Vighneshvara-Prashna and Deva-Krita Shiva-Stava
Adhyaya 104
पतये हैमवत्याश् च हेमशुक्लाय ते नमः पीतशुक्लाय रक्षार्थं सुराणां कृष्णवर्त्मने
pataye haimavatyāś ca hemaśuklāya te namaḥ pītaśuklāya rakṣārthaṃ surāṇāṃ kṛṣṇavartmane
السجود لك—يا سيّدَ هايمَفَتي (بارفتي)، يا المتلألئ بضياء الذهب. السجود لك ذا اللون الأصفر-الأبيض، حامي الدِّيفات. السجود لمن طريقُه مظلم—سرّانيّ لا يُدرك غوره.
Suta Goswami (narrating a Rudra-Shiva stuti within the Purva-Bhaga discourse)
It frames Shiva as Pati—the supreme Lord worthy of namas—whose auspicious radiance protects the Devas; in Linga worship this supports the Linga as the protective, transcendent sign of the Pati who removes pasha (bondage) and grants refuge.
Shiva is shown as both manifest and transcendent: radiantly knowable (golden/white) and yet moving on a ‘dark path’ (kṛṣṇa-vartman), indicating His inscrutable sovereignty beyond the senses and mind—central to Shaiva Siddhanta’s understanding of the Pati.
A protective stuti practice: repeating these epithets as japa during Shiva-puja for rakṣā (protection), while yogically meditating on Shiva as Pati—protector and the mysterious inner path—aligning the pashu (soul) toward liberation from pasha.