Shloka 58

स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)

Devanagari script

भास्करं च तथा सोमं ब्रह्माणीं च महेश्वरीम् कौमारीं वैष्णवीं देवीं वाराहीं वरदां तथा

Transliteration

bhāskaraṃ ca tathā somaṃ brahmāṇīṃ ca maheśvarīm kaumārīṃ vaiṣṇavīṃ devīṃ vārāhīṃ varadāṃ tathā

Translation

भास्करं च तथा सोमं ब्रह्माणीं च महेश्वरीम् । कौमारीं वैष्णवीं देवीं वाराहीं वरदां तथा ॥

Word by Word

• bhāskaram: Bhaskara (Sun-god)

• ca: and

• tathā: likewise

• somam: Soma (Moon-god)

• brahmāṇīm: Brahmāṇī (power of Brahmā)

• ca: and

• maheśvarīm: Maheśvarī (power of Maheśvara/Shiva)

• kaumārīm: Kaumārī (power of Kumāra/Skanda)

• vaiṣṇavīm: Vaiṣṇavī (power of Viṣṇu)

• devīm: the Goddess

• vārāhīm: Vārāhī (power of Varāha)

• varadām: Varadā, giver of boons

• tathā: also

Speaker

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

Characters & Entities

• Bhaskara (Surya)
• Soma (Chandra)
• Brahmani
• Maheshvari
• Kaumari
• Vaishnavi
• Varahi
• Varada Devi

FAQs

What is the importance of this verse in the context of Linga worship?

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.

How does this verse describe the nature of Shiva (Shiva-tattva)?

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.

What ritualistic or Yogic practice is highlighted here?

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.