5. The Birth of Dhritarastra, Pandu and Vidura

After the last funeral rites were performed for Vichitravirya, Satyavati wept and lamented for her deceased son. Ambika and Ambalika were also greatly overwhelmed at the untimely death of their husband. Upon realizing the possible extinction of the dynasty, Satyavati approached Bhishma requesting him, “The perpetuation of the Kuru dynasty now depends on you. The wives of your brother, Ambalika and Ambika, desire progeny, and under my order you should procreate children by them to continue this dynasty. You should duly marry a wife of good character and enthrone yourself as king. Do not plunge our ancestors into hell.” 5. Dhritarastra、Pandu 和 Vidura 的誕生

在為 Vichitravirya 舉行最後的葬禮後，Satyavati 為她已故兒子悲慟哭泣。 Ambika 和 Ambalika 也因丈夫的英年早逝而難以控制自己情緒。Satyavati 意識到王朝會可能就此滅亡，於是就近 Bhishma 並對他請求說：“Kuru王朝得以永續，現在取決於你。你兄弟的妻子Ambalika和Ambika渴望有後裔，在我命令下，你應該給他們生孩子以繼續這王朝的香燈。你應該好好娶個品德端正的妻子，讓自己登基為王。不要讓我們的祖先墮入地獄。” Upon hearing Satyavati's request, the relatives and friends of the Kuru family agreed. However, Bhishma replied to his stepmother, “O mother, what you have said is certainly sanctioned according to the code of virtue, but you forget my vow regarding marriage and children. I have taken a vow of lifelong celibacy. I may have to renounce kingship of the three worlds, the kingdom of heaven, and anything greater that exists, but this vow I will never renounce. The earth may lose its scent, water may lose its moisture, the sun may lose its glory, and fire, its heat. The moon may lose its cooling rays, or Indra his prowess, but I will not renounce this vow.” Kuru 族的親朋戚友一聽到Satyavati 的要求都齊聲同意。然而， Bhishma 卻對繼母說：“母親啊，你所說的當然是根據道德原則，但你卻忘了我有一個關乎娶妻生子的誓言。我已發了終身保持獨身的誓言，就算要放棄三界的王位，天堂之國，或任何在存在物中更更偉大的，但這個誓言我永遠也不會放棄。地可能失去芬芳，水可能失去水濕潤，太陽可能失去光華，火可能失去它的熱力， 月亮可能失去它的清涼的光線，或因陀羅失去他的威力，但這個誓言我絕不會放棄。” Hearing Bhishma's determination, Satyavati replied, “I know the vow that you have taken is on my account, but considering the present emergency you should accept this order as duty to the ancestors.” Bhishma again emphasized his duty to truth, “O Queen, do not sway from the path of virtue. Renunciation of a vow is never acclaimed in the shastras (holy scriptures). Listen to this narration and then decide the right course of action. In a former millennium, Parashurama, killed Kartavirya Arjuna in battle for the sin of slaying his father. Not only did he kill the followers of Kartavirya Arjuna, but he destroyed the entire kshatriya race twenty-one times. When the earth was devoid of great warriors, the queens approached the great rishis and procreated children by them and thus the kshatriya race was revived. Therefore, a purified brahmana should be invited with an offer of wealth, and let him raise children by the wives of Vicitravirya.” 聽過 Bhishma 的決心，Satyavati回答說：“我知道你發的誓言是為我發，但考慮到現在的緊急情況，你應該將這個命令視作為對祖先的責任來去接受。” Bhishma 再一次強調他對真理的責任：“女王啊，不要偏離美德之道。在經典（聖典）中從不讚賞一個人放棄誓言。請聽聽我這個敘述，然後才決定正確的行動。在之前世紀，Parashurama 因為 Kartavirya Arjuna 殺他父親的罪行而在戰鬥中把他擊殺。他不僅剷除 Kartavirya Arjuna 的跟隨者，而且還二十一次摧毀整個剎帝利種族。