Shloka 9

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

Devanagari script

राजवृत्तिस्थिताश् चौराश् चौराचाराश् च पार्थिवाः एकपत्न्यो न शिष्यन्ति वर्धिष्यन्त्यभिसारिकाः

Transliteration

rājavṛttisthitāś caurāś caurācārāś ca pārthivāḥ ekapatnyo na śiṣyanti vardhiṣyantyabhisārikāḥ

Translation

Pencuri akan berkembang dengan meniru cara hidup raja, dan para pemerintah sendiri akan mengambil perangai pencuri. Wanita yang setia kepada seorang suami tidak lagi terpelihara, sedangkan hubungan sulit dan zina tersembunyi akan bertambah.

Word by Word

• राज-वृत्ति-स्थिताः: established in the livelihood/ways of kings

• चौराः: thieves

• चौर-आचाराः: having the conduct of thieves

• च: and

• पार्थिवाः: kings/rulers

• एक-पत्न्यः: women faithful to one husband (chaste wives)

• न: not

• शिष्यन्ति: remain disciplined/controlled (remain under restraint)

• वर्धिष्यन्ति: will increase

• अभिसारिकाः: women who go out for secret trysts (clandestine lovers)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames adharma—corrupt rulership and unchecked desire—as a form of pasha (bondage). Linga-worship is implied as a Shaiva remedy: purification of conduct (ācāra-śuddhi) and re-centering life on Pati (Shiva) to weaken bondage.

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

By contrast: when society mirrors theft and desire, Shiva-tattva stands as Pati—the stabilizing Lord beyond corruption—who restores order through dharma, inner restraint, and grace when the pashu turns toward Him.

What ritualistic or Yogic practice is highlighted here?

Sense-restraint (indriya-nigraha) aligned with Pashupata discipline is the takeaway; practically, it supports vrata, japa of Shiva-mantras, and regular Linga-puja to curb desire and re-establish dharmic conduct.