Reflections on Kali Yuga, Devotee Persecution, and the Wisdom of Parikshit Maharaj

Thank you very much for joining today. We’ll be discussing a more contemporary topic. Our entire series is titled Applied, so I thought it’s important to explore how scripture can apply to incidents that are deeply troubling the minds of many devotees across the world today—specifically, the recent gruesome attacks on devotees in Bangladesh.

To understand this from a scriptural perspective, we’ll draw insights from a particular chapter of the Śrīmad Bhāgavatam—Canto 1, Chapter 17—which describes how Parikshit Maharaj dealt with the age of Kali. In this chapter, we see a contrast in responses: Kali is clearly the aggressor, and there is the bull’s response—more brāhminical in nature—and Parikshit Maharaj’s response—more kṣatriya-like.

So, how can we respond in today’s world with a healthy combination of these two approaches? That is the key theme we’ll explore.

We won’t cover every verse in the chapter, but instead focus on certain relevant sections.

Setting the Context

At this point in the Bhāgavatam, Parikshit Maharaj has been enthroned as king following the departure of Krishna and the Pāṇḍavas. He receives news that Kali has begun to spread throughout the kingdom. Proactively, he sets out to counter this.

Initially, Parikshit sees people joyfully praising the Pāṇḍavas, Krishna, and himself as their worthy successor. He feels humbled and grateful—not because of personal praise, but because he has upheld the honor of his illustrious forebears.

But then, he encounters a deeply disturbing scene: a cow and a bull, and the bull is being brutally beaten by a person dressed in black. The cow is crying in anguish.

The Royal Response

On seeing this, Parikshit Maharaj is furious. With sword raised, he rushes toward the scene, demanding how such violence could occur in a kingdom protected by him. This scene marks the start of Chapter 17.

Kali, now exposed, shrinks back in fear. Parikshit turns to the bull and expresses deep sorrow. He assures the bull that under his rule, such suffering should not occur. Interestingly, rather than immediately blaming the aggressor, he asks the bull a question:

“Who is the cause of your suffering?”

At first glance, this question seems strange. Isn’t the cause obvious? The man dressed in black is clearly the one beating the bull.

But the bull gives a surprisingly philosophical response:

“There are many theories. Some say the self is the cause, some say karma, some say providence. I cannot pinpoint a single cause.”

Parikshit Maharaj is impressed. He praises the bull for his wisdom and composure, and then declares:

“Now I know that you are Dharma personified.”

Action Despite Ambiguity

Despite the bull’s reluctance to name the perpetrator, Parikshit does not let the crime go unpunished. He turns to Kali, ready to strike him down.

Kali, trembling, surrenders. Bound by the kṣatriya code of honor—never to harm a surrendered soul—Parikshit refrains from killing him. Instead, he declares:

“You may not stay in my kingdom. You are exiled.”

But Kali protests:

“Where can I go? The entire world is your kingdom!”

Parikshit then designates four places where Kali can reside:

  1. Gambling

  2. Intoxication

  3. Illicit sex

  4. Meat-eating

Later, upon further plea, he allows Kali a fifth place: wherever wealth is hoarded—specifically, gold.

The chapter ends by glorifying Parikshit’s rule, noting that though Kali was present, he remained powerless due to the king’s righteous governance.

Key Takeaways

Now let’s examine some core lessons from this narrative.

1. The Depth of Inquiry

Parikshit Maharaj’s question to the bull teaches us the importance of not rushing to conclusions. Even when the aggressor seems obvious, understanding deeper causality reflects a higher level of consciousness. It reflects the spirit of dharma—of not just reacting but contemplating.

2. Compassion with Strength

Though the bull was attacked, Parikshit assured him of protection, showing both compassion and competence. He also declared that even if the aggressor were as powerful as a demigod, he would still bring him to justice. This combination of brāhminical concern and kṣatriya resolve is ideal leadership.

3. Balancing Justice and Mercy

Parikshit didn’t punish Kali with death, honoring his code as a warrior. He combined justice with restraint, showing how authority can be wielded without cruelty.

4. Application to Today’s World

The recent violence against devotees reminds us that evil still exists, and it often takes the form of cowardly attacks on the innocent. We must learn from Parikshit Maharaj to not only grieve such attacks, but also to respond with thoughtful and courageous action—within our capacity.

