Devi - Part 2: Shiv-Shakti

Mosaic depicting Shiv-Shakti with Shiv on left and Shakti/Parvati on the right.

For other posts in Indian Mythology in Gurbani Series see Table of Contents

Suggested Pre-reading:
Devi - Part 1: The Goddess
Shiva - Part 1: Who is Shiva?

In Devi - Part 1 we established that the Devi is almost always associated with motherhood, abundance and the Earth. In this post we will explore how the concept of the Devi as Earth Mother developed into the complex philosophy of Shiv-Shakti and what the Guru said about this philosophy. 

The Sky Father and Earth Mother

As the Arya looked to nature to understand their own lives they found that at every corner nature was bounded by duality. That is, everything seemed to have an opposite yet coexisting counterpart. When they worried about the darkness of night they hoped for the light of day, while they shivered in the cold of winter they dreamed of the warmth of summer, as they nourished their life with food that food came from the death of plants and animals. Duality was inescapable. Even more astonishingly, it seemed that creation occurred when duality came together; when the male and female came together a child was born. They saw that this not only applied to human life but to the birth of their entire world. In every direction they saw the horizon, the meeting of the Sky and Earth and this meeting gave birth to the world. The Arya, like the ancestors of many people reflected the meeting of Sky and Earth - the unification of duality - in their hymns and mythology. Many hymns in the Vedas can be found praising and sacrificing to the Sky Father and Earth Mother.

The idea of the Sky Father and Earth Mother can be considered to be the origins of Shiv-Shakti philosophy. An interesting hymn from the Rig Veda addressing these primal parents seems to show one of the earliest mentions of the concept of Shiv-Shakti:

Rig Veda, Book 1, Hymn CLIX:

उत मन्ये पितुरद्रुहो मनो मातुर्महि सवतवस्तद धवीमभि |
सुरेतसा पितरा भूम चक्रतुरुरु परजाया अम्र्तंवरीमभि ||  

With invocations, on the gracious Father's mind, and on the Mother's great inherent power I muse.
Prolific Parents, they have made the world of life, and for their brood all round wide immortality. (2)

If the translation is correct then this hymn shows that the Arya believed not only in the creation of this world as a union between the Sky Father and Earth Mother but also as a union of the Mind and Power, Shiv-Shakti. The Sky - untouchable, uncontainable, swift and subtle - reflected the mind. The Earth - tangible, irresistible, immovable and heavy - reflected power manifested. While the Sky Father could be observed from afar, the Earth Mother’s power could be felt first hand. 

Sankhaya - Purusha and Prakriti

One of the six fundamental traditions of Snatan Dharam (ie. Hinduism) was the tradition of Samkhya or Sankhya. Sankhya means numbers or the study of numbers in Sanskrit. Why numbers? Although my knowledge of Sankhaya is very weak it seems that the philosophy favoured logic over pure spirituality and logic is often associated with mathematics. The name of the philosophy may also have something to do with it's belief that there are a number (ie. multiple) souls which are called Purusha (the word is plural) that interact with a singular but ever changing material phenomenon which is called Prakriti. Existence as we know it occurs at the union of Prakriti and Purusha. That is, between matter and souls. The echos of the fundamental duality of the Sky God and Earth Mother can be heard in this philosophy. The Purushas are associated with the Sky which is subtle while Prakriti is tangible matter much like the Earth. Prakriti is also closely associated with maya much like the Devi (as discussed in Devi - Part 1).

The Purusha interact with Prakriti by combining with it in the form of human and animal bodies. At the death of one body, the Purusha transmigrates to another body and therefore remains trapped in Prakriti. To escape this cycle of reincarnation the Purusha would have to realize its pure self as separate from Prakriti. Many of the ideas from Sankhya are present in later schools of Indian spiritual thought. But the most direct predecessor of Sankhaya philosophy seems to be Shiv-Shakti.

Shiv-Shakti

Shakti means force or power and in Snatan Dharam, Shakti is also a reference to the Devi. The wife of every God is known as that God's Shakti. For example, the Shakti of Vishnu is Lakshmi, Shakti of Brahma is Saraswati and the Shakti of Shiva is Parvati. Recall that devotees of the Devi believe her to be one with many forms; the idea of Shakti reflects this.

Shiv-Shakti philosophy gained significant traction among the followers of Shiva which is probably why we have the term Shiv-Shakti rather than Vishn-Shakti or Brahma-Shakti. However, the reasons for this may be manifold such as Shiv-Shakti is more pleasing to the ear since it is an alliteration. Also, Shiv Ji is associated with meditation, intellect and renunciation (see Shiva Part 1) which fits well with the attributes of the mind or soul. Shakti, on the other hand, represents creative force (fertility) and material phenomenon as the Devi usually does.

