How Will the Age of Kali Be?

King Parikshit sat quietly, his mind sunk deep in thought. Seeing him so grave, Shukadeva Goswami asked gently, “What are you thinking about so deeply, Parikshit?”

The king bowed his head and said, “You are all-knowing, Acharyadev. Do you not know what I am thinking?”

Shukadeva smiled with affection. “You truly are an ideal king, Parikshit. Very few kings love their people like their own children and worry so much about their good and bad.”

Parikshit folded his hands. “Lord, all this is only by the blessing of the Supreme Cause.”

“Yes, King, that is true,” Shukadeva said. “You are thinking that you will soon go to Vaikuntha, to Shri Krishna. But what will happen to the people of this world during the remaining days of Kali Yuga? Is this what is making you sad? Is that so?”

Parikshit looked up and replied, “Yes, Lord. Kali Yuga is very terrible, very cruel. Once, when I went out to conquer the directions, I saw a sign of its cruelty with my own eyes. Disguised as a king, it was mercilessly beating Dharma, who had taken the form of a bull, Acharyadev. Goddess Earth was there too, in a sorrowful form. And seeing that cruel sight, she was shedding tears.”

Shukadeva nodded. “Even today, the sages speak about how bravely and proudly you defeated Kali then, child. We know that when Kalipurush saw that sharp sword in your hand, he trembled in fear for his life and surrendered to you. He fell at your feet.”

Parikshit sighed deeply. “But Lord, I made a great mistake that day. If I had destroyed Kali, then today I would not have had to see this sin, O best of sages. But giving life to one who surrenders is a king’s sacred duty. So I could not kill Kali Yuga that day. Still, as much as I could, I limited the places where he could move.”

“Do you remember where you gave him freedom to go?” Shukadeva asked.

“Yes, Lord,” said the king. “First I gave him four places. One, where living beings are harmed. Two, where people become intoxicated and take drugs. Three, where people engage in illegal lust. And four, where gambling takes place.”

“But greedy Kalipurush was not satisfied with this, was he?”

“No, Lord. He fell at my feet and begged again and again for a little more place. Then, out of mercy, I gave him one more place. I told him he could also live in gold.”

“You did a noble deed, Maharaj,” Shukadeva said. “By the law of time, it is not possible to completely erase the influence of Kali Yuga from the earth. But you have kept him within limits. That is why even the sages praise you, Parikshit.”

The king lowered his eyes. “It is all by your grace, Lord. But when I am no longer here, Kali Yuga will become stronger. Corruption among people will grow even more.”

“King,” said Shukadeva, “it will grow.”

“How, Acharyadev?”

Shukadeva answered slowly, as if unveiling a dark future before the king’s eyes.

“In Kali Yuga, a person’s honor will depend on money. Whoever has wealth, his family will be called a high family in society. Whoever has wealth will be called virtuous and good.”

Parikshit shuddered. “What terrible ruin you are speaking of, Lord!”

“Listen further, King,” Shukadeva continued. “It will also become hard to get justice in the court. The one who has money will try to buy the system of justice itself. The innocent will be punished, and the guilty will walk proudly and shamelessly through society, laughing.”

Parikshit said, “I have been getting signs of this coming corruption for a long time, Acharyadev. Lord, society becomes beautiful under the guidance of good Brahmins. Will they not remain in Kali Yuga?”

“In Kali Yuga,” Shukadeva replied, “it will become harder and harder to find true Brahmins, King. Whoever wears the sacred thread on his shoulder will get the title of Brahmin. The so-called twice-born men of that age will not be skilled in worship and sacrifice. But they will be very clever at taking money from their patrons by many tricks.”

The king asked in pain, “And household duty? Will the relationship between husband and wife remain healthy and beautiful then, Acharyadev?”

“No, Parikshit. There too, troubles will have no end. In marriage and in choosing a partner, people will give importance mainly to physical pleasure. They will not remember character, family, learning, and such things. Because of this, great unrest will appear in home after home. And the children of the future will suffer from the daily quarrels of their parents.”

Parikshit asked again, “Will learning, wisdom, and education have no value then, Acharyadev?”

“In Kali Yuga, very few people will remain who know the true value of knowledge. Then people who confuse others with clever words will advertise their learning, King. But inside they will be empty and hollow.”

The king looked troubled. “Will this darkness of society also fall on nature, Lord? Will there be changes there too?”

“Yes, King, there will be. The seasons will no longer follow their proper order. In some years there will be too much rain, and in other years there will be no rain at all. So farming too will face disaster.”

“So many signs of destruction!”

“Do you understand, Parikshit?” Shukadeva said. “If people torture nature, Mother Earth, then they must suffer the result. Is that not so?”

Parikshit nodded sadly. “Among all these problems, people’s body and mind will surely be broken, Acharyadev. Will their health be good at all?”

