Yuga - overcoming evils of Kali - 3

     Patterns in human behavior seem to be a factor of time. This is obvious from the insights of Veda Vyasa we gathered in Yuga – patterns in time – 1. As we get deeper in Kali Yuga, we find there is a trending of Tamasic nature with a corresponding reduction in Sattva and eventually Rajas. Due to this morphed state, Kali manifests many dark sides as is evident in Yuga – evils of Kali – 2. Even a non believer and non-observer will get startled with these dire predictions. Any astute percipient can not only map and confirm these reasonable forecasts of logic through observing the society around, but also measure the intensity across time. Mere assumption of these dire facts shocks the human mind which craves for a solution. Luckily, Veda Vyasa in this 12^th Skandha, 3^rd Chapter has kept the narration and logic simple, that our petty minds can also track. He has been kind enough to explain the way out of this darkness and a solution that is universally applicable, with one caveat – the solution is always applicable at the individual level, though the effects can be felt at the society level or even transform the Yuga into Krita.

Escaping the vice grip of Kali Yuga:

   The solution we crave has to be simple, as we found in Part 2 of this series. The human attention has become very ephemeral, selfish, myopic and fraught with delusion. It also must be universally applicable, as the distracted minds cannot process the multitude of solutions to arrive at an apt and specific one to suit their temperment.

कलौ न राजन्जगतां परं गुरुं त्रिलोकनाथानतपादपङ्कजम् । प्रायेण मर्त्या भगवन्तमच्युतं यक्ष्यन्ति पाषण्डविभिन्नचेतस: ॥ (SB 12-3-43)

kalau na rājan jagatāṁ paraṁ guruṁ tri-loka-nāthānata-pāda-paṅkajam prāyeṇa martyā bhagavantam acyutaṁ yakṣyanti pāṣaṇḍa-vibhinna-cetasaḥ

O King! In Kali Yuga, heavily influenced by the arguments of atheists, for the most part, the masses ignore Achyuta, who is the Supreme Being in the Universe, the spiritual master, the Head of all the three worlds. The divine beings are after HIS LOTUS FEET, yet humans choose to ignore.

    We see a trend around the world against most organized religions. While the logic and rationale of science seem to be rocking the bedrock of Abrahamic thinking, the exact lack of logical thinking seems to be plaguing the followers of Sanatana Dharma. Secularism in India has been misinterpreted to mean minority appeasement and being vitriolic hinduphobia. Due to the lack of connection to the roots of the civilization, coupled with the shallow selfish thinking of the modern man, atheistic ideas seem to be the latest trend (though it has been in vogue since aeons). Instead of being grateful to everything around, the attention has been diverted to momentary pleasures. The former is possible only by expanding the mind to match the Cosmic mind, which automatically develops a reverence for the expanded Consciousness. The exalted beings obviously are in awe of the Ultimate Being, whilst the lower petty minds seem to give special attention to ignoring the very Source.

यन्नामधेयं म्रियमाण आतुर: पतन् स्खलन् वा विवशो गृणन् पुमान् । विमुक्तकर्मार्गल उत्तमां गतिं प्राप्नोति यक्ष्यन्ति न तं कलौ जना: ॥ (SB 12-3-44)

yan-nāmadheyaṁ mriyamāṇa āturaḥ patan skhalan vā vivaśo gṛṇan pumān vimukta-karmārgala uttamāṁ gatiṁ prāpnoti yakṣyanti na taṁ kalau janāḥ

A person in death bed, distressed with faltering voice, if he takes the holy name, he will be liberated from the chains of Karma and attain the highest destination. Still, people in Kali yuga will not take HIS name, even when facing utter desperation.

    Unlike, desert cults that promise release from sins only by signing up, Sanatana Dharma educates the human being on the process of bondage due to Vasanas. It gives hope even to the worst sinner amongst us. We hear the story of Ajamila, who was able to redeem his trajectory and certain self destruction at his death bed. Something as powerful, yet very simples as taking Bhagawan Nama that can resolve our samsaric bondage. Tragically, the human mind will not be inclined to this direction in Kali Yuga.

पुंसां कलिकृतान् दोषान् द्रव्यदेशात्मसम्भवान् । सर्वान् हरति चित्तस्थो भगवान् पुरुषोत्तम: ॥ (SB 12-3-45)

puṁsāṁ kali-kṛtān doṣān dravya-deśātma-sambhavān sarvān harati citta-stho bhagavān puruṣottamaḥ

In Kali Yuga, everything is polluted by the touch of evil, through food (and drinks), place of living and sense contacts. Residing in the heart, the almighty Bhagawan destroys all the evil.

