Lord Śiva is described here as the best of the gentle because he is not envious of anyone, he is equal to all living entities, and all other good qualities are present in his personality. The word śiva means “all auspicious.” No one can be an enemy of Lord Śiva’s, for he is so peaceful and renounced that he does not even construct a house for his residence, but lives underneath a tree, always detached from all worldly things. The personality of Lord Śiva symbolizes the best of gentleness. Why, then, was Dakṣa, who offered his beloved daughter to such a gentle personality, inimical towards Lord Śiva so intensely that Satī, the daughter of Dakṣa and wife of Lord Śiva, gave up her body?
Lord Śiva is described here as carācara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhūtanātha, which means “the worshipable deity of the dull-headed.” Bhūta is also sometimes taken to indicate the ghosts. Lord Śiva takes charge of reforming persons who are ghosts and demons, not to speak of others, who are godly; therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaiṣṇavas. It is also stated, vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, Lord Śiva, is the greatest of all Vaiṣṇavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaiṣṇavas, or devotees, and he has a sampradāya called the Rudra-sampradāya.
Śiva, is actually fitting, for he is very kind to persons who are in the darkness of the mode of ignorance, such as unclean drunkards who do not regularly bathe. Lord Śiva is so kind that he gives shelter to such creatures and gradually elevates them to spiritual consciousness. Although it is very difficult to raise such creatures to spiritual understanding, Lord Śiva takes charge of them, and therefore, as stated in the Vedas, Lord Śiva is all-auspicious. Thus by his association even such fallen souls can be elevated.
The 2020–2021 Indian farmers' protest is an ongoing protest against three farm acts which were passed by the Parliament of India in September 2020.
Farmer unions and their representatives have demanded that the laws be repealed and have stated that they will not accept a compromise.[9][10][11][12] Farmer leaders have rejected a Supreme Court of India stay order on the implementation of the farm laws as well as the involvement of a Supreme Court appointed committee.
The acts, often called the Farm Bills,[20] have been described as "anti-farmer laws" by many farmer unions,[21][22] and politicians from the opposition also say it would leave farmers at the "mercy of corporates".[23][24] The farmers have also demanded the creation of an Minimum Support Price (MSP) bill, to ensure that corporates cannot control the prices.
Soon after the acts were introduced, unions began holding local protests, mostly in Punjab. After two months of protests, farmer unions—notably from Punjab and Haryana—began a movement named Dilhi Chalo (transl. Let's go to Delhi), in which tens of thousands of farming union members marched towards the nation's capital. The Indian government ordered the police and law enforcement of various states to attack the protesters using water cannons, batons, and tear gas to prevent the farmer unions from entering into Haryana first and then Delhi. On 26 November 2020, a nationwide general strike of 250 million people, as per trade unions claim, took place in support of the farmer unions.[28] On 30 November, an estimated crowd of 200,000 and 300,000 farmers was converging at various border points on the way to Delhi.[29]
On 26 January, tens of thousands of the farmers protesting against the agricultural reforms held a farmer's parade with a large convoy of tractors and drove into Delhi. The protesters deviated from the pre-sanctioned routes permitted by the Delhi Police.[42][43][44][45] The tractor rally turned into a violent protest at certain points as the protesting farmers drove through the barricades and clashed with the police.[46] Later protesters reached Red Fort and installed farmer union flags and religious flags on the mast on the rampart of the Red Fort.[47][48][49][50]
The Partition of India of 1947 was the division of British India[c] into two independent dominion states, India and Pakistan.[6]
The partition was outlined in the Indian Independence Act 1947 and resulted in the dissolution of the British Raj, or Crown rule in India. The two self-governing countries of India and Pakistan legally came into existence at midnight on 15 August 1947.
The partition displaced between 10 and 20 million people along religious lines, creating overwhelming refugee crises in the newly constituted dominions.[2][3][4][5] There was large-scale violence, with estimates of loss of life accompanying or preceding the partition disputed and varying between several hundred thousand and two million.[1][d] The violent nature of the partition created an atmosphere of hostility and suspicion between India and Pakistan that affects their relationship to this day.
The partition of British India split the former British province of Punjab between the Dominion of India and the Dominion of Pakistan. The mostly Muslim western part of the province became Pakistan's Punjab province; the mostly Hindu and Sikh eastern part became India's East Punjab state (later divided into the new states of Punjab, Haryana and Himachal Pradesh). Many Hindus and Sikhs lived in the west, and many Muslims lived in the east, and the fears of all such minorities were so great that the Partition saw many people displaced and much inter-communal violence.
Sikhism was founded in the 1500s and 1600s by the Sikh Gurus in the Punjab and resulted in the formation of the Sikh Confederacy after the fall of the Mughal Empire and ensuing conflict with the Durrani Empire.[21] This confederacy was united into the Sikh Empire in 1801 by Maharaja Ranjit Singh.[22]
Sikhism originated in the Punjab region during the 15th century. Approximately 75% of the total Sikh population of the world lives in Punjab.
Sikhs
Sikhs (/siːk/ or /sɪk/; Punjabi: ਸਿੱਖ, sikkh, [sɪkkʰ]) are people associated with Sikhism, a monotheistic religion that originated in the 15th century in the Punjab region of the Indian subcontinent, based on the revelation of Guru Nanak.[30] The term Sikh has its origin in the word śiṣya (शिष्य), meaning 'disciple' or 'student'.
