29 - Cycle of Yugas: Characteristics of Yugas

Though this Purana followed the Vedic tradition and regarded a Yuga-period as consisting of five years (vide Supra ch. 21.131-132 and note thereon), here the author follows Manu 1.61-74, 79-86. According to him the 1st Yuga, Kruta extends over 4000 years of gods with a twilight period (sandhya) of 400 Divine (of god's) years before its actual advent and a transitional period to the next Yuga (Sandhyamsha) of 400 celestial years. The three other Yugas viz Treta, Dvapara and Kali consist respectively of a period of 3000, 2000 and 1000 divine years preceded by and followed by Sandhya and Sandhyamsha each extending over a period of 300, 200 and 100 gods' years. This theory is adopted by Puranas e.g., KP. 1. chs 51 and 53, NP. I. ch. 41, Mbh. Vana chs 149, 188, VP. I. 3, Va. P. chs 21, 22, 57, 58.

The sage said: —

1. I wish to hear about the nature and principle (or reality) of those sets of four Yugas, which were before in the Svayambhuva Manvantara.

Suta said: — 

2. What I have already described in the context of (the description of) the Earth etc, the set of four Yugas is among them. I shall recount it. (All of you listen and) understand. 

3-4. There are six aspects to be mentioned in regard to the set of four Yugas, viz. Yuga, the difference of Yugas, Yugadharma (peculiar characteristics of the Yuga), Yuga-Sandhi, (the junction of Yugas), Yugamshaka (the part of the Yuga) and the Yugasandhana (joints of two Yugas). I shall narrate these factually in details. I shall enumerate everything and I shall indicate the exact number (where necessary). 

5. After calculating the human year by means of worldly reckoning, I shall mention the set of four Yugas calculating the same by means of human years. 

The smallest unit of times is equal to the time taken for a winking.1 The time for the utterance of a short syllable should also be understood the same.

1. VV. 5-21 give the divisions of Time adopted in calculating Yugas. The smallest unit of time is the period required for winking of the eye and is called Nimesha: 

15 Nimeshas = Kashtha; 30 Kashthas = Kala

30 Kalas = Muhurta; 30 Muhurtas-Day and night

30 days=A Month; = One day (and night) of Pitrus

30 Human months = 1 Month of Pitrus

360 Human months = 1 Year of Pitrus

Human Uttarayana (6 months) = Day of the Devas

Human Dakshinayana (6 months) = Night of Devas 

1 Human year = a complete Day (day and night) of Devas

30 Human years = a month of Devas

360 Human years = One year of Devas

3030 Human years = 1 Saptarshi year

9090 Human years = 1 Dhruva year

360,000 Human years = 1000 Years of gods.

6. Fifteen Nimeshas make one Kashtha. Thirty Kashthas make a Kala. Thirty Kalas shall be a Muhurta. The day and the night together consist of thirty Muhurtas and they are equal to each other. 

7-8a. It is the sun who divides the human and worldly day and night. There, the day is meant for holy rites and other activities and the night is intended for sleep.

8b-9. A night and a day of the Pitrus make a (human) month. Their further division is as follows: The dark fortnight is their day and the bright fortnight is their night for the purpose of sleep. Thirty human months make one month of Pitrus.

10. Three hundred and sixty human months make one year of the Pitrus.

11-12a. A hundred years according to human calculation are considered to be equal to three years and ten months of the Pitrus. 

12b-13. What is remembered as one human year according to worldly calculation is one day and night of the Devas. It has been so decided in the scriptural texts. The divine day and night make one year. Their further division is as follows: 

14. The northern transit (of the Sun) is the day and the southern transit is the night (of Devas). The further calculation in regard to the divine night and day is as follows: 

15-16. Thirty human years are remembered as a divine month. A hundred human years should be understood to be equal to three divine months and ten divine days. This is remembered as the divine reckoning. Three hundred and sixty years according to human reckoning are glorified as one divine year. 

