अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति
जगत्संहारकारेण प्रवृत्तो नरकेसरी याजनीयो नमस्तस्मै मद्भक्तिसिद्धिकाङ्क्षिभिः
jagatsaṃhārakāreṇa pravṛtto narakesarī yājanīyo namastasmai madbhaktisiddhikāṅkṣibhiḥ
เมื่อ “นรเคศรี” นรสิงห์ดำเนินในกิจแห่งการสังหารโลก เขาย่อมเป็นเครื่องมือแห่งการถอนคืนจักรวาล ผู้ปรารถนาความสำเร็จแห่งภักติแด่เรา (ศิวะ) พึงนอบน้อมแด่ท่านผู้ควรแก่การบูชาในยัญพิธีนั้น
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.