“You have guessed correctly, Parikshit. Malnutrition, polluted surroundings, and attacks of many new diseases together will ruin human health. Do you know what the average lifespan of people will be in Kali Yuga? Only fifty years, no more.”

The king’s face grew pale. “I am truly feeling afraid, Lord. Why is there so much darkness in Kali Yuga?”

“Listen, King,” said Shukadeva. “In Satya Yuga, truth is strongest in people. In Treta Yuga, passion becomes strongest. In Dvapara Yuga, passion and darkness both become strong. And in Kali Yuga, darkness becomes most powerful. So in this age the greatest darkness will gather, King.”

Parikshit then said, “Lord, I have heard that the meaning of Kali is quarrel and conflict. Will people of Kali Yuga then always remain in conflict?”

“It is true that there will be many bloody wars in Kali Yuga,” Shukadeva replied. “But the hardest war in Kali Yuga will be the one people must fight with themselves.”

“I did not fully understand, Acharyadev,” said the king. “What kind of fight is a fight with oneself? Please explain a little more simply, Lord.”

“Very well, listen then,” said Shukadeva. “In Satya Yuga, wars took place between the gods of heaven and the demons of the underworld. That means, in that age the gods and demons lived in two separate worlds.”

“That is true,” said Parikshit.

“Now tell me, King, which was the most terrible war of Treta Yuga? What do you think, Parikshit?”

“The war between Lord Shri Ramachandra and Ravana, the king of Lanka.”

“You have spoken rightly. Now think about this, Parikshit. Lord Shri Ramachandra was the prince of Ayodhya, and Ravana was the king of Lanka. That means this war took place between people of two different countries. Is that not so?”

“Yes, Acharyadev.”

“Good. Now tell me, which was the most terrible war of Dvapara Yuga?”

“The war of the Kauravas and Pandavas, Acharyadev. The war of my own ancestors.”

“Then you can understand, Parikshit, how with the changing ages the two sides in war come closer and closer. Two worlds, then two countries, and from there two groups of the same family. Do you see it, Parikshit?”

The king said softly, “Now it is becoming much clearer, Lord. And what will happen in Kali Yuga then?”

Shukadeva’s voice grew grave. “Then two natures will live inside the same person. One divine, the other demonic. The battle will be between them. A person must defeat the demon within through the god within, King. This is the greatest battle for people of Kali Yuga, the hardest test.”

Parikshit asked eagerly, “Lord, then will there be only the rule of darkness in Kali Yuga? Will there not be even a little light anywhere? Then how will people find peace?”

“There is, King,” said Shukadeva with gentle assurance. “Where there is darkness, there is also light. Kali Yuga has many faults, but among them there is one great virtue. Can the rule of God ever be fully covered by darkness, child? Somewhere or other, a sign of light always remains hidden.”

“What is that light, Lord? Please tell me. I can no longer keep my patience.”

“That undying light,” Shukadeva said, “is the name of God. King, in Satya Yuga the way to perfection was meditation. In Treta Yuga it was sacrifice. In Dvapara Yuga the path was worship. The path of this Kali Yuga is easier and simpler. Krishna’s name. Krishna’s name, only Krishna’s name brings liberation.”

He continued, “Yes, King. In this age, whoever takes shelter in the name of God will become pure and holy. Through constant chanting, singing, remembering, and thinking of God’s name, people of this age will be freed from all faults. Through the path of the Name, they will gain divine love.”

Parikshit’s face brightened. “Ah, how fortunate the people of Kali Yuga are! Truly, there is no end to the mercy of Lord Narayan. To the people of the darkest age, he will reveal himself through the simplest path of worship.”

“Yes, King,” said Shukadeva, “this will be the religion of Kali.”

“Lord, will people of the coming days know about this practice of the Name? How will this simple and beautiful religion be spread?”

Shukadeva asked, “Tell me, King, do you remember what Gargamuni said to Nanda Maharaj at the time of Krishna’s naming ceremony? Do you remember the four Yuga avatars of the four ages?”

“I remember, Lord,” said Parikshit. “Still, please tell me again. It feels as if this time you surely want to say something new.”

“Then listen, Parikshit. Matsya, Kurma, Varaha—these are the lila avatars of Narayan. And in every age, God appears in a special form to teach the people of that age dharma. They are called Yuga avatars.”

“What exactly did the Yuga avatars of the four ages teach, Lord?”

“In Satya Yuga he came in a pure white form and taught the process of meditation. In Treta Yuga he came in a red form and taught sacrifice. In Dvapara Yuga Narayan came in a dark, beautiful Krishna form and taught the path of worship.”

“And in the coming Kali Yuga, in what form will he come, Lord?”

