दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
तुष्टो रुद्रो जगन्नाथश् चेकितानो वृषध्वजः धूर्जटिः परमेशानो भगवान्नीललोहितः
tuṣṭo rudro jagannāthaś cekitāno vṛṣadhvajaḥ dhūrjaṭiḥ parameśāno bhagavānnīlalohitaḥ
رودرا—وقد رضي وتلطّف—هو ربّ الكون؛ اليقِظُ أبدًا؛ صاحبُ الراية التي تحمل الثور؛ ذو الضفائر المعقودة (دهورجَطي)؛ الحاكمُ الأعلى (برميشانَ)؛ البهاغافان نيلالوهِتَ، ذو اللون الأزرق والأحمر.
Suta Goswami (narrating a Rudra-stuti / Shiva-nama enumeration to the sages at Naimisharanya; contextual)
It functions as nāma-smarana (name-contemplation) of Pati (Shiva): reciting such epithets establishes the worshipper’s mind in Rudra’s lordship (Jagannātha, Parameśāna) and auspiciousness (tuṣṭaḥ), which is central to Linga-pūjā as inward recognition of the Supreme.
Shiva is presented as Pati—the supreme sovereign (Parameśāna, Bhagavān) who governs the cosmos (Jagannātha), ever-aware (Cekitāna), and transcendent yet immanent through visible signs like the bull-emblem (Vṛṣadhvaja) and the luminous Nīlalohita form.
The implied practice is japa and dhyāna through Shiva-nāma recitation—an essential limb supporting Pāśupata-oriented sādhanā, where repeated remembrance of Pati loosens pāśa (bondage) binding the paśu (individual soul).