शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

SECOND SUTRA. 21
way from Brahm, the Ishwara of the Siddanthi. His Ishwara is
Brahm and the Sakti is the Maha Sakti or Mahachaitanyam.
The relation of Ishwara to Sakti to all other life is well
illustrated in the Puranic story of Kumara Sambhava. God
separated from his Sakti. He was then in a condition of a Yogi.
Then all life did not become extinct but all life became lifeless,
from the immortal Gods to the lowest things in the order of
creation. The immortals became aware of this and of its cause
and then planned a scheme to bring together Siva (sat) and
Sakti (chit) as though they could do it. The very attempt
proved a disastrous failure. They ignorantly thought, judging
from their own stand-point that the God's Love was something
akin to man's gross love. They therefore induced Manmatha or
Kama Deva, the Human God of Love to aim his shafts at
Siva. He did so and he was burned to ashes the very instant
from a spark from His nether Eye. He was however moved to pity
at the sad plight of the so-called Immortals, became united to
His Sakti, i. e., became all Love and begot Kumara who represents
again Action or Energy and Gnana (His two Saktis) and who
trampled under His foot Surapadma (All Evil) and released the
Immortals from their bondage. This first Light (Adi Sakti) is
Gayatri. (See the elaboration of this subject in Devi Bagavata
Purana).
(d). (1). This contains another illustration. The whetstone
is God in union with the world. The Gold wax is God, which
holds and binds in itself the sands which are souls.
(2). The second portion of this stanza illustrates the
principle of Sohambavana which underlies every Mantra from
Pranava downwards. The devotee (Jivatma) is made to contem-
plate (“I am the Atma, God”), and he becomes one with God
(Adwaitha). This is the process of identification. The author
points out when he can be able to say “I am all the world.” This
is also the principle which underlies the teaching of Bagavat Gita,