17. A year of the seven sages (Great Bear) is considered to be equal to three thousand and thirty human years. 

18. The year of Dhruva is remembered as equal to nine thousand and ninety years according to human calculation. 

19. Thirty-six thousand years according to the human reckoning should be known as equal to a hundred years. This is remembered as divine reckoning. 

20-21. Three hundred and sixty thousand human years constitute a thousand divine years--so say the people who are conversant with numbers and calculation. 

22. It is thus that the sages sang about the divine calculation. Now (I shall narrate) the reckoning of the number of Yugas according to the divine calculation. 

23. Wise persons and sages have said that there are four Yugas in Bharata subcontinent.1 They are Kruta, Treta, Dvapara and Kali.

1. It is strange that Yugas should be restricted to India (Bharata) only.

24. The first one is Krutayuga by name. Thereafter, Treta is mentioned. Then Dvapara and Kali. One shall reckon these as the Yugas.

25-28. They say that Kruta Yuga consists of four thousand years. The Sandhya (junction or transition period) consists of so many (i.e., four) hundred years. The part of the junction (with the next Yuga or Sandhyamsha) is equal to the Sandhya period.

In the other three Yugas also along with their Sandhyas and Sandhyamshas the thousands and the hundreds function under the same principle. 

The extent of Treta and Dvapara is three thousand and two thousand years in due order. Three hundred and two hundred years constitute the Sandhyas and the Sandhyamashas are also equal to them. Excellent Brahmanas say that Kali Yuga consists of a thousand years. Its Sandhya is one hundred years and Sandhyamsha is equal to Sandhya. 

29. Yugasankhya (the total number of years in all the four Yugas together) is mentioned as twelve thousand (divine) years for the four yugas viz. Kruta, Treta, Dvapara and Kali. 

30. In this connection the years are found to be as follows in accordance with the human calculation:1 I shall mention the number of years in the Kruta Yuga. Understand it.

1. According to this Purana the period of Yugas is as follows: 

Yuga                                                  Years

Kruta                                                            1440,000

Treta                                                             1080,000

Dvapara                                                      720,000

Kali                                                                360,000 

         Total 3600,000 Years with Sandhya and Sandhyamshas 4320,000 years.

31. The Kruta Yuga consists of one million four hundred and forty thousand human years. 

32. The duration of the Tret, Yuga is one million and eighty thousand human years. 

33. The duration of the Dvapara Yuga is seven hundred and twenty thousand human years, 

34. Similarly, the duration of the Kali Yuga is three hundred and sixty thousand human years.

35-36. (Partially defective text). 

Excluding the periods of Sandhayas and Sandhyamshas the duration of the four Yugas is three million six hundred thousand human years. 

Including the Sandhyas and the Sandhyamshas the duration of the four Yugas is four million three hundred and twenty thousand years according to human reckoning. 

37. Thus the sets of four Yugas numbering seventy-one are called Manvantara. 

38-40. Understand the number of years in the Manvantara. There are three hundred and six million seven hundred and twenty thousand years according to human reckoning in a Manvantara. It is not more. This reckoning of Manvantara is remembered by Brahmanas conversant with calculation, Thus the duration of a Manvantara has been recounted along with the Yugas. 

41. The natural* (?) Kruta Yuga is endowed with four thousand years (?). I shall mention the balance of Treta as well as Dvapara and Kali.

*Probably Prathamam 'The first' as in Va.P. 58.38.

42. No matter can be mentioned in two ways simultaneously (?) Though it has come traditionally in due order, these two Yugas have not been recounted to you before. 

43-46. It was not recounted because I was too much engrossed in the description of the line of sages. 

In the beginning of the Treta Yuga,1 Manu and the seven sages expounded the various Dharmas.

1. VV. 43-92 describe the Yuga-dharma of the Treta Yuga: 

Vedic Mantras and Siddhis of the previous Kalpa which were 'lost' at the end of that Kalpa manifested themselves to sages. The Vedas formed only one undivided Samohita. God Brahmi (re-) established the duties of various castes and stages in life (Varnashrama-dharma). The institution of kingship was firmly rooted. It was a covetable picture of a happy society. Cf Mt. P. Ch. 142.

