Shloka 30

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

Devanagari script

नृपशून्या वसुमती न च धान्यधनावृता मण्डलानि भविष्यन्ति देशेषु नगरेषु च

Transliteration

nṛpaśūnyā vasumatī na ca dhānyadhanāvṛtā maṇḍalāni bhaviṣyanti deśeṣu nagareṣu ca

Translation

Wenn das Dharma schwindet, wird die Erde der gerechten Könige beraubt sein und nicht von Korn und Reichtum bedeckt werden. In Provinzen, Ländern und selbst in Städten werden solche Reiche entstehen—Zeichen des Niedergangs des Dharma, wenn der paśu (die gebundene Seele) unter dem pāśa (der Fessel) leidet, weil die Ordnung des Pati (Herrn Śiva), die sich in gerechter Herrschaft spiegeln sollte, fehlt.

Word by Word

• नृप-शून्या: without kings (devoid of rulers)

• वसुमती: the earth

• न: not

• च: and

• धान्य: grain/food-crops

• धन: wealth/treasure

• आवृता: covered/filled

• मण्डलानि: realms/provinces/circles of governance

• भविष्यन्ति: will become/will come to be

• देशेषु: in the countries/regions

• नगरेषु: in the cities

• च: and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames social and economic collapse as a symptom of dharma-kṣaya; Linga worship is implied as a Shaiva remedy that re-aligns the pashu with pati (Shiva), restoring inner order that supports outer order.

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

Shiva-tattva is suggested as the sustaining principle of order: when governance and prosperity fail, it reflects the pashu’s intensified bondage (pāśa); turning to pati through devotion and discipline is the corrective orientation.

What ritualistic or Yogic practice is highlighted here?

No single rite is named, but the verse supports Pāśupata-oriented discipline—Shiva-smaraṇa, worship of the Linga, and dharmic conduct—as means to counteract decline and re-establish sattva and stability.