃhitā of the Śiva Purāṇa:

“May the lord grant me what I have prayed for — the lord who resembles pure crystal, who is called Īśāna, the great Ātman, who is quiescent, who abides in the firmament beyond the Śānti-kalā, who is the final Bīja of the Pañcākṣarī mantra, endowed with five Kalās, and who has been worshipped by me in the first Āvaraṇa along with Śakti.”

“May the lord grant me what I have prayed for — the lord who is ancient, named Puruṣa, resembling the rising sun, identified with the eastern face of Śiva Parameṣṭhin, established in Śānti and stationed in the region of wind, engaged in worshipping the feet of Śiva, the foremost among the Śiva-Bījas, endowed with four Kalās, and worshipped along with Śakti in the eastern direction.”

“May the holy middle Brahman grant me what I have prayed for — He who is named Aghōra, dark like collyrium, terrible in form, identified with the southern face of the Lord, engaged in worshipping Śiva’s feet, abiding in the Vidyā region and stationed in fire, the second among the Śiva-Bījas, endowed with eight Kalās, and worshipped with Śakti to the south of Śiva.”

“May the holy Brahman grant me what I have prayed for — He who is Vāma, clothed in garments resembling saffron powder, identified with the northern face of Śiva, established in Pratiṣṭhā, stationed in the region of water, engaged in worshipping the Lord, the fourth among the Śiva-Bījas, endowed with thirteen Kalās, and worshipped along with Śakti to the north of the Lord.”

“May the great Brahman grant me what I have prayed for — He who is named Sadya, gentle in nature, white like the conch, jasmine flower, and full moon, identified with the western face of Śiva, engaged in worshipping Śiva’s feet, established in the Nivṛtti region and stationed in earth, the third among the Śiva-Bījas, endowed with eight Kalās, and worshipped with Śakti to the west of the Lord.”

— Śiva Purāṇa, Vāyavīya Saṃhitā, Chapter 11

These five are not separate deities, but rather the five cosmic manifestations of Sadāśiva through which the various tattvas, kalās, directions, mantras, and cosmic functions are governed.

Above even these five forms stands Bhagavān Sadāśiva Himself, the transcendental source of the Pañcabrahmas. The same chapter states:

“Sadāśiva, possessed of five faces and ten arms, resembling pure crystal, whose body is constituted of letters, the five Brahmans, and the Kalās; the Lord who is both Sakala and Niṣkala, who is endowed with devotion to Śiva and who transcends even the Śānti-kalā — Him I have worshipped with devotion. May He grant me that which I seek.”

— Śiva Purāṇa, Vāyavīya Saṃhitā, Chapter 11

This description is extremely profound. Sadāśiva here is described simultaneously as Sakala (possessing form), Niṣkala (beyond all form), and transcending even the highest kalās.

Thus, Sadāśiva stands at the threshold between Saguna and Nirguna Brahman.

The consort of Sadāśiva is mentioned as Śivā, who is none other than Manōnmanī Dēvī. Together, They are described as the divine parents of Heramba (Gaṇeśa) and Ṣaṇmukha (Skanda):

“May the Icchā-Śakti named Śivā, seated upon the lap of Sadāśiva, the Mother of all the worlds, grant me what I desire.”

“Lord Hēramba and Ṣaṇmukha are the beloved sons of Śiva and Śivā.”

— Śiva Purāṇa

Bhagavān Sadāśiva along with his Family - Art by kedara.h on Instagram

In every instance within the Śiva Purāṇa where Śiva appears explicitly as Pūrṇa Parabrahman, He is described primarily in the form of Sadāśiva. However, an extremely important clarification must be added here.

The Śiva Purāṇa itself explains that Kailāsapati Rudra is not truly separate from Sadāśiva:

“Then the great lord Rudra, the important form of lord Śiva, is the lord of the zone of Fire and possesses all Aiśvaryas. He is enriched with identity with Śiva. He is devoid of attributes as well as possessed of attributes. He is Sāttvic, Rājasic, and Tāmasic; yet essentially He is beyond all aberrations, though outwardly He assumes them. He performs extraordinary activities apart from creation and the rest. He cut off the head of Brahmā. He is both the father and the son of Brahmā. He is the progenitor and also the son of Viṣṇu, whom He controls. He enlightens both of them. The Lord blesses them forever. Rudra abides both within and outside the cosmos. He is the Lord of the worlds. He is deeply devoted to Śiva and constantly worships Him. May He grant my desire at the behest of Śiva.”

