Shloka 35

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

कृत्वा द्वन्द्वोपघातांस्तान् वृत्त्युपायमचिन्तयन् नष्टेषु मधुना सार्धं कल्पवृक्षेषु वै तदा

Transliteration

kṛtvā dvandvopaghātāṃstān vṛttyupāyamacintayan naṣṭeṣu madhunā sārdhaṃ kalpavṛkṣeṣu vai tadā

Translation

Matapos salubungin ang mga hampas ng magkapares na salungatan, pinag-isipan niya ang paraan ng ikabubuhay; sapagkat noon, ang mga punong Kalpavṛkṣa—mga punong tumutupad ng hiling—ay naglaho rin, pati ang kanilang pulot.

Word by Word

• कृत्वा: having done/having endured

• द्वन्द्व-उपघातान्: the assaults of the dualities (heat/cold, pleasure/pain, gain/loss)

• तान्: those

• वृत्ति-उपायम्: a means of sustenance/livelihood

• अचिन्तयन्: he contemplated

• नष्टेषु: when (they) were lost/destroyed

• मधुना: with honey

• सार्धम्: together with

• कल्प-वृक्षेषु: in the case of the kalpa-trees (wish-fulfilling trees)

• वै: indeed

• तदा: then/at that time

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames a key Shaiva insight: when external supports of prosperity collapse, the pashu (individual soul) must seek a higher refuge and right means of living—ultimately aligning with Pati (Shiva) through dharma and inner steadiness, which Linga worship embodies.

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

By implication, Shiva-tattva stands beyond dvandvas. The verse highlights the instability of created supports, pointing the seeker toward the unconditioned Pati—Shiva—who is not diminished when kalpa-like worldly boons perish.

What ritualistic or Yogic practice is highlighted here?

A yogic emphasis is primary: titikṣā and samatā—endurance and equanimity amid dvandvas—central to Pashupata-oriented discipline. Ritually, it nudges the turn from dependence on worldly “honey” to Shiva-centered dharmic living and Linga-sevā as the stable support.