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(COMPOSED AND EDITED BY V.D.N.RAO)
Introduction:
‘Kaalamana’ in the context of Bharata Varsha which metamorphosed like a kaleidoscope gradually adopted Videsha Samskrti; new culture, life-style and even new psyche. In the process, the Vedic Dharma witnessed some changes in the process of evolution. As the Rulers changed, so did the cultures yet the core remained intact. Buddha/ Ashoka created a new versions of Hinduism; Vikramaditya resisted the onslaught of Barbarians like Shakas, Mlecchhas, Yavanas, Tursharas, Parasikas (Persians), and Hunas.Shatavahanas controlled Shakas, Chinese, Bahmikas, Kamarupas, Rome and Ishaamashih (Jesus Christ). King Bhoja resisted the cult of Prophet Mahammad. But Pathans over -powered Prithviraja and thus the Bharata Varsha witnessed some dissipation of Hindu Dharma. The Varnashrama gradually became a virtual non-entity excepting in somewhat feeble and diluted forms. The glorious contribution made by renowned ‘Acharyas’ to revive and sustain Hindu Dharma is incredible; the illustrious Acharyas included Ramananda, Nimbaditya, Madhavaachrya, Jayadeva, Shankaracharya, Ramanujacharya, Chaitanya Maha Prabhu, Shakteyas and so on. The role of Regional Kings like Shivaji and even Kings of alien Dharmas like Akbar-as Hindu influence in reverse-was evident on the large canvas of Hinduism. Sweeping changes were made by the British Rule in the entire life style of Indians and the considerable inevitable mix of races diluting the Dharma. Yet, aakaashat patitam toyam yadhaa gacchati saagaram, Sarve deva namaskaarah Keshavam pratigacchati! Indeed, there are innumerable paths in several directions to reach the mountain top to attain the Unique Paramatma. There have been divisions even of Hindu thought: Adi Shankara is the exponent of ‘Kevala Advaita’ or Fundamental Monism; Ramanujacharya is an ardent exponent of Visisthta Advaita or of Qualified Monism; Nimbakaacharya is the exponent of Bhedaabhedavaada or of differential-non differential discipline; Madavacharya is the exponent of Dualism of Paramatma and Jeevatma; Vallbhacharya is the exponent of Suddha Advaita or Pure Monism.Then came the Brahmo Samaj movement heralded by Raja Rama Mohan Roy which no doubt was essentially Hinduism be defied that Hindu Scriptures ought to be catholic and the Samaj pioneers read out publicly to Christians and Muslims too. After a long spell the movement got dissipated. Anti-Vigraha Aaradhana Movement, Athiesm, Nastikata are the weeds in some pockets yet. Meanwhile the core of Hinduism ; Vedic Culture survives, albeit incorporating and absorbing external and internal influences in the process of evolution, and continues in its quentessential form. But all these interpratations notwithstanding, the realism that death is the Truth, the thought that all the beings in srishti are but the birds in their respective cages and ‘praanas’ finally evaporate with their karmas of pluses and minuses are weighed for ‘punarjanmas’ in the Time Cycle till the jump off into eternal bliss which is but an illusion is possibe.
The Time Cycle as described in Taittireeya Aranyaka
There are four fold apects of proofs viz. Scriptures/ Shrutis -Perceptions or Smtitis-Historical Information and Inferences. Bhagavan Bhaskara’s kiranas take into account all these four aspects – both transparent and deducive; what is praana or the vital energy! How food is created! How the Beings in Srishti, especially those humans who are clearly expressive have pleasures and pains as also likes and dislikes. It is said that a river is noticed to flow always since several streams and water bodies are directed there into; that is how emerges the concept of ‘kaala maana’ or thecycle of Time. Several units of time like ‘anu’ or minute adds up to ‘Samvatsara’ as perfectly organised in the Time Machine an the analogy of river flows. The kaala maana could be broken into small or big units. But indeed, the Supreme Self or the ‘adhi sattva’ is neither divisible nor measurable!
There are three aspects of vision by the eyes: viz. the skin covering the eyes- the retina which denotes the watering mechanism of the eyes-and yellow / smoky colour of the vision or of the Varuna Deva’s nature; this deity could view infinities like the distant oceans. Similarly the short distant vision is perceiavable by ordinary Beings but the celestial vision of Varuna could see the ‘ayanas’ like of uttara-dakshina or the bi-yearly time slots; the Rithus or six Seasons. In between these units, there are two phenomena viz. ‘jalpitam’ or casually-even hazily- cognisable and anothr is ‘dihyate’ or perfectly understood. Thus the Samvatsara has two flaps of the eyes viz. the right and the left viz. shukla and dakshina ayanas. Pusha Deva! this is how, one form of your swarupa or form is of radiance and another form is of Agni- the master of Yagjnas. One view is of bliss or Satya or the Truth and another is Mayathe Make-Belief Illusion or Asatya -the Untruth! Pusha Deva, you are of Vishva Rupa or of Innumerable Forms! Yet of two basic visions viz. of ‘Pathya’ – of Pusha’s wife the executive energy of Pushan- or of Truth or the Eternal Reality and the other the Illusion. In the former, there is no samvatsara- no worldly existence, no sustenance nor sustainer, no cows or Beings, no Adityas nor Devas. Also there are samvatsaras and time cycles; no yagjnas nor ‘punya paapaas’; THAT is avyatam shashvatan vishnum ananatam ajam avyayam!)
