Shloka 69

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

एषा रजस्तमोयुक्ता वृत्तिर् वै द्वापरे स्मृता आद्ये कृते तु धर्मो ऽस्ति स त्रेतायां प्रवर्तते

Transliteration

eṣā rajastamoyuktā vṛttir vai dvāpare smṛtā ādye kṛte tu dharmo 'sti sa tretāyāṃ pravartate

Translation

អាកប្បកិរិយានេះ ដែលភ្ជាប់ជាមួយ រាជស និង តមស ត្រូវបានចងចាំថា ជាលក្ខណៈនៃសម័យទ្វាបរ។ តែក្នុងសម័យដំបូង គ្រឹត ធម៌មានស្ថិតពិតប្រាកដ; ហើយធម៌នោះឯង បន្តដំណើរទៅកាន់សម័យ ត្រេតា។

Word by Word

• एषा: this

• रजस्-तमो-युक्ता: conjoined with rajas and tamas (passion and inertia)

• वृत्तिः: conduct, disposition, way of life

• वै: indeed

• द्वापरे: in the Dvāpara-yuga

• स्मृता: is remembered/declared

• आद्ये: in the first

• कृते: in the Kṛta-yuga

• तु: however/indeed

• धर्मः: dharma, righteous order

• अस्ति: exists, abides

• सः: that (dharma)

• त्रेतायाम्: in the Tretā-yuga

• प्रवर्तते: continues, comes into operation, proceeds.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Dharma
• Krita Yuga
• Treta Yuga
• Dvapara Yuga
• Rajas
• Tamas

FAQs

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

By linking yuga-conduct to rajas and tamas, the verse implies why Shiva-Linga worship and Shaiva sadhana are needed in later yugas: to purify the guṇas of the pashu (bound soul) and re-establish dharma through devotion and discipline.

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

Implicitly, Shiva-tattva stands as Pati beyond the guṇas; when beings fall into rajasic-tamasic conduct, turning to Shiva (the transcendent Lord) becomes the means to regain dharmic alignment and loosen pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Guṇa-śuddhi is the takeaway: Pāśupata-oriented discipline—japa, vrata, and Linga-pūjā with inner restraint—aims to overcome rajas and tamas so dharma can manifest even in declining yugas.