Shiva Purana — Rudra Samhita, Shloka 15
देवस्तुतिः—शिवस्य परब्रह्मत्वं, मायाशक्तिः, कर्मफलप्रदातृत्वं च
Devas’ Hymn: Śiva as Parabrahman, Māyā-Śakti, and Giver of Karmic Fruits
कृतः कथं यज्ञभंगस्त्वया धर्मपरायण । ब्रह्मण्यस्त्वं महादेव कथं यज्ञहनो विभो
kṛtaḥ kathaṃ yajñabhaṃgastvayā dharmaparāyaṇa | brahmaṇyastvaṃ mahādeva kathaṃ yajñahano vibho
«О Махадева, преданный дхарме, как могло быть нарушено тобою жертвоприношение (яджня)? Ты благосклонен к брахманам и охраняешь священный порядок; о всепроникающий Владыка, как же Ты можешь быть разрушителем яджни?»
Daksha (inferred, questioning Shiva in the Satī narrative context)
Tattva Level: pashu
Shiva Form: Mahādeva
Sthala Purana: This interrogative verse belongs to the Dakṣa-yajña narrative tension: the ‘yajña-bhaṅga’ is framed as paradoxical because Śiva is dharma-parāyaṇa and brahmaṇya; later resolution shows Śiva’s act as corrective, not adharmic.
Significance: Reflecting on Dakṣa’s question is used to understand tirodhāna (delusion/ego) and the necessity of anugraha; it cautions against ritualism without devotion and humility.
Offering: naivedya
Cosmic Event: Dakṣa-yajña disruption (mythic ritual crisis)
FAQs
The verse highlights the apparent paradox of Shiva: though He is dharma-parāyaṇa and brahmaṇya (protector of sacred order), He may overturn a ritual when it is driven by ego and disrespect. In Shaiva Siddhanta terms, Pati corrects the pashu’s (bound soul’s) pride by breaking adharma disguised as dharma.
It points to Saguna Shiva as the living Lord who guards the sanctity of worship: external yajña and ritual must be aligned with inner devotion and humility. Linga-worship emphasizes Shiva as the true recipient of all offerings; when the Lord is excluded, the rite loses its spiritual efficacy.
The takeaway is to perform worship with humility and Shiva-centered intent—japa of the Pañcākṣarī (“Om Namaḥ Śivāya”), offering with bhasma (tripuṇḍra) and reverence to Shiva and His devotees, rather than mere ritual display motivated by pride.