About Shad Ritus or The Six Seasons
Basically, Bhagavan Bhaskara had six rays as Rishis-born of Paramatma together as twins but the seventh was secured later alone and as such the most decided one. The three twins are defined as of lower and upper levels, the lower being anna-praana- manas or matter-life-mind while the upper level denoting sat-chit-ananda or actual existence-consciousness-and bliss. Now the seventh one denotes ‘swar’ or ‘mahat’ viz. Satyam-Ritam-Brihat.Another explanation is that the three twins are ‘saakanjas’ or Rishis born of Gods to be positioned at the Yagjnas at defined positions at the Yagjna vedika, the ekajam is the Master of the Yagjna; yet alterntively the ‘saakanjas’ or ears-eyes- nostrils and the ekaja is the tongue). Indra’s declaration was that only such mortal beings who out of evil pleasure become cruel be punished by way of retribution of justice. He who destroys another for the sake of knowledge or he who takes hasty action by mere hearsay has no access to the noble path of action, as Indra feels.
Shad Rithus as related to shukla paksha and krishna paksha or the waxing and waning Moons.The arrival of each season is heralded by distinct sounds, features and aspects. Shat Ritus: Ritus or Seasons approximately coincide with Chaitra-Vaishakha or end March to the last weeks of May when festivals like Ugadi, Shri Rama Navami, and Vaishakhi are celebrated. Greeshma Ritu or Summer during April-July during Jyeshtha-Ashadha when festivals like Ratha Yatra and Guru Purnima are observed and Dakshinayana or the Solar downtrend commences. Varsha Ritu or monsoon coincides with Shravana-Bhadrapadas or the last portions of July-September when Mangala Gauri and Vara Lakshmi Vratas, Raksha Bandhan, Krishna Ashtami, Ganesh Chaturthi and Onam are celebrated. Sharad Ritu or Autumn Season coinciding with Ashvin-Kartika months extending portions of September to November being mild weather the famed Sharannava Ratris and Depaavali are celebrated. Hemanta Ritu or pre-winter Season coinciding with Margaseersha and the last days of November-January, the festivals of Vasanta Panchami, Shiva Ratri and Holi are observed; and finally Shishira Ritu or winter coinciding with Maagha-Phalguna months during the last quarter of January to March is the time of Vasanta Panchami, Shiva Ratri and Holi. The Chandra maana procedure varies in the sense that the cycle of Seasons starts from the first day of Chaitra commencing from Ugadi.
[The following chart provides the details: Ritu/ Season- Lunar Month -Months – Weather| Vasanta | Spring | Chaitra – Vaishakha | Feb 18- April 20 | 20-30 C |
| Greeshma | Summer | Jyeshtha- Ashadha | April 21-June 21 | 30-50 C |
| Varsha | Monsoon | Shravana-Bhadrapada | June 22-Aug 23 | hot-humid- rains |
| Sharat | Autumn | Ashvijuja-Kartika | Aug 24- Oct 23 | mild |
| Hemanta | Pre-winter | Margashira-Pushya | Oct 24- Dec 21 | pleasant- cold |
| Shishira | winter | Maagha-Phalguna | Dec 22-Feb 17 | Moderate Cold;10C+/- |
Vasanta Season is dominated by Vasu Devatasas instructed by Savitu as at the beginning of the Samvatsara and heralding colours, dresses, flowers and freshness all around and with plentiful water and Nature. The Spring season beckons relatives and friends to home with good food and gifts.
In Greeshma the summer season scorches earth with heat asking for light dresses in white as Rudra and his gana devats dominate and prepares earth for Parjanya
Rains usher diseases like cold, jaundice and so on. Yet, this is when crops are abundant and fruits in variety are aplenty. All the same, rains are the future of food supplies for the year hence calls for ploughing, planning and hard work.
