प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्
वामां रौद्रीं महामायां वैष्णवीं वारिजेक्षणाम् कलां विकिरिणीं चैव कालीं कमलवासिनीम्
vāmāṃ raudrīṃ mahāmāyāṃ vaiṣṇavīṃ vārijekṣaṇām kalāṃ vikiriṇīṃ caiva kālīṃ kamalavāsinīm
মই বামা শক্তি, ৰৌদ্ৰী, মহামায়া, পদ্মনয়না বৈষ্ণৱী, সকলো দিশলৈ কিৰণ বিকিৰণ কৰা কলা আৰু পদ্মবাসিনী কালীক আহ্বান কৰোঁ। এই সকলো শক্তি পতি শিৱৰ সৈতে অভিন্ন—ধ্যেয়।
Suta Goswami (narrating to the sages of Naimisharanya; within a hymn-like recitation)
It supplies contemplative names of Śakti to be invoked alongside the Liṅga, reinforcing that Liṅga-pūjā is worship of Pati (Śiva) together with His inseparable power (Śakti) that manifests, preserves, and dissolves.
By listing Raudrī, Mahāmāyā, Vaiṣṇavī, Kalā, and Kālī, the verse implies Śiva-tattva as the transcendent Pati whose one consciousness operates through multiple śaktis—veiling (māyā), radiance (kalā), preservation (vaiṣṇavī), and dissolution/time (kālī).
Name-recitation (nāma-japa) and dhyāna: during Liṅga-pūjā or Pāśupata-oriented meditation, the sādhaka contemplates these śaktis as energies binding or liberating the paśu, and offers worship to their source, Śiva.