Whether our response is more brāhminical (prayer, education, spiritual support) or kṣatriya-like (protection, advocacy, direct action), both are valid and necessary.

Parikshit Maharaj’s role as a king is to ensure that everyone is protected while they perform their respective dharmas. His responsibility is to maintain social order so that all members of society can engage in their duties peacefully. In this sense, his governance is rooted in enabling the functioning of dharma for all.

But are there exceptions to this rule? Yes—he acknowledges that there are exceptional circumstances, such as aapadharma—emergency situations—where conventional duties might need to be adjusted or even set aside temporarily to deal with the crisis. Kali Yuga itself, in many ways, represents such a state of emergency, requiring a different kind of leadership and response.

So, at this stage, Parikshit Maharaj does three key things:

  1. He assures protection – He assures the bull that he will protect him and others from harm.

  2. He expresses his resolve to punish wrongdoers – Even if the culprit is a celestial being, he says he won’t hesitate to take action.

  3. He declares his supreme duty (parama-dharma) – His ultimate dharma is to maintain order and uphold justice in society.

Now, how does this tie into bhakti? We often say that the parama-dharma of everyone is bhakti. But bhakti manifests differently for different people, depending on their roles. So when we say bhakti is the ultimate dharma, we must understand it as inclusive of our worldly responsibilities when done in devotion.

For a king like Parikshit, protecting his citizens is also an expression of bhakti. He is not abandoning his role as a king to perform bhakti in a conventional temple sense. Rather, he sees his kingly duties as service to Krishna. Bhakti is vast enough to encompass rajadharma (the duties of a ruler).

We see similar diversity in surrender within the Mahabharata itself:

  • Draupadi surrenders in helplessness, raising her arms and calling out to Krishna.

  • Arjuna, on the other hand, surrenders through action—by raising his bow and engaging in battle.

Both are valid and powerful expressions of bhakti, though they appear quite opposite—helplessness vs. readiness. The essence of bhakti lies not in the specific action, but in the consciousness behind it.

Returning to the bull, we find something interesting in the Bhagavatam: the bull doesn’t yet have the label “Dharma.” Parikshit Maharaj hasn’t recognized him as the embodiment of dharma yet. But the narrator tells us—this bull is Dharma. So while Parikshit sees just a wounded bull, we, the readers, are told a deeper truth.

When the bull speaks, despite being severely hurt, he does not complain. Instead, he praises Parikshit Maharaj. This shows his elevated consciousness. He appreciates the king’s arrival and qualities, rather than focusing on his own pain. He remarks that it’s no wonder Krishna chose to be a messenger for the Pandavas—they are such glorious souls.

Then, Dharma gives a profound response to Parikshit’s question: “Who caused your suffering?” Instead of pointing to the obvious culprit (Kali, who is right there), he says the root cause of suffering is very difficult to determine. Why? Because different people offer different explanations:

  • Some say it’s destiny.

  • Some say it’s the misdeeds of the self.

  • Some say it’s the nature of the material world.

  • Some say it’s duality inherent in life.

Dharma says that even with all this reasoning, the actual cause of suffering is beyond logic. It is indeterminate. Still, he respects Parikshit Maharaj’s wisdom and says, “You are a saintly king, a raja-rishi—you decide.”

What’s happening here is not just a refusal to answer. It’s a demonstration of depth—he sees suffering as multilayered and not always directly attributable. His response challenges black-and-white thinking and invites a higher level of reflection.

Finally, Parikshit Maharaj becomes satisfied upon hearing this answer. He appreciates the depth of Dharma’s insight and sees that there is no fault in what he said. His response reflects his own wisdom and broad vision as a ruler who understands that life, justice, and dharma are not always simple.

Understanding Deeper Causality Through Dharma and the Bhagavatam

When there’s a mistake, lamentation is natural. But when there’s no lamentation, we may wonder—was there even a mistake? This reflection emerged during an interaction where I shared a point, and someone offered a counterpoint. I realized, this is the beauty of discussion: there’s a question, a reply, and sometimes a counter-reply.

In this section of the Bhagavatam, there’s a verse that stands out as incredibly profound, perhaps the most profound in the section. Let’s take a deep dive into this.