Sharat provides clean eyes and good vision even as divine artisans with the grace of Ribhu Devatas initiate planning, innovations, creations and caliber, aspirations and contented living. Sharat season heralds good eating, wearing god dresses and enjoyments. Marut Devas then follow creating mixed blessings; on one hand they create harsh and mighty winds seeking destruction and damages and on the other hard realities of life with obstructions in efforts yet unusual and unxpected fruits of hard work alike work never performed. Variety is the spice of Life in the Sharat Season!
Hemant calls for vigilance, either initiating a struggle ahead or a caution and forewarning for preparedness and thus of introspection .
Shishra Ritu arrives with lightnings, rains, smugness of Nature around besides that of individuals too. The blessing of ample rains could also calls for uncertainities. As Agni Deva calls for plentiful waters to heighten living conditions of Beings, uncertainties too prevail as natural calamities thus creating a touch-and-go situation. The Mighty Marut Devas are worshipped for overcoming impediments and create opportuninies for happiness.
Paramatma! how indeed the clouds are hanging without support! What is the mechanism of a ‘samvatsara’ made of with the complexity of division of units! How does a night fall! How are the months and Seasons arranged! How indeed the ‘kaala maana’arrived at as th account of units viz. ‘triti’, ‘muhurta’, ‘nimisha’, all made of a ‘paksha’! Where do the water and its flows originate and go to! The replies are that the time scale reside in water while water resides in Surya and clouds carry water. Lightnings originate from Surya; Surya facilitates evaporation of water from the oceans and clouds obtain water. Earth being full of life is vast and charming. The question as to who supports earth and heaven besides the space in between as the antariksha! Maharshi Vatsa opines that Lord Vishnu should be the answer and He also ably divides these entities as separate units. [ Taittireeya Aranyaka]
Rig Veda vide VII-99-3 explains: Iravati Dhenumati hi bhutam suyavaasini manushe dashasyaa, vyavasthabhnaa rodasi Vishnavete daadhartha prithivimabhito mayuusvaih/ or Hey dyaavaa-prithivi! With the sole objective of according auspicious -ness provide cows and food to human beings! Hey Vishnu Deva! you have bestowed stability to both the lokas and thus placed huge mounains and blessed all the entities!
Thus Heaven and Earth are turned into incessent flows of Truth , Knowledge and Love thereby facilitating Yagjnas by Humans by the medium of Vedic Mantras, while Bhagavan Vishnu keeps the indentity of earth and heaven apart and supports Earth from all sides with Surya Kiranas and their effulgence!Some Vidwans question as to what is the ability of Vishnu to render the hold of the Lokas. The reply states that the holding power originated from ‘Pranaayaama’ or the clutch and clapse of Vayu and Agni. Then the Vidwan Rishis dwelve deeper further about the four kinds of life’s termination viz. death: the ‘para’, ‘avama’ the lower type, madhyama or the middle / medium and the fourth; this is based on the analogy of the strengh of sound waves viz. para-pashyanti-madhyama and vaikhari or the ordinary speech. The Vidwans also sought reply from the distinction of Paapa- Punyas too. Now the replies: Surya is the cause of the Supreme Death- the Para.. The medium type of death is caused by Vayu Deva the ‘Pavamana’. The lower type of death is by Agni called ‘avama’. The fourth is caused by Chandra or Soma viz. ‘amum’ leading to ‘narakas’. The sinners who neither perform positive acts nor enjoy meaningful happiness. The two medium levels- higher and lower – are controlled by Vaayu, failing which Agni and these deaths definitely result in quick rebirths either as humans or other species as per their accounts of paapa punyas. As regards the last classification, the eighth Surya gives birth to the Sapta Suryas kill the evil doers and imprison them in the inner regions of prithivi-swarga named ‘antariksha’ by the Gods of Vasus. The sinners acquire non- physical bodies as per the designated sins and hells; some have no hands while others have no legs or hairs as miniature creatures reproduced by sweat or bacterial parasites. Now about Kashyapa the Eighth Surya: the Vidwan who realises the Truth also conquers sudden and untimely death- apaitam mrityum jayati- ya evem veda! Sadbrahmanas experience the state of ascent by Sapta Suryas to that of Kashyapa the eighth Surya the special guest of Indra Deva and of Agni!
As Rig Veda explains vide 3-26-7 : Kashyapa asserts: Agnirasmi janmanaa Jaataveda ghritam me chakshuramritam ma aasan, Arkastridhaat rajaso vimanojasno gharmo havirasmi naam/ or ‘ I am Agni-the Atma or Brahma- the sarvagjna by birth. My eyes and vision are of tejas; my face is of Amrita Rasa. I am of three types of Praana comprising : Jada or raw- Food based- and of Vital Life; I am also of celestial nature. I am always the essence of Surya, besides the eternal Havish and Havivaahaka Agni!’ Kashyapa Muni is also famed as a Seer or a Rishi the’ pashyaka’ bestowed with subtle knowledge and subtle vision. He is Agni the representation of the Eight Suryas too!`
Being worthy of commendation, Kashyapa like Agni Deva himself should deserve what Rig Veda vide 9-151-1 states: Agne naya supathaa raaye asmaanvishvaani Deva vayunaani vidvan, yuyodhyasmajjuhuraanameno bhuyishthaaam te namayuktim vidheya/ or Agni Deva with celestial features! you are replete with the knowledge of the ‘yagjna jnaana’ and ‘yagjna phala’; do lead us to the path of virtue to fulfillment and avoid the clumsy and narrow lanes of evil as invarialbly get caught by patent sinners on the route to narakas!)