“This time he will come in a yellow form and teach the practice of God’s name. The wise seekers of Kali Yuga will worship that supremely generous Lord through the sacrifice called sankirtan.”

Parikshit folded his hands in joy. “Ah, blessed, blessed is this Kali Yuga. Blessed, and I too am blessed, Lord. Lord, on this joyful day, will this fallen one not have the fortune to see it once?”

Shukadeva looked at him and said, “How can that be possible, King?”

“It is possible if you wish, Acharyadev. It is possible if you wish, Lord. You are the greatest of yogis. The sages say that the illusion which charms all people of the world has never touched you. You are beyond illusion.”

Shukadeva said, “You have heard rightly, King. Because of me, my father Maharshi Vedavyasa became very troubled.”

Parikshit was astonished. “Can that be possible, Lord? Can even Maharshi Vedavyasa, who is himself the storehouse of all good qualities, become troubled? What happened, Acharyadev? Please tell me.”

“Then listen, King,” said Shukadeva. “I was still in my mother’s womb. Time was passing, yet I was not being born, and my father became worried. Speaking to me, he said, ‘Child, Mahadev himself told me that you are no ordinary son. You are the greatest of great yogis. Son, time is passing. Why are you not coming out? If you do this, your mother will suffer.’”

Shukadeva continued in a calm voice, repeating his own answer from within the womb. “‘O Father, I know that as soon as children come out of the mother’s womb, maya grabs them. Then they forget Lord Narayan. I do not want to become a victim of maya. Father, in my mother’s womb I am absorbed in meditation on Narayan. In this I am happy.’”

Then he told how Vedavyasa had pleaded again. “‘Do not say such things, child. We too wish to see you and hold you with love. Can it be right for you to stay like this? Will your mother not feel sorrow? Very well, listen. I am the great sage Vedavyasa. I promise you, maya will not attack you. Come out without fear, son.’”

But the unborn Shuka had replied, “‘O Father, do not take this as my offense. But your own words show clearly that you have much attachment to wife and child. Then you are not above maya. Is that not true?’”

Vedavyasa had sighed, half amazed and half helpless. “‘What am I to do with such a wise son! Very well, then you tell me—whose promise will make you free from fear?’”

And Shuka had answered, “‘If Lord Narayan, the master of this maya, gives me his assurance, only then will I be without fear, Father.’”

Then Vedavyasa had prayed with folded hands, “‘O Lord, O Supreme God, have mercy. You are now in Dwaraka, living your human pastimes. This play of yours is for blessing the people of earth. Please grant one request of this poor Brahmin, Lord. Please give assurance to my paramahamsa son. O Narayan, O Narayan.’”

At once the Lord had appeared.

“‘Mahamuni Vedavyasa, have you remembered me?’”

Vedavyasa had cried, “‘You have come, Lord! You have come!’”

The Lord had said, “‘When you remember me, how can I not come? I know your trouble, Maharshi.’”

Then he had called, “‘Child Sukadeva.’”

And Shuka had answered, “‘Command me, Lord.’”

The Lord had said, “‘I am the Supreme Lord, master of maya, and I tell you: my maya will never touch you. Come out from your mother’s womb without fear.’”

Shukadeva bowed his head as he spoke the words he had uttered then: “‘As you command, Lord.’”

Parikshit’s eyes filled with wonder. Then he said with folded hands, “I am blessed, Lord. Millions and millions of salutations at your holy feet. Lord, even sages sing your glory, and the gods sing it too. I know that if you wish, by your yogic power you can easily see scenes of future ages. Please give this small grace to this servant of your servants. O best of gurus, have mercy, have mercy on this fallen one.”

Shukadeva smiled. “Very well, let it be so. I am pleased by your prayer, Parikshit. You wish to see the glory of the Name? Then close your eyes. Become one-pointed. Now look, King. Do you see that there?”

Parikshit said in amazement, “I do, Lord, I do. I can hear the sound of sankirtan there.”

The sound rose like waves of joy:

“Hari har nama Krishna Yadavaya nama,
Yadavaya Madhavaya Keshavaya nama.”

Parikshit watched in wonder. “In front of three huge chariots, this great group of devotees is joyfully singing the sankirtan of Krishna’s name.”

Again the song swelled:

“Yadavaya Madhavaya Keshavaya nama,
Hari har nama Krishna Yadavaya namah,
Yadavaya Madhavaya Keshavaya namah.”

The king cried out, “Blessed, blessed is this Krishna name of Kali Yuga.”

Then he turned to Shukadeva and said, “Blessed are you, Acharyadev.”

Shukadeva then said, “Parikshit, just as every dark night comes to an end, in the same way this dark and corrupt Kali Yuga will also end one day. By the law of time, Satya Yuga will appear again.”

Parikshit asked, “Does Lord Narayan also have a plan for this change of ages, Acharyadev?”