Dharma Not Just Spoken, But Lived

“You have spoken dharma,” the speaker says. But it’s not just about reciting scriptures. It’s about speaking dharma while going through suffering. That shows you know dharma—not theoretically, but practically. And not just that—you are dharma. That’s why he says, “You are the embodiment of dharma—you’ve taken the form of a bull (Prisha-roop).”

But then comes a statement that, at first glance, seems outrageous—even scary:

“The same destination is attained by both: the one who does the wrong, and the one who points out the wrong.”

Is this fair? Is this dharma? If someone commits a crime and another person reports it, can they really be destined for the same outcome?

From a practical standpoint, pointing out a crime is courageous, noble even. Committing a crime is deplorable. So how can the reporter and the perpetrator be equated?

But here’s the point: the Bhagavatam isn’t promoting literal equivalency here—it’s offering a perspective that challenges us to see deeper layers of causation.

The Layers of Causation

Let’s consider a modern example: the COVID pandemic.

Someone gets COVID—why?

  • Immediate cause: They came into contact with an infected person.

  • Broader cause: The government didn’t act fast enough with vaccines.

  • Deeper cause: There was recklessness with nature, maybe even gain-of-function research.

  • Philosophical cause: We exploit nature, and nature pushes back.

  • Spiritual cause: It’s Kali Yuga. Or even further—it’s the nature of material existence.

Which of these is true? All of them are valid at their respective levels.

This leads to a crucial understanding:

We must deal with problems at the appropriate level of causation.

If you only blame the person who gave you COVID, you’re missing the bigger picture. Yes, they are the immediate link in the chain, but not the only one. If you blame and vilify them as if they were the sole cause, that’s a shallow view.

In dharma, seeing only the immediate cause and ignoring the deeper spiritual causes is called ignorant vision.

Material Vision vs. Spiritual Vision

What does it mean that both the wrongdoer and the person who points it out share the same destination?

Not necessarily that they’ll both go to hell, but that if one sees only through material vision—”You wronged me, I’ll punish you!”—and stays consumed by vengeance or blame, they both remain trapped in material consciousness. One is trapped in sin, the other in anger or hatred.

Revenge can seem righteous, but it still keeps our consciousness entangled in the material world. Philosophical knowledge should elevate us.

Parikshit Maharaj did not ignore the immediate problem—he took action. But he also honored the deeper consciousness of dharma in the bull. So he doesn’t equate them practically—he rewards virtue—but he warns of the limitation of one-dimensional thinking.

Applying This to Real World Situations

Let’s bring this to a very painful but real example: the killing of devotees in Bangladesh.

There are many levels of causation we could point to:

  1. Immediate: A false rumor incited a mob.

  2. Social: Hindus were minorities, vulnerable and unprepared.

  3. Political: Extremism present in majority groups.

  4. Cultural: Hindus haven’t been assertive in defending themselves.

  5. National: Lack of protection by the Indian government.

  6. Spiritual: This is the karma of individuals or a collective.

  7. Philosophical: This is the nature of the material world.

Some devotees focus on one level: say, Islamic extremism. Others might say, “It’s their karma.” Others say, “It’s the material world—this is expected.”

Which is right? All of them capture a facet of the truth. And this is the essence of dharma: to act appropriately at every level, without getting blinded by only one.

A Facebook employee told me how he wanted to improve the algorithm to prevent the spread of inflammatory content—an example of working at the technological level. Others advocate for political protection. Still others emphasize discretion and humility in areas where we are minorities.

Even great souls like Narada Muni submitted externally to Hiranyakashipu, recognizing vulnerability. It’s not weakness—it’s wisdom.

Final Reflections

So what does this verse teach us?

Don’t get trapped in material vision.
Learn to see with the eyes of dharma.
Act practically, but think philosophically.
Don’t reduce causality to just one link in the chain.

When we respond to injustice, we should act—protect, speak up, and defend. But we also need to anchor ourselves in the wisdom of dharma so that we are not consumed by hatred, blame, or short-term thinking.

In doing so, we rise above ignorance and move closer to true spiritual vision.

Balanced Response to Religious Violence: A Multi-Level View

  • Avoid Extremes: It’s wrong to say either “this has nothing to do with Islam” or “Islam is only about violence.” Like any group, Islam includes people in all three modes (goodness, passion, ignorance). Violent extremists may quote scripture, but that doesn’t mean everyone in the religion supports that view.