Much like how the Arya saw their world created from the union of the Sky Father and Earth Mother, the followers of Shiv-Shakti philosophy saw the creation of the universe as a result of the meeting of the intellect and the creative force. Without intellect, Shakti would be chaotic and without Shakti Shiv would be dormant. When Shiv unites with Shakti the intellect has the power to create and the power becomes focused. It should also be noted that Shiv-Shakti is closely related to Sankhaya and the imagery of Shiv-Shakti is often used to represent the Purusha (soul) and Prakriti (matter). 

Shiv-Shakti in Gurbani

Now that we've gained a very basic understanding of the Shiv-Shakti philosophy we can look to what the Guru said on this topic.

Most often the concept of Shiv-Shakti in Gurbani does not seem to refer to the combination of the Devta (God) Shiva and the Devi (Goddess) Parvati or Shakti. In almost all cases the Guru is actually referring to the unification of mind and matter or soul and matter. Most often the discussion of Shiv-Shakti in Gurbani can be traced back to the tradition of Sankhya but with Purusha (soul or consciousness) being referred to as Shiv and Prakriti (matter) being referred to Shakti. This can be seen in the following section of a Shabad by Guru Nanak Dev Ji where They are imploring us to become fearless and conquer our minds:

Shri Raag, Mehla 1 (Guru Nanak Dev Ji), SGGS Ji, Page 21

ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ 

Wherever (I) look there Shiv-Shakti is united. 

ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ 

Within the three gunas is bound the body; who comes to this world that one plays (this game). 

ਵਿਜੋਗੀ ਦੁਖਿ ਵਿਛੁੜੇ ਮਨਮੁਖਿ ਲਹਹਿ ਨ ਮੇਲੁ ॥੪॥ 

The separated-one (is) in pain; the separated manmukh (does) not attain union (with Waheguru). (4)

Here, Guru Ji is saying that everywhere He looks He sees souls united with matter (recall Prakriti-Purusha) which is made clear in the second line of this section where Guru Ji says that the human body is trapped by the three-gunas of maya - Satvas, Rajas, Tamas which seems to be a clear reference to the philosophy of Sankhaya. Blinded and enticed by maya we become forgetful of our true nature which is ever connected to Waheguru and thus we suffer in pain. In order to break free we must overcome this lust for maya by controlling our mind and centering it on Waheguru. In the concluding section of the Shabad, following the above, Guru Ji says:

ਮਨੁ ਬੈਰਾਗੀ ਘਰਿ ਵਸੈ ਸਚ ਭੈ ਰਾਤਾ ਹੋਇ ॥

(That) Mind dwells within the detached house and is ever in True fear (of Waheguru).

ਗਿਆਨ ਮਹਾਰਸੁ ਭੋਗਵੈ ਬਾਹੁੜਿ ਭੂਖ ਨ ਹੋਇ ॥

(Receives) Much enjoyment of (Divine) Knowledge and Great-Essence; no longer hungers (for maya).

ਨਾਨਕ ਇਹੁ ਮਨੁ ਮਾਰਿ ਮਿਲੁ ਭੀ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਇ ॥੫॥੧੮॥

Nanak, kill this mind (that is enticed by maya) and unite (with That One) to be free of pain.

So, the unification of our souls with maya is what brings us pain because maya by its very nature obstructs us from seeing our ultimate oneness with Waheguru. But who united Shiv-Shakti in the first place? In a Shabad confirming that the source of everything is Waheguru, Guru Arjun Dev Ji explains that it is none other than Waheguru who puts Shiv-Shakti together (recall Shiv-Shakti as soul and matter). In fact, Guru Ji says that Waheguru is the source of maya and at the same time is the liberated soul. This is all the play of Waheguru:


Bhairo, Mehla 5 (Guru Arjun Dev Ji), SGGS Ji, Page 1150

ਆਪੇ ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥ 

Yourself the root of forests, grasses, the three-fold world. 

ਜਾ ਕੈ ਸੂਤਿ ਪਰੋਇਆ ਸੰਸਾਰੁ ॥ 

By that One’s ability the universe was filled. 

ਆਪੇ ਸਿਵ ਸਕਤੀ ਸੰਜੋਗੀ ॥ 

Yourself the Uniter of Shiv-Shakti.

ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗੀ ॥੨॥ 

Yourself the Nirvana-attainer (or grantor), Yourself the Enjoyer.

In the next section of the same Shabad, Guru Ji re-affirms that the duality of Shiv-Shakti (soul and matter) is not real and that the source of everything is Waheguru:

ਜਤ ਕਤ ਪੇਖਉ ਤਤ ਤਤ ਸੋਇ ॥
Somewhere, everywhere I glance there, there is That-One. 

ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥
Other than That-One there is no other.

ਸਾਗਰੁ ਤਰੀਐ ਨਾਮ ਕੈ ਰੰਗਿ ॥
Swim across the ocean with love of Naam. 

ਗੁਣ ਗਾਵੈ ਨਾਨਕੁ ਸਾਧਸੰਗਿ ॥੩॥
Praise (That-One’s) virtues, Nanak, with the Saadhsang*. (3)

* Saadhsangat - congregation of holy people.

