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Shloka 29

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

न कृते प्रतिकर्ता च युगक्षीणे भविष्यति निन्दकाश्चैव पतिता युगान्तस्य च लक्षणम्

na kṛte pratikartā ca yugakṣīṇe bhaviṣyati nindakāścaiva patitā yugāntasya ca lakṣaṇam

Wenn das Zeitalter schwindet, wird es selbst in der Ordnung des Kṛta keinen mehr geben, der das Verkehrte zurechtrückt; und Verleumder werden zu Gefallenen. Dies sind die Zeichen vom Ende eines Yuga.

nanot
na:
kṛtein Kṛta (the ideal age / righteous order)
kṛte:
pratikartāa corrector, one who counteracts wrong and restores dharma
pratikartā:
caand
ca:
yugakṣīṇewhen the yuga is exhausted/declining
yugakṣīṇe:
bhaviṣyatiwill be
bhaviṣyati:
nindakāḥslanderers, revilers (of dharma and the good)
nindakāḥ:
ca evaand indeed
ca eva:
patitāḥfallen, degraded (from dharmic conduct)
patitāḥ:
yugāntasyaof the end of the yuga
yugāntasya:
caand
ca:
lakṣaṇamsign, characteristic mark
lakṣaṇam:

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva

FAQs

It frames yuga-decline as a fall in dharmic correction and an increase in nindā (slander); Linga worship is thereby implied as a dharmic anchor—turning the pashu from impure speech and conduct back toward Śiva (Pati) through śuddhi, restraint, and devotion.

By implication, Śiva-tattva stands as the stable Pati beyond yuga-change: when worldly correctors vanish and people fall through nindā, refuge in the unwavering Lord—accessed through the Linga as His manifest sign—becomes the corrective principle for the bound soul (pashu).

The verse highlights ethical discipline—especially purification of speech (avoiding nindā)—a core prerequisite for Shaiva sādhana; in Pāśupata-oriented practice this supports japa, vrata, and Linga-pūjā as means to cut pasha (bondage) and re-establish dharma.