Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
धन्विने शूलिने तुभ्यं गदिने हलिने नमः चक्रिणे वर्मिणे नित्यं दैत्यानां कर्मभेदिने
dhanvine śūline tubhyaṃ gadine haline namaḥ cakriṇe varmiṇe nityaṃ daityānāṃ karmabhedine
សូមនមស្ការដល់ព្រះអង្គ—អ្នកកាន់ធ្នូ និងត្រីសូល; សូមនមស្ការដល់អ្នកកាន់គុណដា (ដំបងធំ) និងហល (នង្គ័ល)។ សូមនមស្ការជានិច្ចដល់អ្នកកាន់ចក្រ និងពាក់អាវការពារ—ព្រះអង្គដែលបំបែកកម្ម និងគម្រោងរបស់ដៃត្យៈ។ ដូច្នេះ ព្រះអង្គការពារបាសុ (paśu) ដោយកាត់បាស (pāśa) ហើយឈរជាព្រះអម្ចាស់កំពូល (Pati)។
Suta Goswami (narrating a stotra within the Purva-Bhaga context)
It functions as a protective stuti: by praising Shiva as the all-armed Pati who breaks hostile karmic forces, the devotee approaches the Linga seeking removal of pāśa (bondage) and establishment in śiva-anugraha (grace).
Shiva-tattva is shown as sovereign power that can assume many forms and functions—weapon-bearer, protector, and destroyer of asuric adharma—while ultimately directing that power toward liberating the paśu from bondage.
Stotra-japa as an upacāra to Linga-pūjā: reciting such names with bhakti and concentration supports Pāśupata-oriented discipline by weakening fear, hostility, and inner pāśas (attachments) through remembrance of Pati.