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

ເມື່ອທຳມະເສື່ອມຖອຍ ແຜ່ນດິນຈະຂາດກະສັດຜູ້ທຳມະທຳ ແລະບໍ່ອຸດົມດ້ວຍເຂົ້າກັບຊັບສິນ. ທົ່ວມົນທົນ ແດນດິນ ແລະເມືອງທັງຫຼາຍ ຈະເກີດອານາຈັກແບບນັ້ນ—ເປັນໝາຍແຫ່ງການຕົກຕ່ຳຂອງທຳມະ; ປາຊຸ (ວິນຍານຖືກຜູກ) ທົນທຸກໃຕ້ປາຊະ (ພັນທະ) ເພາະຂາດລະບຽບຂອງປະຕິ—ພຣະສິວະ ທີ່ສະທ້ອນຜ່ານການປົກຄອງຍຸດຕິທຳ.

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.