स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)
भास्करं च तथा सोमं ब्रह्माणीं च महेश्वरीम् कौमारीं वैष्णवीं देवीं वाराहीं वरदां तथा
bhāskaraṃ ca tathā somaṃ brahmāṇīṃ ca maheśvarīm kaumārīṃ vaiṣṇavīṃ devīṃ vārāhīṃ varadāṃ tathā
وعليه أن يستدعي أيضًا بهاسكارا (إله الشمس) وسوما (إله القمر)، وأمهات الآلهة—براهْمَانِي وماهيشْوَرِي، وكَوْمَارِي، والإلهة فايشنَفِي، وفاراهِي—مع فَرَدَا واهبةِ النِّعَم.
Suta Goswami (narrating Shiva-puja/nyasa-style invocations as taught in the Linga Purana tradition)
It prescribes a devatā-invocation sequence where cosmic luminaries (Sun and Moon) and the Śakti-forms (Mātṛkās) are remembered as supportive powers, framing Linga-pūjā as worship of Pati (Śiva) together with His śaktis that govern the cosmos.
By naming Maheśvarī and the other divine powers, the verse implies Śiva-tattva as Pati who is never isolated from Śakti; the Mothers are functional manifestations of that one supreme principle operating through creation, protection, and empowerment.
A pūjā-vidhi element: devatā-smarana/āvāhana (invocation and recollection) of associated deities and Mātṛkās as part of a Shaiva rite, aligning the practitioner’s pashu (individual self) toward Pati through ordered worship.