Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention
सैंहीं समानयन्योनिं बाधते निखिलं जगत् यत्कृत्यमत्र देवेश तत्कुरुष्व भवानिह
saiṃhīṃ samānayanyoniṃ bādhate nikhilaṃ jagat yatkṛtyamatra deveśa tatkuruṣva bhavāniha
当狮子般的女力显现时,这由阴门(yoni)所生之力扰害遍满诸世。噢诸天之主,凡此处当行之事,愿汝即刻成办。于此唯汝为主宰(Pati),能断缚索(pāśa),护持众生(paśu)。
Devas (addressing Shiva as Deveśa) within Suta’s narration
It frames a cosmic disturbance arising from the yoni (source-power) and calls upon Shiva as Deveśa to restore dharma—mirroring Linga worship where the Linga-yoni signifies Pati (Shiva) presiding over manifest power and re-establishing order.
Shiva is invoked as Deveśa and the decisive doer in a crisis—Pati who alone can restrain afflicting forces, sever bondage (pasha), and protect embodied beings (pashus), consistent with Shaiva Siddhanta’s view of Shiva as supreme regulator and liberator.
The verse highlights śaraṇāgati (seeking refuge) and divine intervention as the core posture of Pashupata orientation—turning to Pati for removal of obstacles; it implicitly supports protective Shiva-puja/abhisheka for world-appeasement.