Invisible Shiva called ‘Alinga’ is the root of the visible ‘Linga’ or ‘Prakruti’/Shaivi /Maya or the Universe. Thus the visible Linga (Prakriti) is Shiva Swarupa itself. The synthesis of the Alinga and Linga is known as the ‘Aoutthama’ Linga, which is devoid of ‘Gunas’ or characteristics. The Alinga Paramatma is Infinite, Constant and All-Pervasive as also the Unique Trimurti Rupa performing the three deeds of Srishti- Sthiti-Samhara in the manifestations of Brahma-Vishnu and Shiva as the Beeja (Seed) Swarupa. Prakriti or yoni is created by as many as twenty-six inputs viz. Maha Tatwa (Supreme Manifestation), Ahamkara (the Great Consciousness) comprising the Tri Gunaas or Tamo-Rajaasa-Satwa Gunas or features; The Tamasa Ahamkara creates Tanmatras or Subtle Forms of Matter viz. the foremost Tanmatra of Shabda (Sound) leading to Akaasha (Sky); Akaasha creating the Sparsha (Touch) Tanmatra; the Sparsha creating Vayu (Air), the Vayu creating the Rupa ( Form) Tanmatra; Rupa Tanmatra creating Tejas or Radiance (Agni); Agni creating Rasa (Taste) Tanmatra; Rasa creating Jala or Water; Water creating Gandha (Smell) Tanmatra; and Gandha creating Prithvi / Earth; thus there is a perfect link between Pancha Tanmatras and Pancha Bhutas . Now the Saatwika Ahamkara created Pancha Jnaneindriyas , Pancha Karmandriyas and Manasa or Mind; the Pancha Jnanendriyas are Twak (Skin for Touch), Chakshu (Eyes of Vision), Nasika (Nose for Smell), Jihva (Tongue for Taste) and Shrotra (Ears for Hearing); the Pancha Karmendriyas are Vaak (Speech), Payu (anus), Upastha (Marmendriya), Hasta (Hands) and Paada (Feet). As the twenty six inputs of Mahatawa-Ahamkara-Tri Guna- Pancha Tanmatras-Pancha Bhuta- Pancha Jnaanendriya-Pancha Karmdendriya and Manas were ready and in Position, there manifested Brahmanda the Golden Egg with Brahma seated inside along with Vishnu and Shiva who too floated over the Maha Jala (as distinguished from Water as a component of Pancha Bhutas) of a volume of ten times more than that of the Golden Egg; of MahaVaayu ten times more than that of the volume of Maha Jala and of Mahaakaasha or the Greater Sky of ten times further of the volume of Maha Vayu. Interestingly, there are several such Brahmandaas in the Maha Srishti!
In the beginning, Brahma made unintentional and casual Creations called Tamas, Moha, Maha Moha, Tamisra and Andha; indeed he was dissatisfied with these and after Tapasya and concentration, created Sanaka-Sanandana-Sanaatana-Sanat Kumara Brothers, followed by Marichi, Angirasa, Pulastya, Pulaha, Rithu, Atri and Vasistha who were like Brahma himself from his Yoga Vidya as they were all endowed with Brahama Vidya and were Brahma Vaadis. Then emerged nine Prajapatis and one Ayonija named Shatarupa; the latter and from her husband Swayambhu were born Priayamvada and Uttanapada; Akruti, Prasuti and Devahuti were also born to Swayambhu. Prasuti married Daksha Prajapati and from their union were born Shraddha, Dhruti, Tushti, Medha, Kriya, Bindu, Lajja, Vapu, Siddhi, Kirti, Khyati, Sambhuti, Smriti, Preeti, Kshama, Sannati, Anasuya, Urja, Swaha, Swadha, and Arani. From Shraddha to Kirti above were wedded to Dharma; Khyati was married to Bhrigu, Arani to Bhargava, Sambhuti to Marichi, Kshama to Pulaha, Sannithi to Ritu, Aanasuya to Atri, Urja to Vasishtha, Smriti to Angira, Preeti to Pulastya, Swaha to Vaishwanara and Swadha to Pitru Devatas. As his Manasa Putri Sati was handed over to Daksha Prajapati to bring her up, Brahma told Daksha to treat her as his own daughter and cautioned that she was to be basically treated as the Mother of the Universe, besides being the Mother of Daksha as well as his own too! Daksha revered Sati well and got her married to Rudra himself. Even earlier in the past at the time of Prathama Sarga itself, Rudra asked Brahma to convert his body into to two parts, viz. as Shiva as Artha Naareswara; now Daksha Prajapati only formalised the Union of Shiva and Sati and stated that all total womanhood of the Universe was of the ‘Amsha’ or of similarity to Sati Devi; besides Ekadasha Rudras too were of the Amsha of Shiva-Sati Union.
