Yuga - evils of Kali - 2

     The foundation of Yuga is GunaKarma. In Yuga – Patterns in time – 1, we understood how the different yugas exhibit different patterns of Dharma. We also observed there is a general trend in the reduction of Dharma observance from Krita, Treta, Dwapara to Kali. In Kali we perceive the predominance and preeminence of Tamas in the form of anger, greed, violence, sleep, lethargy and laziness amplified as depression, delusion, fear and paucity (SB 12-3-30). This Tamas overwhelms and guides the nature and actions of the masses, thus defining the Yuga nature.

Fall in society:

As Kali Yuga progresses, we observe a change in the underlying Gunas and eventually their expression as Karma. This results in the abyssal fall of dharma adherence standards leading to a toxic atmosphere in the society.

 

तस्मात् क्षुद्रद‍ृशो मर्त्या: क्षुद्रभाग्या महाशना: । कामिनो वित्तहीनाश्च स्वैरिण्यश्च स्त्रियोऽसती: ॥ (SB 12-3-31)

tasmāt kṣudra-dṛśo martyāḥ kṣudra-bhāgyā mahāśanāḥ kāmino vitta-hīnāś ca svairiṇyaś ca striyo ’satīḥ

Due to the influence of Kali Yuga, man will become dull and narrow in their outlook, lacking good luck, gluttonous, poverty stricken (both financially and in mindset) and overwhelmingly lustful. Women will become unchaste, violating marital boundaries with reckless abandon.

    It must be borne in the mind that these are not characteristics of an individual, but that of predominant sections of the society. If one were to observe, the entire society will and may not exhibit this societal trend uniformly, but in varied measures. For instance, in India, alcoholism existed even 5-6 decades ago. But they were sporadic cases. Today’s fallen standards we see even minor children and child bearing age women being promoted to drink with reckless abandon, in the name of status. This is despite the fact we know the ill effects of alcohol in greater detail. The prevalence of vice that is limited expands in Kali Yuga. Does that mean alcoholics are bad people? This must not be misconstrued to character analyze. As we persevere not to judge others, but understand GunaKarma at the fundamental level. A person subject to substance addiction will behave the same way as the one addicted to name, fame, status and things. Today science proves that the Dopamine effects on the brain biochemical pathway is the same.

    Next time, take a look around you, when in a crowded space. Obesity is rampant, but before judging anyone, go back to its root cause. This is a metabolic syndrome, caused by our own behavior, as it in most cases of diabetes, blood pressure, PCOS etc. There is no ethical or moral issue in metabolic syndrome, but it is directly correlated with our behavioral patterns, in other words, Gunakarma.

    In the same way, lust, gluttony, poverty etc when at an individual level paints a sorry state for the individual, but at a societal level highlights the fundamental flaw in our thinking and actions. Today we have come to the level where Supreme Court judges have fallen to the level of pimping extra marital affairs and justifying infidelity. Again infidelity is an individual’s choice, but the normalizing and institutionalizing done by such bad leaders cast a dark shadow at the foundation of the society. Again Kali Yuga effects are evident.

Fall in varnashrama:

    In Varnas – a spiritual insight, we realized the foundation of Varnas and Ashramas are GunaKarma. In Kali Yuga the Gunas trend Tamasic and a subsequent expression as Karma becomes evident.

दस्यूत्कृष्टा जनपदा वेदा: पाषण्डदूषिता: । राजानश्च प्रजाभक्षा: शिश्न‍ोदरपरा द्विजा: ॥ (SB 12-3-32)

dasyūtkṛṣṭā janapadā vedāḥ pāṣaṇḍa-dūṣitāḥ rājānaś ca prajā-bhakṣāḥ śiśnodara-parā dvijāḥ

Populated places will be dominated by thieves. Vedas will be misinterpreted by perverts and atheists. The ruling class will consume the masses, in other words rulers will be tyrannical, brutal and self-serving. The Dvijas will be votaries of sexuality and gluttony.

    The custodians of knowledge get perverted and abandon their duties. This vacuum is replaced by those who can misinterpret for personal gains. The ones in charge of society were motivated by Dharma and harmony, but in Kali Yuga, selfish and personal gain motivated become the rulers. They encourage similar tendencies in the society to ensure their power is safe.

