Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
शम्भवे हैमवत्याश् च मन्यवे रुद्ररूपिणे कपर्दिने नमस्तुभ्यं कालकण्ठाय ते नमः
śambhave haimavatyāś ca manyave rudrarūpiṇe kapardine namastubhyaṃ kālakaṇṭhāya te namaḥ
Kính lễ Śambhu, và kính lễ Đấng là Chúa của Haimavatī (Pārvatī). Kính lễ Manyu—cơn Thánh Nộ mang hình Rudra; kính lễ Kapardin—Đấng tóc bện. Ôi Kālakaṇṭha (Đấng cổ xanh), con xin đảnh lễ Ngài—hết lần này đến lần khác.
Suta Goswami (narrating a Rudra-stuti within the Purana’s discourse)
It functions as a name-based stuti used in Linga-pūjā: by invoking Śiva as Śambhu, Kapardin, and Kālakaṇṭha, the worshipper aligns the mind (pāśu) toward Pati, loosening pāśa through reverential nāma-japa.
Śiva-tattva is shown as both gracious and fierce: Śambhu (benevolent auspiciousness) and Manyu/Rudra (purifying, transformative power). As Kālakaṇṭha, He bears and transmutes poison—symbolizing the Lord’s mastery that converts bondage into liberation.
Nāma-smaraṇa (recitation of Śiva’s epithets) as a Pāśupata-oriented discipline: channeling manyu (inner agitation) into Rudra-bhāva and steadiness, suitable as a mantra-stuti during Linga abhiṣeka and daily upāsanā.