Ideal Grihasthashrama leads to Moksha

    Grihasthashrama is most commonly mocked by even most married folk, irrespective of gender. Personal shortcomings and frustrations are foisted on the entire ashrama and it is viewed as a necessary evil. There are growing trends around the world that shake its very foundation like urbanization, demography changes, wanting to be single, unable to get married, infidelity (worse yet promoted by some lunatic Supreme Court judges) and worse yet the gender confusion movements. Despite all the odds, Grihasthashrama is the foundation of humanity and more importantly the other ashramas.

    Earlier we obtained some crucial marriage tips from Srimad Bhagavatam. We also got the basics of good marriage from Sita-Anusuya samvada. We got more insights from Kausalya-Sita samvada. Even the glorious Sathyabama came to the feet of Draupadi for pointers on marriage. Continuing this tradition of learning from the masters and their conversation, we delve into this wondrous history.

The blessed story of Swetaketu and Suvarchala:

    Yudhishtra was deeply interested in the lecture on Moksha Dharma. This is found in the Shanti Parva book of the Mahabharata. This story occurs in the Kumbakonam recension. A natural question arose in the mind of Yudhishtra, as his personal desire was to abandon the kingdom and head to the forest, while Bhishma’s prescription was to remain as a Raja and Grihastha. So he desired to know if one were to remain as a Grihastha, what is the best possible scenario and if any role models existed? Bhishma narrated the history of Swetaketu and Suvarchala to highlight the glories of an ideal marriage, which is curative of the ailment of Samsara.

Glory of Suvarchala: There was a Brahmarishi called Devala, renowned for his Dharma-centric life, replete with worship of Devas and Brahmanas. He had a daughter, Suvarchala, who was famed for her beauty and good qualities. As the marriageable age drew closer, Devala started pondering about a suitable groom. He expected such a Brahmana to be a good Vedic scholar, not already married, one with sweet talk and one who is capable of doing serious Tapasya. Approaching her father in private, Suvarchala added a clause that her husband has to be blind but must be able to see. A shocked Devala even questioned her sanity, but she remained firm. She agreed to a Swayamvara and banked on the wisdom of such a Vedic scholar to hold her hands in marriage. Devala sent his disciples to explore and bring a suitable Brahmana from a noble birth, with both parents having a good pedigree and both parents being alive, having good character, health, clear intellect, well versed in Vedas, having observed Brahmacharya.

    Hearing the fame of Devala and character of Suvarchala, many rishiputras and Brahmanas assembled to win her hand. Devala gave the choice to Suvarchala to pick her suitable husband. Suvarchala relayed her qualification for her husband, which irritated many as they were befuddled by it. They thought it was a trick to mock them, so they went their own frustrated ways.

Solution to the riddle: As Suvarchala continued to reside at her father’s ashram, one day, a Brahmachari named Swetaketu, who had command over the Vedas and its inner meaning, one who was a Truth Seeker, deep rooted in Dharma and deeply advanced in the search of Atman, who had living parents approached Devala, having heard of Suvarchala’s unique requirement. Knowing his background as the illustrious son of Uddalaka Aruni, the one who thundered “Tattavamasi, Swetaketu” in Chandogya Upanishad, excited Devala approached his daughter to marry him.

Swetaketu addressed Suvarchala and declared he was a blind person with good eyesight. One who cannot see, touch, smell, taste or hear the world without the prism of Atman is considered as blind by the Shastras. Atman has to guide the manas and Buddhi, else such a person is considered blind. Since I don’t have that vision, I am blind though having perfect eyesight. Swetaketu added that he performs the Nithyanaimityaka Karmas with a worldly vision. The goal of marriage is to translate this worldly vision into Atma Drishti. But having basic understanding and not yet realized, his mind is calm and contented. Having won her heart with his deep wisdom, the couple were married by a very pleased Devala. Swetaketu promised to be her Bharta, the supporter of Dharma and her, whilst she agreed to be his Dharmapatni, one who will keep Dharma balanced in their lives.

Highest ideals in Grihasthashrama: Swetaketu set some expectations for their Grihasthashrama. He expected her to observe the duties prescribed by the Vedas just as he was observing. As both of them still have the “I” consciousness, it is imperative to perform the Nithyanaimityika Karmas. As the fire of Jnana burns bright, the idea of “I-ness” must be burnt in it, while continuing to perform the Karmas. The world merely follows the ideal person who leads by example. Thus by living an ideal life, one elevates the standards for the world and helps it prosper. Swetaketu thus lived a very high idealistic life, raised children to please Devas and had a very uplifting example for the noble Suvarchala.

Suvarchala asks her husband, “Who are you”: This couple lead a contented life that was the role model for everyone. One day, Suvarchala asked her husband, please tell me “Who are you?”. The smiling Swetaketu, asked her, having addressed me and knowing me, why do you ask this question. Suvarchala clarified that she wanted to know about the Atman that is deeply hidden behind the Manas.

    Swetaketu clarified that the Atman wont speak. It is beyond name and form. The body is related to birth. Though we misunderstand that I exist only in the body, this idea I-ness transcends body. Atman is not contained in the body. Suvarchala, deeply dharmic in nature, was enjoying the purport of such wondrous words of her husband.

Swetaketu’s wisdom: Having realized that husband has obtained Jnana through Karma Yoga, she sought refuge at his feet and begged to share his wisdom. Swetaketu reminded again that good examples are needed for the masses. As one strives to live an ideal life, their life is the inspiration and role model for others. Without such examples, society will fall into perpetual decay. Thus living by high standards and aligning with Dharma pleases Sri Hari, the one who created and sustains this world. This world is his Leela. His Vibhutis and Maya as infinite. The one who is wise enough to chop the roots of Samsara, this very birth, is identified with me, says Sri Hari. The one who is mired in bad Karmas is dragged to lower births. So living an ideal life, pleasing Hari, uplifts the world.