    The primitive fountains of ahara (food), nidra (sleep), maithuna (sex) and bhaya (self-preservation) instead of being regulated for propelling the individual higher on to a spiritual path, become the drivers of human greed and lust. Dharma is the sole differentiator between humans and animals, which also share the same primitive urges, declares a samskrita subhashita. (आहार-निद्रा-भय-मैथुनं च समानमेतत्पशुभिर्नराणाम् ।
धर्मो हि तेषामधिको विशेषो धर्मेण हीनाः पशुभिः समानाः ॥ AhAra-nidrA-bhaya-maithunam cha samAnam_etat_pashubhir_narANAm | dharmo hi teShAm adhiko visheSho dharmeNa hInAH pashubhiH samAnAH ||) The regulator, self-restraint, is reduced to dysfunctional meaningless idea and those who follow are ostracized, mocked and even abused. Thus the namesake dvijas also exhibit this vice in abundance. A cursory look at the vice grip of porn in the society would suffice. For the ones seeking more evidence, look at the numerous namesake brahmanas (not all of them) into eating meat and/or drinking alcohol, besides providing fake, hollow justification like Rama ate meat, Balarama drank, so can we.

अव्रता बटवोऽशौचा भिक्षवश्च कुटुम्बिन: । तपस्विनो ग्रामवासा न्यासिनोऽत्यर्थलोलुपा: ॥ (SB 12-3-33)

avratā baṭavo ’śaucā bhikṣavaś ca kuṭumbinaḥ tapasvino grāma-vāsā nyāsino ’tyartha-lolupāḥ

The Brahmacharins will not observe any brahmacharya vows and will be devoid of any sense of cleanliness (shaucha at body, mind and intellectual levels). Grihasthas will cease to give alms as a part of their dharma, but they themselves will take to mendicancy. Vanaprasthis will not live in forests, but amongst villages/cities. Sannyasis will be greedy to the core.

    The Varnas are completely corrupted, so also are the Ashramas. The key characteristic defining the Ashrama itself is turned upside down. Brahmacharya is where Dharma foundation is laid with discipline, but it becomes either a worthless chase of marks/performance or reckless abandon, depending on the culture of the society. Grihastas are the root of the society as they support the other three Ashramas with their abundance. Yet they take to mendicancy in the form of EMIs, credit cards, loans, mortgages and a variety of justifications that make them defunct in their role, assuming they have the intention. Worse yet, the society has morphed beyond recognition that they cannot perform such dharmic roles, even if one desired. It is so normalized, that it is impossible to even imagine a debt free life, adding value to others.

    It is interesting that the entire category of Vanaprasthis have vanished as there is no difference between them and Grihastas. Worse yet, they do have a need for Kama regulation. With the proliferation of resort style old age homes and dropping values of caring for aged, this age class has redefined (spiritual)life by turning it on its head. To say the least, Sannyasis are the embodiment of virtues, but we see their greed in the form of pompous ashram lifestyle or even living the ways of waylaid Grihastas.

शूद्रा: प्रतिग्रहीष्यन्ति तपोवेषोपजीविन: । धर्मं वक्ष्यन्त्यधर्मज्ञा अधिरुह्योत्तमासनम् ॥ (SB 12-3-38)

śūdrāḥ pratigrahīṣyanti tapo-veṣopajīvinaḥ dharmaṁ vakṣyanty adharma-jñā adhiruhyottamāsanam

Sudras will pretend to be like Sannyasis and will make a living by receiving gifts. Men who are authorities on Adharma will begin to interpret Dharma, sitting on sacred seats of respected teachers.

    Vyasa’s dire predictions are evident all around us. One must be careful not to use the deliberately misinterpreted modern caste lens, but stick to the language of the Rishis, when it comes to interpreting Varnas. The ones who lack the authority of sadhana in regulating GunaKarma will interpret. Today societal pressure is on to replace one with a lifetime of sadhana with a 2-3 month certificate course for doing Pooja rituals. While everybody lives a life of spirituality, it is important to know the subtler underlying factors if one wants to progress or assist others.

