अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति
पुच्छेनैव समाबध्य भ्रमन्नेकार्णवे पुरा बिभर्षि कूर्मरूपेण वाराहेणोद्धृता मही
pucchenaiva samābadhya bhramannekārṇave purā bibharṣi kūrmarūpeṇa vārāheṇoddhṛtā mahī
Thuở xưa, khi Đại Hải duy nhất (cơn hồng thủy vũ trụ) cuộn xoáy, Ngài đã buộc chặt nó chỉ bằng chiếc đuôi. Lại trong hình Rùa (Kūrma), Ngài nâng đỡ; còn Đất Mẹ được Heo Rừng (Varāha) nhấc lên và được nâng mang lên cao.
Suta Goswami (narrating the Purana’s account to the sages, with the verse functioning as praise addressed to the Supreme Lord)
It frames the worshipper’s devotion around the Lord as Pati—the cosmic upholder who stabilizes dissolution and restores dharma; Linga-worship here is remembrance of that unshaken support (ādhāra) behind all forms.
Shiva-tattva is implied as the supreme sustaining reality: even when protective functions appear through avatāra-forms, the underlying Lord remains the stable bearer who binds disorder and upholds the world-process beyond pralaya.
The takeaway is dhyāna and stuti (contemplative praise): meditating on the Lord as the inner support during cosmic turbulence aligns the pashu (soul) toward Pati, loosening pasha (bondage) through steady remembrance.