The 1960s saw growing animosity between Sikhs and Hindus in independent India,[49] with the Sikhs demanding the creation of a Punjabi state on a linguistic basis similar to other states in India. This was promised to Sikh leader Master Tara Singh by Jawaharlal Nehru, in return for Sikh political support during negotiations for Indian independence.[50]
Sikh leader Jarnail Singh Bhindranwale triggered violence in the Punjab, resulting in then-prime minister Indira Gandhi ordering an operation to remove Bhindranwale from the Golden Temple in Operation Blue Star. This would subsequently lead to Gandhi's assassination by her Sikh bodyguards.[51] Her assassination would be followed by an explosion of violence against Sikh communities and the killing of thousands of Sikhs throughout India. Since 1984, relations between Sikhs and Hindus have moved toward a rapprochement aided by economic prosperity.[52]
The military action in the temple complex was criticized by Sikhs worldwide, who interpreted it as an assault on the Sikh religion.[40] Many Sikh soldiers in the army deserted their units,[41] several Sikhs resigned from civil administrative office and returned awards received from the Indian government. Five months after the operation, on 31 October 1984, Indira Gandhi was assassinated in an act of revenge by her two Sikh bodyguards, Satwant Singh and Beant Singh.[23] Public outcry over Gandhi's death led to the killings of more than 3,000 Sikhs in Delhi alone, in the ensuing 1984 anti-Sikh riots.[42]
The Green Revolution
The Green Revolution in India refers to a period in India when agriculture was converted into an industrial system due to the adoption of modern methods and technology, such as the use of high yielding variety (HYV) seeds, tractors, irrigation facilities, pesticides, and fertilizers.
The Green Revolution in India was first introduced in Punjab in the late 1960s as part of a development program issued by international donor agencies and the Government of India.[14]
During the British Raj, India's grain economy hinged on a unilateral relation of exploitation.[15] Consequently, when India gained independence, the weakened country quickly became vulnerable to frequent famines, financial instabilities, and low productivity. These factors formed a rationale for the implementation of the Green Revolution as a development strategy in India.
The Green Revolution yielded great economic prosperity during its early years. In Punjab, where it was first introduced, the Green Revolution led to significant increases in the state's agricultural output, supporting India’s overall economy. By 1970, Punjab was producing 70% of the country's total food grains,[18] and farmers' incomes were increasing by over 70%.[18] Punjab's prosperity following the Green Revolution became a model to which other states aspired to reach.[19]
However, despite the initial prosperity experienced in Punjab, the Green Revolution was met with much controversy throughout India.
Indian economic sovereignty
Criticism on the effects of the green revolution include the cost for many small farmers using HYV seeds, with their associated demands of increased irrigation systems and pesticides. A case study is found in India, where farmers are buying Monsanto BT cotton seeds—sold on the idea that these seeds produced 'non natural insecticides'. In reality, they need to still pay for expensive pesticides and irrigation systems, which might lead to increased borrowing to finance the change from traditional seed varieties. Many farmers have difficulty in paying for the expensive technologies, especially if they have a bad harvest. These high costs of cultivation push rural farmers to take out loans—typically at high interest rates.[14] Over-borrowing commonly entraps farmers into a cycle of debt.[14]
On top of this, India's liberalized economy further exacerbates the farmers' economic conditions. Indian environmentalist Vandana Shiva writes that this is the "second Green Revolution". The first Green Revolution, she suggests, was mostly publicly funded (by the Indian Government). This new Green Revolution, she says, is driven by private (and foreign) interest—notably MNCs like Monsanto—as encouraged by the neoliberal context. Ultimately, this is leading to foreign ownership over most of India's farmland, undermining farmers' interests.[14]
Farmer's financial issues have become especially apparent in Punjab, where its rural areas have witnessed an alarming rise in suicide rates.[14] Excluding the countless unreported cases, there has been estimated to be a 51.97% increase in the number of suicides in Punjab in 1992–93, compared to the recorded 5.11% increase in the country as a whole.[14] According to a 2019 Indian news report, indebtedness continues to be a grave issue affecting Punjabi people today, demonstrated by the more than 900 recorded farmer committed suicide in Punjab in the last two years.[20]
Environmental damage
Excessive and inappropriate use of fertilizers and pesticides polluted waterways and killed beneficial insects and wildlife. It has caused over-use of soil and rapidly depleted its nutrients. The rampant irrigation practices led to eventual soil degradation. Groundwater practices have fallen dramatically. Further, heavy dependence on few major crops has led to loss of biodiversity of farmers. These problems were aggravated due to absence of training to use modern technology and vast illiteracy leading to excessive use of chemicals.[21]
The states like Punjab, Haryana, Western Uttar Pradesh, etc. having good irrigation and other infrastructure facilities were able to derive the benefits of the green revolution and achieve faster economic development while other states have recorded slow growth in agriculture production.
Padmanabhaswamy temple treasure
The Padmanabhaswamy temple is a Hindu temple located in Thiruvananthapuram, the state capital of Kerala, India. The name of the city of Thiruvananthapuram in Malayalam translates to "The City of Lord Ananta", (City of the Divine Serpent) [1] referring to the deity of the Padmanabhaswamy temple. The temple is built in an intricate fusion of the Chera style and the Dravidian style of architecture, featuring high walls, and a 16th-century gopura.[2][3] While the Ananthapura temple in Kumbla is considered the original seat of the deity ("Moolasthanam"), architecturally to some extent, the temple is a replica of the Adikesava Perumal temple in Thiruvattar.[4]
The principal deity Padmanabhaswamy (Vishnu) is enshrined in the "Anantha Shayana" posture, the eternal yogic sleep on the serpent Adi Shesha.[5] Padmanabhaswamy is the tutelary deity of the royal family of Travancore. The titular Maharaja of Travancore, Moolam Thirunal Rama Varma, is the trustee of the temple.
