Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
शम्भवे हैमवत्याश् च मन्यवे रुद्ररूपिणे कपर्दिने नमस्तुभ्यं कालकण्ठाय ते नमः
śambhave haimavatyāś ca manyave rudrarūpiṇe kapardine namastubhyaṃ kālakaṇṭhāya te namaḥ
Salam bakti kepada Śambhu; salam kepada Sang Suami Haimavatī (Pārvatī). Salam kepada Manyu yang berwujud Rudra; salam kepada Kapardin, Sang Berambut Gimbal. Wahai Kālakaṇṭha, kepadamu hamba bersujud berulang-ulang.
Suta Goswami (narrating a Rudra-stuti within the Purana’s discourse)
It functions as a name-based stuti used in Linga-pūjā: by invoking Śiva as Śambhu, Kapardin, and Kālakaṇṭha, the worshipper aligns the mind (pāśu) toward Pati, loosening pāśa through reverential nāma-japa.
Śiva-tattva is shown as both gracious and fierce: Śambhu (benevolent auspiciousness) and Manyu/Rudra (purifying, transformative power). As Kālakaṇṭha, He bears and transmutes poison—symbolizing the Lord’s mastery that converts bondage into liberation.
Nāma-smaraṇa (recitation of Śiva’s epithets) as a Pāśupata-oriented discipline: channeling manyu (inner agitation) into Rudra-bhāva and steadiness, suitable as a mantra-stuti during Linga abhiṣeka and daily upāsanā.