當地球不再有偉大的將士時，王后們就近偉大的聖者，由他們繁衍孩子，剎帝利族因此得以復興。因此，現在應該獻出財物，邀請純淨的婆羅門，讓他為Vicitravirya.的妻子孕育孩子。” Smiling brightly, Satyavati agreed with Bhishma and informed him, “O descendant of Bharata, I agree with this proposal. I now understand what is to be done in this connection. My father was an honest man, and to maintain pious activities, he kept a boat for rowing passengers across the river Yamuna. One day the great sage Parashara came and requested me to take him across the river. While I was rowing the boat, the sage became attracted to my beauty and requested fulfillment of his passionate desire. However, I was afraid of my father's wrath, but I was also afraid that the rishi might curse me. The sage brought me under his control, and in the middle of the river Yamuna, he created a dense fog. He satisfied his sensual desires and was very pleased with my submissiveness. Satyavati 笑得燦爛迎人的表示同意 Bhishma，她告訴他：“婆羅多的後裔，我同意這個建議。我現在明白在這方面該如何做。我父親是一個誠實的人，為保持虔信行為，他留下一艘小船來為乘客划船渡Yamuna.河。有一天，偉大聖人Parashara 要求我給他渡河。當我划船時，聖人被我的美貌吸引，要求我滿足他滿腔熱情的欲望。然而，我既害怕父親的憤怒，又害怕聖人給我詛咒。聖人把我置於他控制下，他在Yamuna 河中央製造一場濃霧。他滿足了他的感官慾望，並對我的順從感到十分滿意。 “Before that time,” Satyavati continued, “a fishy odor emanated from my body, but after the rishi's touch, a celestial aroma radiates from my person. The sage assured me that by bringing forth a child in the middle of the river, I would still remain a virgin. The child born of our union was the eminent erudite sage, Vyasadeva. He has compiled the Vedic knowledge, and expounded the science of devotion to God. Because he was born in the middle of a river, he became known as Dwaipayana [the island born]. Because he compiled the Vedas, he is known as Vyasadeva, and because of his blackish complexion, he is known as Krishna. He is truthful in speech, sense controlled, and freed from all sins. If I ask him, then certainly he will generate good children by the wives of your brother. Previously, Vyasa had promised me, “Mother, when you are in difficulty simply remember me, and I will come to you by the speed of the mind.' If you are willing, Bhishma, I will call him this very moment.” “在那之前，”Satyavati 繼續說，“我的身體散發出一股魚腥味，但在聖人觸摸後，我的身上散發出一種仙氣。聖人向我保證，我在河中生下孩子後，我的處女身仍然得以保存。我們結合所生的孩子就是著名的博學聖人 Vyasadeva。他彙編了韋達知識，並闡述了對神奉獻的科學。因為他出生於河中，所以他因此得名為Dwaipayana [島生]。因為編撰了韋達經典，於是以Vyasadeva聞名，而因為他膚色黝黑，於是便被稱Krishna。他說話誠實，控制感官，遠離一切罪惡。如果我去請求他，那肯定的他會為給你兄弟的妻子孕養出好的孩子。以前Vyasa曾這樣答應過我：“母親，當你有困難的時候，只要記住我，我就會以心意的速度來找你。”Bhishma，如果你願意的話，我現在就把他召過來。” Upon hearing the name of Vyasa, Bhishma joined his palms in reverence saying, “This sage has true wisdom and sense control, and would be a fit person to continue the Kuru dynasty. Therefore, you have my full approval.” 一聽到 Vyasa 的名字，Bhishma 便恭敬合什的說：“這個聖人有真正的智慧及感官的控制，正是延續 Kuru 王朝香燈的正確人選。因此，我完全贊成。” When Bhishma had given his consent, Satyavati immediately thought of her son, Vyasa, and within moments, the great sage appeared before her. Satyavati duly welcomed her son and taking him in her arms, bathed him with affectionate tears. Vyasa offered obeisances to his mother saying, “O mother, I have come to fulfill your desire. Command me at once, and I shall carry out your order.” Bhishma 表示同意後，Satyavati 立刻想起她的兒子Vyasa，不一會，偉大的聖者就出現在她跟前。 