Shloka 32

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

Devanagari script

हर्तारः परवित्तानां परदारप्रधर्षकाः कामात्मानो दुरात्मानो ह्य् अधमाः साहसप्रियाः

Transliteration

hartāraḥ paravittānāṃ paradārapradharṣakāḥ kāmātmāno durātmāno hy adhamāḥ sāhasapriyāḥ

Translation

夺取他人财物者，侵犯他人妻室者，为欲望所驱者，内性败坏者——此等人实为卑劣，喜好以暴行越矩。因kāma与鲁莽之胆而为pāśa（羁绊）所缚，他们背离了引导paśu（灵魂）趋向Pati——大自在天湿婆——的道路。

Word by Word

• हर्तारः: thieves/robbers

• पर-वित्तानाम्: of others' wealth

• पर-दार-प्रधर्षकाः: violators/assailants of others' wives

• काम-आत्मानः: those whose very self is lust-driven

• दुरात्मानः: evil-souled, of perverted inner disposition

• हि: indeed

• अधमाः: lowest, base

• साहस-प्रियाः: fond of rash violence, delighting in audacious wrongdoing

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It sets the ethical foundation for Liṅga-pūjā: one cannot approach Śiva as Pati while intensifying pāśa through theft, sexual violation, and violent audacity; purity of conduct supports effective worship and inner purification.

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

By implication it points to Śiva as Pati—the moral and spiritual Lord who liberates the paśu from pāśa; actions driven by kāma and sāhasa oppose the Śaiva path of restraint, clarity, and liberation.

What ritualistic or Yogic practice is highlighted here?

It highlights the prerequisite of yama-like restraints for Pāśupata-oriented practice—self-control over lust, non-violence, and non-stealing—so that pūjā and japa lead toward purification rather than deeper bondage.