दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
तुष्टो रुद्रो जगन्नाथश् चेकितानो वृषध्वजः धूर्जटिः परमेशानो भगवान्नीललोहितः
tuṣṭo rudro jagannāthaś cekitāno vṛṣadhvajaḥ dhūrjaṭiḥ parameśāno bhagavānnīlalohitaḥ
Rudra—wohlgefällig und gnädig—ist der Herr des Weltalls; der stets Wachsame; Er, dessen Banner den Stier trägt; Dhūrjaṭi, der mit verfilzten Locken; Parameśāna, der höchste Lenker; der gesegnete Bhagavān Nīlalohita, blau‑ und rotgetönt.
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).