— Śiva Purāṇa 7.2.118–123

Kailāsapati Rudra is not separate from Sadāśiva in any ultimate sense. Rather, just as Parāśakti manifests Herself as Himagiritanayā (Pārvatī), Paramaśambhu manifests Himself as Rudra for the purpose of cosmic activity.

Thus, Rudra worshipping Śiva should not be interpreted as duality in the ordinary sense. Rather, it is the higher Śiva Tattva worshipping Itself through its own manifested form.

The same principle must also be upheld regarding Viṣṇu. The Śiva Purāṇa states:

“Viṣṇu is another form of the great lord Śiva Himself. He is the lord of the principle of water and abides in the region of the unmanifest. He is Nirguṇa, predominantly Sāttvic, and possessed of a single Guṇa. He does not identify Himself with created things. He possesses the three general aberrations yet performs extraordinary acts apart from creation. Though born from the right side of Śiva, He is also His creator. Viṣṇu exists both within and outside the universe. He is the Lord of the worlds. With His discus He destroys the Asuras. He manifested Himself in ten avatāras under the curse of Bhṛgu and incarnates upon earth for relieving the burden of the world. His strength is immeasurable and inconceivable. As Mahāviṣṇu and Sadāviṣṇu He deludes the universe through Māyā. He is worshipped by the devotees of Viṣṇu in the seat of the Trimūrti. He is dear to Śiva and constantly worships His feet. May He grant me auspiciousness at the behest of Śiva.”

— Śiva Purāṇa 7.2.126–133

Thus, even Viṣṇu is ultimately understood here as a manifestation of the Supreme Śiva Tattva itself.

Viṣṇu and Śiva

Yet even this does not fully exhaust the depth of Śiva Tattva.

Śiva Himself declares in the Vidyēśvara Saṃhitā:

“I possess two forms — the manifest and the unmanifest. No one else possesses these two forms; therefore all others are non-Īśvaras. O dear sons, first through the form of the infinite pillar and later through this embodied form, I revealed to you My formless Brahmanhood and embodied Īśa-hood. These two belong to Me alone and to no one else. Therefore, none other — not even you — can claim true Īśatva.”

— Śiva Purāṇa, Vidyēśvara Saṃhitā

This is perhaps one of the clearest declarations of Paramaśiva within the Purāṇas.

Śiva here distinguishes between His manifest form (Sakala), and His unmanifest, formless Brahmanhood (Niṣkala).

All other deities participate only partially in these states, whereas both coexist perfectly and eternally only within Him. In the Kūrma Purāṇa (1.26.101–102), Keśava Himself explains the nature of Śivajñāna:

“This is the supreme knowledge — formless and known as Śiva. Through it, the wise perceive that subtle and inconceivable Reality. To that Bhagavān we forever bow.”

Thus, Śiva here is not merely a deity among deities, but the very formless and inconceivable Parabrahman realized through supreme knowledge.

A similar declaration is made by Dēvī Mahālakṣmī Bhuvanēśvarī Herself while speaking to the messenger of Mahiṣāsura:

“I do not desire Viṣṇu, Śaṅkara, Brahmā, Kubēra, Varuṇa, or Agni. How then could I choose a mere beast? ... I have no need for another husband, for My Husband already exists. Though He is the Lord of all and the Witness of all, He is not the doer. He is without desires, peaceful, tranquil, devoid of Prakṛtic qualities, unattached, infinite, independent, without refuge, omniscient, omnipresent, the Great Witness, the Full, the Abode of Fullness, and the Auspicious One. He is the support of all, capable of all things, peaceful, and the source of creation itself.”

Dēvī explicitly states that She does not even desire Śaṅkara — that is, Kailāsapati Rudra, the manifest Śiva within creation. Instead, She describes Her true consort as the transcendent Śiva beyond all guṇas, states, functions, and manifestations — the supreme Parabrahman Himself.

This same principle is echoed in the Saundaryalaharī:

girāmāhurdēvīṃ druhiṇagṛhiṇīmāgamavidō
harēḥ patnīṃ padmāṃ harasahacharīmadritanayām ।
turīyā kāpi tvaṃ duradhigamaniḥsīmamahimā
mahāmāyā viśvaṃ bhramayasi parabrahmamahiṣi ॥ 97 ॥

“The knowers of the Āgamas describe You as the wife of Brahmā, Lakṣmī as the wife of Hari, and Pārvatī as the consort of Hara. But You are truly the mysterious Fourth (Turīyā), inaccessible and of boundless greatness, O Mahāmāyā, Queen of Parabrahman, who causes the universe to revolve.”

