Shloka 11

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

Devanagari script

अरक्षितारो हर्तारः पार्थिवाश् च शिलाशन शूद्रा वै ज्ञानिनः सर्वे ब्राह्मणैरभिवन्दिताः

Transliteration

arakṣitāro hartāraḥ pārthivāś ca śilāśana śūdrā vai jñāninaḥ sarve brāhmaṇairabhivanditāḥ

Translation

在迦梨时代，诸王不再为护民之主，反成掠夺之徒；其生活如同“食石者”。而首陀罗将被视为有智之人，受人敬礼，甚至连婆罗门也向其致敬。

Word by Word

• arakṣitāraḥ: non-protectors (those who fail to guard subjects)

• hartāraḥ: robbers/plunderers

• pārthivāḥ: kings/rulers

• ca: and

• śilāśanāḥ: stone-eaters (hard-hearted, living without refinement/dharma)

• śūdrāḥ: Śūdras

• vai: indeed

• jñāninaḥ: learned/knowers

• sarve: all

• brāhmaṇaiḥ: by Brāhmaṇas

• abhivanditāḥ: saluted/revered

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames Kali-yuga as a time of intensified pasha (bondage)—social and political disorder—thereby implying the need for steadiness in Shiva-bhakti and linga-puja as a dharmic anchor for the pashu seeking refuge in Pati (Shiva).

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

Indirectly, by depicting the collapse of worldly protectors, it points to Shiva alone as the true Pati—unfailing guardian beyond social status—toward whom the bound soul must turn when external supports become unreliable.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named; the takeaway is vairagya and dharma-viveka—key supports for Shaiva sadhana such as pashupata-oriented discipline and regular Shiva-puja amid Kali-yuga confusion.