The seven sages expounded the following holy rites viz. Shrauta Dharma (the holy rites mentioned in Shrutis) recommend ed by Brahma, such as concerning taking a wife and performing Agnihotra. They expounded matter mentioned in Ruksamohita, Yajussamohita and Samasamohita. These are the holy rites characterised as Shrauta Dharma.

Svayambhuva Manu expounded the traditional holy rites characterised by customs and conventions. These rites are connected with the conduct of life of the people of different castes and stages of life. He expounded them along with truthfulness, celibacy, learning and austerities. 

47-48. In the first Treta Yuga, those Mantras along with Taraka (i.e., Omkara) and other examples manifested themselves without any conscious effort or previous knowledge, unto the seven sages and Manu. That is because of the penance performed by them and their saintly endeavour.

49-50. Those Siddhis (spiritual powers and achievements) which appeared before the Devas in the first Kalpa, of their own accord (appeared before these also i.e., seven sages and Manu). When the original Siddhis ceased to exist, others began to function. Thousands of those Mantras which existed in the Kalpas gone by manifested themselves in their intellect once again. 

51. The Ruk, Yajus, Saman and Atharvan Mantras were uttered by the seven sages and Manu expounded the Smarta Dharma (Dharma as laid down in Smrutis).

52. In the beginning of Treta, the undivided compact Vedas alone were the bridges (i.e., the sole authority) unto Dharma. But owing to the contraction in the period of longevity they are abandoned in the Dvaparas. 

53. It is by means of their penance that the sages study the Vedas during Dvapara, etc. The Vedas are devoid of beginning and end. They are divine. They have been evolved by the self born lord before.

54. Though they are the same in meaning, righteousness, holy rites and ancillary subjects, they undergo changes in every Yuga. 

55. The Kshatriyas have Arambhas (enterprises) as their Yajna (sacrifice); the Vaishyas have Havis (offerings of ghee etc.) for Yajna; the Shudras have service for Yajna and excel lent Brahmanas have Japa (chanting of Mantras) for Yajna. 

56. Then, in the Treta Yuga, people of all castes were joyous (because) they were well-protected by Dharma. They regularly performed holy rites, and were happy and prosperous. 

57. Kshatriyas obeyed the Brahmanas. The Vaishyas obeyed the Kshatriyas. The Shudras obeyed the Vaishyas. The people cooperated with one another. 

58. Their activities were auspicious; so also, were their castes and stages of life. They were pure in the thoughts of the mind, in the utterance of words and in their physical activity. 

59-60. In the Treta Yuga, the initiation of all activities was never fruitless. It became fulfilled. In the Treta Yuga, span of life, intelligence, strength, beauty, health and piety were common to all. At that time, Brahma established different castes and stages in life. 

61. Again, the subjects out of delusion kept up those Dharmas(but) with mutual antagonism. They then approached Manu. 

62. Svayambhuva Manu, the Prajapati (lord of the subjects) saw the reality of situation. After meditation, he begot two sons of Shatarupa.

63. They were Priyavrata and Uttanapada. They were the first kings. Thereafter, kings were born. They wielded the staff of Law and Order. 

64. Those kings were called Rajans because they delighted and pacified the subjects. Those with hidden sins could not be controlled by those kings. 

65. Yama, king of Dharma and son of the Sun-god is remembered as their chastiser. The classifications of castes are said to have been begun in the Treta. 

66. It was then that Mantras were gathered together by the sages who were the sons of Brahma. It was only then that the Yajnas were initiated by the gods. 

67-68. In the Svayambhuva Manvantara, the Yajna was formerly initiated by the Devas by means of all requisites, gathered by Yama and Shukra along with Vishvabhuj and Devendra of great prowess. Truthfulness, chanting of Mantras, penance and charity constitute Dharma in the Treta.

69. At the end of a thousand Righteous activities, the Dharma of nonviolence begins to function. It is then those heroes are born with great strength and span of life. 

