Shloka 38

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

श्वेतः श्वेतशिखण्डी च श्वेताश्वः श्वेतलोहितः दुन्दुभिः शतरूपश् च ऋचीकः केतुमांस् तथा

Transliteration

śvetaḥ śvetaśikhaṇḍī ca śvetāśvaḥ śvetalohitaḥ dundubhiḥ śatarūpaś ca ṛcīkaḥ ketumāṃs tathā

Translation

ພຣະຜູ້ເປັນຈ້າວ (ປະຕິ) ຖືກລະລຶກດ້ວຍນາມເຫຼົ່ານີ້: ຜູ້ຂາວບໍລິສຸດ; ຜູ້ມີຍອດຜົມຂາວ; ຜູ້ມີມ້າຂາວເປັນພາຫະນະ; ຜູ້ຂາວແລະແດງອ່ອນສະຫວ່າງ; ຜູ້ກ້ອງກັງວານດັ່ງກອງສັກສິດ; ຜູ້ມີຮູບຮ່າງຮ້ອຍປະການ; ຜູ້ຖືກສັນລະເສີນດ້ວຍມົນຕຣາ Ṛk; ແລະຜູ້ຖືທຸງອັນສະຫວ່າງໄສ।

Word by Word

• श्वेतः: the White One, pure

• श्वेतशिखण्डी: having a white crest/tuft (radiant-crowned)

• श्वेताश्वः: having a white horse/steed

• श्वेतलोहितः: white-and-red (ruddy) in hue

• दुन्दुभिः: like a dundubhi drum, resonant/proclaiming

• शतरूपः: of a hundred forms, multiform

• ऋचीकः: connected with Ṛc (Rigvedic) hymns, praised by ṛks

• केतुमान्: bearing a banner/ensign, radiant-signaled

• तथा: and so/likewise

Speaker

Suta Goswami (narrating Shiva-names to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

This verse functions as a nama-smaraṇa unit: reciting these epithets while worshipping the Linga aligns the pashu (soul) toward Pati (Shiva) through purity (śveta), Vedic sanctity (ṛcīka), and concentrated remembrance of His many forms (śatarūpa).

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

Shiva-tattva is shown as simultaneously nirguṇa purity (the “White One”) and saguna expression (hundred forms), the Lord whose presence is known by auspicious signs (ketumān) and whose power can appear as complementary hues (white and ruddy), indicating transcendent purity with manifest potency.

What ritualistic or Yogic practice is highlighted here?

Primarily japa and nāma-saṅkīrtana within Linga-pūjā: repeating Shiva’s names as a Pāśupata-oriented discipline to loosen pāśa (bondage) and steady awareness on Pati, supported by Vedic recitation implied by “ṛcīka.”