Shloka 17

Adhyaya 40: Kali-yuga Lakshana, Yuga-sandhyamsha, and the Re-emergence of Dharma

Devanagari script

सेवावसरम् आलोक्य द्वारे तिष्ठन्ति वै द्विजाः वाहनस्थान् समावृत्य शूद्राञ्शूद्रोपजीविनः

Transliteration

sevāvasaram ālokya dvāre tiṣṭhanti vai dvijāḥ vāhanasthān samāvṛtya śūdrāñśūdropajīvinaḥ

Translation

يرقب ذوو الميلادين فرصةَ الخدمة فيقفون عند الباب؛ أمّا مواضع المركبات فيستولي عليها الشودرَ ومن يقتات بخدمة الشودرَ، فيمكثون هناك.

Word by Word

• sevā-avasaram: an occasion/opportunity for service

• ālokya: having observed, seeing

• dvāre: at the door/gate

• tiṣṭhanti: stand, remain

• vai: indeed

• dvijāḥ: the twice-born (Brāhmaṇa, Kṣatriya, Vaiśya)

• vāhana-sthān: places for vehicles/mounts

• samāvṛtya: having covered/occupied/surrounded

• śūdrān: Śūdras

• śūdra-upajīvinaḥ: those who subsist by/through Śūdras (dependents or service-linked persons)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames approach to the sacred space as disciplined sevā: proper conduct at the threshold supports purity, order, and readiness for linga-darśana and Shiva-pūjā.

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

Indirectly, it points to Shiva as Pati (the Lord) approached through regulated conduct; the pashu (individual) reduces pasha (bondage) by humility and service-oriented discipline around sacred presence.

What ritualistic or Yogic practice is highlighted here?

Sevā as preparatory sādhana—outer discipline that steadies the mind and supports pūjā-vidhi; it aligns with Pāśupata-style emphasis on conduct (ācāra) as a means to purification.