The Temple has been referred to in the (only recorded) Sangam period of literature between 500 BCE and 300 CE several times.[13][14][15] Many conventional historians and scholars are of the opinion that one of the names that the Temple had, "The Golden Temple", literally was in cognizance of the fact that the Temple was already unimaginably wealthy by that point.[13][14][15] Many extant pieces of Sangam Tamil literature and poetry, and later works of the 9th century of Tamil poet-saints like Nammalwar, refer to the temple and the city as having walls of pure gold.[
Main shrine
In the Garbhagriha, Padmanabha reclines on the serpent Anantha or Adi Sesha.[25] The serpent has five hoods facing inwards, signifying contemplation. The Lord's right hand is placed over a Shiva lingam. Sridevi-Lakshmi, the Goddess of Prosperity and Bhudevi the Goddess of Earth, two consorts of Vishnu are by his side. Brahma emerges on a lotus, which emanates from the navel of the Lord. The deity is made from 12,008 saligramams.[26] These saligrams are from the banks of the Gandaki River in Nepal, and to commemorate this certain rituals used to be performed at the Pashupatinath Temple.[27] The deity of Padmanabha is covered with, "Katusarkara yogam", a special ayurvedic mix, which forms a plaster that keeps the deity clean.
The Deity is visible through three doors – the visage of the reclining Lord and Siva Linga underneath the hand is seen through the first door; Sridevi and Bhrigu Muni in Katusarkara, Brahma seated on a lotus emanating from the Lord's navel, hence the name, "Padmanabha", gold abhisheka moorthies of Lord Padmanabha, Sridevi and Bhudevi, and silver utsava moorthi of Padmanabha through the second door; the Lord's feet, and Bhudevi and Markandeya Muni in Katusarkara through the third door.
Temple assets
In June 2011, the Supreme Court directed the authorities from the archaeology department and the fire services, to open the secret chambers of the temple for inspection of the items kept inside.[41] The temple has six hitherto known vaults (nilavaras), labelled as A to F, for book keeping purpose by the Court (Since, however, an Amicus Curie Report by Justice Gopal Subramaniam, in April 2014, has reportedly found two more further subterranean vaults that have been named G and H). While vault B has been unopened over centuries, A was possibly opened in the 1930s, and vaults C to F have been opened from time to time over recent years.
The review of the temple's underground vaults was undertaken by a seven-member panel appointed by the Supreme Court of India to generate an inventory, leading to the enumeration of a vast collection of articles that are traditionally kept under lock and key. A detailed inventory of the temple assets, consisting of gold, jewels, and other valuables is yet to be made.
While vault B remains unopened, vaults A, C, D, E and F were opened along with some of their antechambers. Among the reported findings, are a three-and-a-half feet tall solid pure golden idol of Mahavishnu, studded with hundreds of diamonds and rubies and other precious stones.[42] Also found were an 18-foot-long pure gold chain, a gold sheaf weighing 500 kg (1,100 lb), a 36 kg (79 lb) golden veil, 1200 'Sarappalli' gold coin-chains that are encrusted with precious stones, and several sacks filled with golden artefacts, necklaces, diadems, diamonds, rubies, sapphires, emeralds, gemstones, and objects made of other precious metals.[43][44][45][46] Ceremonial attire for adorning the deity in the form of 16-part gold anki weighing almost 30 kilograms (66 lb), gold coconut shells studded with rubies and emeralds, and several 18th century Napoleonic era coins were found amongst many other objects.[3] In early 2012, an expert committee had been appointed to investigate these objects, which include lakhs of golden coins of the Roman Empire, that were found in Kottayam, in Kannur District.[47][48] According to Vinod Rai, the former Comptroller-and-Auditor-General(CAG) of India, who had audited some of the Temple records from 1990, in August 2014, in the already opened vault A, there is an 800 kg (1,800 lb) hoard of gold coins dating to around 200 BCE, each coin priced at over ₹2.7 crore (US$380,000).[49] Also found was a pure Golden Throne, studded with hundreds of diamonds and other fully precious stones, meant for the 18-foot-long Deity. As per one of the men, who was among those that went inside this Vault A, several of the largest diamonds were as large as a full-grown man's thumb.[50] According to varying reports, at least three, if not more, of solid gold crowns have been found, studded with diamonds and other precious stones.[51][52][53] Some other media reports also mention hundreds of pure gold chairs, thousands of gold pots and jars, among the articles recovered from Vault A and its antechambers.[54]
This revelation has solidified the status of the Padmanabhaswamy Temple as the wealthiest place of worship in the world.[55] It is conservatively estimated that the value of the monumental items is close to ₹1.2 lakh crore or ₹1.2 trillion (US$17 billion). If the antique and cultural value were taken into account these assets could be worth ten times the current market price.[5
According to a popular legend, many Devas and Sages devoted to Lord Balarama visited Him on the banks of Padmateertham. They requested Him that they may be permitted to reside there worshipping the Lord. Balarama granted them their wish. It is believed that these Devas and Sages reside in Kallara B worshipping the Lord. Naga Devathas devoted to the Lord also dwell in this Kallara.[77] Kanjirottu Yakshi, whose enchanting and ferocious forms are painted on the south-west part of the main Sanctum, resides in this Kallara worshipping Lord Narasimha.[78] Holy objects like Sreechakram were installed beneath this Kallara to enhance the potency of the Principal Deity. Lord Ugra Narasimha of Thekkedom is said to be the Protector of Kallara B. There is a serpent's image on Kallara B indicating danger to anyone who opens it. A four-day Ashtamangala Devaprasnam conducted in August 2011 declared Kallara B as "forbidden zone".[79]