Cracks in the foundation:

ह्रस्वकाया महाहारा भूर्यपत्या गतह्रिय: । शश्वत्कटुकभाषिण्यश्चौर्यमायोरुसाहसा: ॥ (SB 12-3-34)

hrasva-kāyā mahāhārā bhūry-apatyā gata-hriyaḥ śaśvat kaṭuka-bhāṣiṇyaś caurya-māyoru-sāhasāḥ

Women will be shorter in stature, be prone to eating a lot, have many children and be lacking shame. They are sharp tongued and demonstrate strong tendencies to theivery, deceit and unrestrained audacity.

    “The hand that rocks the cradle rules the world”, declares an old adage. Women have been traditionally the ones who have shaped the next generation, despite what they go through. But as tamas darkens their gunas, the normally expected image of feminity, finesse and elegance associated with women are no longer imaginable. Even setting apart the biological differences, women seem to be trending more towards obesity and overweight than men (though both population are alarmingly high). Vyasa’s reminder on gluttony is not limited to food consumed in mouth, if we understand that soaps and serials are majorly watched by women around the world, thus over consumption via all senses. Vyasa’s note on short stature on a futuristic datapoint is yet to be validated.

    One will immediate counter the falling fertility numbers around the world to critique Vyasa. One must note that sensory distractions have grown over the centuries as we have more time unlike an agrarian society. The fall in standards is not gender specific, but as noted, it is the women who pass these values to the next generation, thus sadly fulfilling the prophecy of Vyasa. Physical intimacy even by transgressing societal norms has been given the green flag by the reckless minded masses, even though we are paying heavy price already.

पण यिष्यन्ति वै क्षुद्रा: किराटा: कूटकारिण: । अनापद्यपि मंस्यन्ते वार्तां साधु जुगुप्सिताम् ॥ (SB 12-3-35)

paṇayiṣyanti vai kṣudrāḥ kirāṭāḥ kūṭa-kāriṇaḥ anāpady api maṁsyante vārtāṁ sādhu jugupsitām

Vile men, who are cheats, will take to business and trade, besides introducing dishonest practices in buying and selling. Men will adopt prohibited means of livelihood as honorable and righteous even when there is no threat of danger in social life.

    If one just observes how much adulteration happens in the food industry, the deliberate abuse in both food, drug and pharma sector, one can easily understand the spirit of this sloka. Money making at any cost becomes the defacto standard. The proliferation of both drug use and cartels and even national actors like China dumping fentanyl in US merely underlines the lack of any respect or remorse in carrying out such business. Take another example of the hospitals in India doing unwanted cesarean operations only to pad up their profits. This is just an example to underscore Vyasa’s perfect prediction. We don’t have to think of the scams, corruptions, abuses in other sectors.

Lack of gratitude and grace:

पतिं त्यक्ष्यन्ति निर्द्रव्यं भृत्या अप्यखिलोत्तमम् । भृत्यं विपन्नं पतय: कौलं गाश्चापयस्विनी: ॥ (SB 12-3-36)

patiṁ tyakṣyanti nirdravyaṁ bhṛtyā apy akhilottamam bhṛtyaṁ vipannaṁ patayaḥ kaulaṁ gāś cāpayasvinīḥ

Dependants will abandon their masters if they lose their wealth, even if they are endowed with virtues. Conversely masters will abandon their dependants when they fall ill or are in trouble, even if they are loyal for generations. Cows will be abandoned or killed when they become old and dry.

    We must note certainly that we do not live in a master-servant world, which is a great thing, considering the abuses that humanity as faced in the past by slaves and servants. But instead if we look more at very ancient India, there has always been a concept of dependents, which includes loyal servants of generations. This was more true with royalty and the ultra rich. Today we can replace these as Corporations and Businesses. All employees are depended on their paymasters. Today neither of the parties are loyal to each other. There is an exploitative equation, rather than mutual respect. Vyasa highlights this with the analogy of the cow, which has been useful for many, many years. But instead of taking care of them in old age, with least mercy, they are abandoned or killed.