    Kali wields a powerful touch of evil. It pollutes through food, environment and/or sensory contacts. All these agencies form an ecosystem and promote the darkness of Kali. Yet Bhagawan, residing in the heart, is not only immune, but also destroys all the ill effects of Kali.

श्रुत: सङ्कीर्तितो ध्यात: पूजितश्चाद‍ृतोऽपि वा । नृणां धुनोति भगवान् हृत्स्थो जन्मायुताशुभम् ॥ (SB 12-3-46)

śrutaḥ saṅkīrtito dhyātaḥ pūjitaś cādṛto’pi vā nṛṇāṁ dhunoti bhagavān hṛt-stho janmāyutāśubham

Having heard, glorified (through hymns, slokas, songs), being meditated upon, worshiped or adored, men (in Kali Yuga) cleanse the evil tendencies harbored due to thousands of birth, by the grace of Bhagawan, who is established in their hearts (by the above means).

    Bhagawan’s presence in the heart can be established in a multitude of ways. Depending on the vasanas, the individual chooses the different paths. The underlying mechanism is a gradually increasing affinity to greater values, as embodied in Bhagawan. There is a shift in the outlook of the invididual from a limited, myopic, self-centered Ahamkara driven attitude to a more dharma centered, Bhagawan oriented mindset. This brings a radical positive change in the gunakarma predisposition of the individual for the better. The more these mechanisms of change are engaged as a part of Sadhana, the quicker and drastic is the metamorphosis.

यथा हेम्नि स्थितो वह्निर्दुर्वर्णं हन्ति धातुजम् । एवमात्मगतो विष्णुर्योगिनामशुभाशयम् ॥ (SB 12-3-47)

yathā hemni sthito vahnir durvarṇaṁ hanti dhātu-jam evam ātma-gato viṣṇur yoginām aśubhāśayam

Just as discoloration and impurities in gold due to other metals get removed due to contact with fire, as Bhagawan Vishnu enters the heart of the spiritual aspirant, HE removes the evil tendencies in the individual.

    Veda Vyasa gives a beautiful example of gold when heated, starts giving up the other metal contaminants. In the same way, the layers of evil tendencies and bad vasanas cloaking the individual who assumes a mistaken identity of a body, by constantly kindling the fire of Sadhana of associating with Bhagawan, through his Nama, by a myriad ways, gets past the chains of Samsara. Just as pure gold is left in the process, the real nature Atman keeps shining in the heart of the Sadaka.

    If we do not take the literal meaning of the word heart, but instead take it to represent the core of the individual, the very essence of the personality, we are interestingly left with a direct message. The human identity revolves on the actions and predisposition of the individual, in other words, gunakarma. By incorporating the different methods mentioned in SB 12-3-46, a powerful gunakarma transformation is set in motion, thereby bringing a completely transmutation of the personality. Thus installing Bhagawan would literally mean incorporating these transformative changes on a fast track and as a culmination leading to rising above Gunas and Karma.

विद्यातप:प्राणनिरोधमैत्री- तीर्थाभिषेकव्रतदानजप्यै: । नात्यन्तशुद्धिं लभतेऽन्तरात्मा यथा हृदिस्थे भगवत्यनन्ते ॥ (SB 12-3-48)

vidyā-tapaḥ-prāṇa-nirodha-maitrī-tīrthābhiṣeka-vrata-dāna-japyaiḥ nātyanta-śuddhiṁ labhate’ntarātmā yathā hṛdi-sthe bhagavaty anante

By engaging in learning, austerities, Pranayama, friendliness, pilgrimage to teerthas/kshetras, observing strict vows, charity, repetition of mantras one cannot attain the same purification of the mind and avoid relapsing the old state of the mind than by repeatedly holding Bhagawan in one’s heart.

    This Sloka is the clue to the above observation on GunaKarma. All the different purifactory methods do not measure up, unless accompanied by the transformation that happens with Bhagawan established in one’s heart.

तस्मात् सर्वात्मना राजन् हृदिस्थं कुरु केशवम् । म्रियमाणो ह्यवहितस्ततो यासि परां गतिम् ॥ (SB 12-3-49)

tasmāt sarvātmanā rājan hṛdi-sthaṁ kuru keśavam mriyamāṇo hy avahitas tato yāsi parāṁ gatim

Therefore O King! Strive your best to install Kesava in your heart. If you, whose death is imminent, make your mind concentrated on this Supreme Being now, you can gain the Ultimate state.

    In this scenario, Parikshit was facing imminent death. In our case, we too face certain death (of the body), except that we do not know the expiry date. The effectiveness of the transformative power of Bhagawan established in our heart is undisputable and it leads us to Moksha. With a certain antidote to Samsara the only pending action is to give Bhagawan a toehold in our hearts.

