Tag Archives: yuga

Predictions for Kali-Yuga

SB 1.16.18

The god of morality in the form of a bull was moving on a single leg. He met the earth in the form of a cow under the shadow of grief, with tears covering her cheeks like a mother who has lost her child. He inquired from her.


Dharma said:

Good lady, are you alright? Why has the shadow of grief darkened the face of your soul? Are you ill, Mother? Are you remembering of a long-lost friend?


Do you lament for my broken legs? Because wicked people will eat you? Because of the drought that will strike you when sacrifices to the gods cease?

Do you cry for the unsheltered women and children of the earth, who will be left for monsters to devour? Or because priests will speak only words, while their behavior is fraudulent; abandoning spirituality in an attempt to gain political power? Or because the so-called kings, bewildered by bickering, will allow civilization to decline into a mob of creatures who wildly eat, drink, live, bathe, and have sex with anything, anywhere?


O mother, Hari descended to earth to lighten your heaven burden. Within yourself you must be remembering all the deeds he did to save you.


O mother, please tell me what is at the very root of your tears. Has fate, more powerful than the most powerful, dissolved your treasure and good fortune, which the gods themselves desired?

These are predictions of the conditions that always arise during kali-yuga: the Age of Quarrel.

  • “Broken Legs” – Dharma (morality) is held up by four pillars, or “legs:” truthfulness, simplicity, compassion, and cleanliness. In each age another leg is broken. The only leg that remains in Kali Yuga is truthfulness. During the age, this final pillar of morality gradually crumbles.
  • Meat eating. It is not a rampant and gluttonous staple of the human diet in any other age, especially not the consumption of beef.
  • Famine. Deserts will spread because the forces of nature are not respected, and the gods of nature are not worshipped.
  • Women and children left to fend for themselves. The strong will exploit and even rape the weak instead of protect them.
  • Fraudulent “saints.” So called spiritualists care only about gaining clout with kings and rulers and similar means of attaining political power and wealth.
  • Fraudulent “leaders.” They merely bicker and war amongst themselves while civilization falls into a rank mob of uncivilized debauchery.

Mother earth certainly must cry about such things, but in truth the Kali-yuga is just one of the four seasons, just like winter. Winter is disturbing every time it comes, but is not the source of the soul wrenching lamentation dharma witnessed upon her face. Something else is at the root of her tears.

It is only once in every 1,988 Kali-yugas that Śrī Kṛṣṇa descends personally to the earth. (It happens once in every day of Brahmā, approximately at noon in his time-scale. The interval between one noon and the next for Brahmā holds the same duration of moments as 2 sets of 14 intervals called manvantara, each of which holds 71 divya-yugas – in which there is one Kali-yuga. In years, it is equivalent to more than 8.6 billiion.) The advent of the All-Attractive upon the earth is such a treasure of good fortune that the gods of paradise line up to incarnate on earth to take part in it. This amazing event has just come to a close, and thus the dark shadow of lamentation falls heavily upon the soul of the Earth. That is the root of her depression.

When, Why and How Vyasa Conceived Srimad Bhagavatam


Sūta said, “When the Second Age was beginning within the Third, the expansion of Hari was born to the mystic Parāśara and Vāsavyā.

This describes the birth of Vyāsa. Thus Sūta begins to answer Śaunaka’s first question – when, why and how did Vyāsa conceive of Śrīmad  Bhāgavatam?

The ages are counted “backwards” from the smallest, due to the math regarding how they are calculated as multiples of the smallest unit. Thus the Fourth Age is chronologically first, then comes the Third, followed by the Second, followed by the final age: “Quarrel.” Vyāsa was born a very long time ago, at the beginning of the Second Age (dvāpara yuga) about 870 thousand years ago, or, if we count ages according to Manu Samhita’s method, about three or four thousand years ago.


“Once, after finishing his morning bath in the pure water of Sarasvati River, he took a seat alone in concentration as the Sun rose over the riverbank.


“That sage could perceive the past and future. He saw that soon the unstoppable forces of the next age would cause an upheaval in morality, as occurred in the past as well, whenever this age comes.  


“That age would ruin humanity’s powers, character, and creations. People would be reduced to stone-hearted, confused, dull-witted, short-lived and luckless creatures. Seeing this by divine vision, the Sage whose vision is always clear contemplated how to help all varieties of people.


“He saw that the four types of rituals purified the deeds of the general population. So he expanded their definition from one concise summary into four discrete sections.

Vyāsa thought, “Rituals are useful to purify the deeds of ordinary people. So perhaps if I make it easier and clearer how and why to perform ritual, the people of the coming age will be rescued from the brunt of the calamity I foresee?”


“Those four are called Ṛg, Yajur, Sāma, and Atharva. He then made what is called the fifth division, consisting of histories and ancient tales. Then he carefully put Paila in charge of the Ṛg Veda, Jaimini in charge of the Sāma, and Vaiśampāyana in charge of the Yajur. He gave charge of the Atharva to Angirā, the fierce sage also named Sumantu. The histories and tales he entrusted to my father, Romaharṣaṇa. Each of these sages passed the Veda in their charge down through their limitless students, students’ students, the students of those students. Thus arose the different Vedic schools.

So, Vyāsa did not create the five divisions of Vedic knowledge in a few months. It took many generations before the five different schools were clearly and firmly established. During the Second Age the people, especially the sages, were very long-lived, so this would amount to quite a lot of time – thousands if not tens of thousands of years or more.


“That is how blessed Vyāsa, out of compassion for the miserable, compiled the Veda in a manner that a dull-minded man might better grasp.


“Then he considered that certain people do not have much natural attraction to reading and academics – housewives, laborers, and those who are not truly cultured. ‘How can I help the less intellectually inclined?’ So thinking, he compassionately created the Tale of India.

The ritualistic Vedas, histories, and Purāṇas that Vyāsa created so far, though greatly simplified and clarified from their original format, were still quite “high-brow.” Vyāsa foresaw that most of the men and women in the coming age would be non-intellectual and have no interest in studying high-brow complexities. Therefore he compiled the extremely dramatic and colorful tales of Mahābharata (“The Great Tale of King Bhārata, King of India”) in such a way that would communicate essential knowledge through an entertaining medium.


“O cultured sages, having done all this work tirelessly and wholeheartedly for the benefit of so many people, his heart still could not find satisfaction.”

The next post will reveal why Vyāsa was still unsatisfied, and what he finally did about it.