70. They had renounced punishments. They were extremely fortunate and highly righteous. They were expounders of Brahman. Their eyes were extensive like the petals of a lotus. They had broad, wide chests and their limbs were well-knit together. 

71. The sovereigns of the world in the Treta Yuga were capable of agonizing even lions; they were extremely vigorous. Their mode of walking was like that of intoxicated elephants. They were great wielders of bow (great experts in archery). 

72-73. They were fully equipped with all good characteristics. They were Nyagrodhaparimandalas. The word Nyagrodha denotes the two arms. Hence, Nyagrodha means Vyama (Extended arms). He whose height extends as much as a Vyama, he whose girth and height are equal, should be known as Nyagrodhaparimandala (a well-built man). 

74. The following seven things viz. a discus, a chariot, a jewel, a spouse, a treasure, a horse and an elephant--these are considered to be the seven jewels of emperors.1

1. VV. 74-77 describe two lists of seven 'jewels' of an emperor (Chakravartin). Here 14 jewels are mentioned. A similar list of royal jewels is found in Pali literature. The representation of the 2nd cent B.C. of a Chakravartin at Jagayyapetta shows these 'jewels' and one more feature—at the touch of Chakravarti's hand above (towards the sky) it shows gold coins.

75. They say that the following seven are the inanimate jewels of the sovereign over the world, viz. a discus, a chariot, a jewel, a sword. The excellent shield is the fifth, the flag and the treasure. 

76. (The seven jewels of an Emperor) having life are mentioned as follows: The Queen, the family priest, the commander-in-chief, the chariot-maker, the minister, the horse and the elephant. 

77. These jewels are divine ones. They have been (naturally) acquired by the noble-souled ones. These fourteen (jewels) should be assigned to all Emperors.

78. In all the Manvantaras of the past and future, emperors are born on the Earth from a part of Vishnu. 

79. Emperors are born in the Treta Yuga of all the Manvantaras of the past, present and future. 

80. The following four shall be very wonderful and excellent in regard to those kings: --viz. strength (or army), Dharma (virtue, piety), happiness and wealth. 

81. Wealth, dharma, love, fame and victory are acquired by the kings on a par with one another and without coming into conflict. 

82. They over-power even the sages by means of Anima (minuteness) and other Aishvaryas, the power of lordship, learning and penance.

83. (They overpower) Devas, Danavas and human beings by means of strength and austerity. 

They are also born with superhuman characteristic features present in their own bodies. 

84-86. The hairs are soft and glossy; the foreheads are high; the tongue is one that wipes off clean. The lips and eyes have the lustre of copper; (their chests) are marked with Shrivatsa scar; the hairs are lifted up.

The arms extend as far as the knees; the hands are copper-coloured. They are slim in the hips; their girth is as much as the extended arms. They have the shoulders of the lion and they urinate like lions. 

Their gait is like that of lordly elephants; they have large chin-bones; they have the lines of wheel and fish on the soles of the feet and those of conch and lotus in the palms. 

87-89. The kings are eighty-five thousand in number and they shine without ageing. 

The movements of the sovereigns in four viz. the sky, the sea, the subterraneous regions and in mountainous region, are unobstructed. 

Sacrifice, charity, penance and truthfulness are mentioned as the Dharmas especially significant in the Treta. 

At that time Dharma (Righteousness) begins to function with the classification of castes and stages of life. Dandaniti (Polity, administration of law and order) functions for the establishment of the bounds of decency.

90-92. All the subjects are delighted and well built. They are free from ailments. Their minds are full (i.e., they are joyous). 

It is remembered that there was only one Veda with four feet (parts) in the Treta Yuga. At that time men lived up to three thousand years, endowed with sons and grandsons. They used to die in due order. This is the characteristic feature of Treta Yuga. Understand the Treta Sandhya (the transition from Treta Yuga or junction). The characteristic features are reduced by one-fourth in the Sandhya from the main Yuga and still further reduced by one-fourth in the Sadhyamsha from the Sandhya.