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

大地将水少而果少。护卫者虽起，却非真护者——无纪律、无正治之君将出现。于此时，缚魂paśu（被系缚之灵）更被pāśa（羁绊）紧缚；故当归依Pati——大自在天湿婆，以林伽礼敬（liṅga-upāsanā）亲近之，乃得安稳之确道。

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.”