Shloka 13
Kali-yuga Doṣas, the Supremacy of Rudra as Refuge, and the Closure of the Manvantara Teaching
शुक्लदन्ताजिनाख्याश्च मुण्डाः काषायवाससः / शूद्रा धर्मं चरिष्यन्ति युगान्ते समुपस्थिते
śukladantājinākhyāśca muṇḍāḥ kāṣāyavāsasaḥ / śūdrā dharmaṃ cariṣyanti yugānte samupasthite
Wenn das Ende des Zeitalters naht, werden Śūdras die Ausübung des «Dharma» an sich nehmen: mit weißen Zähnen prahlend, sich «Fellträger» nennend, kahlgeschoren und in ockerfarbenen Gewändern (kaṣāya).
Traditional narrative frame: Sūta reporting the Purāṇic teaching (context of Kali-yuga prognostication attributed within the Kurma Purana’s discourse tradition).
Primary Rasa: raudra
Secondary Rasa: bibhatsa
FAQs
This verse is not directly metaphysical; it functions as a yuga-end social marker, implying that outer signs of religiosity can proliferate even as inner dharma declines—an important backdrop for later Kurma Purana teachings that emphasize inner realization over mere appearance.
No specific yoga practice is taught in this line; it critiques external ascetic markers (shaven head, ochre robes, claimed vows). In the Kurma Purana’s broader Shaiva-Vaishnava framework, authentic discipline is measured by conduct, restraint, and realization rather than costume.
It does not name Śiva or Viṣṇu explicitly; it supports the Purāṇic non-sectarian emphasis shared in the Kurma tradition: true dharma is validated by inner integrity and right practice, not by sectarian or external identifiers.