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Shloka 23

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

स्थानपञ्चकसंस्थाय पञ्चधाण्डबहिः क्रमात् ब्रह्मणे विष्णवे तुभ्यं कुमाराय नमोनमः

sthānapañcakasaṃsthāya pañcadhāṇḍabahiḥ kramāt brahmaṇe viṣṇave tubhyaṃ kumārāya namonamaḥ

Hamba bersujud, bersujud kepada-Mu—yang bersemayam sebagai lima kedudukan realiti dan, menurut tertibnya, melampaui lima selubung pembatas. Sembah sujud kepada Brahmā, kepada Viṣṇu, dan kepada-Mu—Kumāra (Skanda), padamu Pati menzahirkan diri demi mengangkat para paśu yang terbelenggu.

स्थान-पञ्चक (sthāna-pañcaka)the five stations/levels of reality
स्थान-पञ्चक (sthāna-pañcaka):
संस्थाय (saṃsthāya)abiding, established
संस्थाय (saṃsthāya):
पञ्च (pañca)five
पञ्च (pañca):
धाण्ड-बहिḥ (dhāṇḍa-bahiḥ)outside/beyond the enclosures or sheath-like limitations
धाण्ड-बहिḥ (dhāṇḍa-bahiḥ):
क्रमात् (kramāt)in due order, successively
क्रमात् (kramāt):
ब्रह्मणे (brahmaṇe)to Brahmā
ब्रह्मणे (brahmaṇe):
विष्णवे (viṣṇave)to Viṣṇu
विष्णवे (viṣṇave):
तुभ्यं (tubhyaṃ)to You
तुभ्यं (tubhyaṃ):
कुमाराय (kumārāya)to Kumāra/Skanda
कुमाराय (kumārāya):
नमो नमः (namo namaḥ)repeated salutations
नमो नमः (namo namaḥ):

Suta Goswami (narrating a received stuti within the Linga Purana’s discourse)

B
Brahma
V
Vishnu
K
Kumara (Skanda)

FAQs

It frames Linga-centered devotion as a movement from limited, fivefold coverings toward the transcendent Pati, while honoring cosmic functions (Brahmā and Viṣṇu) as subordinate to the higher Shaiva principle manifesting even as Kumāra.

Shiva-tattva is implied as the one who both pervades structured reality (the five stations) and surpasses limitation (beyond the five enclosures), i.e., immanent and transcendent—Pati who frees the paśu from pāśa.

The verse emphasizes stuti (praise) as a Pāśupata-aligned practice: through ordered contemplation of tattva-levels and surrender (namo namaḥ), the practitioner seeks to transcend the fivefold bonds and approach the Lord’s liberating grace.