Topsy turvy relationship:

पितृभ्रातृसुहृज्ज्ञातीन् हित्वा सौरतसौहृदा: । ननान्‍द‍ृश्यालसंवादा दीना: स्त्रैणा: कलौ नरा: ॥ (SB 12-3-37)

pitṛ-bhrātṛ-suhṛj-jñātīn hitvā saurata-sauhṛdāḥ nanāndṛ-śyāla-saṁvādā dīnāḥ straiṇāḥ kalau narāḥ

In Kali Yuga, men will reject their parents, brothers, friends and relations. They will transfer their allegiance their associates in sexual matters and spend all their time in conversation with their sisters-in-law and brothers-in-law. They will be weak in spirit and absorbed in sexual affairs.

    Since the orientation of the individual is more into physical intimacy, there is a perversion in the way one thinks, associates and acts. Ignoring and rejecting the dependable due to this incorrect thinking, they lean towards the one who can aid in the perceived imaginary happiness. The weightage of all relationships is corrupted and biased, which leads to topsy-turvy relationships.

नित्यमुद्विग्नमनसो दुर्भिक्षकरकर्शिता: । निरन्ने भूतले राजननावृष्टिभयातुरा: ॥

वासोऽन्नपानशयनव्यवायस्न‍ानभूषणै: । हीना: पिशाचसन्दर्शा भविष्यन्ति कलौ प्रजा: ॥ (SB 12-3-39/40)

nityam udvigna-manaso durbhikṣa-kara-karśitāḥ niranne bhū-tale rājan anāvṛṣṭi-bhayāturāḥ

vāso-’nna-pāna-śayana- vyavāya-snāna-bhūṣaṇaiḥ hīnāḥ piśāca-sandarśā bhaviṣyanti kalau prajāḥ

In Kali Yuga the minds of men will be agitated. Oppressed by scarcity and heavy taxation, plagued by failure of rain and want of food, and having none of the amenities of life like clothing, food, drink, bed, bath, decorations and enjoyments, men will look like ghosts and ghouls.

    Coupled with incorrect internal alignment and unfavorable external circumstances, Kali Yuga will be fraught with strife.

Lost Values:

कलौ काकिणिकेऽप्यर्थे विगृह्य त्यक्तसौहृदा: । त्यक्ष्यन्ति च प्रियान् प्राणान् हनिष्यन्ति स्वकानपि ॥(SB 12-3-41)

kalau kākiṇike ’py arthe vigṛhya tyakta-sauhṛdāḥ tyakṣyanti ca priyān prāṇān haniṣyanti svakān api

For a pittance people will quarrel, abandon all bonds of affection, and fight with the nearest kith and kin until they kill them or they are themselves killed.

 

    While it may be a day today affair for mass murders in US for no cause, we see pettiness in quarrels and fighting all over the world, getting out of control. Life appears to have lost value and with this lens, the rage of expressing their perverted idea of Kama seems be the controlling factor.

न रक्षिष्यन्ति मनुजा: स्थविरौ पितरावपि । पुत्रान् भार्यां च कुलजां क्षुद्रा: शिश्न‍ोदरंभरा: ॥ (SB 12-3-42)

na rakṣiṣyanti manujāḥ sthavirau pitarāv api putrān bhāryāṁ ca kula-jāṁ kṣudrāḥ śiśnodaraṁ-bharāḥ

People will fail to take care of even their own old parents. Interested in their own food and sexual satisfaction, they will neglect even talented children of theirs.

    The society will have a double whammy from both ends. Children will refuse to take care of the aged in all societies. This may be partly due to their lack of capabilities owing to Kali Yuga influence on them like poverty, selfishness. On the other hand, parents will be more focused on their enjoyment and care that they fail to nurture the child with values. Media raising the child will not substitute as even poor parenting. This is very evident in the West where many children are born out of wedlock or are with single parents that there are numerous constraints even on the well meaning parent, not to speak of the one lacking intention or means.

    The evils of Kali Yuga have only started with a small but significant proportion of the masses behaving as if under its influence. Imagine what will happen if the majority of the society turns to the same darker shade. Society may seem unlivable, yet we are hurtling fast towards this dystopian reality. Is it mere doom and gloom OR is there any hope left? As humans we are not even realizing these changes, so it is better to the surrender to the wisdom of Vyasa who has made these perfect predictions for offering us a solution. In the concluding portion of this series, we will understand Vyasa’s solution to this societal ailment and why it will work.

