॥ ॐ नमो भगवते वासुदेवाय ॥
॥ द्वितीयोऽध्यायः - २ ॥
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Discourse II
The Evils of Kaliyuga (Preamble)
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श्रीशुक उवाच ।
ततश्चानुदिनं धर्मः सत्यं शौचं क्षमा दया ।
कालेन बलिना राजन्नङ्क्ष्यत्यायुर्बलं स्मृतिः ॥ १॥
वित्तमेव कलौ नॄणां जन्माचारगुणोदयः ।
धर्मन्यायव्यवस्थायां कारणं बलमेव हि ॥ २॥
दाम्पत्येऽभिरुचिर्हेतुर्मायैव व्यावहारिके ।
स्त्रीत्वे पुंस्त्वे च हि रतिर्विप्रत्वे सूत्रमेव हि ॥ ३॥
लिङ्गमेवाश्रमख्यातावन्योन्यापत्तिकारणम् ।
अवृत्त्या न्यायदौर्बल्यं पाण्डित्ये चापलं वचः ॥ ४॥
अनाढ्यतैवासाधुत्वे साधुत्वे दम्भ एव तु ।
स्वीकार एव चोद्वाहे स्नानमेव प्रसाधनम् ॥ ५॥
दूरे वार्ययनं तीर्थं लावण्यं केशधारणम् ।
उदरम्भरता स्वार्थः सत्यत्वे धार्ष्ट्यमेव हि ॥ ६॥
दाक्ष्यं कुटुम्बभरणं यशोऽर्थे धर्मसेवनम् ।
एवं प्रजाभिर्दुष्टाभिराकीर्णे क्षितिमण्डले ॥ ७॥
ब्रह्मविट्क्षत्रशूद्राणां यो बली भविता नृपः ।
प्रजा हि लुब्धै राजन्यैर्निर्घृणैर्दस्युधर्मभिः ॥ ८॥
आच्छिन्नदारद्रविणा यास्यन्ति गिरिकाननम् ।
शाकमूलामिषक्षौद्रफलपुष्पाष्टिभोजनाः ॥ ९॥
अनावृष्ट्या विनङ्क्ष्यन्ति दुर्भिक्षकरपीडिताः ।
शीतवातातपप्रावृड् हिमैरन्योन्यतः प्रजाः ॥ १०॥
क्षुत्तृड्भ्यां व्याधिभिश्चैव सन्तप्स्यन्ते च चिन्तया ।
त्रिंशद्विंशति वर्षाणि परमायुः कलौ नृणाम् ॥ ११॥
क्षीयमाणेषु देहेषु देहिनां कलिदोषतः ।
वर्णाश्रमवतां धर्मे नष्टे वेदपथे नृणाम् ॥ १२॥
पाखण्डप्रचुरे धर्मे दस्युप्रायेषु राजसु ।
चौर्यानृतवृथाहिंसा नानावृत्तिषु वै नृषु ॥ १३॥
शूद्रप्रायेषु वर्णेषु च्छागप्रायासु धेनुषु ।
गृहप्रायेष्वाश्रमेषु यौनप्रायेषु बन्धुषु ॥ १४॥
अणुप्रायास्वोषधीषु शमीप्रायेषु स्थास्नुषु ।
विद्युत्प्रायेषु मेघेषु शून्यप्रायेषु सद्मसु ॥ १५॥
इत्थं कलौ गतप्राये जनेषु खरधर्मिषु ।
धर्मत्राणाय सत्त्वेन भगवानवतरिष्यति ॥ १६॥
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Śrī Śuka began again : Thenceforward, day after day, by force of the all-powerful Time. O king, righteousness, veracity, purity (of mind and body), forgiveness, compassion, length of life, bodily strength and keenness of memory will decline. (1)
In the Kali age wealth alone will be the criterion of pedigree, morality and merit. Again, might will be the only factor determining righteousness and fairness. (2)
(Personal) liking will be the deciding factor in making the choice of a partner in life, and trickery alone will be the motive force in business dealings. Capability of affording sexual delight will be the (only) criterion of masculine or feminine excellence and the sacred thread will be the only mark of Brahmanhood. (3)
External marks will be the only means of knowing the Aśrama or stage in life (of an individual) and the (only) guide in determining the mode of greeting which people should adopt when meeting one another. Justice will have every chance of being vitiated because of one's inability to gratify those administering it, and voluble speech will be the (only) criterion of scholarship. (4)
Want of riches will be the sole test of impiety and hypocrisy will be the only touchstone of goodness. (Mutual) consent will be the sole determining factor in marriage and toilet alone will be regarded as a sign of bath. (5)
A distant tank or pond will be the (only) holy resort for bath etc., and wearing (long) hair will be regarded as the (only) sign of beauty. Filling one's belly will be the (only) end of human pursuit and audacity of speech will be the only criterion of veracity. (6)