One of the oldest existing estimates regarding only Vault B, which can be considered to be at least as reliable as any other made since the discovery of the hidden treasure (or assets) of the Temple in 2011, was by the Travancore Royal Family itself in the 1880s (when an older existing inventory and estimate were last updated). According to it, the gold and precious stones contained in Vault B, which is by far the largest and the only vault (of the reported six) that is unopened so far, since the discovery of the treasure, was worth INR 12,000 Crores in the then (1880s') terms. Considering the subsequent inflation of the rupee and the increase in the prices of gold and precious stones since in general, the treasure in the unopened vault B alone would be worth at least ₹50 trillion (US$700 billion) in present-day terms, without the cultural value being factored in.[80][81] The price of gold in the 1880s, when the inventory and estimate were last updated, was INR 1.8 per gram (The price of gold was about USD 18 for an ounce in the 1880s when the dollar was 3.3 to the rupee).[82] In fact, going by these figures, the gold in Vault B could potentially run into many more trillions of dollars even before the cultural or historical value is factored in.
On 13 July 2020, overturning the January 2011 judgment of the Kerala high court, the Supreme Court of India ruled that the Padmanabhaswamy Temple administration and control would be done by the erstwhile Travancore royal family.[105]
The Adikesavaperumal Temple is a Hindu temple located in Thiruvattar, Kanyakumari district, Tamil Nadu, India and is one of the 108 Divya desams, the holy sites of Hindu Vaishnavism according to existing Tamil hymns from the seventh and eighth centuries C.E. The temple is one of the historic thirteen Divya Deshams of Malai Nadu. The temple is a picturesque setting surrounded on three sides by rivers namely, (River Kothai, River Pahrali and River Thamirabarani)
The presiding Vishnu in the form of Ananthapadmabhan/Adikeshavaperumal is believed to be older than Padmanabhaswamy Temple in Thiruvananthapuram. Since Vishnu resides here in a reclining position, and is surrounded by rivers, the temple is called as "The Srirangam of Chera Kingdom".
The Adikeshava temple is also where Chaitanya Mahaprabhu, founder of the Gaudiya Vaishnava movement, discovered the lost manuscript of the Brahma Samhita.[citation needed]
kali yuga
Once, when Mahārāja Parīkṣit was on his way to conquer the world, he saw the master of Kali-yuga, who was lower than a śūdra, disguised as a king and hurting the legs of a cow and bull. The King at once caught hold of him to deal sufficient punishment.
PURPORT
The purpose of a king's going out to conquer the world is not for self-aggrandizement. Mahārāja Parīkṣit went out to conquer the world after his ascendance to the throne, but this was not for the purpose of aggression on other states. He was the Emperor of the world, and all small states were already under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and a bull, at once he arrested and punished him. The king cannot tolerate insults to the most important animal, the cow, nor can he tolerate disrespect for the most important man, the brāhmaṇa. Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements. Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains. Mahārāja Parīkṣit was astonished to see that a black śūdra, dressed like a ruler, was mistreating a cow, the most important animal in human society.
The age of Kali means mismanagement and quarrel. And the root cause of all mismanagement and quarrel is that worthless men with the modes of lower-class men, who have no higher ambition in life, come to the helm of the state management. Such men at the post of a king are sure to first hurt the cow and the brahminical culture, thereby pushing all society towards hell. Mahārāja Parīkṣit, trained as he was, got the scent of this root cause of all quarrel in the world. Thus he wanted to stop it in the very beginning.
The personality of religious principles, Dharma, was wandering about in the form of a bull. And he met the personality of earth in the form of a cow who appeared to grieve like a mother who had lost her child. She had tears in her eyes, and the beauty of her body was lost. Thus Dharma questioned the earth as follows.
PURPORT
The bull is the emblem of the moral principle, and the cow is the representative of the earth. When the bull and the cow are in a joyful mood, it is to be understood that the people of the world are also in a joyful mood. The reason is that the bull helps production of grains in the agricultural field, and the cow delivers milk, the miracle of aggregate food values. The human society, therefore, maintains these two important animals very carefully so that they can wander everywhere in cheerfulness. But at the present moment in this age of Kali both the bull and the cow are now being slaughtered and eaten up as foodstuff by a class of men who do not know the brahminical culture. The bull and the cow can be protected for the good of all human society simply by the spreading of brahminical culture as the topmost perfection of all cultural affairs. By advancement of such culture, the morale of society is properly maintained, and so peace and prosperity are also attained without extraneous effort. When brahminical culture deteriorates, the cow and bull are mistreated, and the resultant actions are prominent by the following symptoms.
Are you feeling compunction for the unhappy women and children who are left forlorn by unscrupulous persons? Or are you unhappy because the goddess of learning is being handled by brāhmaṇas addicted to acts against the principles of religion? Or are you sorry to see that the brāhmaṇas have taken shelter of administrative families that do not respect brahminical culture?
