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THE ‘YUGAS’ OR TIME PERIODS AND ‘KALA’ OR TIME

Calculation of Time, from the Atom

“The material manifestation’s ultimate particle, which is indivisible and not formed into a body, is called the atom. It exists always as an invisible identity, even after the dissolution of all forms. The material body is but a combination of such atoms, but it is misunderstood by the common man.

Atoms are the ultimate state of the manifest universe. When they stay in their own forms without forming different bodies, they are called the unlimited oneness. There are certainly different bodies in physical forms, but the atoms themselves form the complete manifestation.

One can estimate time by measuring the movement of the atomic combination of bodies. Time is the potency of the almighty Personality of Godhead, Hari, who controls all physical movement although He is not visible in the physical world.

Atomic time is measured according to its covering a particular atomic space. That time which covers the unmanifest aggregate of atoms is called the great time.

The division of gross time is calculated as follows: two atoms make one double atom, and three double atoms make one hexatom. This hexatom is visible in the sunshine which enters through the holes of a window screen. One can clearly see that the hexatom goes up towards the sky.

The time duration needed for the integration of three trasarenus is called a truti, and one hundred trutis make one vedha. Three vedhas make one lava.

The duration of time of three lavas is equal to one nimesa, the combination of three nimesas makes one ksana, five ksanas combined together make one kastha, and fifteen kasthas make one laghu.

Fifteen laghus make one nadika, which is also called a danda. Two dandas make one muhurta, and six or seven dandas make one fourth of a day or night, according to human calculation.

The measuring pot for one nadika, or danda, can be prepared with a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four masa and measuring four fingers long. When the pot is placed on water, the time before the water overflows in the pot is called one danda.

It is calculated that there are four praharas, which are also called yamas, in the day and four in the night of the human being. Similarly, fifteen days and nights are a fortnight, and there are two fortnights, white and black, in a month.

The aggregate of two fortnights is one month, and that period is one complete day and night for the Piri planets. Two of such months comprise one season, and six months comprise one complete movement of the sun from south to north.

Two solar movements make one day and night of the demigods, and that combination of day and night is one complete calendar year for the human being. The human being has a duration of life of one hundred years.

Influential stars, planets, luminaries and atoms all over the universe are rotating in their respective orbits under the direction of the Supreme, represented by eternal kala.

There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own samvatsara.

The sun enlivens all living entities with his unlimited heat and light. He diminishes the duration of life of all living entities in order to release them from their illusion of material attachment, and he enlarges the path of elevation to the heavenly kingdom. He thus moves in the firmament with great velocity, and therefore everyone should offer him respects once every five years with all ingredients of worship.

The four millenniums are called the Satya, Treta, Dvapara and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods.

The duration of the Satya millennium equals 4,800 years of the years of the demigods; the duration of the Dvapara millennium equals 2,400 years; and that of the Kali millennium is 1,200 years of the demigods.

The transitional periods before and after every millennium, which are a few hundred years as aforementioned, are known as yuga-sandhyas, or the conjunctions of two millenniums, according to the expert astronomers. In those periods all kinds of religious activities are performed.

In the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted.

Outside of the three planetary systems [Svarga, Martya and Patala], the four yugas multiplied by one thousand comprise one day on the planet of Brahma. A similar period comprises a night of Brahma, in which the creator of the universe goes to sleep.

After the end of Brahma’s night, the creation of the three worlds begins again in the daytime of Brahma, and they continue to exist through the life durations of fourteen consecutive Manus, or fathers of mankind.

Each and every Manu enjoys a life of a little more than seventy-one sets of four millenniums.

After the dissolution of each and every Manu, the next Manu comes in order, along with his descendants, who rule over the different planets; but the seven famous sages, and demigods like Indra and their followers, such as the Gandharvas, all appear simultaneously with Manu.

In the creation, during Brahma’s day, the three planetary systems–Svarga, Martya and Parila–revolve, and the inhabitants, including the lower animals, human beings, demigods and Pitas, appear and disappear in terms of their fruitive activities.

In each and every change of Manu, the Supreme Personality of Godhead appears by manifesting His internal potency in different incarnations, as Manu and others. Thus He maintains the universe by discovered power.

At the end of the day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.

When the night of Brahma ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.

The devastation takes place due to the fire emanating from the mouth of Sankarsana, and thus great sages like Bhrgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.

At the beginning of the devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water.

