मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्
पूषा दन्तान् दशन् दन्तैर् बालमैक्षत मोहितः तस्यापि दशनाः पेतुर् दृष्टमात्रस्य शंभुना
pūṣā dantān daśan dantair bālamaikṣata mohitaḥ tasyāpi daśanāḥ petur dṛṣṭamātrasya śaṃbhunā
Pūṣan, dalam kebingungan, mengetap gigi dan memandang anak itu; namun sebaik sahaja Śambhu sekadar melontarkan pandangan-Nya, gigi Pūṣan sendiri pun gugur. Demikianlah Pati (Tuhan) tidak dapat ditaklukkan—ikatan pāśa runtuh hanya oleh kehendak-Nya semata-mata.
Suta Goswami (narrating to the sages of Naimisharanya)
It reinforces that ritual power and Vedic status are secondary to Śiva-bhakti: when sacrifice is divorced from reverence to Pati (Śiva), it becomes hollow, and Śiva’s authority prevails instantly—supporting the Linga as the supreme focus of worship.
Śiva-tattva is shown as effortless sovereignty: by mere dṛṣṭi (glance) Śambhu nullifies opposition. In Shaiva Siddhanta terms, Pati’s icchā-śakti alone can dissolve the pasha-like pride that binds the pashu (finite being).
The takeaway aligns with Pāśupata discipline: abandon egoic aggression (symbolized by clenched teeth) and take śaraṇāgati (refuge) in Pati; otherwise, external rites and forceful intent are rendered powerless.