PURPORT
In the age of Kali, the women and the children, along with brāhmaṇas and cows, will be grossly neglected and left unprotected. In this age illicit connection with women will render many women and children uncared for. Circumstantially, the women will try to become independent of the protection of men, and marriage will be performed as a matter of formal agreement between man and woman. In most cases, the children will not be taken care of properly. The brāhmaṇas are traditionally intelligent men, and thus they will be able to pick up modern education to the topmost rank, but as far as moral and religious principles are concerned, they shall be the most fallen. Education and bad character go ill together, but such things will run parallel. The administrative heads as a class will condemn the tenets of Vedic wisdom and will prefer to conduct a so-called secular state, and the so-called educated brāhmaṇas will be purchased by such unscrupulous administrators. Even a philosopher and writer of many books on religious principles may also accept an exalted post in a government which denies all the moral codes of the śāstras. The brāhmaṇas are specifically restricted from accepting such service. But in this age they will not only accept service, but they will do so even if it is of the meanest quality. These are some of the symptoms of the Kali age which are harmful to the general welfare of human society.
Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.
PURPORT
The principal sign of the age of Kali is that lower caste śūdras, i.e., men without brahminical culture and spiritual initiation, will be dressed like administrators or kings, and the principal business of such non-kṣatriya rulers will be to kill the innocent animals, especially the cows and the bulls, who shall be unprotected by their masters, the bona fide vaiśyas, the mercantile community. In the Bhagavad-gītā (18.44), it is said that the vaiśyas are meant to deal in agriculture, cow protection and trade. In the age of Kali, the degraded vaiśyas, the mercantile men, are engaged in supplying cows to slaughterhouses. The kṣatriyas are meant to protect the citizens of the state, whereas the vaiśyas are meant to protect the cows and bulls and utilize them to produce grains and milk. The cow is meant to deliver milk, and the bull is meant to produce grains. But in the age of Kali, the śūdra class of men are in the posts of administrators, and the cows and bulls, or the mothers and the fathers, unprotected by the vaiśyas, are subjected to the slaughterhouses organized by the śūdra administrators.
The bull was as white as a white lotus flower. He was terrified of the śūdra who was beating him, and he was so afraid that he was standing on one leg, trembling and urinating.
PURPORT
The next symptom of the age of Kali is that principles of religion, which are all spotlessly white, like the white lotus flower, will be attacked by the uncultured śūdra population of the age. They may be descendants of brāhmaṇa or kṣatriya forefathers, but in the age of Kali, for want of sufficient education and culture of Vedic wisdom, such a śūdra-like population will defy the principles of religion, and persons who are religiously endowed will be terrified by such men. They will declare themselves as adherents of no religious principles, and many "isms" and cults will spring up in Kali-yuga only to kill the spotless bull of religion. The state will be declared to be secular, or without any particular principle of religion, and as a result there will be total indifference to the principles of religion. The citizens will be free to act as they like, without respect for sādhu, śāstra and guru. The bull standing on one leg indicates that the principles of religion are gradually diminishing. Even the fragmental existence of religious principles will be embarrassed by so many obstacles as if in the trembling condition of falling down at any time.
Although the cow is beneficial because one can draw religious principles from her, she was now rendered poor and calfless. Her legs were being beaten by a śūdra. There were tears in her eyes, and she was distressed and weak. She was hankering after some grass in the field.
PURPORT
The next symptom of the age of Kali is the distressed condition of the cow. Milking the cow means drawing the principles of religion in a liquid form. The great ṛṣis and munis would live only on milk. Śrīla Śukadeva Gosvāmī would go to a householder while he was milking a cow, and he would simply take a little quantity of it for subsistence. Even fifty years ago, no one would deprive a sādhu of a quart or two of milk, and every householder would give milk like water. For a Sanātanist (a follower of Vedic principles) it is the duty of every householder to have cows and bulls as household paraphernalia, not only for drinking milk, but also for deriving religious principles. The Sanātanist worships cows on religious principles and respects brāhmaṇas. The cow's milk is required for the sacrificial fire, and by performing sacrifices the householder can be happy. The cow's calf not only is beautiful to look at, but also gives satisfaction to the cow, and so she delivers as much milk as possible. But in the Kali-yuga, the calves are separated from the cows as early as possible for purposes which may not be mentioned in these pages of Śrīmad-Bhāgavatam. The cow stands with tears in her eyes, the śūdra milkman draws milk from the cow artificially, and when there is no milk the cow is sent to be slaughtered. These greatly sinful acts are responsible for all the troubles in present society. People do not know what they are doing in the name of economic development. The influence of Kali will keep them in the darkness of ignorance. Despite all endeavors for peace and prosperity, they must try to see the cows and the bulls happy in all respects. Foolish people do not know how one earns happiness by making the cows and bulls happy, but it is a fact by the law of nature. Let us take it from the authority of Śrīmad-Bhāgavatam and adopt the principles for the total happiness of humanity.
Thus the administrative heads under whose noses such things happen are representatives of God in name only. Such powerful administrators are rulers of the poor citizens by dress or office, but factually they are worthless, lower-class men without the cultural assets of the twice-born. No one can expect justice or equality of treatment from once-born (spiritually uncultured) lower-class men. Therefore in the age of Kali everyone is unhappy due to the maladministration of the state. The modern human society is not twice-born by spiritual culture. Therefore the people's government, by the people who are not twice-born, must be a government of Kali in which everyone is unhappy.