Skill will consist in supporting one's family; virtuous deeds will be performed (only) with the object of gaining fame; and when in this way the terrestrial globe will be overrun by wicked people, the person who would prove to be the most powerful amongst the Brahmanas, Ksatryas, Vaiśyas and Sudras will become the ruler. Robbed of their wealth and women by greedy and merciless Kṣatriyas, behaving like robbers, people will resort to mountains and forests and subsist on leaves, roots, meat, honey, fruits, flowers and seeds. (7—9)
(Already) oppressed by famine and (heavy) taxation, people will perish through drought, (excessive) cold, storms, (scorching) sunshine, (heavy) rain, snowfall and mutual conflict. (10)
In the age of Kali men will be tormented by hunger and thirst, ailments and worry and their maximum age will be only twenty to thirty years. (11)
When through the evil effect of Kali the bodies of men get reduced in size and emaciated, the righteous course chalked out by the Vedas for men following the system of Varnas (grades of society) and Aśramas (stages in life) gets lost, when religion is replaced by heresy to a large extent and rulers mostly turn out to be thieves, when men take to various pursuits like theft, mendacity, wanton destruction of life and so on; when members of the three (higher) castes are mostly converted into Śūdas and cows are reduced to the size of she-goats and begin to yield as much milk; when people belonging to the four Aśramas mostly become householders and the conotation of relationship will extend only to the relatives of one's wife; annual plants get stunted in growth and trees are mostly reduced to the size of a Śāmi (a small tree); clouds will mostly end in flashes of lightning (rather than pour rain) and dwellings will mostly look desolate (for want of hospitality to strangers); in this way when the Kali age, whose career is so severe to the people, is well-nigh past, the Lord will appear in His divine form (consisting of Sattva alone) for the protection of virtue. (12—16) (1-16)
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चराचरगुरोर्विष्णोरीश्वरस्याखिलात्मनः ।
धर्मत्राणाय साधूनां जन्मकर्मापनुत्तये ॥ १७॥
शम्भलग्राममुख्यस्य ब्राह्मणस्य महात्मनः ।
भवने विष्णुयशसः कल्किः प्रादुर्भविष्यति ॥ १८॥
अश्वमाशुगमारुह्य देवदत्तं जगत्पतिः ।
असिनासाधुदमनमष्टैश्वर्यगुणान्वितः ॥ १९॥
विचरन्नाशुना क्षोण्यां हयेनाप्रतिमद्युतिः ।
नृपलिङ्गच्छदो दस्यून् कोटिशो निहनिष्यति ॥ २०॥
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Lord Viṣṇu, adored of the whole animate and inanimate creation, and the Soul of the universe, appears (in this world of matter) for protecting the virtue of the righteous and wiping out (the entire stock of) their Karma (and thereby liberating them). (17)
The Lord will appear under the name of Kalki in the house of the high-souled Viṣṇuyaśā—the foremost Brāhmaṇa of the village of Śambhala. (18)
Riding a fleet horse named Devadatta (obviously because it will be presented to Him by the gods) and capable of subduing the wicked, the Lord of the universe, wielding (the well-known) eight divine powers (Aṇimā and so on) and possessed of (endless) virtues and matchless splendour, will traverse the globe on that swift horse and exterminate with His sword in tens of millions robbers wearing the insignia of royalty. (19-20) (17-20)
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अथ तेषां भविष्यन्ति मनांसि विशदानि वै ।
वासुदेवाङ्गरागाति पुण्यगन्धानिलस्पृशाम् ।
पौरजानपदानां वै हतेष्वखिलदस्युषु ॥ २१॥
तेषां प्रजाविसर्गश्च स्थविष्ठः सम्भविष्यति ।
वासुदेवे भगवति सत्त्वमूर्तौ हृदि स्थिते ॥ २२॥
यदावतीर्णो भगवान् कल्किर्धर्मपतिर्हरिः ।
कृतं भविष्यति तदा प्रजा सूतिश्च सात्त्विकी ॥ २३॥
