Vighneshvara-Prashna and Deva-Krita Shiva-Stava
Adhyaya 104
षोडशस्वरवज्राङ्गवक्त्रायाक्षयरूपिणे कादिपञ्चकहस्ताय चादिहस्ताय ते नमः
ṣoḍaśasvaravajrāṅgavaktrāyākṣayarūpiṇe kādipañcakahastāya cādihastāya te namaḥ
السجودُ لكَ—يا مَن وجهُه متلألئٌ صلبٌ كالفَجْرَة/الفَجْرَة (الفَجْرَة=الفَجْرَة؟) كالفَجْرَة، بقوةِ الحروفِ المتحركة الستةَ عشرَ المقدّسة؛ يا مَن صورتُه جوهرٌ لا يفنى؛ يا مَن يحمل «كا» ومجموعةَ الحروفِ الخماسية كأنها يدُه (قوةُ المانترا)؛ وأنتَ نفسُك اليدُ الأولى، منبعُ كلِّ فاعليةٍ وعمل.
Suta Goswami (narrating a Shiva-stotra/nāmāvali to the Sages of Naimisharanya)
It frames Linga-worship as worship of Shiva’s imperishable Pati-tattva revealed through śabda (sacred sound): the vowels and consonantal groups symbolize the mantra-body by which the devotee approaches the Linga as the living presence of Mahadeva.
Shiva is praised as akṣaya-rūpin—unchanging and inexhaustible—while also being the source of articulation and mantra-power (vaktra, “hand” of letters). This unites transcendence (beyond decay) with immanence (present as the power of sound that guides the pashu toward liberation).
Mantra-japa and varṇa-nyāsa style contemplation are implied: meditating on Shiva as the ground of all phonemes supports Pashupata-oriented sādhanā where pashu loosens pāśa (bondage) through disciplined recitation and inner absorption in the Linga.