He [Mahārāja Parīkṣit] repeatedly addressed and questioned the bull thus: O son of Surabhi, who has cut off your three legs? In the state of the kings who are obedient to the laws of the Supreme Personality of Godhead, Kṛṣṇa, there is no one as unhappy as you.
Whoever causes offenseless living beings to suffer must fear me anywhere and everywhere in the world. By curbing dishonest miscreants, one automatically benefits the offenseless.
PURPORT
Dishonest miscreants flourish because of cowardly and impotent executive heads of state. But when the executive heads are strong enough to curb all sorts of dishonest miscreants, in any part of the state, certainly they cannot flourish. When the miscreants are punished in an exemplary manner, automatically all good fortune follows. As said before, it is the prime duty of the king or the executive head to give protection in all respects to the peaceful, offenseless citizens of the state. The devotees of the Lord are by nature peaceful and offenseless, and therefore it is the prime duty of the state to arrange to convert everyone to become a devotee of the Lord. Thus automatically there will be peaceful, offenseless citizens. Then the only duty of the king will be to curb the dishonest miscreants. That will bring about peace and harmony all over human society.
O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers.
Although the bull, or the personality of religion, and the cow, the personality of the earth, knew perfectly well that the personality of Kali was the direct cause of their sufferings, still, as devotees of the Lord, they knew well also that without the sanction of the Lord no one could inflict trouble upon them. According to the Padma Purāṇa, our present trouble is due to the fructifying of seedling sins, but even those seedling sins also gradually fade away by execution of pure devotional service. Thus even if the devotees see the mischief-mongers, they do not accuse them for the sufferings inflicted. They take it for granted that the mischief-monger is made to act by some indirect cause, and therefore they tolerate the sufferings, thinking them to be God-given in small doses, for otherwise the sufferings should have been greater.
Mahārāja Parīkṣit wanted to get a statement of accusation against the direct mischief-monger, but they declined to give it on the abovementioned grounds. Speculative philosophers, however, do not recognize the sanction of the Lord; they try to find out the cause of sufferings in their own way, as will be described in the following verses. According to Śrīla Jīva Gosvāmī, such speculators are themselves bewildered, and thus they cannot know that the ultimate cause of all causes is the Supreme Lord, the Personality of Godhead.
The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who identifies the perpetrator. You are no other than the personality of religion.
PURPORT
A devotee's conclusion is that no one is directly responsible for being a benefactor or mischief-monger without the sanction of the Lord; therefore he does not consider anyone to be directly responsible for such action. But in both the cases he takes it for granted that either benefit or loss is God-sent, and thus it is His grace. In case of benefit, no one will deny that it is God-sent, but in case of loss or reverses one becomes doubtful about how the Lord could be so unkind to His devotee as to put him in great difficulty. Jesus Christ was seemingly put into such great difficulty, being crucified by the ignorant, but he was never angry at the mischief-mongers.
In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication.
You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg.
When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head.
In the age of Kali there are so many pretenders dressed and posed like administrators or executive heads, but their real identity is disclosed when they are challenged by a real kṣatriya. Therefore when the artificially dressed personality of Kali saw that to fight Mahārāja Parīkṣit was beyond his ability, he bowed down his head like a subordinate and gave up his royal dress.
The King thus said: We have inherited the fame of Arjuna; therefore since you have surrendered yourself with folded hands you need not fear for your life. But you cannot remain in my kingdom, for you are the friend of irreligion.
If the personality of Kali, irreligion, is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound.
PURPORT
The principles of religion, namely austerity, cleanliness, mercy and truthfulness, as we have already discussed, may be followed by the follower of any faith. There is no need to turn from Hindu to Mohammedan to Christian or some other faith and thus become a renegade and not follow the principles of religion. The Bhāgavatam religion urges following the principles of religion. The principles of religion are not the dogmas or regulative principles of a certain faith. Such regulative principles may be different in terms of the time and place concerned. One has to see whether the aims of religion have been achieved. Sticking to the dogmas and formulas without attaining the real principles is not good.
Therefore, O chief amongst the protectors of religion, please fix some place for me where I can live permanently under the protection of your government.
PURPORT
The personality of Kali addressed Mahārāja Parīkṣit as the chief amongst the protectors of religiosity because the King refrained from killing a person who surrendered unto him. A surrendered soul should be given all protection, even though he may be an enemy. That is the principle of religion. And we can just imagine what sort of protection is given by the Personality of Godhead to the person who surrenders unto Him, not as an enemy but as a devoted servitor.
Sūta Gosvāmī said: Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed.
PURPORT
The basic principles of irreligiosity, such as pride, prostitution, intoxication and falsehood, counteract the four principles of religion, namely austerity, cleanliness, mercy and truthfulness. The personality of Kali was given permission to live in four places particularly mentioned by the King, namely the place of gambling, the place of prostitution, the place of drinking and the place of animal slaughter.
The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity.
