Kali Yuga - Parikshit's confrontation with Kali

            Every age has its characteristic on the civilization. We have seen common patterns around the globe due to the Bronze Age, Iron Age and even in today’s parlance, radio age, television age and cell phone era amongst others. The western prism sought these patterns only in terms of technology available or implements used. But, the Indian wisdom saw the same through social patterns, character of human beings and trends due to large scale observance of such ideas.

            They viewed the Yuga, unit of time, as four types – Krita Yuga, Treta Yuga, Dwapara Yuga and Kali Yuga. The four yugas form one unit called ChaturYuga which translates to 12000 Deva vatsara or 4,320,000 human years (360 days/year). 71 chaturyugas comprise the lifespan of one Manu or one manvantara.  14 such Manvantara constitute one day of Brahma. While the calculation is not relevant to our discussion, the characteristic of each Yuga does.

            Krita Yuga is dominated by Sattva, hence it is also called Satya Yuga, which is followed by Rajas filled Treta Yuga. Dwapara Yuga is filled with Rajas and Tamas, while Kali has only Tamas. This is the dominant outlook of the time and does not imply if the other gunas people will not be there.

Storytime

            After a long illustrious life of restoring dharma everywhere, SriKrishna departed the earthly abode, which also resulted in the fratricidal destruction of Yadus. The same day, Kali, the darkness that augments the degenerate tendencies of indiscriminating minds put its roots. The Pandavas made their grandson Parikshit as the ruler of Hastinapur and Vajra, the grandson of Krishna, the ruler of Mathura.

            As Kali progressed to occupy vast areas, Parikshit took a huge army and established his sway on the neighboring regions, whose rulers paid tributes to his prowess. During his travel, he confronted Dharma, which appeared as a single legged bull and Mother Earth as a cow. The bull asked the weeping cow on the source of its sorrow. It wondered if the cow was pitiful of its situation or at the loss of Krishna or due to the multiplying apathy and falling standards of mankind. Interestingly the bull was preoccupied at resolving the cow’s problems, though it was suffering on one leg. 

            Mother Earth, Dhara, responded, that Dharma was standing on its four legs till Krishna was present in the physical body. With the advent of Kali, the three legs were robbed. All the good qualities like truth, kindness etc has all but vanished. She was feeling depressed at the plight of not just herself and Dharma, but also at the Devas, Pitris, sadhus, all the varnas and ashramas

            As Dharma and Prithvi were conversing so on the banks of Saraswati, at Kurukshetra, a person with shudra characteristics (only implies that someone who is not dedicating time for spiritual evolution) wearing princely clothes (relying on deception) started hitting the bull with his staff. The bull was trembling in fear at the torture and the defenseless cow also got kicked. Parikshit commanded the man to stop, even as he aimed an arrow from his well strung bow. He asked about their true identities. He declared immediately that he will protect the bull and the cow at any cost even if had to battle a Deva. 

            Dharma commended Parikshit’s action was worthy of his lineage and as a follower of Krishna. The bull said even it had found no definite cause for its plight. He could not ascertain if it was due to his destiny or his karma or was it due to Ishwara. The bull sought Parikshit’s intellect to decipher this conundrum, as he was a Rajarishi.

            Parikshit pondered deep and declared that such deep secrets of dharma cannot be uttered by anyone but Dharma, who is in the form of an ox. The four legs of dharma are tapas (austerity), shaucha (cleanliness), daya (compassion) and satya(truth). The forces of Adharma have cut the first three feet of the bull. Egotism destroys austerity, purity is lost by attachments and compassion dies due to blinding passions. Only the last leg Truth is upholding Dharma, which is also under the onslaught of Kali. Parikshit found that people who were committed to tamasic values plundering as ruling class with the least respect for ideals were degrading Mother Earth and pushing her to a pitiable plight.

            Parikshit having comforted Dharma and Earth drew a sword and was determined to kill Kali, who surrendered to him immediately and sought his refuge. Being an honorable Kshatriya, he offered protection even to the surrendering enemy. Kali sought few places where he can stay confined. Parikshit granted him four places to stay – places of gambling, drinking/intake of intoxicants, debauchery and slaughter. To the pleading Kali he granted gold as a fifth seat. These five sources either single or in combination can be the entry point of adharma to anyone. Parikshit thus restored the missing three legs to Dharma and comforted Earth and made her prosperous.

Practical applications

• Truth is the last hope we have. This is not the same as not speaking untruth as the western secular mindset can comprehend. Truth and the pursuit of the ultimate truth are ingrained in each one of us. If mostly due to laziness or apathy we refuse to stay focused on seeking Truth, the grasp of dharma understanding slips that much further. Metaphorically, we are chopping the last leg of dharma that is left and perhaps doing the job for Kali, more efficiently than him.

