Now the idea in all this is that each _yuga_, or era, has its fixed character. Rather than that the men of a _yuga_ should impart their character to the age in which they live, the age itself has a pronounced moral bent which is transferred to all who happen to live under it. Thus we see in the theory a perversion and contradiction of the facts; for an ethical character is assigned to days and hours rather than to moral beings, who alone are capable of such values. Therefore, for a thorough consideration of the system as a whole, it is only necessary that we consider the character assigned to this evil age in which we live. There is nothing more deeply wrought into the consciousness of the people of this land at the present time than the conviction that this time in which we live is indeed _Kali yuga_, that it is irremediably bad, and that it taints with its own character everything that has life. Pandit Natesa Sastri remarks: "In India when a young boy or girl happens to break, in eating or dress, the orthodox rules of caste, his or her parents will say, 'Oh! it is all the result of the _Kali yuga_.' If a Hindu becomes a convert to any other religion, or if any atrocious act is committed, the Hindu will observe, 'Oh! it is the ripening of Kali.' Every deviation from the established custom, every vice, every crime, in fact, everything wicked, is set down by the ordinary Hindu to the ascending power of the Lord of the Kali age." Nor is this merely a superstition of the ignorant. We remember how, in the year 1899, when it was said that great calamities were due, the Dewan of Mysore promised to place the matter of preparing for these calamities before the Maharajah. For was it not the five thousandth year of _Kali yuga_? Now it does not occur to one in ten thousand to ask whether this is really so. It is accepted as a dogma which must not be questioned; and all the evil and falsehood which this involves must be a dread of the soul and a bondage of the mind whether it become a fact of experience or not.