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Shloka 58

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

ഭക്തൻ ഭാസ്കരൻ (സൂര്യൻ)യും സോമൻ (ചന്ദ്രൻ)യും ആഹ്വാനിക്കണം; കൂടാതെ ദിവ്യ മാതൃശക്തികൾ—ബ്രഹ്മാണി, മഹേശ്വരി, കൗമാരി, വൈഷ്ണവി ദേവി, വാരാഹി, വരദാ (വരപ്രദായിനി)—ഇവരെയും ഭക്തിപൂർവ്വം സ്മരിക്കണം।

bhāskaramBhaskara (Sun-god)
bhāskaram:
caand
ca:
tathālikewise
tathā:
somamSoma (Moon-god)
somam:
brahmāṇīmBrahmāṇī (power of Brahmā)
brahmāṇīm:
caand
ca:
maheśvarīmMaheśvarī (power of Maheśvara/Shiva)
maheśvarīm:
kaumārīmKaumārī (power of Kumāra/Skanda)
kaumārīm:
vaiṣṇavīmVaiṣṇavī (power of Viṣṇu)
vaiṣṇavīm:
devīmthe Goddess
devīm:
vārāhīmVārāhī (power of Varāha)
vārāhīm:
varadāmVaradā, giver of boons
varadām:
tathāalso
tathā:

Suta Goswami (narrating Shiva-puja/nyasa-style invocations as taught in the Linga Purana tradition)

B
Bhaskara (Surya)
S
Soma (Chandra)
B
Brahmani
M
Maheshvari
K
Kaumari
V
Vaishnavi
V
Varahi
V
Varada Devi

FAQs

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.