• Restoring the missing legs of dharma: The three missing legs can be restored through our individual efforts. As more such people exist, dharma can be restored to its pristine glory.  तप: शौचं दया सत्यमिति पादा: कृते कृता:। अधर्मांशैस्त्रयो भग्ना: स्मयसङ्गमदैस्तव ॥ (SB – 1-17-24) In Satya Yuga, your (dharma) four well established legs were – austerity, cleanliness (at every level, not just physical), compassion and Truth. But three of them have been completely broken due to pride/egoism, lust and intoxication. Austerity is destroyed by ego, cleanliness by wrongful association or attachments and intoxication (not necessarily by alcohol or drugs) due to anger, jealousy, passion etc can wipe out compassion. A person who is not well established in Truth will be unable to perceive this subtle fact. Unless the last leg Truth is saved, the other three cannot be. Just like Parikshit, established in truth was able to restore the other three, we can also do the same at an individual level. When enough of such Truth seekers influence, the society will restore dharma.

• Dharma in its entire glory: Mother Earth gives the recipe of all the ingredients needed to restore her former glory, just as SriKrishna had.  (SB 1-16-26-30)

सत्यं शौचं दया क्षान्तिस्त्याग: सन्तोष आर्जवम् । शमो दमस्तप: साम्यं तितिक्षोपरति: श्रुतम् ॥ २६ ॥
ज्ञानं विरक्तिरैश्वर्यं शौर्यं तेजो बलं स्मृति: । स्वातन्त्र्यं कौशलं कान्तिर्धैर्यं मार्दवमेव च ॥ २७ ॥
प्रागल्भ्यं प्रश्रय: शीलं सह ओजो बलं भग: । गाम्भीर्यं स्थैर्यमास्तिक्यं कीर्तिर्मानोऽनहङ्‍कृति: ॥ २८ ॥
एते चान्ये च भगवन्नित्या यत्र महागुणा: । प्रार्थ्या महत्त्वमिच्छद्भ‍िर्न वियन्ति स्म कर्हिचित् ॥ २९ ॥
तेनाहं गुणपात्रेण श्रीनिवासेन साम्प्रतम् । शोचामि रहितं लोकं पाप्मना कलिनेक्षितम् ॥ ३० ॥

These divine characteristics or dimensions of virtues are extolled which SriKrishna had restored on earth. These traits are the difference between Heaven on earth and Hell. The absence of such good traits automatically implies their opposite, Kali as dominating, just as the absence of light implies darkness. The corollary is if these characteristics are abundant in every individual, then Kali loses its grip even if it is the peak of Kali Yuga, thereby entailing that each person can create or destroy Kali Yuga effects in their own life.

(1)Truthfulness, (2) Cleanliness (purity), (3) Compassion / inability to tolerate others suffering, (4) Patience / forgiveness, 5) Magnanimity / generosity / detachment, (6) Contentment (self-satisfaction), (7) Straightforwardness, (8) Controlling the mind, (9) Controlling the senses, (10) austerity / sticking to the purity of purpose / responsibility, (11) Treating friend and foe alike (in a good way), (12) forbearance  (patiently enduring), (13) Self- withdrawal or remaining aloof from a worldly mindset, (14) Following scriptures (Vedas, Upanishads), (15) Knowledge of the Self, (16) detachment to worldly objects, (17) Leadership (Lordliness), (18) chivalry, (19) Brilliance (energy) / influence, (20) Memory, (21) Not dependant on others, (22) Skillfulness / dexterity in actions, (23) Beauty / attractiveness, (24) Heroism / bravery, (25) sensitiveness of heart, (26) Ingenuity (applied intellect), (27) Modesty / gentility, (28) Good traits, virtues, (29) determination (strength of mind), (30) vigor, vitality, (31) six divine qualities of bhaga – (full strength, full fame, wealth, knowledge, beauty and renunciation), (32) Profoundness, (33) Steadfastness, (34) Faith (in Ishwara, Vedas, Paramatma) , (35) fame,  (36) worthy of worship, (37) absence of pride (egoism)

We see a lot of these parallels in the virtues that make us endearing to Paramatma in Bhagavad Gita. For a detailed insight, please refer the three parts – Whom does God Love – Part 1, Part 2 and Part 3. As more people acquire these character traits, they naturally become positive influencers thus restoring dharma.