“Certainly,” said Shukadeva. “At the very end of Kali Yuga, another avatar of Lord Vishnu will appear on earth. His name will be Kalki.”

“Lord, please tell me about this Kalki avatar. You know the three times—nothing is unknown to you.”

“Good. Then listen, King. You know that when dharma declines and adharma rises, God appears. At the very end of Kali Yuga, when the people of earth cry out in pain under the cruelty of unrighteous kings, then he will come again.”

“Where will he come, Lord?”

“In the house of a good Brahmin named Vishnuyasha, the head of Shambhala village. Lord Vishnu will descend as his son. Then his name will be Kalki.”

“How will he punish the unrighteous kings, Acharyadev?”

“The beloved horse of Lord Kalki will be named Devadatta. Riding on Devadatta, he will go to war against the bandit kings. With his sword he will cut those sinners to pieces.”

“He must surely have special powers. Please tell me about those powers, Lord.”

“Of course. All the eight siddhis, like anima and laghima, will be under the control of Lord Kalki. So in battle he will be unconquerable. No matter how hard Kali Yuga tries, in the end it must accept defeat before Lord Kalki. No one can be more powerful than God. Is that not so, Parikshit?”

“Yes, Acharyadev,” the king said. “Then how will Satya Yuga appear again?”

“After the unrighteous kings are slain, a wonderful sandal fragrance will spread from the sacred body of Lord Kalki. When people breathe in the fragrance of his divine body, all darkness will leave their minds. They will become new people. Then Satya Yuga will descend again.”

“When will that blessed day come, Acharyadev?”

“On the day when the moon, the sun, and Jupiter meet together in Pushya Nakshatra, on that day Satya Yuga will begin again on this earth, King.”

Parikshit asked, “Will the rule of some new righteous royal line begin then?”

Shukadeva answered, “A great soul of the lunar dynasty now lives in Kalapa village, King. He is Devapi, the brother of your ancestor Shantanu. With him is another great man from the solar dynasty, whose name is Maru. When Satya Yuga begins, these two great yogis will return again to human society. They will once more teach people the duties of varna and ashrama. Then the glory of the solar and lunar dynasties will begin again.”

After hearing all this, another thought rose in the king’s mind.

“A question is rising in my mind, Acharyadev. This priceless Bhagavata teaching must have flowed down through a line of gurus, like the other streams of knowledge in Bharatvarsha. Is that not so?”

“Certainly, King,” Shukadeva replied. “To understand Bhagavata, one must surely remember Bhagavata. Listen, King, the scripture that tells the glory of God is called Bhagavata. Do you know why Vasudeva is called Bhagavan?”

Parikshit said, “I have heard it, Acharyadev. Your grandfather, the great sage Parashara, told this to the world. But I wish to hear it again from your mouth, Lord.”

Shukadeva explained, “The meaning of bhagavatta is divine opulence. There are mainly six opulences. Lordship, strength or heroism, fame, beauty, and then knowledge and renunciation. These six opulences are present in full only in Shri Krishna. Therefore he is the Supreme Lord Bhagavan, the one with supreme opulence. The scripture that describes the glory of this Lord Shri Krishna is called Bhagavata. This is the first meaning of Bhagavata.”

“And the second Bhagavata? What does that mean, Acharyadev?”

“The second meaning of Bhagavata is a devotee of God. Only the devotees of God truly know his glories and can describe them properly. So one must hear about God from them, King.”

“O Acharyadev,” said Parikshit, “if we ask devotees, will they tell us about God?”

“Bow to them and humbly ask them questions about God. Serve them. Then they will teach you bhakti yoga, child. Know for certain, Parikshit, that only when devotees show grace does God reveal himself.”

Parikshit said with deep feeling, “Certainly, Acharyadev, certainly. It is only because I received the company of the greatest devotee like you that I have had the fortune to hear the Bhagavata today. Lord, please tell me through what line of succession you received this knowledge of the Bhagavata.”

“Very well,” said Shukadeva. “Now I will tell you my story, King. Parikshit, you know of the sages Nara and Narayan. They were twin brothers. Their parents were Dharma and Murti. They are themselves avatars of Lord Vishnu. Devarshi Narada heard the truth of the Bhagavata from these sages Nara-Narayan. Then he taught that truth to my sorrowful father.”

“Why had Maharshi Vedavyasa become sorrowful, Acharyadev?”

“Listen, King. My father’s ashram was on the bank of the Saraswati River. The name of that ashram was Shamyapras. One day, sitting there, my father was thinking, ‘Today my mind feels very restless. By the grace of God, I have been able to put into written form the Vedas that seekers once learned through the guru tradition. I have also taught the four parts of the Vedas to my four disciples. But still it feels as if something, something remains undone.’”

