Linga Purana — Purva Bhaga, Shloka 31

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

Devanagari script

अल्पोदका चाल्पफला भविष्यति वसुंधरा गोप्तारश्चाप्यगोप्तारः सम्भविष्यन्त्यशासनाः

Transliteration

alpodakā cālpaphalā bhaviṣyati vasuṃdharā goptāraścāpyagoptāraḥ sambhaviṣyantyaśāsanāḥ

Translation

Magkakaroon ng kaunting tubig ang daigdig at kaunti rin ang bunga at ani. May lilitaw na mga tagapangalaga ngunit hindi tunay na tagapagtanggol—mga pinunong walang disiplina ang mamamayani, salat sa matuwid na pamamahala. Sa gayong panahon, ang paśu (kaluluwang nakagapos) ay lalo pang hinihigpitan ng pāśa (pagkagapos); kaya ang pagkanlong kay Pati—Panginoong Śiva, na nilalapitan sa pamamagitan ng liṅga-upāsanā—ang tiyak na landas tungo sa katatagan.

Word by Word

• अल्प-उदका: having little water

• च: and

• अल्प-फला: having scant fruits/produce

• भविष्यति: will become/will be

• वसुंधरा: the earth

• गोप्तारः: protectors/guardians (rulers)

• च अपि: and also

• अगोप्तारः: non-protectors/false guardians

• सम्भविष्यन्ति: will arise/will come into existence

• अशासनाः: without discipline/governance, lawless, lacking righteous rule

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Earth (Vasundhara)

FAQs

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

By describing scarcity and lawless leadership, the verse frames Kali-yuga distress; it implicitly supports turning to Śiva as Pati through liṅga-upāsanā for stability, protection, and inner governance when outer governance fails.

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

Though Śiva is not named, the contrast between false “protectors” and true protection points to Shiva-tattva as Pati—the unwavering governor of dharma and liberator of the paśu from pāśa, especially when worldly order collapses.

What ritualistic or Yogic practice is highlighted here?

No single rite is explicitly stated; the practical takeaway is disciplined sādhana—liṅga-pūjā with inner restraint (niyama) aligned to Pāśupata orientation—cultivating self-rule when rulers are “aśāsana.”