Shloka 6

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

Devanagari script

औमं कौमारमैशानं वैष्णवं ब्राह्ममेव च प्राजापत्यं महातेजा जनलोकं महस् तथा

Transliteration

aumaṃ kaumāramaiśānaṃ vaiṣṇavaṃ brāhmameva ca prājāpatyaṃ mahātejā janalokaṃ mahas tathā

Translation

‘ఓం-రూపం, కౌమారము, ఐశానము; వైష్ణవము, బ్రాహ్మము; అలాగే ప్రాజాపత్యము’—ఓ మహాతేజస్వీ, జనలోకం మరియు మహర్లోకం గురించీ అతడు చెప్పెను।

Word by Word

• औमम् (aumaṁ): the Oṁ-form / pertaining to Praṇava

• कौमारम् (kaumāram): belonging to Kumāra/Skanda, the Kaumāra form

• ऐशानम् (aiśānam): the Īśāna (Shiva) form

• वैष्णवम् (vaiṣṇavam): the Vaiṣṇava form

• ब्राह्मम् (brāhmam): the Brāhma (Brahmā) form

• एव च (eva ca): and also

• प्राजापत्यम् (prājāpatyam): the Prajāpati-related form

• महातेज (mahā-tejā): O great-splendoured one (vocative)

• जनलोकम् (janalokam): the world called Janaloka

• महस् (mahas): Maharloka

• तथा (tathā): likewise/also

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; internal listing preserved contextually)

Characters & Entities

• Shiva (Ishana)
• Skanda (Kumara)
• Vishnu
• Brahma
• Prajapati

FAQs

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

It links Linga-oriented contemplation to specific mantra-forms (Praṇava/Oṁ, Aiśāna, etc.) and to higher realms (Janaloka, Maharloka), implying that disciplined japa and dhyāna on Shiva as Pati refines the pashu (soul) and loosens pasha (bondage).

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

By including “Aiśāna” among the principal forms, it signals Shiva’s lordship as Īśāna—Pati who presides over and integrates other cosmic functions (Vaiṣṇava, Brāhma, Prājāpatya) without being limited by them.

What ritualistic or Yogic practice is highlighted here?

Mantra-upāsanā centered on Praṇava (Oṁ) and Aiśāna-bhāva—japa with contemplative alignment to Shiva’s sovereignty—serving as a Pāśupata-oriented method for inner ascent from worldly fixation toward higher lokas (states of purity).