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