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
Saudações a Ti, portador do arco e do tridente; saudações a Ti, que empunhas a maça e o arado. Saudações eternas ao que traz o disco e a armadura, Aquele que despedaça os atos e desígnios dos Daityas. Assim proteges o paśu ao cortar os laços (pāśa) e permaneces como o Senhor supremo, 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.