म्रियमाणैरभिध्येयो भगवान् परमेश्वर: । आत्मभावं नयत्यङ्ग सर्वात्मा सर्वसंश्रय: ॥ (SB 12-3-50)

mriyamāṇair abhidhyeyo bhagavān parameśvaraḥ ātma-bhāvaṁ nayaty aṅga sarvātmā sarva-saṁśrayaḥ

The worshipful Bhagawan, the Supreme Being, is the one Being that needs to be contemplated upon by a person facing certain imminent death. This Supreme Being is the Atman and support of all, takes unto HIMSELF, all those who entrust themselves to HIM.

    The focus revolves around placing the attention on the Universal Being. The Ahamkara acts as a gatekeeper and makes one feel as if no influence of Atman on the individual, when in fact, it is everything the assumed personality falsely arrogates.

कलेर्दोषनिधे राजन्नस्ति ह्येको महान् गुण: । कीर्तनादेव कृष्णस्य मुक्तसङ्ग: परं व्रजेत् ॥ (SB 12-3-51)

kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet

O King!, Though Kali is the ocean of faults and the seat of corruption, it has one excellent virtue. For in this age, Kirtan, singing the glories and chanting the name of Bhagawan Krishna alone can erase all the attachments and yearning from the heart of a man and take him to the Highest.

    Kali Yuga seems to be overwhelmingly dark by immersing everyone it contacts deep into Tamas. Yet it has one virtue, which its redeeming grace. By merely chanting Bhagawan Nama alone, one can not only erase all the bad vasanas but also create a transformation and a positive yearning towards Bhagawan. It expands one’s understanding and observance of Dharma. This simplicity of solution, Universal in application, very practical for Kali Yuga tendencies may seem too good to be true. Only a practitioner and a beneficiary can attest that it is too good and also true. We will study the working mechanism shortly.

कृते यद्ध्यायतो विष्णुं त्रेतायां यजतो मखै: । द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥ (SB 12-3-52)

kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ dvāpare paricaryāyāṁ kalau tad dhari-kīrtanāt

Whatever is attained by meditation on Vishnu in Krita Yuga, through Yagnas in Treta Yuga, through serving Bhagawan directly or through worship in Dwapara Yuga, all that is obtained by Kirtana (singing the name of Bhagawan or chanting) alone in Kali Yuga.

    This is a very popular sloka that highlights the traditional mechanisms of spirituality in every Yuga. As understood in the first part of this series, Patterns in time, time is broken into Yugas based on the GunaKarma trends. Though there are different measures of time to highlight the celestial or human dimension, the human aspect of Yuga is largely resolved aroud GunaKarma by Veda Vyasa. This observation is deep rooted that we find the following sloka is repeated in Vishnu Purana and Padma Purana.

ध्यायन् कृते यजन् यज्ञैस् त्रेतायां द्वापरेऽर्चयन् । यद् आप्नोति तद् आप्नोति कलौ सङ्कीर्त्य केशवम् ॥ (Vishnu purana 6-2-17; Padma Purana Uttara Khanda 72-25)

dhyāyan kṛte yajan yajñais tretāyāṁ dvāpare ’rcayan yad āpnoti tad āpnoti kalau saṅkīrtya keśavam

Whatever is achieved by mediation in Satya Yuga, by Yagnas in Treta Yuga, by worship in Dwapara Yuga is obtained by simply chanting and singing the name of Keshava.

    The solutions followed in a Yuga is a factor of the GunaKarma trend of the society of the times. In Krita Yuga, there is a overwhelming Sattva dominance which allows the individual to perform internal investigation through meditation. In Treta Yuga, Sattva dominance is shared by Rajas. Due to this, meditation ceases to be a dominant pathway. But as Sattva is still the driver, the masses pivot to Yagas and Yagnas. We see the dominance of these references in Ramayana like Vishwamitra seeking Rama’s support for his Yagnas, Putrakameshti Yaga that led to the birth of Rama, Bharata, Lakshmana and Shatrugna and the Ashwamedha Yagas of many Ikshavaku Kings.

    SattvaRajas of Treta gets replaced by RajoTamas in Dwapara, thus seriously eroding the ability to retain long periods of focus. This results in shorter attention span and humans get devolved to the state where they can only do shorter duration periods of intense worship.

    In Kali Yuga, the Gunas predominantly Tamasic and increases more and more in Tamas as times pass by. Coupled with that we see how the human mind cannot use instruments of Buddhi or pathways like Karma, Jnana, Dhyana. These options do not vanish or become extinct. They remain the forte of the miniscule minority who still are geared towards it due to their BMI and Vasana orientation. As the masses are emotionally excited easily, the only remaining solution leans on Bhakti marga. But with the corrupted minds and times, even that becomes a herculean task leaving the only everpotent option of Nama Sankirtan. Remembering the names, stories, deeds and love of Bhagawan. The potency of this antidote can not be eroded by time.

