Shloka 2

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

Devanagari script

स्कन्दोमासहितं देवम् आसीनं परमासने कृत्वा भक्त्या प्रतिष्ठाप्य सर्वान्कामानवाप्नुयात्

Transliteration

skandomāsahitaṃ devam āsīnaṃ paramāsane kṛtvā bhaktyā pratiṣṭhāpya sarvānkāmānavāpnuyāt

Translation

เมื่อสร้างปางของเทพผู้ประทับบนอาสนะสูงสุด พร้อมด้วยพระสกันทะและพระอุมา แล้วประดิษฐานด้วยภักติ ผู้นั้นย่อมบรรลุความปรารถนาทั้งปวง

Word by Word

• स्कन्द (Skanda): Karttikeya

• उमा (Umā): the Goddess, Śakti/Parvatī

• सहितम् (sahitam): accompanied by, together with

• देवम् (devam): the Lord (Śiva)

• आसीनम् (āsīnam): seated

• परमासने (paramāsane): on the highest seat/throne

• कृत्वा (kṛtvā): having made, having prepared

• भक्त्या (bhaktyā): with devotion

• प्रतिष्ठाप्य (pratiṣṭhāpya): having installed/consecrated

• सर्वान् (sarvān): all

• कामान् (kāmān): desires, sought ends

• अवाप्नुयात् (avāpnuyāt): would obtain/attain

Speaker

Suta Goswami (narrating the phala of Shiva-installation to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Uma (Parvati)
• Skanda (Kartikeya)

FAQs

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

It states the core phala of consecration: installing a Shiva-form (with Umā and Skanda) on a sanctified seat with bhakti grants the sādhaka fulfillment of desired aims, indicating pratiṣṭhā as a potent act of Shiva-bhakti.

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

Shiva is presented as the supreme Lord worthy of the “paramāsana,” and as Pati inseparable from Śakti (Umā) and manifesting his grace through the divine family—showing that worship is oriented to the integrated Shiva–Shakti reality.

What ritualistic or Yogic practice is highlighted here?

Linga/Deva-pratiṣṭhā (installation and consecration) performed with bhakti—establishing the deity on a proper āsana as part of Shaiva pūjā-vidhi, which supports the pashu’s movement from pasha (bondage) toward Shiva’s grace.