Satyavati 適當地迎接她的兒子。把他抱在懷裡，她滿腔的熱淚讓他像沐浴一樣濕透。Vyasa 向他的母親頂禮說：“母親，我來滿足您的願望。立即命令我，我將執行您的命令。” “O my son,” Satyavati replied, “recently Vichitravirya, the King of this world, expired leaving no descendant, and thus the Kuru dynasty is in danger of extinction. Here is Bhishma, Shantanu's son, but he has taken a vow of celibacy and will not beget children. The two wives of Vichitravirya, Ambika and Ambalika, are still living, and I request you to conceive children by them to continue the Kuru dynasty.” “啊，我的兒子，”Satyavati 回答說，“最近，這世界的國王 Vichitravirya 與世長辭，卻沒留下後代，因此Kuru王朝面臨滅族的危機。這位是 Shantanu 的兒子 Bhishma，但他發了一個獨身誓言，不會生子。Vichitravirya 兩個髮妻 安比卡和安巴利卡仍然活著，我請求你給他們生育孩子，以延續Kuru王朝。” Vyasadeva, hearing the appeals of his mother, replied, “Since Vichitravirya is my brother, born of your womb, I shall give birth to children who will equal the heavenly gods. Let the queens observe the vows I indicate for one full year.” Vyasadeva 聽了母親的懇求，回答說：“Vichitravirya 由你所生，，他就是我的兄弟，我將生育跟天神相當的孩子。讓兩位女后先行我指示的遵守誓言一年。” Satyavati expressed her urgency, “There is very little time for vows. The earth is without a king, and the citizens, being without a protector, will certainly perish.” Satyavati表達出她的燃眉之急：“沒有時間起了。地球經已沒有國王，人民沒有了保護者必將潰壞。” “If conception must take place this month,” Vyasadeva replied, “then the queens of Kashi must be willing to bear my ugliness, strong odor and matted locks. If they can perform these austerities, then they will give birth to noble children. Let one of the queens, dressed in clean clothes and bedecked with ornaments, wait for me in her bed chamber.” “如果一定要這個月受孕，”Vyasadeva答道，“那麼Kashi 的皇后們一定要願意忍受我的醜陋、濃烈的氣味和亂蓬蓬的頭髮。如果她們能做到這些苦行，那麼她們就會生出尊貴的孩子。讓其中一位王后穿著乾淨的衣服，戴著飾物，在她的臥室裡等我。” Satyavati then approached Ambika, explaining to her the situation. With great eÿfort Ambika was convinced that it was for the good of the world. When the right time came for conceiving a child, Satyavati took Ambika to the bed chamber and told her, “Vichitravirya had an older brother who has been, until this time, unknown to you. He will soon come here and conceive a child by you that will perpetuate our dynasty. Wait for him here without dropping off to sleep.” Satyavati 然後走近 Ambika，向她解釋情況。在努力遊說下，Ambika 完全相信這是為了世界的利益。到了懷胎的好時機，Satyavati 帶著安比卡來到臥室，告訴她：“Vichitravirya有個哥哥，直到現在，你都不認識他。他很快就會來這裡為你生一個孩子。”這將永續我們的王朝。在這裡等他，不要下床睡覺。” Ambika then waited in her room contemplating the person to be Bhishma or one of the other Kuru elders. Suddenly Vyasadeva entered the room, and Ambika, seeing his matted locks, ugly features and grim visage, closed her eyes in fear and did not open them once during the time of conception. When Vyasa came out of the chambers, he met his mother who inquired, “Will this princess have a worthy son?” Hearing her, he replied, “The child born shall have the power of ten thousand elephants. He will be equal to a royal sage, and