Symptoms of Kali Yuga


After the Great War Lord Krishna left Dwaraka to Spiritual world, King Yudhisthira was ruling the earth. His mighty brother Bhimasena was in charge of the welfare of the citizens in the kingdom. He used to help in solving the problems of people; hence people would come to him with grievances.

One day a person came and told Bhima that he noticed a strange thing that day. The fence he had erected around his filed had gained momentum and had ventured into other persons field. He requested Bhima to help him find out why it was happening so. Bhima had never heard a thing like that so he asked him to approach Yudhisthira in the evening durbar.

On the same day, another person came and told that he came across with a strange thing. He had a big pot with full of water and he had poured that water into small pots, amazingly when he tried to pour back the water from the small pots to the big one only half of the big pot was filled. The person was wondering what had happened to the other half quantity of water. Bhima not knowing what to say, he asked him to contact Yudhisthira.

Yet another person came to Bhima that day with a complaint that he happened to see a strange thing. A huge elephant could pass through the eye of the needle but to his surprise its tail got stuck in that hole. Bhima again referred him to Yudhisthira.

Another person came to Bhima and said that he saw big rock in the street and huge wrestlers in the locality could not move it an inch but a Sadhu who was passing by just waved his Palasa Danda (the staff of Palasa tree) and astonishingly the boulder moved. Bhima thinking that it has been a bad day for him since he could not fined solution to the weird happening, he referred them to Yudhisthira.

They all went to Yudhisthira and asked about these questions, then Yudhisthira said that, all these qualities shows that Dwapara Yuga is ending and Kali Yuga is near approaching and he explains ……

The first symptom is one of the fence is moving into other persons filed shows that people are not satisfied with what they have and are more interested to know about what others have and think of a way to acquire them either hook or crook.

The second symptom is the big pot with full of water when it is poured into small pots and pour back into big pot fills only half this means that a person can expect only 50% of love or affection or help from a person to whom he had shown love affection and had helped.

The third symptom of big elephant is going through a needle but the tail getting stuck, it means that henceforth people are ready to spend a lot of their earnings on sensual satisfaction but when it comes to philanthropy they do not spare even a little.

The fourth symptom is, big rock not moved by persons who are having lot of strength but a Sadhu could move it just by waving his Danda. This means that one can get rid of all their enormous and vast problems just by contemplating on the holy name of the Lord.

kaler dosha-nidhe rajann asti hy eko mahan gunah
kirtanad eva krishnasya mukta-sangah param vrajet

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the name of Lord Sri Krsna, one can become free from material bondage and be promoted to the transcendental kingdom of Vaikunta.
SB (12.3.51)

Story taken from Back To Godhead India:

3 thoughts on “Symptoms of Kali Yuga

  1. That was a beautiful story!

    I wanted to share those thoughts about sadhu sanga that I mentioned.

    Sadhu sanga is everything, from seed (and seed-giver) to fruit. All the steps of the bhakti ladder are different forms of sadhu sanga. Furthermore, the steps on the ladder are cumulative and bleed into one another.

    It begins with ajnata-sukrti, which means getting sadhu sanga without knowing it. Accumulated sukrti matures into sraddha. During this maturation period you gain more and more clear appreciation for what the sadhus are about. And when sraddha is in place you associate with sadhus for the right purpose, with the feeling that serving them is in itself the path and the goal. Sraddha is the halo of Srimati Radharani. To have sraddha is to be with Srimati Radharani, which is definitely sadhu sanga. Among the sadhus you find one that stands out to you, that you want to surrender to and take initiation from. You then begin to walk in his or her footsteps, following their path. On that path there will be distractions from both sides of the road that you will have to whisk away. You set aside anarthas because you love the sadhu you are following and you know that these things are not liked by him or her. Thereby anartha-nivrtti is sadhu sanga. Nistha means to steadily follow behind the sadhu. Ruci is a reflection of the rays of bhava that come from the sun of prema, again Srimati Radharani. And even when you’ve attained the highest stage, you’ll never think that you don’t need to have the association of devotees. Srila Narottama Das Thakur was devastated when the other devotees passed away. “I will beat my head against a rock”, he said.

    During Kartika I was trying to think about how reading sastra can be considered seva. I could see it as a preparation for seva, learning the philosophy so that you can serve better. By the mercy of Kartika it dawned upon me. Studying and reading are limbs of sravanam, listening. The Bhagavatam is spoken with urgency. Imagine when you are in despair and really need to talk to someone. Then it’s wonderfully soothing to get to talk to someone who does not judge you, who is just there to listen and support you. If you can be that type of listener to, or reader of, the Bhagavatam, then your reading is seva. it is sadhu-sanga, because you are serving the sadhu who passed on the Bhagavatam with urgency.

    Sadhu-sanga ki jaya!

  2. What you have written is so beautifully explained.

    I understand that reading the scriptures are important since the great personalities spend so much time and effort in writing, publishing books and urging us in distributing them. And you make a very good argument that reading are a limb of sravanam, especially so if one reads with the right intention/mind set.

    I don’t understand how it is sadhu-sanga though, how it is seva. My lack of understanding isn’t because of your explanation – which I really love. I’m simply unable to comprehend that me reading is in any way serving the author.

  3. One way to look at it is through Srila Rupa Goswami’s exclamations upon being captured by the ecstasy of the holy name: “One tongue is not enough to chant this name, neither are two ears enough to hear it. I need a million tongues, and a million ears!” Srila Tripurari Maharaja explains that this is the trouble the guru finds him- or herself in. He or she initiates people to get another tongue to chant the name, another pair of ears to hear the name.

    So, when we read the scriptures, we are lending the author our ears. This pleases the author. If we read in this spirit, to please the author by lending our ears, we are serving the author.

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