Shabda and its meaning: “What is Shabda/Sound?”, “What is its meaning?”, asked Suvarchala. Swetaketu said a collection of syllables, which are represented by akshara, constitute sound. The intending object represented by the sound is its meaning. Suvarchala wondered what is the connection between words and their meaning. Swetaketu said there is no permanence in the sound and its meaning. Suvarchala demanded more clearer explanation on the impermanence between sound and its meaning. Swetaketu said by repeated attributing of the meaning to the sound, a connection is established. He clarified that just like there is space and earth, though earth is in space, a similar relationship exists for words and meaning.

Insights on Atman: Suvarchala now addressed the real question on her mind. The idea of “I”, ahamkara is attached to Atman. Swetaketu explained that the shabda/sound “I” denotes the Ahamkara and not the Atman. Words and sounds can only relate with objects perceived by the BMI (Body, Mind, Intellect) apparatus. Suvarchala pleaded to clarify the differences between Ahamkara and Atman.

    Swetaketu explained that just like pot is mere modification of clay, Ahamkara is attributed to that of Atman. It is beyond the reach of the intellect. Ideas like “I, We, It” are foisted on Atman. Words and sound do not touch the Atman. Just like the earth rattling through space appears to be in space, actions don’t bind Atman. Atman is unique and is not perceptible.

    Suvarchala countered that space is perceptible as formless, attributeless and not having parts. How is the Atman having consciousness realized? Swetaketu responded, objects in space are felt by touch, smell, taste and sight, yet we do not actually comprehend space. Atman is subtler than space. Even the space and other bhutas are foisted upon it. Atman is the same as Satya and Sri Vishnu. Words, attributes, character is foisted upon this Paramatma.

    Paramatma is omnipresent, but is far beyond the reach of senses, mind and intellect. A pure intellect will reflect this Atman and only thus we can realize. Just like a small pot is completely encompassed by a huge pot, the entire Prapancha is within the Atman, which is beyond gender. Its nature is of Jnana. The admixture of the Bhutas give rise to the differences in the appearance of the Atman. Just like water quenches thirst, the Vedas provide the wisdom and the path to Atman.

    Suvarchala wanted to know how the Vedas take one to Atman. Swetaketu observed that Vedas do not describe Atman, but instead provides pointers. Thus despite being words/sound, they are not devoid of meaning. As it reinforces the path of Sanatana, the Vedas most certainly lead to Paramatma. He recommended her to meditate upon Atman to develop Jnana. This Atman radiates and fills the manas, which is Atma Jnana. The difference that we see as you and me is an expression of Ahamkara.

    Suvarchala continued to serve her husband filled with Atma Jnana and in time was filled with the same. They continued to do perform their regular Nityanaimityika Karmas but offered them the Omnipresent Paramatma Sri Hari. Thus living in Grihasthashrama this wondrous couple attained Moksha.

Practical applications:

Spouse: The qualities of a spouse play a central role. Whilst money, power, fame, physique all figure in modern day requirements, character, being rooted in dharma and Vedas. There is more importance given to the wedding than marriage. We have reduced marriage to an institution for untamed kama fest. This refreshing incident reminds us that Moksha, the highest goal is possible, despite being tied up in the samsaric ways of Grihasthashrama.

Karmas: The couple complement each other in performing the prescribed Nityanaimityika Karmas. In the modern marriage, even doing the most fundamental ideas have been rigged. Sanatana Dharma views having children as repaying the Pitr runa. Modern couples think of the impact on their budget and lifestyle. Sadly we see the effects of such perverted thinking in the demographies of Japan, South Korea, China and most of Europe. Sadder than the fact that most Hindu couples do not perform their Karma is the their ignorance of what is Dharma or Karma.

    The synergy of marriage helps the couple to evolve faster by aiding each other. At the grossest level, this can be seen where both are high income generating and can stash a lot quickly. But the key component of the Grihasthashrama is Dharma and performing Karmas. We also learn how we do the Karmas is as important as doing it.

Atma vichara: This is the essence we get from this story as both Swetaketu and Suvarchala are driven to seek, discuss and grow with Atma Vichara. This is a direct effect of doing our Swadharma with the right attitude. This creates the suitable ecosystem to encourage us to ponder about Atman. As there are two sadakas performing their duties and yoked in the sadhana of Grihasthashrama, their complementary effect is amazing. We find all rishis were practicing Grihasthashrama and very few set the example of Sannyasa. Yajnavalkya and Maitreyi provide yet another great example of Atma vichara in married life. The importance grows as one ages. In today’s day and age, become a Vanaprasthi may be literally impossible. But following Swetaketu and Suvarchala role model is very practical.

    In this model, there is no divorce or squabbles with the spouse. Dharma is the focus and doing our Karmas is a Yajna. Every opportunity to evolve and grow benefits the world. Money is not a distraction as the main attention is on Atman. It all begins with the parents following these standards and educating their children. Such children will know exactly what is needed in their spouses and will choose well. Yoked together and driven by the quest of Atman, even everyday mundane activities become a Sadhana. With the progressive purification of our Gunakarmas, the couple steadily ascend to the highest peak of Moksha even in the most Samsara driven world.

    It all begins with our individual commitment to Atman, not waiting or blaming the spouse. As we experience the transformation, it rubs on to the other. But it requires commitment to swadharma, performing our Karmas with a proper attitude and rigorous sadhana. This will eventually transfer to our children and beyond. This is the only way Grihasthashrama can help us combat the evil effects of Kali Yuga. May we all absorb this wonderful message of Bhishma and see the blessings in our life.

ॐ तत् सत

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