यदा चन्द्रश्च सूर्यश्च तथा तिष्यबृहस्पती ।
एकराशौ समेष्यन्ति भविष्यति तदा कृतम् ॥ २४॥
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Now when all the robbers are (thus) exterminated, the minds of the people of the cities and the countryside will become pure indeed because of their enjoying the breezes wafting the most sacred fragrance of pigments on the person of Lord Vasudeva. (21)
With Lord Vasudeva, the embodiment of strength, in their heart their progeny will grow exceedingly strong (as before). (22)
When Lord Śrī Hari, the Protector of Dharma, appears as Kalki, Satyayuga will prevail (once more) at that time and the progeny of the people will be of a Sattvika (virtuous) disposition. (23)
When the moon, the sun and the Jupiter rise together in one zodiacal house and the Pusya constellation is in the ascendant, then it will be (known as) Satyayuga. (24) (21-24)
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येऽतीता वर्तमाना ये भविष्यन्ति च पार्थिवाः ।
ते त उद्देशतः प्रोक्ता वंशीयाः सोमसूर्ययोः ॥ २५॥
आरभ्य भवतो जन्म यावन्नन्दाभिषेचनम् ।
एतद्वर्षसहस्रं तु शतं पञ्चदशोत्तरम् ॥ २६॥
सप्तर्षीणां तु यौ पूर्वौ दृश्येते उदितौ दिवि ।
तयोस्तु मध्ये नक्षत्रं दृश्यते यत्समं निशि ॥ २७॥
तेनैत ऋषयो युक्तास्तिष्ठन्त्यब्दशतं नृणाम् ।
ते त्वदीये द्विजाः काले अधुना चाश्रिता मघाः ॥ २८॥
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Those kings of the solar and lunar dynasties who are no more; who are present and who are (yet) to come have been briefly mentioned to you. (25)
The period commencing from your birth and ending with the coronation of Nanda would come to one thousand one hundred and fifteen years. (26)
When constellations comprising the Great Bear rise in the heavens, two of them become visible first. Midway between (in the north-western line,) appears at night one of the constellations (from among Aswini and others). (27)
The stars of the Great Bear remain united with that constellation for one hundred human years. The said stars now appear near the constellation known by the name of Magha during your regime. (28) (25-28)
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विष्णोर्भगवतो भानुः कृष्णाख्योऽसौ दिवं गतः ।
तदाविशत्कलिर्लोकं पापे यद्रमते जनः ॥ २९॥
यावत्स पादपद्माभ्यां स्पृशन्नास्ते रमापतिः ।
तावत्कलिर्वै पृथिवीं पराक्रान्तुं न चाशकत् ॥ ३०॥
यदा देवर्षयः सप्त मघासु विचरन्ति हि ।
तदा प्रवृत्तस्तु कलिर्द्वादशाब्दशतात्मकः ॥ ३१॥
यदा मघाभ्यो यास्यन्ति पूर्वाषाढां महर्षयः ।
तदा नन्दात्प्रभृत्येष कलिर्वृद्धिं गमिष्यति ॥ ३२॥
यस्मिन् कृष्णो दिवं यातस्तस्मिन्नेव तदाहनि ।
प्रतिपन्नं कलियुगमिति प्राहुः पुराविदः ॥ ३३॥
दिव्याब्दानां सहस्रान्ते चतुर्थे तु पुनः कृतम् ।
भविष्यति यदा नॄणां मन आत्मप्रकाशकम् ॥ ३४॥
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The all-effulgent personality (consisting of pure Sattva) of Lord Viṣṇu (Himself) appeared under the name of Śrī Kṛṣṇa. The moment He ascended to (His divine abode in) Heaven the Kali age entered the world, when people take delight in sin. (29)
So long as the aforesaid Lord of Lakṣmi touched the earth, Kali could not prevail over it. (30)
When the seven stars constituting the Great Bear enter the constellation of Maghā Kaliyuga embarks on its career of twelve hundred celestial years (or 432,000) human years. (31)
When from the Maghās the stars of the Great Bear pass on to the constellation of Purvāṣadha, then from the time of King (Mahapadma) Nanda onwards Kali will gain ascendancy. (32)
