Shloka 62
नारदस्य विष्णूपदेशवर्णनम् — Nārada and Viṣṇu: Instruction after Delusion
ब्रह्मस्वहरणं कृत्वा हत्वापि ब्राह्मणान्बहून् । लिप्यते नरः पापैर्विरूपाक्षस्य सेवकः
brahmasvaharaṇaṃ kṛtvā hatvāpi brāhmaṇānbahūn | lipyate naraḥ pāpairvirūpākṣasya sevakaḥ
Même après avoir dérobé les biens d’un brahmane, et même après avoir tué de nombreux brahmanes, l’homme qui est sevaka—serviteur dévot—de Virūpākṣa (le Seigneur Śiva) n’est pas souillé par les péchés.
Sūta Gosvāmin (narrating the Rudra Saṃhitā account to the sages at Naimiṣāraṇya)
Tattva Level: pashu
Shiva Form: Rudra
Significance: Emphasizes the supremacy of Śiva-sevā as a purifier that overrides even mahāpātaka-karmic taints—read in Siddhānta as the extraordinary power of Śiva’s grace (anugraha) when devotion is genuine and transformative.
Role: liberating
FAQs
It proclaims the Shaiva Siddhanta emphasis on Śiva’s grace (anugraha): sincere service and surrender to Virūpākṣa can neutralize the binding force of pāpa-karma, because the Lord is Pati who can cut the pasha (bondage) of the soul.
Calling Śiva “Virūpākṣa” points to Saguna Śiva approached through devotion and service; in Purāṇic practice this is commonly expressed through Liṅga worship, where the devotee seeks purification through the Lord’s presence and grace rather than mere self-effort.
The takeaway is sevā-bhakti: daily Śiva-pūjā (especially Liṅga abhiṣeka), japa of the Pañcākṣarī “Om Namaḥ Śivāya,” and living with humility and repentance—seeking Śiva’s grace to burn karmic stains.