Shloka 50

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

Devanagari script

प्रमिति एवं संध्यांशके काले सम्प्राप्ते तु युगान्तिके तेषां शास्ता ह्यसाधूनां भूतानां निधनोत्थितः

Transliteration

Pramiti evaṃ saṃdhyāṃśake kāle samprāpte tu yugāntike teṣāṃ śāstā hyasādhūnāṃ bhūtānāṃ nidhanotthitaḥ

Translation

So geschah es: Als am Ende des Zeitalters (yugānta) der dämmernde Zeitabschnitt eintrat, erhob sich der Züchtiger jener ungerechten Wesen und brachte ihnen Verderben, damit Dharma durch Pati (Śiva), den Herrn über alle paśu, wieder aufgerichtet werde.

Word by Word

• pramiti: thus/accordingly

• evaṃ: in this manner

• saṃdhyā-aṃśake: in the twilight-portion (of time)

• kāle: when the time

• samprāpte: had arrived

• tu: indeed

• yugāntike: at the end of the yuga/age

• teṣām: of them

• śāstā: the chastiser/ruler/punisher

• hi: indeed

• asādhūnām: of the wicked/unrighteous

• bhūtānām: of beings/creatures

• nidhana-utthitaḥ: arisen for destruction / arisen bringing death

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 Shiva as Pashupati—the sovereign who restores dharma at yugānta—so Linga worship is approached as refuge in the Pati who dissolves adharma and protects devotees (pashus) from the bonds of pasha.

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

Shiva-tattva is shown as the regulating and corrective sovereignty of the Lord: he rises as śāstā (chastiser) at cosmic turning points, dissolving unrighteous forces so the moral and spiritual order can re-emerge.

What ritualistic or Yogic practice is highlighted here?

The verse implies Pāśupata orientation: remembrance and surrender to Pashupati during times of decline; practically, it supports Linga-pūjā with dhyāna on Shiva as the remover of adharma and the cutter of pasha.