To be continued..

ॐ तत् सत

Lessons from Yayati - Wisdom Conversations 2

    Yayati has been enlightening us with insights that will take us thousands of janmas to encounter. The discussions with Ashtaka are fraught with practical wisdom. Yayati expounded the ephemeral nature of even achieving swarga. As Ashtaka’s next question is on Ashrama dharma, it may be a good idea to refresh Varnas – a spiritual insight. All things and beings in Prakriti are made up of three gunas – Sattva, Rajas and Tamas. These gunas that are in constant flux determine how they get expressed as Karmas. This Guna-Karma, the inner composition and its external expression is the basis on which the Rishis classified the ancient Indian society as the four varnas – Brahmana, Kshatriya, Vysya and Shudra. There is also an emphasis on the Purushartha (Dharma, Artha, Kama, Moksha) with the stage in life. This is referred as Ashrama – Brahmacharya (Dharma emphasized), Grihastha (Artha), Vanaprastha (Kama) and Sannyasa (Moksha).

Storytime:

    Ashtaka continued his questions by requesting Yayati to speak upon the four ashramas. He liked to know what should be the behavioral pattern of each Ashrama.

Brahmacharya: The Brahmachari is living in the preceptor’s house.

• His dharma is not to wait on his acharya to remind him to study Vedas.

• To not wait upon his Guru to give instructions for what is expected and to be proactive and initiate his own actions, without constant reminders.

• Must have a good habit to rise up before his Guru and stay past his bedtime. (in other words focus less on sleep, but develop discipline to do his karmas)

• Must have humility, sense control, be filled with contentment, enthusiastic and committed to learning.

Grihastha: It is assumed that all Grihastha’s have the foundation of Dharma, due to the Brahmacharya Vrata.

• By observing Dharma, a Grihastha should generate Artha. This Artha must constantly be used to do Yagas and Dhaana. In short, the purpose of all Artha is not for mere Kama, but to strengthen dharma, which contains within it both Artha and Kama.

• Feed and take care of the Athithis and invited guests.

• Not hanker after other’s wealth and only take what is given to him.

   Grihasthashrama is the foundation of the society that is rooted in Dharma and supports all other ashramas.

Vanaprastha: This is an interesting idea unique to Sanatana Dharma.

• A Vanaprasthi is living on his own vigor (contrary to thinking that they will be a burden or a drain on the society). A Vanaprasthi is not dependant on others and is not stressing on the resources of the society.

• Since such a person has had his entire life rooted in Dharma from Brahmacharya and Grihastha stages, his focus is not devoid of Artha-Kama emphasis, so the mind is free of Papa orientation.

• A Vanaprasthi is inclined to give away and doesn’t hoard anything.

• Has good control on everything that feeds the different senses, including food and keeps a minimum to no interest in the worldly affairs.

• Prefers staying in the forests, away from the worldly interactions as a Muni.

Sannyasa: Though monkhood may exist in many religions, Sannyasa is a truly unique idea limited to Sanatana Dharma. Though borrowed by other Dharmic religions like Buddhism and Jainism, only in Sanatana Dharma, the meaning and context is complete. Traits of a Sannyasi must include

• Not living on a vocation (living on what is available and on alms)

• Complete control over indiryas and filled with Sattva guna.

• Renunciation of everything

• Has no permanent home and is always on the move. Lives mostly secluded and in forests.

• Has no possession and has minimal to no karmic footprint

• Even if (s)he desires and obtains higher lokas due to the Punya, he gives it up readily without any attachment. In other words has transcended desire and desire derived modifications.

    Yayati informed that such a forest dweller with a firm grip on Indriyas uplifts ten generations of his ancestors and ten of his descendants, thus impacting and elevating 21 generations with the punya of journeying in this wondrous path. Ashtaka was curious to learn more about the Munis. Yayati explained that a Muni is one who while residing in a village (inhabited place) has the forest near and while residing in the forest has the villages near. The puzzled Ashtaka sought clarity. Yayati explained as the Muni is the master of his indriyas, though surrounded by pleasurable objects of an inhabited place (village), he stays aloof as if he has no access to them in a forest. Even while living in a forest, since he has mastered his vasanas and cravings, the absence or presence of objects of attraction make no impact on his mind, thus he lives in a forest, as if he lives in a village.