will possess learning, intelligence and prowess. However, because the princess has closed her eyes during conception, the child shall be born blind.” Upon hearing this prediction from her son, Satyavati wondered, “How can a blind king rule this earth? How will he protect his family and the people of this world? You must again conceive another child that can act as a King.” Vyasadeva agreed and went away. In due course of time, Ambika gave birth to a male child who was blind. After the child's birth, he was given the name Dhritarastra. Ambika 於是在她的房間裡等守候，思考這個人是 Bhishma 還是其他 Kuru 長老之一。突然，Vyasadeva 進入房間，安比卡看到他亂蓬蓬的頭髮、醜陋的外貌和猙獰的面容，害怕得閉起雙目，在受孕期間一次也沒有睜開眼睛。Vyasadeva 從房間出來，遇到上前詢問的母親：“這公主會有賢惠的兒子嗎？”聞言，他回覆：“這所生之子將有萬頭大象之力，他將等同王中聖者，擁有學識智慧，並孔武有力。但因為公主受孕時閉起眼睛，孩子生來將會是瞎子。”聽到兒子的預言， Satyavati心想：“一個盲的王帝如何能統治這地球？他如何能給他家人和這世界人民保護？你必須再生一個可以當國王的孩子。”Vyasadeva 同意後便離開了。在適當的時候，安比卡生下了一個失明的男孩。孩子出生後，他被命名為Dhritarastra。 Satyavati was anxious to beget another male child who could rule the world, and after receiving Ambalika's consent, she called for Vyasadeva. Vyasadeva came as promised and approached the chambers of Ambalika. Ambalika, seeing the repulsive features of Vyasa, turned pale with fear. After conception, the sage left the chambers and told his mother, “Because this queen has paled upon seeing my austere features, the child born will be white in color. His name, therefore, will be Pandu, or one with a white complexion.” In due course of time, Ambalika gave birth to a child endowed with auspicious marks. He was pale in complexion, but was handsome in all respects. Indeed, it was this child who would become the future father of the Pandavas. Satyavati很渴望能夠孕育一個可以統治世界的男孩，在得到Ambalika的同意後，她召喚了Vyasadeva。Vyasadeva 應其承諾來到，走近安巴利卡的內宮。安巴利卡看到Vyasadeva 讓人難以接受的外貌，嚇得花容失色。在受孕後，聖人離開內宮並告訴母曰說：“因為這位王后在見到我艱苦修行的外貌而變得面色蒼白，她所生的兒子必然為白色。他的字名，因此將會是潘度，或白膚色的。 “不久，安巴利卡生下了一個有吉祥印記的孩子。他膚色蒼白，但各方面都很英俊。的而且確，正是這孩子將成為Pandavas未來的父親。 Sometime after this child was born, Satyavati approached the beautiful Ambalika, again asking her to conceive a child by Vyasadeva. The princess felt she could not bear again to see the ugly features of the sage, and thus she sent to her chambers one of her maid servants who had heavenly beauty. When Vyasa entered the chambers, the maid servant offered respects to the sage, treating him kindly. She took her seat near him when asked. Vyasadeva was well pleased with her, and upon leaving told her, “You shall be a slave no longer. Your child will be justice personified and esteemed among intelligent men on earth.” 這孩子出生後不久，Satyavati 走近美麗的 Ambalika，再次要求她跟Vyasadeva的孕育孩子。公主不能忍受再次見到聖人的醜陋外貌，便派了一位美若天仙的女僕到內宮。當Vyasadeva 進入內宮，女僕向聖人致敬，並善意有禮地看待聖人。當被要求到時，她就坐在他旁邊。Vyasadeva 對她很滿意，在即將離開時告訴她：“你將不再是奴隸。妳的孩子將成為正義的化身，在地球上的有知慧的人中受到尊重。” After leaving the queen's chambers, Vyasa met his mother and informed her of Ambalika's deception, and how he had begotten a son by a shudra woman. After speaking with his mother, Vyasa disappeared. The child born of the maid servant was named Vidura. He was an incarnation of Yamaraja, the great vaishnava mahajana and the lord of death. Due to the curse of Mandavya Muni, Yamaraja had to be born on earth as a shudra. Thus from the wives of Vichitravirya, Vyasadeva begot two sons, Dhritarastra and Pandu, who would save the Kuru race from extinction. 