Further to an outline of the Primary Creation of Brahma, Suta Maha Muni described the details of the progeny of the Maharshis and their wives above mentioned ; mention-worthy were: Devi Lakshmi born to the couple of Bhrigu and Khyati; Kardama Muni to Pulaha and Kshama; Balakhilya Muni to Kratu and Sanmati; Sini, Vaali, Kuhu, Raaka, Anumati the daughters to Angira and Smriti; Pavamana, Pavaka, and Shuchi were born to Agni and Swaha Devi; Maina Devi and her sons Mainaka and Krouncha were born to Swadha and Pitras etc.
Of special significance was of the instance of Shiva and Sati Devi the daughter of Daksha; as Sati Devi was provoked by the indifference and irreverence displayed by her father, she self-immolated out of the affront caused to Shiva by her father only to return as Devi Parvati in the subsequent manifestation; it was in that context that Brahma extolled Shiva as follows:
Namostuvo Maha Devaatrinetraa Nila Lohitaah Sarvajnaah
Sarvagaa Dirghaa Hrasvaa Vaamanakaah Shubhah/
Hiranya keshaaya dushtaaghnaa Nityaa, Nirmalaah,
Nirdwandya Veetaraagascha Vishwaatmamaano Bhavaatmajaah/
(My salutations to you Maha Deva, Trinetra, Nilalohita! You are Sarvajna or All Knowing, Sarva Gati or Multi-directional Passenger, Dirgha or Very Tall, Hraswa or Short, Vaamana or Pigmy-like, Shubha or Propitious, Hiranyakesha or of Golden Locks, Dushtaghna or the Destroyer of Evil, Nitya or Everlasting, Nirmala or Translucent, Unique or of Non-Duality, Devoid of Desires, The Soul of the Universe, and the Supreme Soul of Thoughts)! Brahma then performed a Pradakshina (Circumambulation) and requested Maha Deva to allow him the creation of Beings without old age and death. Bhagavan said that it would never be possible to do so and that every Being would have to under go through the evolution of Life any way and as per one’s own ‘Karma’ or deeds and would have to experience the retributions of Narakas or enjoy the fruits of Upper Lokas. So replying to Brahma, Parama Shiva became a ‘Sthanu’ or Motionless; he could assume any form that he would wish and being merciful and propitious by nature facilitates human beings to perform good deeds, more so because they are fearful of Evil and Sin. Those who take refuge in Shankara are assured of breaking the shackles of Maya as He indeed is the Master of the Universe, the Eternal Paramatma; indeed He is Kaala Rudra as the Symbol of Tamo Guna, Brahma as the Representation of Rajo Guna, Vishnu as the Icon of Satwa Guna and Maheswara as Nirguna or Featureless. A person could worship any of the Forms of Bhagavan as Brahma, or Vishnu or Shiva as the Supreme Maheswara and escape the onslaught of Sins and the resultant Hells, improve the Stock of Punya or the Fruits of Good Deeds, and accomplish the Higher Lokas.