    A Muni has no agni rituals and hence carries no agni like a grihasta, has no sensory attractions and hence lacks a permanent abode that can act like a magnet for attracting more. A Muni rises above all forms of societal marks including his birth related feelings, doesn’t discriminate any beings, lives on scanty clothing and enough food to sustain his life, without any special focus on either of them as likes or dislikes. Such a person lives in an inhabited place, yet feels as if one is depraved like living in a forest.

    A Muni has mastered self restraint, by overcoming both likes/dislikes and all forms of craving. The focus on food is limited to only cleanliness, even maintaining himself like clipping nails is with the focus on Ahimsa and bodily actions like bath are also for conditioning the mind. Such a master who is the epitome of Saatvic Karma and is highly revered. With Tapasya as the central focus, such a Muni is emaciated bodily, yet opens many doors of higher realms through such a sadhana.

    A Muni with quietened mind has overcome the pair of opposites (heat/cold, pleasure/pain, gain/loss, victory/defeat). All human beings are subject to anger, desire, greed and harming others for selfish gains. A person can be said to ground in Dharma and its understanding only when one gives up talking ill about others, gossiping, enmity, hatred of others, deception, pride, cheating(selfish) mindset, anger and desire.

    Ashtaka was now interested in knowing about food restrictions in Ashrama. His aim was to translate these regulations and transcend the papas that accrue with eating. Yayati refers to Kavala – a measure of food that indicates a handful which can fit a mouthful (without stuffing either). A Sannyasi can partake only eight Kavala, as the focus is not on food. As also is the Vanaprastha who gets sixteen Kavala. The addition is only to indicate the transition from the prior Grihastashrama, where up to thirty two Kavalas are allowed. The Brahmachari, the growing child, has no such restrictions. NOTE: The Kavala is the daily intake and it is not to be dangerously misinterpreted as per meal. Also though not discussed but understood is the number of meals is unlike the modern pattern of eating numerous ones. Eating was restricted to one or two times a day.

    Ashtaka now questions on the superiority between the type of Munis who live in villages and the ones in forest. The Yati who lives amidst the worldly objects and Grihastas, yet has mastery over his indriyas attains devamsa (divine qualities) first. The wise taking refuge in the Vedas realize the illusory nature of the Universe, by aligning and regulating their life to shastras. They are already focused on attaining the Supreme Consciousness. The ones who believe only in rediscovering the truth by stringent Yoga/meditation, also realize the same truth, after a lot of effort through practice. Thus the former who take refuge in Vedas and following Ashrama dharma attain it faster.

    One who is afraid of Papa and is always bound by Dharma attains felicity. Anything that promotes/creates himsa is rooted in untruth. Performing an action without attachment to outcomes and not having an attitude of ownership of objects and being rooted in dharma is honesty. That is piety and what Yoga implies.

    Thus Ashtaka Yayati conversation on the subtle nature of Dharma ripe with deep wisdom takes a different turn. Ashtaka now wants to help the fallen Yayati, which we will address in the final part of this series.

Practical Applications:

Forgotten food wisdom refreshed by modern science: The traditional practices of fast and feast cycle, which was systematically ridiculed by the sickular forces in India, is now officially understood as a scientifically sound one. There are many wonderful food regulation practices built in to the Indian culture. The restrictions in the quantity of food and the periodicity of eating kept us as a sound civilization. Unfortunately, swept by the western idea to eat whenever, however, whatever the mind desires has produced a lot of metabolic diseases in the Indian society. It has transformed into the world’s largest disease pool be it for heart disease, diabetes and many more.

    The key to a healthy mind begins with a healthy body. Science is now realizing the importance of eating in a short eating window, eating right and with an emphasis on quality and quantity of good food. Since it takes a lot of time for science to percolate into culture, it is easy to hold on to the traditional rishi wisdom and guide the masses.