Recall that according the Shiv-Shakti philosophy the Shiv (soul or the mind) needs Shakti (tangible power) in order to create. Without Shakti, Shiv is dormant and without Shiv, Shakti is chaos. So, does the Guru accept this idea? In a Shabad about Waheguru being at the root of all creation, Guru Ji first explains that before creation there was no Shiv-Shakti:


Maroo, Mehla 1 (Guru Nanak Dev Ji), SGGS Ji, Page 1036

ਭਾਉ ਨ ਭਗਤੀ ਨਾ ਸਿਵ ਸਕਤੀ ॥
Love nor devotion; nor Shiv-Shakti.

ਸਾਜਨੁ ਮੀਤੁ ਬਿੰਦੁ ਨਹੀ ਰਕਤੀ ॥
(Nor) handsome friends; seed nor womb.

ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ਸਾਚੇ ਏਹੋ ਭਾਇਦਾ ॥੧੨॥
Yourself the banker, Yourself the merchant; this is what pleased the True-One. (12)

Guru Ji then explains that when Waheguru decided to hurtle forth the processes of creation, preservation and destruction Waheguru did so without support. In other words, Waheguru did not require a Shakti:

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜਗਤੁ ਉਪਾਇਆ ॥
As it pleased You, so You welled up the world.

ਬਾਝੁ ਕਲਾ ਆਡਾਣੁ ਰਹਾਇਆ ॥
Without creative skill, supported the expanse.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥੧੪॥
Brahma, Bishn, Mahesh* were welled up; (You) spread the love of maya. (14)

*Brahma - God of Creation, Bishn (Vishnu) - God of Preservation, Mahesh (Shiva) - God of Destruction.

Recall that Shakti means creative-force or creative power. Guru Ji, in the above is not saying that Waheguru does not have creative-skill but that Waheguru does not require creative-skill or power in order to set forth the wheel of creation and destruction. All that Waheguru has to do is want the world to be created and it is done; Shakti is therefore unnecessary for Waheguru. There is no need for mind to be melded with power. The One is the source of all there is.

The idea that there needs to be duality and that the unification of this duality results in our reality was rejected by Sri Guru Granth Sahib Ji. There is no requirement for the duality of the sky and earth or the night and day or even the male or female. The following are a few excerpts from a Shabad where Guru Nanak Dev Ji rejects duality and affirms the belief in the One. I would implore all readers to read the Shabad in full.

Raag Gauri, Mehla 1 (Guru Nanak Dev Ji), SGGS Ji, Page 232

ਦੂਜਾ ਕਉਣੁ ਕਹਾ ਨਹੀ ਕੋਈ ॥
Who is Dooja (second or two)? Say no other.

ਸਭ ਮਹਿ ਏਕੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
Within all is that One Immaculate. (1) (Refrain)

ਦੂਜੀ ਦੁਰਮਤਿ ਆਖੈ ਦੋਇ ॥
By the dooji (second) impure-knowledge (they) say two.

ਆਵੈ ਜਾਇ ਮਰਿ ਦੂਜਾ ਹੋਇ ॥੨॥
Coming and going, dies the (one who says) Dooja. (2)

ਧਰਣਿ ਗਗਨ ਨਹ ਦੇਖਉ ਦੋਇ ॥
Sky and Earth do not see as two.

ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥
Woman and man within all (the same) light. (3)

ਰਵਿ ਸਸਿ ਦੇਖਉ ਦੀਪਕ ਉਜਿਆਲਾ ॥
(In) the Sun and Moon the (One) Lamp shines.

ਸਰਬ ਨਿਰੰਤਰਿ ਪ੍ਰੀਤਮੁ ਬਾਲਾ ॥੪॥
Inside all is the (Ever) Youthful Child. (4)

ਕਰਿ ਕਿਰਪਾ ਮੇਰਾ ਚਿਤੁ ਲਾਇਆ ॥
Given (That One’s) mercy my consciousness has become attached (to That One).

ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਏਕੁ ਬੁਝਾਇਆ ॥੫॥
The Satguru made me to understand the One. (5)

May Satguru Sri Guru Granth Sahib bless us with understanding of the One.

Conclusion

In a way, the philosophy of Sri Guru Granth Sahib Ji is fundamentally opposed the philosophy of Shiv-Shakti. Gurmat teaches us that Waheguru does not need a Shakti to function; Waheguru encompasses both Shiv-Shakti simultaneously. However, the Guru uses the idea that the soul is trapped in Prakriti to show us that we often forget about Waheguru when we are blinded by maya. So, the soul which is a reflection of Waheguru, forgets about it's own divinity and connection to Waheguru. But this illusion of duality is just that - an illusion - the reality is that all that is created is from Waheguru by Waheguru. Only the One is True. EkOangKaar SatNaam.

ੴ ਸਤਿ ਨਾਮੁ

As always, the above interpretation is just this one student's understanding and should be considered both imperfect and incomplete.

Bhul chuk maaf karna. Forgive my mistakes and negligence.

WJKK WJKF

Continue reading series: Devi - Part 3: Durga, the Unassailable