離開王后的內宮後，Vyasa 見到了他的母親，並告訴她安巴利卡的詐騙，與及他如何給一個首陀羅女生下一個兒子。Vyasa 跟母親交談後便消失了。女僕所生的孩子名叫維杜拉。他是Yamaraja的化身，偉大的外士那瓦和死亡之主。由於 Mandavya Muni 的詛咒，Yamaraja 必須在地球上出生為首陀羅。因此，Vyasadeva給Vichitravirya 的妻子生了兩個兒子，Dhritarastra 和 Pandu，他們將拯救Kuru 族不致滅絕。 Thus Ends the Mahabharata summation to the Fifth Chapter of the Adi Parva, Entitled, The Birth of Dhritarastra, Pandu and Vidura. 至此結束對 Adi Parva 第五章的 Mahabharata 總結，題為 Dhritarastra、Pandu 和 Vidura 的誕生。 Chapter Commentary

After Vichitravirya's death, the mother and wives lamented greatly. Attachment is found even in the families of great dynasties. Maya is so strong that one thinks that his family members will live eternally and that he or she will never die. Queen Kunti was born in a royal dynasty descending from the moon god. Her sons were all born of great demigods and were highly qualified. She understood her attachment was not proper, and therfore she prayed in the presence of Lord Krishna, “O Lord of the universe, soul of the universe, O personality of the form of the universe, please sever my tie of affection for my kinsmen, the Pandavas and the Vrishnis.” (Bhag. 1.8.41) There is nothing wrong with affection and attachment, but we must owe our greatest affection to God first. Queen Kunti concluded her prayers to Lord Krishna, “O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.” (Bhag. 1.8.42) Or as Lord Jesus Christ put it, “I have not come to this earth to bring peace, but a sword, I will turn the father against the son and the mother against the daughter. Those of his own household will be his enemy. He, who loves father and mother more than me, is not worthy of me.” 章節註釋

維奇特拉維耶死後，母女悲痛萬分。即使在大朝代的家庭中也存在著執著。瑪雅是如此強大，以至於人們認為他的家人將永遠活著，並且他或她永遠不會死。昆提王后出生於月神後裔的皇朝。她的兒子們都是大半神所生，資質很高。她明白自己的執著不妥，因此在主奎師那面前祈禱：“宇宙之主，宇宙之魂，宇宙形態的人格，請斷絕我對親人的感情紐帶， Pandavas 和 Vrishnis。” （Bhag. 1.8.41）感情和依戀並沒有錯，但我們必須首先將最大的感情歸功於上帝。昆蒂王后結束了她對主奎師那的祈禱，“哦，瑪杜之主，恒河永遠毫無阻礙地流入大海，讓我的吸引力不斷地被你吸引，而不會被轉移到其他任何人身上。” (Bhag. 1.8.42) 或者正如主耶穌基督所說，“我來到這個地球不是為了帶來和平，而是一把劍，我會讓父親反對兒子，讓母親反對女兒。他自己的人家是他的仇人，愛父母勝過愛我的他，配不上我。” It is not that emotional feelings can be suddenly cut off. Feelings of affection have to be transferred to Lord Krishna, and then one not only has affection for his family members, but for all living entities, because one comes to the realization that everyone is part of the family of the Supreme father, Lord Krishna. The process for becoming attached to Krsna has been given to us by Lord Sri Krishna Chaitanya Mahaprabhu, the Yuga Avatara for the Kali age. He has requested us to chant the Hare Krishna maha mantra, Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama Hare Rama, Rama Rama, Hare Hare. This will cleanse the heart of all material desires and attachments and fix the mind on the lotus feet of Lord Krishna.