Sense control: Controlling the Indriyas, an idea that was central to the dharmic civilization for many millennia has been under attack by excessive consumerism and sickularism. Only shastras are the sole refuge that highlight on the importance and need for sense control. This is the foundational idea that not only unlocks the spiritual world, but also a key idea behind a prosperous society. The gap between us and the shastras can be due to many factors – our ignorance, lethargy, sickularism, consumerism, complete breakdown of the ecosystem and more. Only the shastras and gurus who promote shastras by following it are our only refuge. Sense control is the key that can transform our lives being driven by vasanas or the mind enslaved to the senses and tap into our potential.

Dharma: This is a foundational idea, characteristic of Sanatana Dharma. Unlike the dogmatic ideas of religion, especially Abrahamic, Dharma is often wrongly pigeonholed as religion. Dharma represents the widest vision that encompasses all aspects of human comprehension and beyond. In other words, it expresses the complete picture as aligned with nature. Sanatana Dharma emphasizes this by cultivating good empirical qualities like Satya, Karuna, Daya, Daana etc. This must be inculcated into the young minds both by discipline and by proper understanding. This forms the bedrock of Indian society and civilization.

    As we secularize the education and openly tolerate the hinduphobic abuses by the motivated forces, the dharmic ecosystem gets systematically broken down. This is obvious in the complete disruption of Varna and Ashrama. The colored values of the society has led to the discarding of Dharma and Moksha. Even Artha is limited to what is needed to drive Kama, not sustain Dharma. Restoring Dharma in our lives require the association with Shastras to increase. This Satsangha alone can restore the complete human potential.

Role of Grihasta: This is the pivotal Ashrama of Indian society, yet the most affected. Though we are living in a largely Grihasta way, as the school phase doesn’t offer the Brahmacharya focus and the nonexistent Vanaprastha stage, a few sannayasis exist, but with none of the traditional emphasis. As noted the corresponding Purushartha that is representative of the Ashrama is also missing.

    The only way to recover the real values is now solely on this Ashrama. By overcoming the never ending rat race of chasing the desires and limited wealth, which is only the means to Kama, one may overcome this quagmire. The only solution is to turn our periodic gaze to Dharma, which will force us to expand our vision, eventually alter our Gunas and Karma. This also will be passed on to the next generation as an example, eventually leading to a critical mass to re-establish some institutions.

Old age responsibility: The modern Indian society is increasingly imbibing the western problems as it has been neglecting the innate values. One such issue is the ever-growing old age homes. The broken family structure due to the modern ways of living favors the parents to have one or two children and put all their energies on them. Due to various factors including lack of proper understanding on part of both elderly parents and adult children, compounded by the global citizenship, the parents who were so attached to the children neglected to take care of their own needs. Children who may or may not be able to take care of the elderly or due to the independent needs of the aging household, what used to be the responsibility of the family is now outsourced.

    The elderly instead of developing detachment are buried and knotted with more desires. If we map Vanaprastha and the need for regulating Kama, the current elderly doing the exact opposite only accentuates the woes. This again can be traced to an entitlement mindset instead of a Dharmic one. Neglect of Shastras amplifies this dark problem plaguing the minds of many aged. The only solution is to take a deep look at the Rishis wisdom. This definitely is not to absolve the youngsters from doing their duties. But instead of trying to look for the children to change, change can and only begin from within. The parenting generation must understand that chicks will abandon the nest. Prepare for it emotionally and most certainly financially. Yayati emphasizes that at this stage, though we don’t follow the elderly must be self reliant with minimal attachment to family and maximum focus on Dharma, regulating Kama and Indriyas.

    Yayati has been a gold mine of wisdom. By slowly taking a peek into the wisdom of Mahabharata we have been profiting from such timeless insights into human nature. After all the analysis, one cannot escape the conclusion that Dharma alone is the bedrock and beacon to every individual in the society, irrespective of their situation or stage in life. Vyasa has been extremely kind to give us the Vedas classified, the Puranas including Srimad Bhagavatam, the Brahma Sutra and the most easily digestible Mahabharata. May we strive hard to tap into his compassionate wisdom that will uplift everyone and make us tap into the fullest Purushartha potential.

ॐ तत् सत