This article rejoins the issues raised in Professor R.S. Sharma’s landmark paper on references to Kaliyuga as indicating a major social crisis and shows that all was not as dark as has been represented in his writings. It shows that the same texts shows the other, brighter side of Kaliyuga and argues that even this is in an attempt to promote the ideology of the upper sections of society, where bhakti or devotion to a personalised god was found most successful.
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