Shiva Purana — Vayaviya Samhita, Shloka 42
दक्षयज्ञदर्शनम् — The Vision of Dakṣa’s Great Sacrifice
and the Onset of Vīrabhadra’s Terror
अहो बताभज्यत यज्ञवाटमनाथवद्वाक्यमिवायथार्थम् । हा नाथ तातेति पितुः सुतेति भ्रतर्ममाम्बेति च मातुलेति
aho batābhajyata yajñavāṭamanāthavadvākyamivāyathārtham | hā nātha tāteti pituḥ suteti bhratarmamāmbeti ca mātuleti
Hélas ! L’enceinte du yajña a été brisée, et les paroles prononcées se sont révélées vaines, comme celles d’un être sans refuge. « Ô Seigneur ! », « Ô Père ! », « Ô fils de mon père ! », « Ô frère ! », « Ô Mère ! », « Ô oncle maternel ! »—ainsi criaient-ils dans la détresse.
Suta Goswami (narrating to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: The lament ‘anātha’ (without refuge) thematically contrasts worldly protectors with the true Nātha (Śiva). In Siddhānta terms, when grace is veiled (tirodhāna), beings seek refuge in finite relations and ritual speech that becomes ‘ayathārtha’ (ineffective).
Mantra: hā nātha tāteti pituḥ suteti bhrātarmamāmbeti ca mātuleti
FAQs
It portrays the collapse of worldly supports—ritual status, family ties, and social protection—when dharma is violated; Shaiva Siddhanta emphasizes that only Pati (Shiva) is the final refuge when the bonds (pāśa) of dependence on worldly relations fail.
The cries of “O Lord” point to seeking a tangible refuge in Saguna Shiva; Linga-worship in the Shiva Purana functions as the accessible form of the transcendent Pati, reminding devotees that divine grace—not mere yajna-formalism—restores order.
Cultivate śaraṇāgati (surrender) through japa of the Panchakshara—“Om Namaḥ Śivāya”—and steady remembrance of Shiva as Nātha; let external rites be supported by inner humility, devotion, and self-restraint.