Yakṣiṇī-Mantra-Sādhana Nirūpaṇa
Lakṣmī-avatāra-vidyāḥ: Bālā, Annapūrṇā, Bagalā
परप्रकाशः परमे शानः परशिवस्तथा । कामेश्वरस्ततो मोक्षः षष्ठः कामोऽमृतोंऽतिमः ॥ ५५ ॥
paraprakāśaḥ parame śānaḥ paraśivastathā | kāmeśvarastato mokṣaḥ ṣaṣṭhaḥ kāmo'mṛtoṃ'timaḥ || 55 ||
Dia ialah Cahaya Tertinggi; Tuhan Yang Maha Tinggi; demikian juga Paraśiva yang melampaui dunia. Dia ialah Kāmeśvara; kemudian (Dia ialah) Mokṣa. Yang keenam ialah Kāma, dan yang terakhir ialah Amṛta (nektar keabadian).
Sanatkumara (teaching Narada in a technical enumeration of divine epithets)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: shanta
The verse presents a graded set of divine epithets—Light, Lordship, Transcendent Śiva—culminating in Mokṣa and Amṛta, indicating that contemplation/japa of such names is aimed at liberation and immortality (freedom from saṃsāra).
By naming the Divine through powerful epithets (Paraprakāśa, Parameśāna, Kāmeśvara), it supports bhakti as focused remembrance and praise (nāma-smaraṇa/nāma-japa) that transforms desire (kāma) into liberation (mokṣa).
It reflects a mantric/lexical approach typical of Vedāṅga-linked technical sections: precise enumeration of names (nāma), their order (ṣaṣṭha/antima), and semantic power—useful for correct recitation and interpretive meaning in mantra practice.