Persons learned in ancient history maintain that the age of Kali set in on the very day, (nay,) the very moment Śrī Kṛṣṇa ascended to (His abode in) heaven. (33)
(Parikṣit !) at the end of one thousand celestial years and of the fourth Yuga (Kaliyuga) Kṛtayuga will prevail again, when the mind of men will reveal (to them the true nature of) the Self. (34) (29-34)
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इत्येष मानवो वंशो यथा सङ्ख्यायते भुवि ।
तथा विट्शूद्रविप्राणां तास्ता ज्ञेया युगे युगे ॥ ३५॥
एतेषां नामलिङ्गानां पुरुषाणां महात्मनाम् ।
कथामात्रावशिष्टानां कीर्तिरेव स्थिता भुवि ॥ ३६॥
देवापिः शन्तनोर्भ्राता मरुश्चेक्ष्वाकुवंशजः ।
कलापग्राम आसाते महायोगबलान्वितौ ॥ ३७॥
ताविहैत्य कलेरन्ते वासुदेवानुशिक्षितौ ।
वर्णाश्रमयुतं धर्मं पूर्ववत्प्रथयिष्यतः ॥ ३८॥
कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् ।
अनेन क्रमयोगेन भुवि प्राणिषु वर्तते ॥ ३९॥
राजन्नेते मया प्रोक्ता नरदेवास्तथापरे ।
भूमौ ममत्वं कृत्वान्ते हित्वेमां निधनं गताः ॥ ४०॥
कृमिविड्भस्मसंज्ञान्ते राजनाम्नोऽपि यस्य च ।
भूतध्रुक् तत्कृते स्वार्थं किं वेद निरयो यतः ॥ ४१॥
कथं सेयमखण्डा भूः पूर्वैर्मे पुरुषैर्धृता ।
मत्पुत्रस्य च पौत्रस्य मत्पूर्वा वंशजस्य वा ॥ ४२॥
तेजोबन्नमयं कायं गृहीत्वाऽऽत्मतयाबुधाः ।
महीं ममतया चोभौ हित्वान्तेऽदर्शनं गताः ॥ ४३॥
ये ये भूपतयो राजन् भुञ्जन्ति भुवमोजसा ।
कालेन ते कृताः सर्वे कथामात्राः कथासु च ॥ ४४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वादशस्कन्धे द्वितीयोऽध्यायः ॥ २॥
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(Even) as the career of Manu's race on earth has been described (with its ups and downs) the rise and fall, from age to age, of the Vaiśyas, Śūdras and Brāhmaṇas (too) should be similarly understood. (35)
Of the high-souled men mentioned heretofore, who are (now) known (merely) by their names and who survive in the form of (their) stories (only), glory alone remains on earth. (36)
Devāpi, brother of Śantanu, and Maru of Ikṣwāku's line, both of whom are possessed of great powers of Yoga, are (still) alive in the village of Kalāpa. (37)
Instructed (and commanded) by Lord Vāsudeva (Kalki), both will appear (once more) on earth at the close of the Kali age, and propagate virtue as before alongwith the institution of Varṇas (grades of society) and Āśramas (stages of life). (38)
The round of the four Yugas, viz., Satya, Tretā, Dvāpara and Kali, runs its course in this order of sequence for (all) living beings on earth. (39)
These rulers of men mentioned by me as also others claimed this earth as their own, but they had to leave it in the end and died, O king ! (40)
He who perpetrates violence against living beings for the sake of this body, which will be ultimately called by the name of 'worm', 'excrement' or 'ashes', no matter if it enjoys the title of 'king' (now), is not alive to his own interests; for such violence (surely) paves the way to hell. (41)
"How may this earth, held (in sovereignty) entirely by my forbears and now enjoyed by me, continue to be in the possession of my son and grandson and posterity ?" Indulging in such (anxious) thoughts rulers wanting in wisdom and looking upon the body, (which is) a product of fire, water and food, as their own self and the earth as their possession, have eventually quitted both and vanished (into nothing). (42-43)
All those rulers, O king, who by force of their might enjoyed the sovereignty of the globe have been converted into mere themes of stories narrated in discourses. (44)
Thus ends the second discourse in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (35-44)
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