Parikshit asked, “Maharshi, which Veda did he teach to which disciple, Acharyadev?”

Shukadeva replied, “He taught the Rigveda to Paila. Jaimini Muni had a poetic nature, so he received the Samaveda, full of many songs. Muni Vaishampayana was learned in the Yajurveda. And the Atharvaveda contains descriptions of many forceful rituals, so my father taught that Veda to Sumanta Muni, who had a fierce nature.”

“Still he could not feel satisfied?”

“No, King. To give religious knowledge to women, Shudras, and dvijabandhus, whose right to study the Vedas is debated, my father also composed the Mahabharata. Even then he could not become peaceful. Again and again he felt, ‘Even after composing the Mahabharata, I do not feel satisfied. It seems something is still left. Wait, have I spoken in detail about bhakti yoga? No, no, that great chapter is still left unfinished. That may be why I find no peace in my mind.’”

Shukadeva continued, “While my father was deep in thought, Devarshi Narada came to that ashram. My father welcomed him with great respect and gave him a seat. Devarshi said, ‘What is this, Vyasadeva? Your fame is now spoken by sages and gods alike. Then why do you remain so sorrowful?’”

Vedavyasa had answered, “‘Lord, you are all-knowing. You know everything. Even after composing the Vedas and the Mahabharata, I feel no satisfaction.’”

Narada had then spoken clearly, “‘Maharshi, you must describe in detail the glory of Lord Shri Krishna. You must speak of that bhakti yoga which is most dear to the paramahamsas. If people of the world do not hear it from devotees, how will they know of bhakti yoga? In my own previous birth too, I heard of this highest yoga from the devotees of Lord Vishnu.’”

Vedavyasa had said with curiosity, “‘Your previous birth! I am very curious, Maharshi. Please tell that story.’”

Narada had begun, “‘Very well. Then listen. In my previous birth, I was born in the house of a Shudra. My mother worked as a servant. We were very poor. Once, when a group of great Vaishnava Brahmins were observing the Chaturmasya vow, my mother was engaged in their service. I was only a small child then, and I stayed with my mother. I used to receive the food blessed by those devotees of Vishnu, and I listened to Hari-katha from their mouths.’”

Shukadeva said, “That was your great good fortune, O sage.”

“Yes, of course,” Narada had replied. “When that Chaturmasya vow ended, the Brahmins left on pilgrimage. Before leaving, they blessed me. Great detachment had awakened in my heart, but I could not leave the world because I thought my mother would suffer.”

Vedavyasa had asked, “‘What happened then, Devarshi?’”

Narada had answered, “‘Then one night an accident happened. While going to the cowshed in the dark, my mother was bitten by a snake. She left her body. Without my mother, I had no other tie in the world, and no one to stop me. So after performing her last rites, I left home. After traveling a long way, I came to a deep forest. There I began meditation.’”

Vedavyasa had asked eagerly, “‘What happened then, O sage? Lord Vishnu is most merciful. Did he bless you?’”

“Of course,” Narada had said. “Just as the acharyas had taught, with a pure mind I meditated on Lord Narayan in my heart. Slowly my eyes filled with tears. Then the dark and beautiful Lord Narayan appeared in my heart. My body thrilled with joy. It was as if I had sunk into an ocean of bliss.”

Vedavyasa had cried, “Ah, what joy that must have been!”

Narada had said, “That joy did not remain long, Maharshi. The Lord disappeared from my heart. I entered deeper meditation to see him again. But he did not appear. I became restless and began to cry. Then, to comfort me, Narayan spoke from the sky, ‘Child, do not grieve. It is not easy to gain my vision. Because you meditated on me by following the path of pure acharyas, I gave you my darshan so that your love for me might grow.’”

Vedavyasa had said, “‘Blessed Lord, blessed are you.’”

Then Narayan had spoken again, “‘Child, continue your austerity on this path of bhakti yoga. After attaining perfection, you will become one of my companions. Blessings to you.’”

Narada had continued, “Hearing the words of the Lord, I bowed to him with gratitude. Then, as I traveled to different places on earth, I went deeper and deeper into the austerity of bhakti yoga. Then one day death came. That body made of the five elements was destroyed. After that I saw that by the grace of the Lord I had gained a pure Bhagavati body. This body has no decay, no death, no end.”

Vedavyasa had asked, “‘What happened then, Devarshi? I have heard that you are the son of Prajapati Brahma. How did your rebirth happen as Brahma’s son?’”

Narada had answered, “‘When that kalpa ended, Lord Vishnu destroyed the whole universe and lay upon the endless deep waters. I too had then merged into his divine body.’”

“‘How long did you remain merged there, Devarshi?’”

“‘After many ages of yogic sleep on the bed of Ananta, Narayan awoke. On the lotus from his navel awoke the creator Brahma. Then from Brahma’s divine body I appeared again.’”