Queen Satyavati was very anxious beget a qualified king to give protection to the citizens. In the age of Kali powerful warrior kings no longer exist nor do qualified brahmanas. Previously the kings were heroic men who would face each other on the field of battle and fight till death. They knew that if they died on the field of battle facing the enemy, they would attain a higher destination after this life. Therefore, they were fearless in battle. As the iron age of Kali progressed, the warrior kings lost their strength and heroism. Today armies no longer face each other in battle, but hide in trenches and behind trees, fearful of death. They are not conviced that there is another life after this one. Gone are the days of these chivalrous warriors, because everyone in this Kali age is fastly becoming a shudra. The modern leaders of the world do not have a heroic fighting spirit, and thus they do not come out on the field of battle to lead their forces. They sit in their offices thousands of miles away from the battlefield. Even the modern day generals do not lead their forces into battle, but direct them miles away from the front line. Great generals such as Bhishma and Arjuna commanded the respect of all the citizens by being fearless in battle. 不是感情感情可以突然斷絕。愛的感覺必須轉移到主奎師那，然後一個人不僅對他的家人有愛，而且對所有生物體都有愛，因為人們開始意識到每個人都是至尊父親奎師那的家庭的一部分。依附於奎師那的過程是由主奎師那柴坦亞瑪哈帕布（Kali 時代的尤加阿瓦塔拉）給予我們的。他要求我們念誦哈瑞奎師那瑪哈真言，哈瑞奎師那哈瑞奎師那，奎師那奎師那，哈瑞哈瑞/哈瑞拉瑪哈瑞拉瑪，拉瑪拉瑪，哈瑞哈瑞。這將清除所有物質慾望和執著的心，並將思想固定在主奎師那的蓮花足上。

薩提亞瓦蒂王后非常急切地想生一個合格的國王來保護公民。在卡利時代，強大的戰士國王已不復存在，合格的婆羅門也不復存在。以前，國王是英勇的人，他們將在戰場上面對面並戰鬥至死。他們知道，如果他們死在與敵人的戰場上，他們將在此生獲得更高的歸宿。因此，他們在戰鬥中無所畏懼。隨著卡利鐵器時代的推進，勇士國王失去了力量和英雄氣概。今天的軍隊在戰鬥中不再面對面，而是躲在戰壕里和樹後，害怕死亡。他們不相信在此之後還有另一種生活。這些俠義武士的日子已經一去不復返了，因為這個卡利時代的每個人都在迅速成為首陀羅。當今世界的領導人沒有英勇的戰鬥精神，因此他們不會上戰場來領導他們的軍隊。他們坐在遠離戰場數千英里的辦公室裡。即使是現代將軍也不會帶領他們的部隊參戰，而是指揮他們遠離前線數英里。 Bhishma和Arjuna等偉大的將軍在戰鬥中無所畏懼，贏得了所有公民的尊重。 In the Kali-yuga, the act of begetting a child in a brother's wife is forbidden. In the Brahma Vaivarta Purana, there is the following verse, asvamedham gavalambham, sannyasam pala-paitrikam, devarena sutopattim, kalau panca vivarjayet, “In the age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offerings of flesh to the forefathers, and a man's begetting children in his brother's wife.” [Brahma-vaivarta Purana, Krishna-janma-khanda 185.180] In the Kali-yuga the offering of a cow or horse in sacrifice is forbidden because the brahmanas are no longer qualified. The brahmanas would first kill a cow or horse by mantra, and then by another mantra bring it back to life with a new body. This power of mantra has been lost in the Kali-yuga, and therefore the act is forbidden. When the brahmanas could not bring the animal back to life, they continued with the sacrifices, considering the animal meat as the prasad or mercy of the Lord. In this way meat eating began in Vedic culture. It was for this reason that the Lord incarnated as Buddha, saving the the poor animals from slaughter. He stopped all Vedic sacrifice by preaching the philosophy of ahimsa or nonviolence.