  • Danger of Overgeneralizing: Labeling an entire religious group as extremist leads to suspicion and division. Statistically, with over a billion Muslims in the world, if all were violent, the world would be in chaos. Clearly, that’s not the case.

  • Multi-Level Causation: Social issues and violence have many causes — philosophical, historical, political, and religious. Fixating on only one level (e.g., blaming just a religion) is simplistic and harmful. We need a multi-dimensional analysis.

  • Dharma in Action: A devotee or a spiritually informed person should ask: How does my philosophy help me respond wisely? For example, King Prithu didn’t tell starving citizens, “It’s your karma — suffer.” He took responsibility. Similarly, we shouldn’t justify inaction or apathy by saying “It’s Kaliyuga” or “It’s their karma.”

  • Disposition, Position, Inspiration:

    • Disposition: A person’s nature — Brahmana (philosopher), Kshatriya (protector), etc.

    • Position: Their level of influence or power.

    • Inspiration: Their inner calling or motivation to act.

    People will respond based on these factors — and that’s okay. All responses can have value.

  • Modes of Nature:

    • Goodness: Acting within one’s capacity and offering real help.

    • Passion: Overreacting or obsessing over things outside one’s control.

    • Ignorance: Apathy or complete inaction.

    We need to avoid both overreaction and paralysis. Respond thoughtfully and within our means.

  • Brahmana vs Kshatriya Response:

    • A Brahmana may reflect deeply but not act.

    • A Kshatriya may act decisively, but without deeper vision could worsen things.

    • We need both: A Brahmana to raise awareness and cultivate goodness, and a Kshatriya to take action and curb injustice.

  • Holistic Strategy:

    • Curb extreme expressions of passion/ignorance when they harm others.

    • Simultaneously elevate consciousness by cultivating goodness through spiritual wisdom and practices.

They suffered. And what can we do about it?
If the only response is, “Okay, what is the next thing to do? We have to take up weapons, we have to give weapons to everyone — every single ISKCON devotee, every single Hindu — and we should all acquire weapons and fight against anyone who threatens us.” Okay, then what will happen?

If everyone has weapons tomorrow, we will not only attack those whom we presently consider enemies. We will start attacking each other. One of the biggest victims of Islamic fanaticism are actually other Muslims. There are Shia-Sunni conflicts, and countless internal conflicts throughout Islamic history. So when passion and ignorance predominate, people won’t just fight external enemies — they’ll turn on each other as well.

So only a Kshatriya response is not enough. What we need is a combined Brahmana and Kshatriya response.

Now, as individual devotees, we may think, “I’m chanting, I’m studying scripture — what’s the use of all this when Dharma is in danger? I have to fight.” Yes, Dharma is in danger externally — in the world. But Dharma is also in danger within our own hearts. The modes of passion and ignorance can take over, and even if we begin with a noble cause, we may end up being part of the problem rather than the solution.

So at the very least, we need a foundation in goodness. Every varna — Brahmana, Kshatriya, Vaishya, Shudra — requires some level of goodness. Without that, even a Kshatriya would become an uncontrolled power-seeker, not someone who follows Dharma.

Very often we think, “That person is terrible, and I have to punish them.” And that may be true. But the same dark forces that made them terrible — lust, anger, greed, envy, arrogance, illusion — exist within us as well. If we don’t curb these, then in trying to crush others driven by darkness, we may end up fueling the darkness within ourselves.

A frightening example of this is Ashwatthama. Throughout the Mahabharata, he’s overall a good person — a friend of Arjuna. He’s upset that Arjuna is a better archer, yes, but they remain friends. In the war, when Bhishma falls and other tragedies occur, Ashwatthama tells Duryodhana, “Let’s stop this war.” He’s not a bloodthirsty person.

But when Drona is killed, Ashwatthama is enraged: “The Pandavas unfairly killed my father.” In his rage, he doesn’t just kill the one person who wronged his father (Drishtadyumna) — he slaughters the entire army in the night while they were sleeping. That act — attacking defenseless, sleeping soldiers — is perhaps the closest thing to a terrorist attack in the entire Mahabharata.

