both the efficient and material cause of the universe. The five forms IsAna, Tatpurusa, Aghora, VAmadeva and SadyojAta represent the the Pancha MahAbhUtas, the source of the entire universe.Siva is the soul of twenty-five principles identical with five Brahmans (Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, touch28, form29, taste30, odor31, ether32, air33, fire34, water35, earth36).
1) Iśāna is the first form of Siva Parameṣṭhin. He is ksetranjana, the knower of the field and the enjoyer of Prakrti that is worthy of being enjoyed. Isana is the sense organ ear, speech, subtle form of sound and the cause of the firmament.
2) Tatpurusa is the 2nd physical form of Siva, identical with Prakrti as the abode of the supreme soul. Tatpurusa is the sense organ, touch, hands, subtle form of touch and the cause of wind.
3) Aghora is the 3rd physical form pertaining to Cosmic Intellect and having 8 ancillary parts beginning with Dharma. Aghora is the eye in all beings, the feet, the subtle form of RUpa (form) and the cause of Fiery element (fire).
4) VAmadeva is the 4th physical form of Siva, pervading everything as ego and pleasing to the mind. VAmadeva is the tongue of all embodied beings, the rectum, the subtle form of Rasa (taste) and the cause of waters.
5) SadyojAta is the 5th physical form abiding in all embodied beings in the form of the mind. SadyojAta is the sense of smell and the organ of generation, the cause of earth element, the subtle form of smell, the perceptor of the world, and the great sustainer of the universe made of mobile and imobile beings.
Chapter 15. The form of Siva. Siva is Sadasatpati (Sad + Asad +Pati). Siva is Sat and Asat and the Lord of Sat and Asat. He is Sad-Asad-Rupam according to the Doctrine of NyAya
philosophy. The all-pervading Siva is Eternal (Nidtya) as well as non-eternal (Anitya). He is Anitya because of his functions as Jiva. Another explanation. Sad-Asad = Manifest-Unmanifest = Vyakta-Avyakta. = the attributes of Prakrti-PradhAna. Siva is the Cognizer (Jña) of
bothPrakrti and PradhAna.
Siva is Ksaraksaratmaka (Kṣarākṣarātmaka = ksara + Aksara + Atmaka = perishable + Imperishable + soul) according to Sankhya Doctrine. He is perishable because He is all-
pervasive and identifies Himself with the perishable things, Jiva (the body of the embodied soul), trees, animals etc. He is imperishable because He is ever-existent. The Unmanifest is
imperishable and the Manifest is perishable; thus He is called KsarAksarapara (Ksara + aksara + para = Perishable + Imperishable + Supreme = He is beyond the Perishable and the
Imperishable.)
Siva is the cause of the manifest forms, existing collectively and individually (Samasti and Vyasti). Sages say Samasti is Unmanifest and Vyasti manifest. he is Paramesvara because He is the cause of the Collective and the individual. Yogis say that He is of the form of body as well as the soul, Ksetra-Kstrajnarupin. Ksetra-Kstrajnarupin = Kestra + Ksetrajna + rUpin = 24 principles making the body + Enjoyer + form.) This is the view of the Vedantists.
Siva is of Aparabrahma form. Aparabrahma = apara + Brahma = The 24 elements of Pradhana, that is not supreme + Brahman.
Siva is Parabrahman (supreme Brahman and Pure Consciousness).
Siva is of the form of BhrAnti, Vidya and Param. Siva is of the form of BhrAnti (Plethora of forms). Siva is Vidya (of the form of Atman, the Supreme Soul, the Universal Soul, the Supernal Soul, the Noumenal soul). Siva is Param (the Principle devoid of alternatives or doubts).
Sankara (Siva) is of the form of Vyakta, Avyakta and Jña. Poets say Vyakta the Manifest Form of Sankara consists of 24 principles (the manifest form of PradhAna or Prakrti = Prakrti
Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, touch28, form29, taste30, odor31, ether32, air33, fire34, water35, earth36.). Sankara is of the form of Avyakta meaning the Unmanifest Prakrti. Sankara is of the form of Jña, meaning that Siva is Purusa, the enjoyer of Gunas.
Chapter 16. Isa (Siva) is Ksetrajna, Prakrti, Vyakta, and KAlAtman (the Soul of time).
Ksetrajna is Purusa. Prakrti is PradhAna. Vyakta consists of the evolutes of Prakrti. KAla is the sole cause of transformation of PradhAna into the manifest Prakrti.
Siva Paramesvara is of the forms of Hiranyagarbha, Purusa, Pradhana and Vyakta, the maker of the universe, the enjoyer, the created principles, and its cause. Siva is Pinda-JAti-SvarUpi meaning He is Vyakti-JAti-rUpah. Vyakti is the Manifest; Jati is genus; RUpa is form. Siva is Vyakti because He is the body of the Mobiles and Immobiles. He is of the form of JAti in that the objects He created belong to Genus and species (Generality and specificity).
Siva is SUtra-avyAkrta-rUpam --of the forms of SUtra and AvyAkrta. SUtra indicates that Siva is the thread that holds together (the garland of) the worlds of the universe as the thread holds the beads together. AvyAkrta is Pradhana, a form of Pramesthin.
Siva is of threefold form: PrAjna, Taijasa, and Visva (His gross body made of individual souls, soul of the subtle body or Intellectual soul, universal soul). These three are the presiding deities of the three states of human consciousness: Susupti (Deep sleep), Svapna (Dream sleep), and Jagrat (wakefulness). AvyAkrta means VirAj (worlds) and Hiranyagarbha (Golden Egg) and constitutes the 4th state of Siva passing through PrAjna, Taijasa, and Visva, whose states are Bhava, Vishnu, and Virinca, which correspond to Siva's destruction of the world, Vishnu's maintenance, and Brahma's creation; and also to Deep sleep, Dream and Wakefulness. Viraj is the world and Hiranyagarbha is the Golden Egg
There are four form of Paramesthin or Sambhu-Siva: Kartr (Doer), Kriya (Action), KArya (Effect) anKarana (Instrument).
These are the exclusive four forms of Siva: PramAtr (Cognizer), PramAna (means of
knowledge), Premeya (Object of cognition), and Pramiti (teh Act of cognition). There is another 6 forms of Siva: Isvara, AvyAkrta, PrAna, VirAj, BhUtas, and Indriyas.
The 25 principles or Tattvas as listed above (Purusa12 to earth36) originate from Siva, are not different from Siva just like the waves are not different from the ocean. Siva Tattva (Siva1) is way above these 25 Tattvas and yet is related as gold is related to the gold jewels and the ocean to the waves. Sadasiva3, Isvara4, Sadvidya5 are born of Siva Tattva and yet are not different from Siva Tattva just as the jars are not different from the clay. MAyA, AvidyA, KriyaAsakti,
Jnanasakti and KriyamAyi (MAyA, VidyA, KriyA, Sakti, and JnAna emanate from Siva like the rays from the sun.
Chapter 17. Brahma was born of the Lotus face of Siva. Brahma on being glanced by Rudra- Siva, started creation. The VirAj (Immense Being = Siva) created the castes, stages of life and Soma for the sake of sacrifice; Soma Juice gave rise to the sacrifical offering, fire, sacrifice, Indra, Vishnu, Narayana the glorious Being and the entire earth identical with soma. Siva spoke to all the Devas and revealed that He was the First among all beings.
Chapter 18. Pasupata rite. Ons should consecrate the sacred fire repeating the Mantras from Rg,