Explanation of Shiva and Shakti

1. Brahman is pure and unmoving like the sky. It is alone, like formless space without any modification.
2. It is That which has no end. It is limitless, eternal, and always present. It has never not existed. Its existence is eternal.
3. Parabrahman, the Absolute Reality, is indestructible like the sky and vast cosmic space. It can never be divided or broken. It is, eternally as it is.
4. There is neither Knowledge (Jnana) nor Ignorance (Ajnana), and no remembrance nor forgetfulness in it. It exists eternally without attributes, and it is not supported by anything.
5. There is no sun, moon, nor fire in it. It is neither darkness nor light. It is alone, never mixed with anything, nor tainted by anything. It is nameless Brahman.
6. In That unmoving stillness arose movement in the form of awareness that was imagined as Life-Energy (Chaitanya). In that, the three gunas arose in equal measure which resulted in the balance of the three attributes.
7. Understand that this Primal Illusion (Moolamaya) appeared in the same way that clouds appear in the sky. Like the clouds, it appears and disappears in a fleeting moment.
8. That which appeared with its many modifications of attributes is in That which is without attributes, and is called God with six qualities. It is also called God that is half male and half female.
9. It is "Primordial Existence and Power," ShivaShakti. It is the entirety of power that is the Primal Illusion. After its appearance, many things were created in it.
10. Afterwards, from there arose the attribute of purity (sattva) which contained hidden within it the attributes of rajas and tamas. It is called the "Great Principle" (MahaTattva), and the "Stimulus of the Three Gunas" (Gunakshobini).
11. A question arises here. "If no distinctions originally existed in the Primal Illusion, how can any such thing as this half-male and half-female principle (ShivaShakti) arise? Listen attentively now to the reply with an alert mind.
12. When you examine the universe and compare it to the body, or examine the body and compare it to the universe, both the microcosm and the macrocosm can be known separately and as a whole.
13. If the idea comes to mind to break open a seed to examine it, no fruit can be found inside. However, after the seed sprouts and the tree grows tall, many pieces of fruit eventually appear.
14. Upon opening the fruit, the seed is seen inside, but when the seed is opened, no fruit can be found. This analogy is applicable in the context of looking at the body and the universe.
15. It is well known that at the level of the body there is the appearance of differences between men and women. They do not exist separately in the Primal Illusion, so how do they become different?
16. There are many ideas in the form of a seed, and in that seed, is the idea not present? This is subtle, so it is not seen immediately.
17. Desire is the root of everything that is gross. In the gross, the desire cannot be seen at first because one cannot imagine anything that is not part of the gross manifestation.
18. The visible creation is created out of imagination. This is stated in the Vedas and ancient scriptures. It should not be called false just because it is not immediately apparent.
19. For every birth there is a veil that is like a curtain between the individual and Reality. How can this be understood? This is a secret that is a rule in the Primal Illusion.
20. The Life of both men and women is the one Self, but it appears to be separate because of the nature and characteristics of bodies.
21. A wife does not feel a need for a wife. In this way, one begins to see the difference between the sexes. Seeing from this perspective relating to the body, the seed of the universe can be conceptually understood.
22. Both of the minds of the man and woman feel an attraction and longing for the other. Looking in this way, the nature of desire can be recognized if we look to its root.
23. The root desire arises without any differentiation. The differences appear because of the association with the body. By breaking off the association with the body (bodily attachment) the differences disappear.
24. The root cause of man and woman is in the ShivaShakti principle. When we use the body as a reference for comparison, the duality appearing as ShivaShakti can be experientially understood.
25. There are many types of attraction and desires for love that are not always shared mutually between one person and another. With keen observation one can arrive at some conclusion regarding this.
26. The mother nurtures and cares for the children. This is generally not done by the father. It is in this way that the family continues to grow.
27. The mother does not feel bored, or lazy, or grow tired of raising the children. Such affection is not seen anywhere else other than with the mother.
28. She knows how to inspire endeavors, how to inspire involvement in relating, how to increase love, and how to create affection for various objects in the family life.
29. Man has faith in the affection of the woman, and the woman gets satisfaction from the man. They are tied to each other by desire for each other.
30. God has created a thread which ties all of humanity. Human beings remain entangled in the knot of intense desire which cannot be untied.
31. Thus men and women have a great mutual affection and attraction for one another. This has originated in the Primal Illusion and can be seen directly by utilizing the power of discrimination.
32. In the Primal Illusion this desire is very subtle. Later on it becomes clearly evident. The activity of procreation continues because of the two.
33. First, the male and female principle of ShivaShakti appeared in the Primal Illusion. Later, came the existence the husband and wife. From there came the expanse of the 8.4 million species of beings.
34. The form of ShivaShakti has now been explained. The listeners are requested to apply the mind to what has been said. Understand that anything that is spoken about that is not properly explained and then analyzed is useless.