Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
भीमाय भीमरूपाय भीमकर्मरताय ते अग्रेवधाय वै भूत्वा नमो दूरेवधाय च
bhīmāya bhīmarūpāya bhīmakarmaratāya te agrevadhāya vai bhūtvā namo dūrevadhāya ca
Pagpupugay sa Iyo, ang Kakila-kilabot—kakila-kilabot ang anyo at nalulugod sa kakila-kilabot na gawa—na nagiging Tagapagpuksa sa unahan at winawasak ang mga kaaway; at pagpupugay rin sa Iyo na pumapanaig at pumapatay mula sa malayo. Bilang Pati, pinuputol Mo ang mga tali ng pāśa na gumagapos sa paśu, maging ang hadlang ay malapit o malayo.
Suta Goswami (narrating a Shaiva stotra/namaskara within the Linga Purana discourse)
It frames Linga-worship as refuge in Pati (Shiva) who actively protects the devotee by destroying inner and outer obstacles—those “near” and those “far”—thereby safeguarding the worship and the worshipper.
Shiva is praised as Bhīma—terrible not as cruelty, but as sovereign power that annihilates adharma and bondage; His fearsome form and action express His lordship as Pati who can sever pasha and liberate the pashu.
It implies protective japa/stotra-recitation as an upacāra to the Linga—invoking Shiva’s Bhairava-like potency to remove obstacles and hostile forces, supporting steadiness in Pashupata-oriented discipline and worship.