Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
सो ऽपि विष्णोस्तथाभूतं दृष्ट्वा पुत्रं समाहितम् नमो नारायणायेति गोविन्देति मुहुर्मुहुः
so 'pi viṣṇostathābhūtaṃ dṛṣṭvā putraṃ samāhitam namo nārāyaṇāyeti govindeti muhurmuhuḥ
Vendo o filho de Viṣṇu assim, perfeitamente sereno e recolhido, ele repetia sem cessar: “Namo Nārāyaṇāya” e “Govinda”. Nisso se revela o sinal da bhakti verdadeira: quando o paśu (o eu individual) se firma, o louvor flui naturalmente ao Senhor supremo (Pati), reconhecido como o regente interior mesmo entre formas divinas.
Suta Goswami (narrating the Purana; internal scene description)
It highlights the inner prerequisite for Linga-upasana: samāhita (collected mind). Repeated remembrance and homage are presented as the natural expression of a stabilized pashu approaching the Lord (Pati), which is the inner spirit behind external worship.
Though the names spoken are of Nārāyaṇa/Govinda, the Linga Purana’s Shaiva frame reads this as recognition of the one supreme Pati who can be praised through different divine names—pointing to non-contradiction in the highest tattva beyond sectarian limitation.
Mantra-japa and smarana (repetitive remembrance) arising from samādhāna (mental steadiness). This aligns with the yogic discipline emphasized in Shaiva practice—steadying the pashu so devotion becomes continuous (muhur muhuḥ).