Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
तं तुष्टुवुः सुरश्रेष्ठा लोका लोकाचले स्थिताः सब्रह्मकाः ससाध्याश् च सयमाः समरुद्गणाः
taṃ tuṣṭuvuḥ suraśreṣṭhā lokā lokācale sthitāḥ sabrahmakāḥ sasādhyāś ca sayamāḥ samarudgaṇāḥ
ເທວະຜູ້ປະເສີດທີ່ສຸດໄດ້ສັນລະເສີນພຣະອົງ; ແລະ ໂລກທັງຫຼາຍທີ່ສະຖິດຢູ່ໃນ ໂລກາຈະລະ ພ້ອມດ້ວຍ ພຣະພຣະຫມາ ສາດຫະ ຍະມະ ແລະ ກອງມະຣຸດ ໄດ້ຖວາຍບົດສັນລະເສີນ. ດັ່ງນັ້ນ ລະບຽບຈັກກະວານທັງປວງໄດ້ຍອມຮັບ ພຣະປະຕິ—ພຣະອົງຜູ້ດຽວທີ່ປົດປ່ອຍ ປາຊະ (ພັນທະ) ອອກຈາກ ປາຊຸ (ວິນຍານ) ໄດ້।
Suta Goswami (narrating to the sages of Naimisharanya)
It shows that even the highest cosmic authorities—Brahmā and the devas—respond to the Supreme Lord with stuti (hymnic praise), implying that Linga-oriented worship is not merely personal devotion but a universal, cosmic act of acknowledging Pati.
By depicting all worlds and divine orders praising Him, the verse frames Shiva-tattva as sovereign and all-pervading—the Supreme Pati recognized across realms, beyond limited deva-status, as the ultimate refuge and ruler.
Stuti (recitation of praise) is highlighted as a core devotional discipline that supports Pashupata orientation—turning the pashu’s attention toward Pati—often paired in practice with japa, dhyana, and Linga-puja.