Shiva's Five Avataras

Suta said

The Samhita opens with a bow to Maheshvara, great bliss, endless in his play, the great lord within everything, Gouri's beloved, from whom Kartika and Vighnaraja came, Shankara the original divinity. Shounaka asked Suta, ocean of knowledge and compassion, to tell them of Shambhu's avataras. Suta replied that, with his mind absorbed in Shiva and his senses held, he would speak of them, and that in earlier times the sage Sanatkumara had asked Nandi about them and Nandi, remembering Shiva, had replied.

Nandishvara said

In different kalpas, Sarveshvara's avataras are numberless, but he would describe them as far as his understanding went. The nineteenth kalpa is called Shveta-Lohita, and the first avatara is Sadyojata. When Brahma meditated on the supreme brahman, a young boy named Shveta-Lohita was born with a topknot. Brahma saw that this being was brahman in the form of Ishvara, folded his hands, worshipped him and meditated on him in his heart. Knowing Sadyojata to be Shiva, lord of the universe, he was delighted and thought on him again and again. As he meditated, four bright sons were born, white in colour, with supreme discernment, forms of the supreme brahman: Sunanda, Nandana, Vishvananda and Upanandana. They became disciples of that great soul, who was wrapped in brahman. Sadyojata Shambhu gave Brahma knowledge, and, pleased, lovingly gave him the power to create.

The twentieth kalpa is called Rakta. In it Brahma became red in colour, wishing for a son, and meditated, and Brahma's son manifested adorned in red garlands, garments and ornaments, with red eyes. Seeing that great-souled son, Brahma sank into meditation again. Realising it was Vamadeva Shiva, he folded his hands and bowed. Vamadeva had four sons in red clothes: Viraja, Vivaha, Vishoka and Vishvabhavana. Vamadeva Shambhu gave Brahma knowledge, and Parameshvara, pleased, lovingly gave him the power to create.

The twenty-first kalpa is Pitavasa, in which Brahma wore yellow garments. When he meditated, wishing for a son, a mature, mighty-armed, very energetic son in yellow garments was born to him. Seeing him, Brahma sank into meditation and understood that this was Tatpurusha Shiva. Brahma bowed and repeated the Shankara gayatri, a mantra that is the great goddess, revered by all the worlds. Seeing him absorbed, Mahadeva was pleased, and divine sons appeared from his sides, all in yellow garments, all teaching paths of yoga.

When the kalpa of Svayambhu in yellow had passed, another began, named Shiva. Everything was one ocean of water, and more than a thousand divine years went by. Wishing to create beings, Brahma brooded miserably. Then he saw a very energetic, valiant son appear, dark and radiant by his own energy, in black garments, black headdress, black sacred thread and black diadem, smeared with black unguents. He saw the great-souled Aghora, terrible in valour, and worshipped the lord of the gods, of that extraordinary dark-tawny colour. Brahma thought of Aghora as a form of brahman, meditated on the undecaying one who is kind to his devotees and praised him in fine words. From his sides four great sons manifested, dark and smeared with black unguents: Krishna, Krishnashikha, Krishnasya and Krishnakanthadhrik. These energetic forms of Shiva, who is said not to be manifest, began the great and wonderful yoga called Ghora, to serve Brahma's work of creation.

Then another kalpa of Brahma began, supremely wonderful, called Vishvarupa. Wishing for a son, Brahma meditated on Shiva in his mind. With a great sound Sarasvati manifested, the universe being her form, and Bhagavan Ishana Parameshvara also appeared, sparkling like crystal and adorned with every ornament. Seeing him, Brahma bowed to Lord Ishana, who is without origin, goes everywhere, is everything, is beautiful in form yet has none. Ishana taught Brahma the virtuous path and, with Shakti, arranged four auspicious sons: Jati, Mundi, Shikhandi and Arddhamunda. They taught the dharma of yoga and reached the goal yoga seeks.

Nandi told Sanatkumara he had briefly told how Sadyojata and the others arose, for the worlds' welfare, and that their conduct likewise serves the three worlds and all that is established in the universe. The five forms of Mahesha are known as Ishana, Tatpurusha, Aghora, Vamadeva and Sadyojata. Ishana is Shiva's first and chief form, the enjoyer of Prakriti, established directly in the knower of the field. Tatpurusha is the second. The third form, Aghora, is established within and, for the sake of dharma, in the intellect. The fourth, Vamadeva, is always based in ego and undertakes many tasks. Ishana is present in space and through it Ishvara exists in the ears and in speech. The wise speak of Tatpurusha as Ishvara's form presiding over skin, hands, touch and wind. Aghora is said to be established in the body as taste, form and fire. Vamadeva presides over the tongue, the anus and water. Sadyojata presides over smell, the genital organ and earth. Those who want their own good should always worship these forms of Shambhu, which brings welfare. One who reads or hears of the origin of Sadyojata and the others enjoys all he wishes and reaches the supreme destination.