Shloka 15

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

Devanagari script

ज्ञात्वा न हिंसते राजा कलौ कालवशेन तु पुष्पैश् च वासितैश्चैव तथान्यैर् मङ्गलैः शुभैः

Transliteration

jñātvā na hiṃsate rājā kalau kālavaśena tu puṣpaiś ca vāsitaiścaiva tathānyair maṅgalaiḥ śubhaiḥ

Translation

ധർമ്മം അറിഞ്ഞ രാജാവ് ഹിംസ ചെയ്യുകയില്ല; എന്നാൽ കലിയുഗത്തിൽ കാലത്തിന്റെ വശമായി പുഷ്പങ്ങളും സുഗന്ധദ്രവ്യങ്ങളും മറ്റ് ശുഭമംഗളകർമ്മങ്ങളും കൊണ്ട് ക്ഷേമം നിലനിർത്തുന്നു।

Word by Word

• ज्ञात्वा: having known, understanding

• न: not

• हिंसते: injures, commits violence

• राजा: the king, ruler

• कलौ: in Kali (Kali-yuga)

• कालवशेन: under the control of Time, compelled by Time

• तु: however

• पुष्पैः: with flowers

• च: and

• वासितैः: with perfumed, scented substances (incense, unguents)

• च एव: and indeed

• तथा: likewise

• अन्यैः: with other

• मङ्गलैः: auspicious acts/rites/omens

• शुभैः: благотворными, holy, auspicious

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames Kali-yuga practice as sustaining dharma through simple, sattvic Shiva-upacharas—flowers, fragrance, and other auspicious rites—rather than coercive force, aligning kingship with devotional maintenance of cosmic order.

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

By implying that Time (kāla) powerfully conditions worldly governance, it points to Shiva as Pati beyond kāla, while devotees and rulers (pashus) should turn to auspicious Shaiva acts to loosen pāśas (bondages) and preserve dharmic harmony.

What ritualistic or Yogic practice is highlighted here?

A basic puja-vidhi emphasis: offering flowers and scented substances as mangala-upacharas—Kali-yuga-appropriate devotional acts supportive of inner purification and Shaiva dharma (a practical gateway toward Pashupata-aligned discipline).