Vedavyasa had asked, “‘And this time did you become filled with complete joy, Acharyadev?’”

Narada had answered, “‘Yes, Maharshi, yes. By the grace of the Lord, I now move freely through the three worlds. I can even go freely to Vaikuntha. And this vina you see in my hand was given to me by Lord Narayan himself. Whenever I play this vina and sing his glory, he appears in my heart. I sink into an ocean of joy.’”

Vedavyasa had said, “‘Blessed are you, Lord. Blessed is your devotion to Hari.’”

Then Narada had given his instruction. “‘Lord, what is your command for this lowly one, Maharshi?’”

“‘Listen, listen. By praising the glory of God, his devotees, and bhakti yoga, you should compose the Bhagavata scripture. Then all your dissatisfaction will leave you. You will find supreme joy.’”

Vedavyasa had bowed. “‘Your command is on my head, Lord. Salutations. May you live long, may you be glorious. Narayan, Narayan.’”

Shukadeva now looked at Parikshit and said, “In this way, by the instruction of Maharshi Narada, my father composed the Bhagavata scripture. My father taught this Bhagavata scripture to me. And now, child, I have told this Bhagavata to you.”

Parikshit said, “Acharyadev, by your grace I am blessed. But after me, how will this Bhagavata teaching spread through the world, Lord?”

Shukadeva answered, “My dear Suta Goswami will take the responsibility of spreading this Bhagavata teaching. He is present in this assembly. Child Romaharshana.”

At once Suta bowed low and said, “My full prostrations, Acharyadev. Please command me.”

Shukadeva said, “Child, the sages in Naimisharanya have arranged a great sacrifice. Maharshi Shaunaka is their leader. You speak the Puranas, and hearing them everyone feels satisfied.”

Suta replied humbly, “That too is only by your grace, Mahatman.”

“Listen, child,” Shukadeva said. “When this assembly ends, you must go to Naimisharanya. Exactly as you heard from my mouth, in that same way you must recite this Bhagavata scripture to the sages living in that holy place. In this way the Bhagavata teaching will spread through the world.”

Suta bowed again. “Your command is on my head, Acharyadev. I will try my best to fulfill the great responsibility you have given me today. Salutations.”

“Blessings to you, child,” said Shukadeva.

Then he turned again to Parikshit. “Parikshit, tell me, what else do you wish to hear?”

The king said, “Hearing from your mouth about Lord Nara-Narayan, I now wish to hear their divine story, Lord. Please tell me.”

“Very well,” said Shukadeva. “Then listen.”

“In the Himalayas, on the bank of the Pushpabhadra River, lived the sage Markandeya. Frightened by his austerities, Indra, king of the gods, ordered Kamadeva to break the sage’s meditation. But Kamadeva failed.”

Indra had said in surprise, “‘What am I hearing, Kamadeva? Before this, you have destroyed great austerities, meditation, chanting, and yoga in the blink of an eye. But why did you fail in the case of sage Markandeya?’”

Kamadeva had bowed and replied, “‘Forgive me, King of the gods. I tried my best. But it is impossible to create restlessness in this sage’s mind.’”

Indra asked, “‘Your friend, King Spring, was with you. Then could he not help you properly?’”

Kamadeva answered, “‘King Spring always joins me in every mission, Lord. This time too he did not fail. He brought untimely spring to the sage’s ashram. The southern breeze began to blow. The sweet scent of flowers that stirs the mind filled the air. Bees hummed. The trees and creepers of the ashram were covered in blossoms.’”

Indra said, “‘Then where was the problem? Tell me, which apsara did you take with you this time? Was she not skilled in the arts?’”

Kamadeva answered, “‘No, no, King of the gods. With me was the apsara Punjikasthala. Her singing voice is sweet, and her skill in dance is wonderful. And as for the arts of charming men, it is hard to count how many sages and seers she has disturbed before.’”

“‘Still? Still tell me clearly, Madanadeva.’”

Kamadeva said, “‘King of the gods, I feel the problem is somewhere else. Some invisible power may be protecting Maharshi Markandeya from behind. That is why we cannot do anything at all.’”

“‘Invisible power? Whose power, Madanadeva?’”

“‘Could it be that the sages Nara-Narayan are protecting Markandeya?’”

Indra said, “‘It is possible, King of the gods, very possible. Do you remember? To disturb their austerities, I attacked their ashram not with one or two, but with a huge army of apsaras. Do you remember? Even then all my efforts failed. Not even the slightest wave rose in the minds of those sages. I became shaking with fear.’”

Indra said, “‘I know you failed that time.’”

