प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा
शङ्खपाद् वैरजश्चैव मेघः सारस्वतस् तथा सुवाहनो मुनिश्रेष्ठो मेघवाहो महाद्युतिः
śaṅkhapād vairajaścaiva meghaḥ sārasvatas tathā suvāhano muniśreṣṭho meghavāho mahādyutiḥ
ສັງຂະປາດະ, ວິຣະຈະ, ເມກະ, ແລະ ສາຣັສວະຕະ; ພ້ອມທັງ ສຸວາຫະນະ—ມຸນີຜູ້ຍິ່ງໃຫຍ່—ກັບ ເມກະວາຫະ ຜູ້ມີລັດສະໝີອັນໃຫຍ່: ເຫຼົ່ານີ້ຖືກເອີ້ນນາມເປັນຜູ້ສູງສົ່ງໃນຂະບວນບໍລິວານ ແລະ ລະບຽບອັນສັກສິດທີ່ເກືອບກຽວກັບພຣະຜູ້ເປັນຈ້າວ (ປະຕິ), ຜູ້ທີ່ການປະທັບຢູ່ຂອງເຂົາເຈົ້າ ຊ່ວຍຄ້ຳຈຸນການຄືບໜ້າແຫ່ງພຣະກິດຈັກກະວານຂອງພຣະສິວະ.
Suta Goswami
By listing revered names associated with Śiva’s sacred circle, the verse supports nāma-smaraṇa (remembrance through names), a common limb of Liṅga-upāsanā, where devotees invoke Śiva along with his protective and order-sustaining retinue.
Indirectly, it presents Śiva as Pati—the radiant sovereign whose śakti and governance are reflected through organized divine attendants and sage-like figures, indicating a cosmos structured around his lordship rather than random force.
The practical takeaway is japa/recitation of associated names (nāma-japa) as an auxiliary practice to Liṅga-pūjā; it steadies the pashu (individual soul) toward the Pati by purifying pasha (bondage) through disciplined remembrance.