Here, Dēvī is identified not merely as a goddess among others, but as the Turīya state beyond the Trimūrti itself, the very Queen of Parabrahman.

Yet in the Dēvī Bhāgavata Purāṇa, Brahman is repeatedly declared to be Śakti Herself. How then is this resolved?

It is resolved by understanding that in the highest reality, Śiva Tattva and Śakti Tattva are not two different principles. They are eternally one.

Thus, the highest Śiva — Paramaśiva — is none other than Parāśakti Herself.

This is stated explicitly in the Dēvī Bhāgavata:

चिन्तामणिगृहे राजञ्छक्तितत्त्वात्मकैः परैः ।
सोपानैर्दशभिर्युक्तो मञ्चकोऽप्यधिराजते ॥ ११ ॥
ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरश्च सदाशिवः ।
एते मञ्चखुराः प्रोक्ताः फलकस्तु सदाशिवः ॥ १२ ॥
तस्योपरि महादेवो भुवनेशो विराजते ।
या देवी निजलीलार्थं द्विधाभूता बभूव ह ॥ १३ ॥

“O King, within the Cintāmaṇi palace stands the divine throne composed of the principles of Śakti. Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva are said to be its legs, while Sadāśiva forms its seat. Upon that throne shines Mahādēva, Lord Bhuvanēśa, together with the Goddess, who for the sake of Her own divine play became divided into two forms.”

The text continues:

“At the beginning of creation, She Herself divided Her being, making one half Maheśvara. He, more beautiful than millions of Cupids, possesses five faces and three eyes, adorned with celestial ornaments. He shines with the brilliance of millions of suns, yet is cooling like millions of moons. Lustrous like pure crystal, upon His left side sits Śrī Bhuvanēśvarī.”

— Dēvī Bhāgavata 12.12.11–17

Thus, Paramaśiva is not separate from Parāśakti. Rather, He is Śakti Herself appearing as the transcendent Puruṣa.

This same imagery appears in the Saundaryalaharī:

sudhāsindhōrmadhyē suraviṭapivāṭīparivṛtē
maṇidvīpē nīpōpavanavati cintāmaṇigṛhē ।
śivākārē mañchē paramaśivaparyaṅkanilayāṃ
bhajanti tvāṃ dhanyāḥ katichana cidānandalaharīm ॥ 8 ॥

“In the midst of the ocean of nectar, surrounded by celestial groves, within the Cintāmaṇi palace upon Maṇidvīpa, upon a couch in the form of Śiva, resting upon the bed of Paramaśiva — there, a few blessed souls worship You as the very wave of Consciousness and Bliss.”

Likewise, in the Tripurā Rahasya (Māhātmya Khaṇḍa), when the Dēvas search for a suitable groom for Lalitā, She merely smiles. Suddenly, upon the supreme throne appears a divine Being equal to Her in every aspect, with the Supreme Mother seated upon His lap. Dēvī then declares that She has manifested Herself in two forms for the sake of the Dēvas. This Kāmeśvara is none other than Paramaśiva Himself.

In reality, however, this Paramaśiva is beyond all change, form, qualities, and distinctions. He is the attributeless Absolute. Yet, united with His own Śakti, He freely manifests as Saguna Brahman:

“I am Nirguṇa. But when united with My Śakti, Māyā, I become Saguna — the Great Cause of the universe.”

— Dēvī Gītā, Chapter 1

Thus, the culmination of Śiva Tattva is the realization that Paramaśiva and Parāśakti are eternally non-dual. The apparent distinction between Śiva and Śakti exists only for the purpose of līlā, creation, devotion, and manifestation. In truth, They are one indivisible Consciousness — the infinite Parabrahman beyond all names, forms, tattvas, and even transcendence itself.

Ardhanārīśvara

I conclude with a verse from Kālidāsa’s Raghuvaṃśa:

वागर्थाविव संपृक्तौ वागर्थप्रतिपत्तये ।
जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥

vāgarthāviva saṃpṛktau vāgarthapratipattayē ।
jagataḥ pitarau vandē pārvatīparamēśvarau ॥

“Just as a word and its meaning are inseparably united, so too are Pārvatī and Paramēśvara. I bow to the Parents of the universe, that I may attain the understanding of words and their meanings.”

— Raghuvaṃśa 1.1, Kālidāsa              K RAJARAM IRS 15726