PURPORT
Although Mahārāja Parīkṣit gave Kali permission to live in four places, it was very difficult for him to find the places because during the reign of Mahārāja Parīkṣit there were no such places. Therefore Kali asked the King to give him something practical which could be utilized for his nefarious purposes. Mahārāja Parīkṣit thus gave him permission to live in a place where there is gold, because wherever there is gold there are all the above-mentioned four things, and over and above them there is enmity also. So the personality of Kali became gold-standardized. According to Śrīmad-Bhāgavatam, gold encourages falsity, intoxication, prostitution, envy and enmity. Even a gold-standard exchange and currency is bad. Gold-standard currency is based on falsehood because the currency is not on a par with the reserved gold. The basic principle is falsity because currency notes are issued in value beyond that of the actual reserved gold. This artificial inflation of currency by the authorities encourages prostitution of the state economy. The price of commodities becomes artificially inflated because of bad money, or artificial currency notes. Bad money drives away good money. Instead of paper currency, actual gold coins should be used for exchange, and this will stop prostitution of gold.
Thus the personality of Kali, by the directions of Mahārāja Parīkṣit, the son of Uttarā, was allowed to live in those five places.
PURPORT
Thus the age of Kali began with gold standardization, and therefore falsity, intoxication, animal slaughter and prostitution are rampant all over the world, and the saner section is eager to drive out corruption. The counteracting process is suggested above, and everyone can take advantage of this suggestion.
origins
sb 2.4 TEXT 18
kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
SYNONYMS
kirāta—a province of old Bhārata; hūṇa—part of Germany and Russia; āndhra—a province of southern India; pulinda—the Greeks; pulkaśāḥ—another province; ābhīra—part of old Sind; śumbhāḥ—another province; yavanāḥ—the Turks; khasa-ādayaḥ—the Mongolian province; ye—even those; anye—others; ca—also; pāpāḥ—addicted to sinful acts; yat—whose; apāśraya-āśrayāḥ—having taken shelter of the devotees of the Lord; śudhyanti—at once purified; tasmai—unto Him; prabhaviṣṇave—unto the powerful Viṣṇu; namaḥ—my respectful obeisances.
TRANSLATION
Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.
PURPORT
Kirāta: A province of old Bhārata-varṣa mentioned in the Bhīṣma-parva of Mahābhārata. Generally the Kirātas are known as the aboriginal tribes of India, and in modern days the Santal Parganas in Bihar and Chota Nagpur might comprise the old province named Kirāta.
Hūṇa: The area of East Germany and part of Russia is known as the province of the Hūṇas. Accordingly, sometimes a kind of hill tribe is known as the Hūṇas.
Āndhra: A province in southern India mentioned in the Bhīṣma-parva of Mahābhārata. It is still extant under the same name.
Pulinda: It is mentioned in the Mahābhārata (Ādi-parva 174.38), viz., the inhabitants of the province of the name Pulinda. This country was conquered by Bhīmasena and Sahadeva. The Greeks are known as Pulindas, and it is mentioned in the Vana-parva of Mahābhārata that the non-Vedic race of this part of the world would rule over the world. This Pulinda province was also one of the provinces of Bhārata, and the inhabitants were classified amongst the kṣatriya kings. But later on, due to their giving up the brahminical culture, they were mentioned as mlecchas (just as those who are not followers of the Islamic culture are called kafirs and those who are not followers of the Christian culture are called heathens).
Ābhīra: This name also appears in the Mahābhārata, both in the Sabhā-parva and Bhīṣma-parva. It is mentioned that this province was situated on the River Sarasvatī in Sind. The modern Sind province formerly extended on the other side of the Arabian Sea, and all the inhabitants of that province were known as the Ābhīras. They were under the domination of Mahārāja Yudhiṣṭhira, and according to the statements of Mārkaṇḍeya the mlecchas of this part of the world would also rule over Bhārata. Later on this proved to be true, as in the case of the Pulindas. On behalf of the Pulindas, Alexander the Great conquered India, and on behalf of the Ābhīras, Muhammad Ghori conquered India. These Ābhīras were also formerly kṣatriyas within the brahminical culture, but they gave up the connection. The kṣatriyas who were afraid of Paraśurāma and had hidden themselves in the Caucasian hilly regions later on became known as the Ābhīras, and the place they inhabited was known as Ābhīradeśa.
Śumbhas or Kaṅkas: The inhabitants of the Kaṅka province of old Bhārata, mentioned in the Mahābhārata.
Yavanas: Yavana was the name of one of the sons of Mahārāja Yayāti who was given the part of the world known as Turkey to rule. Therefore the Turks are Yavanas due to being descendants of Mahārāja Yavana. The Yavanas were therefore kṣatriyas, and later on, by giving up the brahminical culture, they became mleccha-yavanas. Descriptions of the Yavanas are in the Mahābhārata (Ādi-parva 85.34). Another prince called Turvasu was also known as Yavana, and his country was conquered by Sahadeva, one of the Pāṇḍavas. The western Yavana joined with Duryodhana in the Battle of Kurukṣetra under the pressure of Karṇa. It is also foretold that these Yavanas also would conquer India, and it proved to be true.
Khasa: The inhabitants of the Khasadeśa are mentioned in the Mahābhārata (Droṇa-parva). Those who have a stunted growth of hair on the upper lip are generally called Khasas. As such, the Khasa are the Mongolians, the Chinese and others who are so designated.
When such misuse of human energy is prominent, the saner living beings become perturbed by the awkward situation created by the vicious administrators, who are simply burdens of the earth, and the Lord appears by His internal potency just to save the saner section of humanity and to alleviate the burden due to the earthly administrators in different parts of the world. He does not favor either of the unwanted administrators, but by His potential power He creates hostility between such unwanted administrators, as the air creates fire in the forest by the friction of the bamboos. The fire in the forest takes place automatically by the force of the air, and similarly the hostility between different groups of politicians takes place by the unseen design of the Lord. The unwanted administrators, puffed up by false power and military strength, thus become engaged in fighting amongst themselves over ideological conflicts and so exhaust themselves of all powers. The history of the world reflects this factual will of the Lord, and it will continue to be enacted until the living beings are attached to the service of the Lord.