Kamadeva continued, “‘I thought, what will happen now? Will these sages burn me to ashes like Lord Shankara did? Just then the Lord said to me, Do not be afraid, child. I will not punish you. Kamadeva, have you forgotten? Your power is only a very tiny part of the heavenly power of Lord Vishnu. How can that power succeed when used against the one by whose grace you received it, child?’”

Kamadeva had fallen down and cried, “‘Forgive me, Lord, forgive me. I had forgotten that both of you are sage forms of Lord Vishnu. I was like a firefly trying to compete with the sun. Lord, please forgive the boldness of your child.’”

Then the Lord had said, “‘Be calm. Come, let me show you a little of my enchanting power.’”

Shukadeva continued, “King of the gods, saying this, that sage touched his thigh. At once there appeared a wonderfully radiant apsara. In the light of her beauty, the apsaras with me became completely pale.”

The Lord had said, “‘Child, this is only a tiny part of my enchanting maya. Since this apsara was born from my thigh, her name will be Urvashi. Urvashi, go with Kamadeva. Increase the beauty of heaven.’”

Urvashi had bowed. “‘As you command, Lord.’”

Then the apsaras had spoken with longing:

“‘Lord, will you not bless us too?’”

“‘We are charmed by your wonderful beauty. Will we not be united with you?’”

“‘You are an ocean of mercy. Then why are you ignoring us, Lord?’”

The Lord had replied, “‘Good ladies, do not be restless. Be patient. In this avatar I am a brahmachari. It is not possible for me now to be with women. But in Dvapara Yuga, when I descend again as Vasudeva Shri Krishna, then your desire will surely be fulfilled.’”

The apsaras had bowed and said, “‘Lord, then give us leave now. Please accept my salutations.’”

The Lord had blessed them. “‘Blessings to you.’”

Kamadeva had then confessed, “‘At that moment I understood, King of the gods, that Lord Vishnu is far above my power. And I also understood that I can do no harm to those devotees of Vishnu whom he protects.’”

Indra had said, “‘It seems your guess is right, Kamadeva. Sage Markandeya must surely be under the shelter of Lord Nara-Narayan. Look there, look there, look toward his ashram on earth. What is this! Those two sage brothers, Nara and Narayan!’”

Kamadeva had exclaimed, “‘Have you seen, Lord, have you seen? Both are dressed like renunciates, with staff and water pot in hand, and matted hair on their heads. That dark sage is Lord Narayan. And the fair sage beside him is Lord Nara. Look, look, they have come right to the gate of Markandeya Muni’s ashram.’”

Indra had said, “‘A mistake has been made, Kama, a mistake has been made. We wrongly tried to disturb the austerity of a devotee sheltered by Lord Vishnu. Come, come, let us both ask forgiveness in our hearts from the sage.’”

Together they prayed, “‘O Maharshi Markandeya, forgive us, Lord. Lord Nara-Narayan, forgive us.’”

“‘Forgive us, Lord.’”

“When Maharshi Markandeya saw Nara and Narayan,” Shukadeva said, “he fell at their feet. By many hymns and praises he pleased the Lord. Then Narayan Rishi, being pleased, said to him, ‘You are a great seeker of bhakti yoga. In austerity, Vedic study, and self-control, you are extraordinary. Child, by observing the hard vow of celibacy, you have now attained perfection. I am pleased. Ask for any boon you desire.’”

Markandeya had replied, “‘Lord, I have received your darshan. What could be greater than this? Still, if you truly wish to give me something, then please show me some example of the glory of your maya power. I have heard that even the guardians of the world cannot find the end of your maya.’”

Narayan Rishi had said, “‘Child Markandeya, it is extremely difficult to cross this divine maya of mine. But one who takes shelter in me can cross maya very easily. I will surely fulfill your wish. So be it.’”

After granting the boon, Nara-Narayan disappeared. Markandeya again entered deep austerity. “Other than the service of Lord Vishnu, nothing else interested him, King,” said Shukadeva.

“One day the sage was performing evening worship on the bank of the Pushpabhadra River. Suddenly the sky grew dark and a group of clouds rushed in like angry wild elephants. A fierce storm began. It seemed as if it would blow away the sage’s ashram. Along with it began repeated thunder and lightning. Soon heavy rain started to fall. Filled with fear, the sage remembered Lord Vishnu with all his strength.”

Parikshit asked at once, “What happened then, Acharyadev? Did the Lord arrange protection for the sage?”

“Do not be restless, Parikshit,” Shukadeva said gently. “Just as God protects his devotee, he also plays loving games with him. Now listen to what happened next. In that terrible disaster, all the rivers of the Himalayas flooded. The water kept rising and drowned the sage’s ashram, drowned the forest land, drowned the villages.”

“And the sage? What happened to him?”

“Markandeya Muni was a great yogi. So, using his yogic power, he floated on that flood of destruction. He suffered from cold and darkness, but he did not lose faith in God. Wherever he looked then, he saw only endless water.”