This is the danger: The temptation to punish can become the most righteously unrighteous temptation. One feels, “I’m right, so I can do anything to punish the wrongdoer.” Ashwatthama’s righteousness led to the most ghastly act.

Modern movies glorify vigilante justice: “The police are corrupt, politicians are corrupt, so one man takes it upon himself to punish everyone.” But in real life, if everyone starts doing that, it leads to chaos. People may not have discernment. They may start settling personal scores under the garb of justice. Society can degrade rapidly.

So yes, we must respond. We had Kirtan demonstrations, submitted petitions, and applied political pressure — that’s important. But we should never think that sadhana and cultivating inner goodness are unimportant. They are just as essential.

We must establish Dharma both externally, through activism, and internally, through purification and sadhana. If we do only one, it’s insufficient.

Let me summarize the key messages:

1. Pastimes Discussed:
We discussed the story of Parikshit Maharaj and the bull and cow, representing Dharma and the Earth. When Parikshit sees the bull being beaten, he asks who the culprit is. The bull does not name anyone, illustrating the principle that there are multiple levels of causation.

2. Multi-level Response:
Whether it’s COVID, war, or injustice, there are many causes — not just one. Our responses must also be multi-level. Some people will fight. Some will teach. Some will preach. It depends on position, disposition, and inspiration.

3. Dangers of Single-Level Blame:
If we fixate on a single cause (e.g., one religious ideology), then we miss the bigger picture. The Bhagavatam warns that both the wrongdoer and the person who blames the wrongdoer may get the same result — staying trapped in material existence, in modes of passion and ignorance.

4. Real Enemy:
The real enemy is not a religion or ideology, but the modes of passion and ignorance. Fanatics cherry-pick their ideologies to stoke hatred and violence. Leaders and preachers in passion and ignorance cause destruction, regardless of which “truth” they claim to represent.

5. The Ashwatthama Warning:
Trying to destroy those acting from their dark side may awaken our own dark side. Ashwatthama thought he was doing justice, but ended up becoming a mass murderer.

6. Importance of Sadhana and Preaching:
Don’t undervalue your daily sadhana. By cultivating Dharma internally, we avoid becoming part of the problem. Share spiritual knowledge. Help others move toward mode of goodness. Raise consciousness in society.

7. Power of Ideas:
Ideas shape the world. Alexander Solzhenitsyn wrote The Gulag Archipelago, which exposed the moral and ideological corruption of Soviet communism. His words, even from prison, helped topple a superpower. Don’t underestimate Brahmanical power — words and wisdom.

8. Final Call to Action:

  • Establish Dharma within: through your bhakti, your character, and your choices.

  • Establish Dharma outside: through preaching, petitions, positive influence, and practical activism.

  • Support others in positions of power to act dharmically.

  • Share Krishna-bhakti or at least encourage a move toward Sattva guna.

Q&A Reflection:
If you’re asking, “What can I do as a common person?” —
Then the answer is: Practice and share Krishna consciousness to the best of your capacity. Don’t underestimate it. A true Brahmana’s influence is deep, though often invisible.

Should devotees use guns? Yes — appropriate self-defense is valid. But sadhana is the primary weapon to conquer ignorance and restore Dharma in the world and in our hearts.

Brahmana-Kshatriya Spirit: Balancing Inner Growth and Social Change

In today’s world, the question of self-defense is important. Whether that involves firearms or other means, we need to consider the law, training, and appropriate measures. But one thing is clear: self-defense is necessary.

A big part of the problem is that often the good people do nothing in the face of evil, and that leads to the triumph of wrongdoing. At the same time, we must be careful—when good people think they know what’s right and start acting without proper understanding, they can also end up doing harm.

This is where Srila Prabhupada’s insight comes in—he said we need a combination of the Brahmana and Kshatriya spirit. What does this mean?

The Brahmana Spirit – Focus on Knowledge and Inner Transformation

Brahmanas are those who delight in knowledge. Their joy is in seeking wisdom, and when others come to receive knowledge from them, they are happy to share. But even if nobody comes, they remain content within themselves, immersed in contemplation and study.

  • Brahmanas are primarily interested in spiritual change—inner growth, transformation of consciousness.

  • They generally don’t get involved much in social activism or worldly affairs.

