Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama
किं सागराञ्शोषयामो यमं वा सह किङ्करैः हन्मो मृत्युसुतां मृत्युं पशुवद्धन्म पद्मजम्
kiṃ sāgarāñśoṣayāmo yamaṃ vā saha kiṅkaraiḥ hanmo mṛtyusutāṃ mṛtyuṃ paśuvaddhanma padmajam
“Apakah yang harus kita lakukan—mengeringkan lautan? Atau menewaskan Yama bersama para pengikutnya? Haruskah kita membunuh Mṛtyu, bahkan anak keturunan Mṛtyu? Ya, marilah kita juga menghentam Padmajā (Brahmā) seperti seekor binatang.”
Devas (speaking among themselves within Suta’s narration)
It dramatizes the limits of worldly power: even gods threaten Yama and Mṛtyu, yet true conquest of death is not by violence but by taking refuge in Pati—Śiva—whose Linga is the sign of the Deathless (amṛta-tattva).
By implication, it contrasts finite authorities (Yama, Mṛtyu, even Brahmā) with the need for a transcendent Lord. In Śaiva Siddhānta terms, Pati alone is independent; all others are bound within cosmic functions and cannot grant final mokṣa.
The takeaway is Mṛtyu-bhaya-nivṛtti through Śiva-upāsanā: Linga-pūjā and Pāśupata-oriented discipline (detachment from fear, surrender to Pati) rather than reliance on coercive power over death.