How does focus on Bhagawan Nama uplift an individual dragged into perpetual samsara?

   The Jagat is pervaded by Ishwara. Just like waves are part of the ocean and have no independent identity or existence, we all exist in the same Brahmam. Yet want to carve a separate independent identity. This self arrogating principle of Ahamkara is the root cause of our false perception that we are separate. This core is tightly wrapped around with millions of our Vasanas and fleshed with the cloth of our body. Though this entity is powered by the same Paramatman, the ignorance shrouded due to this Ahamkara does not let us know about this all pervading, only real entity. Instead it comes to believe that the body, the feelings, the temporary perceptions of its poseessions as its only reality.

    To grasp this subtleness one must undergo a gunakarma transformation. One may have the ability to hear even a pin drop. But in the battlefield of the mind with the jet engines of our senses roaring, the bombs of our karma exploding all over and in the din and mayhem of our own making, we are most certainly unfit to hear the subtle pin drop. In the same way, Ahamkara orchestrated vasana playout and the enslaved senses pulling it externally, makes it impossible for look within.

    The fortune of bringing BhagawanNama into the mix provides a tiny toehold in this impregnable fortress of individual on a steep mountain cliff. The Ruchi developed by the association of Bhagawan through his names, kirtans and stories creates a favorable after taste wanting to taste it again and again. Even if the contact was selfish and kama driven, this lingering goodness begins is magical transformation.

    Slowly the impact of Bhagawan happens on this stronghold of Ahamkara. There is a certain gunakarma transformation that comes about. The Ahamkara can use only Kama centered myopic Karma to fuel its vasanas. But with the arrival of BhagawanNama there is a gradual but definite orientation towards Dharma centered Karma. These leave favorable impressions behind, but also alter the Guna composition thus creating a positive upward spiral. Through time, BhagawanNama expands the toehold into a foothold and more, as more good vasanas bring the gunakarma transformation. All this is made through a simple organic process of subtly rearranging the way our gunas and Karmas to align with a more natural and superior way, instead of the habituated sense driven option.

An important caveat:

    A simple minded person immediately springs a question that despite their repeated invoking Bhagawan Nama they do not see any perceptible change. A critic, hypocrite and adharmi goes a step further by quoting our own itihasapuranas to point that characters like Duryodhana, Ravana never got benefit from even being, seeing, talking with Bhagawan.

    The answer lies in studying Bhagavad Gita, Chapter 16 (Daivasura sampat vibhaga yoga). Krishna takes an entire chapter to highlight primarily the nature of Daivi and Asuric sampat. The Vasanas and GunaKarma become so Tamasic and dark that by default it is oriented towards opposing Sattva, whereever possible with the strongest attack. Examples of Hiranyaksha, Hiranyakashipu, Bhasmasura and others come to mind. Lost in this whataboutery is the grace of Krishna even for Sishupala (Choose Krishna, even if for wrong reasons).

    The question still remains – can merely hearing Bhagawan Nama once purify? Most certainly, but the gunakarma of the listener comes into the question. Prahlada was the jewel amongst Daityas, was able to absorb the wisdom of Bhagawan Nama in the womb, but his father merely displayed the worst asuric traits only to be killed by Nrisimha. A factor of our GunaKarma. It may be bright and sunny or rainy outside, but if I am deep in a cave, we may never know, yet this impact will seep through. We must not lose the focus that the heights of evil of Hiranyaksha and Hiranyakashipu was not the same intensity with their next birth as Ravana and Kumbhakarna and as noted Sishupala, Dantavakra, their last birth are hardly considered as villains. How did this transformation happen? Association with Bhagawan.

    Eventually Bhagawan Nama, Kirtana, learning about his Leelas clean up our vasana pile so much it starts connecting with the shining Atman within. The fortress of Ahamkara is permanently destroyed and now becomes the eternal abode of its sole occupant and owner. This permanent merger of Atman into the Paramatman is popularly understood as Moksha. The entire process is clinical, subtle and happens even without any extraordinary effort on the part of the self absorbed Ahamkara. This process is perfectly suited for the distraction ridden, evil driven, kama oriented Kali Yuga. Hence the prescription of Veda Vyasa and the Rishis. May Bhagawan’s Nama continue to inspire us as it transforms anyone that comes in contact with them. The door way to the divine qualities of Bhagawan are certainly through his Nama in Kali Yuga. May this biggest blessing of Kali Yuga be available to each one of us, by Bhagawan’s abundant grace.

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