The Supreme Lord, the Personality of Godhead, lies down in the water on the seat of Ananta, with His eyes closed, and the inhabitants of the Janaloka planets offer their glorious prayers unto the Lord with folded hands.

Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahma. One’s life endures for only one hundred years, in terms of the times in the different planets.

The one hundred years of Brahma’s life are divided into two parts, the first half and the second half. The first half of the duration of Brahma’s life is already over, and the second half is now current.

In the beginning of the first half of Brahma’s life, there was a millennium called Brahma-kalpa, wherein Lord Brahma appeared. The birth of the Vedas was simultaneous with Brahma’s birth.

The millennium which followed the first Brahma millennium is known as the Padma-kalpa because in that millennium the universal lotus flower grew out of the navel reservoir of water of the Personality of Godhead, Hari.

The first millennium in the second half of the life of Brahma is also known as the Varaha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.

The duration of the two parts of Brahma’s life, as above mentioned, is calculated to be equal to one nimesa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe.

Eternal time is certainly the controller of different dimensions, from that of the atom up to the superdivisions of the duration of Brahma’s life; but, nevertheless, it is controlled by the Supreme. Time can control only those who are body conscious, even up to the Satyaloka or the other higher planets of the universe.

This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.

The layers or elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination.There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own samvatsara.

The sun enlivens all living entities with his unlimited heat and light. He diminishes the duration of life of all living entities in order to release them from their illusion of material attachment, and he enlarges the path of elevation to the heavenly kingdom. He thus moves in the firmament with great velocity, and therefore everyone should offer him respects once every five years with all ingredients of worship.

In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.

A part of the purusa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the master of all engineers in the universe, becomes manifest.

It is believed that all the universal planetary systems are situated on the extensive body of the purusa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

The devotees, with their perfect eyes, see the transcendental form of the purusa who has thousands of legs, thighs, arms and faces–all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

This form [the second manifestation of the purusa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

First of all, in the beginning of creation, there were the four unmarried sons of Brahma [the Kumaras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.

The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.

In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.

In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of time this knowledge had been lost.

The sixth incarnation of the purusa was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.].

The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti. He controlled the period during the change of the Svayambhuva Manu and was assisted by demigods such as His son Yama.

The eighth incarnation was King Rsabha, son of King Nabhi and his wife Merudevi. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

In the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Prthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive.

When there was a complete inundation after the period of the Caksusa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and atheists of the universe.

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.

In the fourteenth incarnation, the Lord appeared as Nrsimha and bifurcated the strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane.

In the fifteenth incarnation, the Lord assumed the form of a dwarf-brahmana [Vamana] and visited the arena of sacrifice arranged by Maharaja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.

In the sixteenth incarnation of the Godhead, the Lord [as Bhrgupati] annihilated the administrative class [ksatriyas] twenty-one times, being angry with them because of their rebellion against the brahmanas [the intelligent class].

Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in the womb of Satyavati through Parasara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.

In the eighteenth incarnation, the Lord appeared as King Rama. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Ravana, who was on the other side of the sea.

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarama and Lord Krsna in the family of Vrsni [the Yadu dynasty], and by so doing He removed the burden of the world.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist.

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Visnu Yasa. At this time the rulers of the earth will have degenerated into plunderers.

O brahmanas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.

All the Rsis, Manus, Demigods and Descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajapatis.”

(Canto 3, Srimad Bhagavatam)

 

 

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yemaali.jpg Yemaali
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as ,
The world of Mali (Sam) turns upside down when his girl friend (Athulya) announces her decision to break up with him. Vengeful and embittered, he plots to murder her with the help of his confidant Aravind (Samuthirakani). Things are about to take a dark turn as the duo get embroiled… ∞
bal-ganesh.jpg Bal Ganesh
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Bal Ganesh is the story of the elephant headed God, Lord Ganesh's childhood. The story centres around the exploits of Lord Ganesh, his companion Mooshak, the mouse and their innumerable adventures. From the birth of Lord Ganesha to the depiction of Ganesh's voracious appetite at Kuber's feast, almost every funny… ∞
a-quiet-passion.jpg A Quiet Passion
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Unconventional, yet iconic - Emily Dickinson was truly a woman before her time. Deeply tormented by gender disparities and her own feelings of insecurity, the American poet fought eternally to find her place in life, withdrawing entirely from social life after a crisis of faith. Through her beautiful, poetic work,… ∞