Shloka 32

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

Devanagari script

हर्तारः परवित्तानां परदारप्रधर्षकाः कामात्मानो दुरात्मानो ह्य् अधमाः साहसप्रियाः

Transliteration

hartāraḥ paravittānāṃ paradārapradharṣakāḥ kāmātmāno durātmāno hy adhamāḥ sāhasapriyāḥ

Translation

Ceux qui dérobent les biens d’autrui, qui violent les épouses d’autrui, que gouverne le désir, dont l’âme est corrompue—de tels hommes sont vraiment vils, se complaisant dans la transgression violente. Liés par le pāśa (le lien) à cause de kāma et de l’audace, ils s’écartent de la voie qui mène le paśu (l’âme) vers Pati, le Seigneur Śiva.

Word by Word

• हर्तारः: thieves/robbers

• पर-वित्तानाम्: of others' wealth

• पर-दार-प्रधर्षकाः: violators/assailants of others' wives

• काम-आत्मानः: those whose very self is lust-driven

• दुरात्मानः: evil-souled, of perverted inner disposition

• हि: indeed

• अधमाः: lowest, base

• साहस-प्रियाः: fond of rash violence, delighting in audacious wrongdoing

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It sets the ethical foundation for Liṅga-pūjā: one cannot approach Śiva as Pati while intensifying pāśa through theft, sexual violation, and violent audacity; purity of conduct supports effective worship and inner purification.

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

By implication it points to Śiva as Pati—the moral and spiritual Lord who liberates the paśu from pāśa; actions driven by kāma and sāhasa oppose the Śaiva path of restraint, clarity, and liberation.

What ritualistic or Yogic practice is highlighted here?

It highlights the prerequisite of yama-like restraints for Pāśupata-oriented practice—self-control over lust, non-violence, and non-stealing—so that pūjā and japa lead toward purification rather than deeper bondage.