Shloka 21
रामो भूत्वा हता नारी वाली विध्वंसितो हि सः । पुनर्वैश्रवणो विप्रौ हतो नीतिर्हता श्रुतेः
rāmo bhūtvā hatā nārī vālī vidhvaṃsito hi saḥ | punarvaiśravaṇo viprau hato nītirhatā śruteḥ
Assuming the role of Rāma, a woman was slain, and Vālī indeed was brought to ruin. Again, as Vaiśravaṇa (Kubera), O brāhmaṇas, the very order of righteous conduct was struck down, and the authority of the sacred revelation (śruti) was, as it were, wounded.
Suta Goswami (narrating to the sages at Naimisharanya, within the Rudrasaṃhitā discourse)
Tattva Level: pasha
FAQs
The verse highlights how even celebrated worldly roles can appear to generate moral ambiguity; Shaiva teaching resolves this by urging reliance on Shiva as Pati (the supreme Lord) and on inner purity, rather than judging liberation solely by external outcomes.
When dharma (nīti) seems conflicted in historical narratives, the Linga stands as the stable Saguna symbol of the Nirguna Lord—inviting devotees to anchor discernment and surrender in Shiva rather than in shifting worldly interpretations.
A practical takeaway is steady japa of the Panchākṣarī mantra (Om Namaḥ Śivāya) with Tripuṇḍra-bhasma and Rudrākṣa, cultivating clarity (viveka) and devotion (bhakti) when ethical questions arise.