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Linga Purana — Purva Bhaga, Shloka 18

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

सेवन्ते ब्राह्मणास्तत्र स्तुवन्ति स्तुतिभिः कलौ तपोयज्ञफलानां च विक्रेतारो द्विजोत्तमाः

sevante brāhmaṇāstatra stuvanti stutibhiḥ kalau tapoyajñaphalānāṃ ca vikretāro dvijottamāḥ

Sa panahong Kali, ang mga Brahmana roon ay hahanap ng tagapagtaguyod at mabubuhay sa mga papuring pambola; maging ang tinatawag na pinakamainam na dwija ay magiging mangangalakal ng ‘bunga’ ng tapa at yajña, ituturing ang banal na merit bilang kalakal sa halip na handog kay Pati (Śiva).

सेवन्ते (sevante)serve/seek service, depend on patronage
सेवन्ते (sevante):
ब्राह्मणाः (brāhmaṇāḥ)Brahmins
ब्राह्मणाः (brāhmaṇāḥ):
तत्र (tatra)there/in that condition
तत्र (tatra):
स्तुवन्ति (stuvanti)they praise/flatter
स्तुवन्ति (stuvanti):
स्तुतिभिः (stutibhiḥ)with eulogies/praises
स्तुतिभिः (stutibhiḥ):
कलौ (kalau)in Kali(-yuga)
कलौ (kalau):
तपो-यज्ञ-फलानाम् (tapo-yajña-phalānām)of the fruits of austerity and sacrifice
तपो-यज्ञ-फलानाम् (tapo-yajña-phalānām):
च (ca)and
च (ca):
विक्रेतारः (vikretāraḥ)sellers/traffickers
विक्रेतारः (vikretāraḥ):
द्विजोत्तमाः (dvijottamāḥ)the ‘best’ among the twice-born (used here with irony).
द्विजोत्तमाः (dvijottamāḥ):

Suta Goswami (narrating to the sages at Naimisharanya)

FAQs

It warns that Kali-yuga religion becomes transactional—praise and ritual are performed for payment—whereas Linga-worship is meant to be niṣkāma (non-commercial) devotion to Pati, not the sale of ‘merit’.

By implication it points to Śiva as Pati—the Lord who cannot be bought by traded ritual results; Shiva-tattva is approached through sincerity, purity, and inner surrender rather than commodified tapas or yajña.

It references tapas (austerity) and yajña (sacrifice) and cautions against treating their phala (results) as saleable; the Shaiva takeaway is to align practice with liberation of the paśu from pāśa through authentic devotion and discipline, not marketplace spirituality.