Shloka 48

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

तत्रापि जगृहुः सर्वे चान्योन्यं क्रोधमूर्छिताः सुतदारधनाद्यांस्तु बलाद्युगबलेन तु

Transliteration

tatrāpi jagṛhuḥ sarve cānyonyaṃ krodhamūrchitāḥ sutadāradhanādyāṃstu balādyugabalena tu

Translation

وهناك أيضًا، وقد غشيتهم سُكرةُ الغضب، أخذ بعضُهم بعضًا قهرًا. وبمحض القوة، وبسطوة ذلك العصر نفسه، انتزعوا بالعنف الأبناءَ والزوجاتِ والأموالَ وسائرَ المتاع.

Word by Word

• tatra api: there also

• jagṛhuḥ: they seized/took

• sarve: all

• ca: and

• anyonyam: one another/mutually

• krodha-mūrcchitāḥ: deluded/overwhelmed by anger

• suta: sons/children

• dāra: wives/spouses

• dhana: wealth

• ādyān: and other possessions

• tu: indeed

• balāt: by force

• yuga-balena: by the power/impulse of the yuga (age)

• tu: indeed

Speaker

Suta Goswami

Characters & Entities

• Suta Goswami

FAQs

What is the importance of this verse in the context of Linga worship?

It highlights how krodha (wrath) and yuga-bala (the age’s momentum) drive beings into adharma and violent appropriation; Linga-worship is implied as a Shaiva remedy that re-centers the pashu (soul) toward Pati (Shiva) and restrains the pashas of passion and anger.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By contrast: Shiva-tattva is the stabilizing Pati—pure awareness and lordship—whereas the pashu, when eclipsed by krodha, falls into mutual harm; the verse implicitly frames Shiva as the liberator from the yuga-driven compulsions that bind embodied beings.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata Yoga: conquering krodha and possessiveness (grahaṇa-buddhi) through Shaiva discipline—japa, worship of the Linga, and inner restraint—so the pashu is freed from pasha (anger/attachment).