Shloka 14

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

Devanagari script

नीचस्येव तदा वाक्यं वदन्ति विनयेन तम् उच्चासनस्थान् शूद्रांश् च द्विजमध्ये द्विजर्षभ

Transliteration

nīcasyeva tadā vākyaṃ vadanti vinayena tam uccāsanasthān śūdrāṃś ca dvijamadhye dvijarṣabha

Translation

అప్పుడు, ఓ ద్విజవృషభా, వారు అతనిని నీచునివలె భావించి వినయంగా మాటలాడుతారు—ప్రత్యేకంగా ద్విజసభలో ఉన్నతాసనస్థ శూద్రుల పట్ల।

Word by Word

• नीचस्येव: as if (he were) low-born/low-status

• तदा: then

• वाक्यम्: words, speech

• वदन्ति: they speak

• विनयेन: with humility, with deference

• तम्: to him

• उच्चासनस्थान्: seated on high seats

• शूद्रान्: Śūdras

• च: and

• द्विजमध्ये: in the midst of the twice-born

• द्विजर्षभ: O bull among the twice-born (vocative).

Speaker

Suta Goswami (narrating to the sages; addressing a dvija listener within the narrative frame)

FAQs

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

It frames inner and outer discipline as a prerequisite for Shiva-upasana: arrogance, seat-pride, and disrespect in sacred assembly are forms of pasha (bondage) that obstruct the pashu’s fitness for Linga-puja and grace (anugraha) from Pati, Shiva.

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

Indirectly, it contrasts worldly status-games with dharmic humility; in Shaiva Siddhanta, Shiva-tattva is the impartial Pati beyond varna and ego, while the pashu bound by pasha manifests as condescension and disorder in conduct.

What ritualistic or Yogic practice is highlighted here?

The implied practice is yama-like restraint (vinaya, humility, disciplined speech) as preparatory sadhana—supporting Pashupata-oriented purification before mantra, puja, and participation in sacred discourse.