अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति
जगत्संहारकारेण प्रवृत्तो नरकेसरी याजनीयो नमस्तस्मै मद्भक्तिसिद्धिकाङ्क्षिभिः
jagatsaṃhārakāreṇa pravṛtto narakesarī yājanīyo namastasmai madbhaktisiddhikāṅkṣibhiḥ
ജഗത്സംഹാരകർമ്മത്തിൽ പ്രവൃത്തനായ നരകേസരി നരസിംഹൻ സംഹാരത്തിന്റെ ഉപകരണമാകുന്നു. എന്റെ (ശിവന്റെ) ഭക്തിസിദ്ധി ആഗ്രഹിക്കുന്നവർ ആ യാജനീയനോട് നമസ്കരിക്കട്ടെ।
Suta Goswami (narrating the Linga Purana tradition to the sages; internal praise framed as Śiva-oriented theology)
It frames even Narasiṃha’s fierce saṃhāra-function as ultimately aligned with Śiva’s lordship, teaching that ritual honour (yājana) and salutations can be offered in a Shaiva spirit to mature bhakti toward the Linga—i.e., devotion to Pati who grants liberation.
Śiva-tattva is implied as the supreme Pati: the one for whom devotees seek bhakti-siddhi, and under whose sovereignty cosmic processes like dissolution operate—showing transcendence over guṇas while still governing their functions through divine agencies.
Ritual honour (yājana) and namaskāra are highlighted as bhakti-sādhana; for a Pāśupata-oriented reading, these acts purify the paśu, loosen pāśa (bondage), and stabilize devotion as a siddhi-supporting discipline.