• How to identify Kali’s presence? -  (SB 1-17-32) gives a clear picture of how to identify Kali’s presence. The primary location is to look within.

त्वां वर्तमानं नरदेवदेहे- ष्वनुप्रवृत्तोऽयमधर्मपूग: । लोभोऽनृतं चौर्यमनार्यमंहो ज्येष्ठा च माया कलहश्च दम्भ: ॥

tvāṁ vartamānaṁ nara-deva-deheṣv anupravṛtto ’yam adharma-pūgaḥ ।
lobho ’nṛtaṁ cauryam anāryam aṁho jyeṣṭhā ca māyā kalahaś ca dambhaḥ ॥

In the presence of Kali, adharma embodies itself in the masses as lobha (greed), anrtam (untruth), chouryam (stealing), anaryam (vulgarity / incivility), amhah (treachery / undutifulness), jyestha (inauspiciousness – opposite of Sri), maya (cheating / deceit), kalaha (quarrel), damba (vanity). These are virtually the opposite of the above mentioned virtues, yet their dominating presence has to be forcibly countered to make a dent in their vice like grip. The darker these forces are the stronger is their influence. We may see it obvious in many politicians and leaders of influence, yet we refuse to identify these darker shadows in our personality. We may not be as bad as some we know, yet if we do not focus on eradicating even the traces of these negative traits, they slowly alter us over time; just like disease getting its toehold can wreck the health. Combating Kali is everyone’s personal responsibility, not left to some avatara like Kalki. Are we worth saving; only our true character can answer that question?

• Kali’s seat of rule: As a part of the surrender bargain, Kali pleads to spare few locations.

द्यूतं पानं स्त्रिय: सूना यत्राधर्मश्चतुर्विध: ॥ dyūtaṁ pānaṁ striyaḥ sūnā yatrādharmaś catur-vidhaḥ (SB 1-17-38)

The four primary kinds of adharma attractions are dyutam (gambling), panam (drinking intoxicants), striyah (debauchery) and suna (slaughterhouse). To the repeated desperate pleading, Parikshit gave one more seat – jatarupam (gold). SB 1-17-39)

पुनश्च याचमानाय जातरूपमदात्प्रभु: । ततोऽनृतं मदं कामं रजो वैरं च पञ्चमम् ॥

punaś ca yācamānāya jāta-rūpam adāt prabhuḥ । tato ’nṛtaṁ madaṁ kāmaṁ rajo vairaṁ ca pañcamam ॥

The clever Parikshit gave gold as the fifth seat, as it is the source of adharma – anrtam (untruth), madam (pride/egoism), kamam (lust), rajah (passion, cruelty), vairam (enemity).

Even a cursory glance at these Adharma sources is sufficient to tell the numerous negatives hidden in each. Let us take paanam for example, in age where even youngsters seem to find easy access, with ads promoting it as part of the elite culture everywhere and the outlook that a teetotaler is almost a lunatic, unfit for this planet. Apart from the known issues from the effects on liver to brain and everything in between, the biggest pushback will come from the most informed. They will lecture how certain studies indicate specific good aspects. Now ponder truthfully. Does it promote untruth within us, including the deception that one is in control of the drink or a tendency to justify? Does it push towards lust and incivility, when not in control? Does it have the potential to initiate quarrel or vanity? Does it promote inauspiciousness? Does it promote deception and cheating? The most accepted social practice is a veritable door with invitation for Kali, not to speak of others. One can verily understand how gambling, porn, prostitution, illicit affairs or even increasingly the world’s medical knowledge on the bad effects of meat in diet.  Kali capitalizes on the small toehold and expands itself to consume the entire mindspace. This does not mean we ascribe labels on those who do as mean people.

As we realize the mere absence of bad traits is not the same as the presence of good virtues, while the opposite is true. The effects of Kali are like an avalanche, start small, but quickly gathers momentum. While we can learn the effects of Kali by looking at others’ lives, it is crucial to understand that it can be combated only within. The war has to be fought within and it is only a personal victory or defeat, though the fruits may be for the entire society. Constantly examining our fortress for potential weakspots in the constant battle with Kali can be exhausting if we do not study scriptures and have good satsang. These weapons have no counters from the adharma forces. Slip as many times as an honest mistake. Do not let guilt overpower you as your true nature is satchitananda. Guilt is the backdoor under the full control of Kali. Commit yourself to at least protecting Truth, as the other legs of dharma can be restored once we have Truth as our core character. Fear not the long dark shadows of Kali, as the Truth that shines inside each one of us can put out a universe of darkness. Hence it is said Satyameva jayate.

ॐ तत् सत्