The Kshatriya Spirit – Focus on Social Change and Action

Kshatriyas, on the other hand, are active in society. Their concern is not just with inner change, but external, social transformation. When a Kshatriya has respect for Brahmanas, they understand that spiritual change is the foundation for sustainable social change.

Thus, Kshatriyas work to create facilities so Brahmanas can teach and influence society at large.

Prabhupada – A Brahmana with a Kshatriya Spirit

If Prabhupada had been just a Brahmana, he could have been satisfied sitting peacefully in Vrindavan writing books. And in fact, he had already achieved recognition: after publishing the first three volumes of the Srimad Bhagavatam, India’s President and Prime Minister praised his work and recommended it be in every library.

He could have easily remained in India, simply translating and writing. But that wasn’t enough for him.

  • He wanted his books to change the world.

  • He didn’t just write knowledge—he carried the message himself, traveled the world, and built a movement.

  • In doing so, his book writing even suffered because he dedicated so much time to cultivating people.

That was the Kshatriya spirit within him—the zeal to change the world actively.

Raising Children: Guiding, Not Molding

Now, when it comes to children, people often ask—should we raise them in dharma and sattva so they act with Kshatriya courage when needed?

We must understand: children are not clay to be molded—they are seeds. Each seed has its own nature:

  • Some children will have a Brahmana nature,

  • Others a Kshatriya, Vaishya, or Shudra nature.

But like seeds, all children need nurturing—protection, guidance, and nourishment. Sattva guna (mode of goodness) is the best foundation for any child. If a child has a Kshatriya nature, sattva won’t suppress it—it will guide and refine it.

Our job is to protect them from being dominated by passion and ignorance, which can make them dangerous to themselves and others.

Governments: Limits and Realistic Expectations

We often question—why doesn’t a government like that of Bangladesh protect minority communities? In today’s world, governments are driven by political lobbying and power dynamics.

So while we shouldn’t expect miracles, we should differentiate:

  • A government that fails to protect, and

  • A government that actively persecutes.

In this case, the government didn’t directly persecute, but failed to protect. And this isn’t always the case—many devotees had lived peacefully for years, which means intolerance didn’t have a free hand until recently.

A senior monk once remarked that the Middle East is safer than some Indian cities—while you can’t wear devotional clothing publicly, you can safely practice privately.

So we must have realistic expectations from governments and be prepared to act independently for protection and advocacy.

How to Apply the Kshatriya Spirit Today

So what does it mean to be a Kshatriya in today’s society? There are four key areas:

Enter Politics and Socially Influential Careers

  • Many Hindus have focused on careers like engineering and medicine—valuable, but not socially influential.

  • Meanwhile, Jews have entered law, media, politics, and journalism, becoming thought leaders.

  • If we want to shape public opinion, we need Hindus in media, law, politics, and other fields of public discourse.

Develop Self-Defense and Security Systems

  • Being dharmic doesn’t mean being helpless.

  • We need to train in self-defense, and have proper deterrents to protect ourselves and our communities.

  • A strong defense acts as a warning to aggressors.

Leverage Social Media

  • Social media has democratized communication.

  • Even if we can’t control mainstream media, we can still share dharmic wisdom widely.

  • We must avoid getting distracted by it, but use it strategically to spread values and awareness.

Avoid the “Masihah Complex” – Be the Change

  • Many religions wait for a savior (Masihah)—someone who will deliver them.

  • While Hinduism doesn’t centralize this idea, many still wait for a spiritual or political hero.

  • This mindset delays action. Instead, we must each take personal responsibility for upholding and spreading dharma.

The Future of Dharma: Rational Thought Leaders Needed

One respected scholar noted: “Hinduism has answers to many modern problems—like environmentalism through vegetarianism, wellness through yoga—but its public face must shift.”

What’s needed now is:

  • A move away from guru-centric charisma, and

  • A shift toward educated, rational, relatable voices.

Just as Buddhism spread through plain-clothed teachers, we too need well-informed, thoughtful dharmic presenters—not just monks, but everyday leaders.

Final Thoughts: Be the Torchbearers

  • We need to enter influential careers,

  • Strengthen defense where needed,

  • Utilize social media powerfully, and

  • Stop waiting for a hero.

The world doesn’t change because a hero appears—it changes because many ordinary people do their part with extraordinary clarity and commitment.