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
ขอนอบน้อมแด่พระองค์ ผู้เป็นสวามีแห่งไหมัวตี (ปารวตี) ผู้สว่างดุจทอง-ขาว ขอนอบน้อมแด่พระองค์ ผู้มีรูปเหลือง-ขาวเพื่อพิทักษ์เหล่าเทวะ และแด่พระองค์ผู้มีมรรคาเร้นลับมืดลึก (กฤษณวรรตมะ)
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.