Vighneshvara-Prashna and Deva-Krita Shiva-Stava
Adhyaya 104
शान्तात्मरूपिणे साक्षात् क्षदन्तक्रोधिने नमः लवरेफहलाङ्गाय निरङ्गाय च ते नमः
śāntātmarūpiṇe sākṣāt kṣadantakrodhine namaḥ lavarephahalāṅgāya niraṅgāya ca te namaḥ
Pagpupugay sa Iyo na ang anyo ay ang mapayapang Sarili, ang hayag na Katotohanan; pagpupugay sa Iyo na pumipigil at lumalamon sa poot. Pagpupugay sa Iyo na ang katawan ay ang banal na anyong pantig (la–va–ra–re–pha–ha–lāṅga); at muli, pagpupugay sa Iyo, ang Walang-anyo at dalisay na walang dungis.
Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse)
It frames Linga-worship as both outer devotion and inner realization: Shiva is praised as directly present (sākṣāt) and also beyond form (niraṅga), so the Linga functions as a support for worship while pointing to the formless Pati.
Shiva is presented as the शांतात्मा (peaceful Self) who is immediately real and accessible, yet also niraṅga—unconditioned and beyond bodily attributes—showing the Siddhānta emphasis on Pati as transcendent while graciously manifest.
Anger (krodha) is treated as a pasha (bondage) to be ‘consumed’ through stuti and nāma-japa; this aligns with Pāśupata-oriented inner discipline where purification of the pashu (soul) supports effective Linga-pūjā.