The only sacrifice recommended in the age of Kali is the chanting of the Hare Krishna maha-mantra, Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama Hare Rama, Rama Rama, Hare Hare. After all, sacrifices are meant to please God, and in this age the Lord is satisfied by such a simple process. In the age of Kali, the Supreme Lord in His form of Shree Chaitanya Mahaprabhu should be worshiped with his associates by performance of sankirtan yajna, the congregational chanting of the Hare Krishna mantra. This process is accepted by intelligent men. yajnaih sankirtana-prayair yajanti hi sumedhasah [Bhag. 11.5.32]. The word sumedhasah refers to intelligent men who possess sufficient brain substance. 在卡利年代，禁止在兄弟的妻子中生孩子的行為。在 Brahma Vaivarta Purana 中，有以下詩句，asvamedham gavalambham, sannyasam pala-paitrikam, devarena sutopattim, kalau panca vivarjayet，“在卡利時代，禁止五種行為：獻馬，獻祭一頭牛獻祭，接受桑雅生的秩序，向祖先供養肉體，以及一個男人在他兄弟的妻子中生孩子。” [Brahma-vaivarta Purana, Krishna-janma-khanda 185.180] 在 Kali-yuga 中，由於布茹阿瑪那不再具備資格，因此禁止提供牛或馬作為祭品。婆羅門會先用咒語殺死一頭牛或馬，然後用另一個咒語讓它以新的身體復活。這種咒語的力量在 Kali-yuga 中已經丟失，因此這種行為是被禁止的。當婆羅門無法使動物復活時，他們繼續獻祭，將動物肉視為主的恩賜或慈悲。以這種方式，肉食在吠陀文化中開始了。正因如此，主化身為佛，拯救了可憐的動物免於屠戮。他通過宣揚不殺生或非暴力的哲學來阻止所有吠陀犧牲。

在卡利時代，唯一推薦的犧牲是念誦 Hare Krishna maha-mantra、Hare Krishna Hare Krishna、Krishna Krishna、Hare Hare/Hare Rama Hare Rama、Rama Rama、Hare Hare。畢竟獻祭是為了討神喜悅，在這個時代，這樣一個簡單的過程，主就滿足了。在 Kali 時代，以 Shree Chaitanya Mahaprabhu 的形式出現的至尊主應該與他的同伴一起通過 sankirtan yajna 的表演來崇拜，即會眾吟誦 Hare Krishna 真言。這個過程被聰明的人所接受。 yajnaih sankirtana-prayair yajanti hi sumedhasah [Bhag. 11.5.32]。 sumedhasah這個詞指的是擁有足夠大腦物質的聰明人。 Sannyasa is also forbidden in the age of Kali because it is difficult to find a person qualified for complete renunciation. In the Kali-yuga people are very fallen. In the Shrimad Bhagavatam Shrila Saunaka Rishi addressed Suta Goswami thus, “O learned one, in this iron age of Kali persons have but short lives. They are quarrelsome, lazy, misguided, unlucky and above all always disturbed.” [Bhag. 1.1.10] In India it has become popular to accept the renounced order of life simply to fill one's belly. This has give a very bad name to the sannyasa order, and people no longer have respect for that ashrama. These so-called renunciates have sex with many women and are more like monkeys than sannyasis. Because people are generally in the modes of passion and ignorance, it is not possible for them to accept the renounced order of life and follow the strict rules and regulations of that order. Sri Chaitanya Mahaprabhu accepted the renounced order of life at the age of twenty-four. He did so to deliver the fallen condition souls. Only a person who has transcended the modes of passion and ignorance, and is firmly established in goodness can become a sannyasi, strictly following the regulative principle of no sex.

It is also forbidden to beget children in the womb of a brother's wife. In previous yugas if a man was sterile or the husband had died, then the brother was called upon to propagate children as in the case of Vicitravirya and Vyasadeva. However in the Kali-yuga unscrupulous people will take advantage of this Vedic principle simply to have illicit sex. This leads to further incest which degrades the quality of the population. Thus this is a forbidden act in this age. 在卡利時代，桑雅生也是被禁止的，因為很難找到一個有資格完全出離心的人。在卡利年代，人們非常墮落。在聖典博伽瓦譚 Shrila Saunaka Rishi 對 Suta Goswami 如此說道：“哦，博學的人，在這個 Kali 的鐵器時代，人們的壽命很短。他們好鬥、懶惰、誤入歧途、不幸，最重要的是總是心煩意亂。” [呸。 1.1.10] 在印度，接受放棄的生活秩序只是為了填飽肚子已經很流行。這給桑雅生教團帶來了一個非常糟糕的名聲，人們不再尊重那個阿什拉瑪。這些所謂的出家者與許多女人發生性關係，他們更像猴子而不是出家者。因為人們普遍處於激情和無知的模式中，所以他們不可能接受被拋棄的生活秩序並遵循該秩序的嚴格規則和規定。聖柴坦尼亞瑪哈帕佈在二十四歲時接受了棄絕的生活秩序。他這樣做是為了拯救墮落的靈魂。只有超越了貪慾和無明的模式，並堅定地建立在善良中的人，才能成為一名桑雅生，嚴格遵守無性的規範原則。

也禁止在兄弟的妻子的子宮裡生孩子。在以前的時代，如果一個男人不育或丈夫死了，那麼兄弟就被要求繁殖孩子，就像在 Vicitravirya 和 Vyasadeva 的情況下一樣。然而，在卡利年代，肆無忌憚的人會利用這個韋達原則來進行非法性行為。這導致進一步的亂倫，從而降低了人口的質量。因此，這是這個時代禁止的行為。