Shloka 59
Paramātma-Svarūpa-Nirṇaya: Strī–Puṃ–Napuṃsaka-Vicāra
Inquiry into the Supreme Self and Gendered Forms
एतस्मान्मातृकादष्टत्रिंशन्मातृसमुद्भ वः । ईशानाच्छान्त्यतीताख्या कला जाताथ पूरुषात् । उत्पद्यते शान्तिकला विद्याऽघोरसमुद्भवा
etasmānmātṛkādaṣṭatriṃśanmātṛsamudbha vaḥ | īśānācchāntyatītākhyā kalā jātātha pūruṣāt | utpadyate śāntikalā vidyā'ghorasamudbhavā
Từ Mātṛkā, nguồn Mẹ ấy, phát sinh bộ ba mươi tám (nguyên lý) do các Mẹ sinh ra. Từ Īśāna sinh ra kalā mang danh “Śāntyatītā” (vượt ngoài an tịnh); và từ Puruṣa phát sinh kalā “Śānti” (an tịnh). Vidyā (Minh tri) tuôn xuất từ Aghora.
Suta Goswami (narrating Shiva’s higher principles to the sages of Naimisharanya, typical of the Kailasha Samhita’s philosophical discourse)
Tattva Level: pasha
Shiva Form: Sadāśiva
Role: teaching
FAQs
It maps spiritual evolution as a Shaiva cosmology: powers (kalās) and sacred knowledge (vidyā) arise from Śiva’s aspects, showing that liberation-oriented knowledge ultimately originates in Pati (Śiva) rather than in the limited self (paśu).
Īśāna and Aghora are Saguna manifestations of Śiva contemplated in Linga worship and mantra-dhyāna; the verse teaches that these divine aspects are not mere symbols but sources of peace (śānti) and transforming knowledge (vidyā) leading the devotee toward Śiva-realization.
Meditate on Śiva’s faces/aspects—especially Īśāna for transcendence and Aghora for purifying knowledge—while repeating the Panchākṣarī (Om Namaḥ Śivāya) and cultivating inner śānti; this aligns mantra-japa with tattva-contemplation.