730619SB.MAY Lectures
So Maharaja Yudhisthira was so pious that during his reign time, kamam vavarsa parjanyah. There was regular rainfall and everything was produced nicely. Sarva-kama-dugha mahi. Sarva-kama. The, another side is that you don't require industries, trade. You don't require. If you have got land and cow, then everything is complete. This is basic principle of Vedic civilization. Have some land. Have some cows. Dhanyena dhanavan gavayah dhanavan. Not industry. There is no need of industry. Because you want some food, nice food, nice milk, nice fruit, that will be produced by nature. You cannot manufacture all these things in the factory. So therefore the..., at the present moment, the big, big factories, they are the activities of the asuras, ugra-karma. All the people are dragged in the city, industrial area, to engage them in the produce of iron bars, big, big iron bars, Tartiron(?) iron industry, and so many other industry. Capitalists, they have drawn all the innocent people from the village. And they think that "We are getting fat salary." But what is the use of fat salary? One side you get fat salary; another side you have to purchase three rupees a kilo rice. Finish your salary. This is going on. Let them produce their own food. Let him have some land. Let him produce his own food. Let there be cows. Let cows become happy.
Now here is very important word, that payasodhasvatir muda, udhasvatir muda. They were very jolly because they can understand whether they are going to be killed or not. Because they have got, they're animal, they have got sense. I have seen in your country, almost all cows are crying, crying. Because in the beginning, all the calves are taken away and slaughtered in their presence. Perhaps you know. So what is the position of the cow? I have seen when we purchase cows, the calves are already taken away. The cow was crying, regular tears were gliding down. So they can understand that... Who cannot understand? Suppose if you are taken in the concentrated camp? Just like the Germans did. What is the meaning of concentrated...? That he'll be killed after some days. So how you can be happy? If you are already informed, condemned to death, and kept in a concentration camp, will you be happy? Similarly, when these people take these cows to the slaughterhouse, animal stock room, go down, they understand. Very recently, about few years ago, some..., that animal stock store was some way or other broken and all the cows began to... Perhaps you know. It was published in the... And they were shot down. Shot to death. They were fleeing like anything, that "We shall save ourselves."
So if the cows are not happy, if they are always afraid, that "This rascal will kill us at any moment," then how they can be happy? There was no such thing. Therefore it is said: muda. Muda. Happy. And as soon as the cows are happy, you not only get sufficient milk, but the pasturing ground, I mean to say, ground, becomes moist with milk. So much milk supplied. Here it is stated, payasa udhasvatir muda. Yes. There is another description. Formerly, Krsna's cows, when they were passing on, the whole road will be moistened with milk. Milk supply was so sufficient. Simply manufacture butter, milk products, dahi... Distribute. Krsna was distributing amongst the monkeys even: "Take," the monkey, "come on."
So by Krsna's grace if we actually become dharmic, follow Krsna, the milk supply will be so profuse that everyone, even the animals can take the butter and yogurt. That is wanted. That is civilization. Produce sufficient quantity of grains, let the milk, cows, supply sufficient quantity of milk. All economic question solved. There is no use of industry. No use of man's going fifty miles to work. No, there is no need. Simply land and cows. Here is the statement. Kamam parjanyah, vavarsa parjanyah sarva-kama-dugha. Everything you'll get from the land. Even luxury articles. What can be more luxurious article than the jewels? The jewels are also produced. The medicine is produced, the minerals are produced, gold is produced, diamond is produced from the earth. Sarva-kama-dugha. You get everything. Make your civilization very perfect, very luxurious simply by satisfying Krsna. This is Krsna consciousness movement.
Generally Western philosophers try to understand the Absolute Truth by the ascending process of mental speculation. This is the process of inductive logic. The other process is the descending process, and this is the paramparā process. By this method, knowledge descends from a higher source.
The process of induction, by which one reasons from particular facts or individual cases and arrives at a general conclusion, is never a perfect process. Because we are limited and our experience is limited, the inductive process of acquiring knowledge will always remain imperfect.
This process is called śrauta-panthā, or the acquisition of knowledge by hearing from authorities. All Vedic knowledge is based on the principle that one must approach a bona fide spiritual master and hear from the authoritative statements of the Vedas. It is not necessary for one to be a highly polished literary man to receive knowledge; to receive perfect knowledge from a perfect person, one must be expert in hearing. This is called the descending process of deductive knowledge, or avaroha-panthā
A mundaner 1) is sure to commit mistakes, 2) is invariably illusioned, 3) has the tendency to cheat others and 4) is limited by imperfect senses. With these four imperfections, one cannot deliver perfect information of all-pervading knowledge.
austerity, cleanliness, mercy and truthfulness
The terms “a priori” and “a posteriori” are used primarily to denote the foundations upon which a proposition is known. A given proposition is knowable a priori if it can be known independent of any experience other than the experience of learning the language in which the proposition is expressed, whereas a proposition that is knowable a posteriori is known on the basis of experience. For example, the proposition that all bachelors are unmarried is a priori, and the proposition that it is raining outside now is a posteriori.
vax
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