Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
ततस्तैर्गतैः सैष देवो नृसिंहः सहस्राकृतिः सर्वपात् सर्वबाहुः सहस्रेक्षणः सोमसूर्याग्निनेत्रस् तदा संस्थितः सर्वमावृत्य मायी
tatastairgataiḥ saiṣa devo nṛsiṃhaḥ sahasrākṛtiḥ sarvapāt sarvabāhuḥ sahasrekṣaṇaḥ somasūryāgninetras tadā saṃsthitaḥ sarvamāvṛtya māyī
随后,当他们继续前行时,那位主宰亲自显现为那罗辛诃——千般形相,遍满一切,四面皆臂,千眼具足,以月、日、火为其眼。其时,执持摩耶者安住其处,笼罩万有,充塞十方。
Suta Goswami (narrating to the sages of Naimisharanya)
It presents the Lord as all-pervading and many-formed, supporting the Linga as a non-limited symbol of Pati (Shiva) who pervades all directions and realities beyond a single anthropomorphic form.
Shiva-tattva is shown as the cosmic Pati who manifests forms at will and operates through māyā—veiling the universe while remaining its inner witness (Moon-Sun-Fire as eyes), pointing to transcendence with immanence.
The verse implies dhyāna (contemplation) on the viśvarūpa—meditating on the Lord as sarvavyāpin (all-pervading) to loosen pāśa (bondage) in the Pashupata path through expanded, non-dual awareness of Pati.