Parikshit asked in awe, “Did even the huge Himalaya mountains sink under water?”

Shukadeva replied, “Yes, that is what I see. Then this is no ordinary flood. This is the great dissolution. I have heard that when the great dissolution comes, the whole universe sinks into deep waters. And on those waters only Lord Narayan lies in yogic sleep. Then shall we now see that divine play of his?”

Markandeya had cried into the endless waters, “‘Lord, Lord, where are you? Lord Narayan, where are you?’”

“Searching for Narayan,” Shukadeva said, “the sage kept floating on the waters of that great destruction. Many, many ages passed in this way. Then suddenly one day he saw a huge banyan tree rising above the water.”

Markandeya had thought, “How wonderful! The whole world has sunk under water, yet this eternal banyan tree still stands with its head raised. Its leaves are fresh green, and red fruit hangs from its branches. No, this must surely be some divine event. Let me go a little closer and look properly.”

“When he came near,” said Shukadeva, “the sage saw that on a huge banyan leaf in the northeast branch of that tree lay a strange dark child. The light from his body had driven away the darkness of destruction.”

Markandeya stared in amazement. “Who, who is this wonderful child? He lies so peacefully on a banyan leaf! Has he no fear at all? See, he is holding his own toes in both hands and sucking them in his mouth. How strange, how very strange.”

Then the child spoke in a deep and mature voice, “Truly strange indeed. You know, bands of yogis, sages, and ascetics wish only to hold on to these feet of mine. So I myself am testing whether there is honey in these feet.”

Markandeya was astonished. “What is this! Such a tiny child, yet such a mature voice! Who are you? Who are you?”

Saying this, the sage went closer to the child, and at once he felt an invisible power pulling him with great force. “With the child’s breath,” Shukadeva said, “the sage was drawn swiftly into his body. There an even more wonderful and strange sight was waiting for him.”

Markandeya looked around and cried, “What am I seeing! Inside this child’s body is the whole universe! So many planets, so many stars are spread through this vast sky! There, there is our earth!”

Entering the earthly world, Markandeya Muni came down at the foot of the Himalayas, to his ashram.

“There, there is the Pushpabhadra River. And there is my leaf hut. Wonderful, wonderful. I am becoming completely puzzled. Then has nothing been destroyed at all?”

Then he heard the Lord’s voice. “‘Well, O sage, you wanted to see the power of my maya, did you not? Are you satisfied now?’”

Markandeya cried, “‘Lord, Lord, Narayan! Where are you, Lord? What is this! Again some power seems to be carrying me away. I cannot remain still.’”

“With the breath of that wonderful child,” said Shukadeva, “the sage came out again.”

At once Markandeya understood. “‘I understand, I understand everything. This wonderful child is none other than my Lord Vishnu himself. Lord, Lord.’”

Filled with deep love, Markandeya rushed to embrace the child-form of the Lord. But before he could do so, the child disappeared from before his eyes. The endless waters of destruction also vanished. In astonishment the sage saw that he was standing in the very place by the river near his ashram where he had been performing evening worship. Not ages and ages, but only a few moments had passed.

Parikshit said with wonder, “What a wonderful story you have told, Acharyadev! How great is the maya of the Lord! What did Markandeya Muni do then, Lord?”

“Listen then, Parikshit, and I will tell you,” Shukadeva replied. “Praising Lord Vishnu, the sage sank into deep meditation. Just then, Lord Mahadev and Mother Parvati were traveling through the sky. Seeing the sage in samadhi, Mother felt compassion for him. She requested Bholanath to grant the sage a boon.”

Parvati had said, “‘Do you see, Mahadev, how motionless that sage sits in samadhi? Lord, you are the giver of perfection to ascetics. Will you not show him your grace?’”

Mahadev had answered, “‘Devi, he is the great sage Markandeya. He has attained supreme devotion to the feet of Lord Shri Hari. Forget heaven—even such a high devotee does not desire liberation. Still, to gain the company of such a devotee of Vishnu is itself a rare chance. Come, Devi, let us go to the sage.’”

Parikshit leaned forward. “What did Markandeya Muni do then, Lord? What boon did the sage ask from Hara and Parvati, Lord? What did he ask?”

Shukadeva said, “In truth, the sage wanted nothing for himself. He was without greed. He asked only that he may gain steady devotion at the feet of Lord Vishnu, his devotees, and Soma-Shankara.”

When Parikshit heard this, his heart became peaceful. Folding his hands, he said, “I am blessed, Lord. Hearing the story of this selfless devotee, I am blessed. My life is blessed, my deeds are blessed, Hari-katha is blessed. I have no more fear, no more conflict, no more maya. I am completely at peace. My fear of death is gone, Lord. For me now, life and death are the same.”