Shloka 39
Nimi Questions the Yogendras: Varṇāśrama’s Purpose, Ritualism’s Fall, and Yuga-Avatāras with Kali-yuga Saṅkīrtana
कृतादिषु प्रजा राजन् कलाविच्छन्ति सम्भवम् । कलौ खलु भविष्यन्ति नारायणपरायणा: । क्वचित् क्वचिन्महाराज द्रविडेषु च भूरिश: ॥ ३८ ॥ ताम्रपर्णी नदी यत्र कृतमाला पयस्विनी । कावेरी च महापुण्या प्रतीची च महानदी ॥ ३९ ॥ ये पिबन्ति जलं तासां मनुजा मनुजेश्वर । प्रायो भक्ता भगवति वासुदेवेऽमलाशया: ॥ ४० ॥
kṛtādiṣu prajā rājan kalāv icchanti sambhavam kalau khalu bhaviṣyanti nārāyaṇa-parāyaṇāḥ kvacit kvacin mahā-rāja draviḍeṣu ca bhūriśaḥ
ထိုဒေသတွင် တာမ်ရပဏီ၊ ကృతမာလာ၊ ပယස්ဝိနီ၊ အလွန်သန့်ရှင်းသော ကာဝေရီနှင့် ပရတီချီ မဟာနဒီ စသည့် သန့်ရှင်းမြစ်များ စီးဆင်းကြသည်။
The Vedas contain information of past, present and future living conditions throughout the universe. This is not very wonderful. For example, although at present time in India we are experiencing spring weather, we know that in the future the torrid summer will come, followed by the rainy season, autumn and eventually winter and a new spring. Similarly, we know that these seasons have occurred repeatedly in the past. Thus, just as ordinary human beings can understand the past, present and future seasons of the earth, the liberated followers of Vedic culture can easily understand the past, present and future conditions of the seasonal ages of the earth and other planets. The inhabitants of Satya-yuga are certainly aware of the conditions of Kali-yuga. They know that in Kali-yuga the difficult material situation forces the living entity to take complete shelter of the Supreme Personality of Godhead and that the inhabitants of Kali-yuga therefore develop a high degree of love of Godhead. Therefore although the inhabitants of Satya-yuga are far more sinless, truthful and self-controlled than the people of other ages, they desire to take birth in Kali-yuga in order to taste pure love of Kṛṣṇa.
FAQs
In Canto 11, the Bhagavatam highlights that many devoted followers of Nārāyaṇa appear in Kali Yuga, notably in the Draviḍa regions associated with sacred rivers like the Kāverī and Tāmraparṇī.
He points to specific holy regions whose spiritual culture and sanctifying waters are associated with the presence of steadfast devotees devoted to Nārāyaṇa.
Seek spiritually nourishing environments—holy places, saintly association, and devotional communities—because such “tīrtha-like” settings naturally support steady bhakti.