Shloka 36

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

Devanagari script

योग्यकर्मण्युपरते लोके निष्क्रियतां गते कीटमूषकसर्पाश् च धर्षयिष्यन्ति मानवान्

Transliteration

yogyakarmaṇyuparate loke niṣkriyatāṃ gate kīṭamūṣakasarpāś ca dharṣayiṣyanti mānavān

Translation

Quand le monde se détourne de ses devoirs justes et sombre dans l’inertie, même les vers, les rats et les serpents harcèleront et domineront les humains. Car lorsque l’action droite est abandonnée, l’ordre prescrit qui protège le pashu (l’âme liée) s’effondre.

Word by Word

• yogya-karmani: in proper/fit duties

• uparate: having ceased/withdrawn

• loke: in the world

• niṣkriyatām: into inaction/idleness

• gate: having gone/entered

• kīṭa: insects/worms

• mūṣaka: rats/mice

• sarpāḥ: serpents/snakes

• ca: and

• dharṣayiṣyanti: will harass/assault/overpower

• mānavān: human beings

Speaker

Suta Goswami (narrating the Purana’s teaching to the sages at Naimisharanya; contextual attribution)

FAQs

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

It frames Shiva-puja and dharmic action as protective order: when yogyakarma is abandoned, disorder manifests even as small creatures torment humans—implying that devotion and right conduct restore stability under Pati (Shiva).

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

Indirectly, it highlights Shiva as Pati—the upholder of ṛta/dharma—whose cosmic governance is mirrored in human discipline; when beings fall into niṣkriyatā, they experience the fruits of pasha (bondage) as vulnerability and fear.

What ritualistic or Yogic practice is highlighted here?

The verse stresses yogyakarma: disciplined dharmic action aligned with Shaiva conduct; in practice this supports Pashupata-inspired restraint, daily worship, and regulated living rather than tamasic idleness.