प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा
श्वेतः श्वेतशिखण्डी च श्वेताश्वः श्वेतलोहितः दुन्दुभिः शतरूपश् च ऋचीकः केतुमांस् तथा
śvetaḥ śvetaśikhaṇḍī ca śvetāśvaḥ śvetalohitaḥ dundubhiḥ śatarūpaś ca ṛcīkaḥ ketumāṃs tathā
وہ سفید (نِرمل)، سفید شِکھا والا، سفید گھوڑے کا سوار، اور سفید و سرخی مائل رنگ والا ہے۔ وہ مقدّس دُندُبی کی طرح گونجنے والا، سو روپوں والا، رِگ وید کے منتر وں سے ستوت، اور درخشاں کیتو (علم) دھارنے والا—ان ناموں سے پتی شِو یاد کیے جاتے ہیں۔
Suta Goswami (narrating Shiva-names to the sages of Naimisharanya)
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).
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.
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.”