Maitreyi Upanishad
Sarvam chedam kshayishnu pashyaamo yatheme damshama shakaadayas trina vanaspatayodbhuta pradvamsnah, atha kim etair vaa parenye mahaa dhanur daraash chakravartinah kechit sudyumna bhur- dyumnendradyumna kuvalashva vadhriya ashvapatih shashabindur harischandrombarisha naanaktu saryaati yayaayanaranoyokshasyenaadayah, atha marutta bharata prabhritayo raajaanah, mishato bandhu vargasya mahathateem shriyam thyatvaasmaal lokaad amum lokam prayaataa iti, atha kim etauor vaa parenye gandharvaasuraa yaksha bhutagana pishaachoraga grahaadeenaam nirodham pashyaamah iti, atha kim etair vaanyaanaam shshanam mahaarna vaanaam shikarinaam prapatanaam dhruvasya prachalanam vrashchanam vaatarajjuunaam nimajjanam prithivyaah sthaanaad apasharanam suraanaam ityetad vidhosmin samsaare kim kaamopabhogaih, yair evaashitasyaa sakrud ihaavartanam drishyataa iti uddhartum arhasi, andhodapaanasto bheka ivaaham asmin samsaare bhagavan twam no gatistwam na gatih/
It is common knowledge that any thing or any Being or person is destined to perish like mosquitoes or gnats, grass or trees! Renowned warriors or Emperors of historic reputation like Sudyumna, Bhuridyumna, Indradyumna, Kuvalaashva, Youvanaashva, Vadhraashva, Ashva -pati, Sashabindu, Harischandra, Ambarisha, Anankta, Saryaati, Yayaati, Anaranya, Ukshasena, and the like had to perish finally. Quite a few Kings like Marutta, Bharata, and others took to renounce-ment by discarding wealth and fame from the mortal world to the other worlds of lasting glory. Besides human beings, destruction of exra terrestrial and superior Beings is equally inevitable as for instance Gandharvas, Asuras, Yakshas, Rakshasaas, Bhutas, Ganas, Pishachasas, Maha Sarpas, Vampires and so on. With the passage of ‘Kaala maana’ or the eternal Time Cycle, oceans had dried up, mountain peaks got smashed, the positioning of Pole Stars got dislocated, terrestrial positionings got disturbed, and even Devas experienced ‘sthaana bhramsha’ or dislodgment from their locations! Bhagavan! In this kind of ever-changing existence, what is the utility of the materialistic value and worth in such a boon that is bereft of Reality or anything short of ‘Paramaartha’ the Realisation of the Absolute Truth!
Bhagavad Gita – Akshara Parabrahma Yoga (16-17)
Aabrahma bhuvanaallokaah punaraavartimorjuna! Maamupyeta tu Kounteya punar-janma na vidyate/ Sahasra yuga paryantam aharyad brahmano viduh, raatrim yuga sahasraantam te – ahoraatra vido janaah/ Kounteya! Right from Brahmaloka the Brahmanda or the enrirety of the Universe is most certainly subject to destruction ultimately. Parameshwara is beyond comprehen- sion and is the ever permanent. Those ‘Saadhakas’ who take to karma Yoga or Bhakti Yoga or Jnaana Yoga or whatsoever path they might select could reach my destination and succeed merger into me are permanent without return lives. Be that as it may, Brahma the exclusive creator of the Universe is subject to final destruction after hundred Brahma Years. Thousand Maha Yugas are of Brahma’s day time. This day time comprises thousand Maha Yugas. This day time comprises 14 manvantaraas and is one Brahma Kalpa the single day time of Brahma’s hundred years. Brahma’s one night when there is no activity of creation. As the hundred years of Brahma there would be Tri Loka Maha Pralaya!
Manusmriti Achaara Khanda : 64-74
Nimeshaa dasha chaashtou cha kashthaa trishatu taah Kalaa, Trishat kalaa muhurtah syadahoraatram tu taavatah/ Ahoraatre vibhajane Suryo maanusha maanusha daivike, Raatri swatnaaya bhutaanaam cheshtaayai karmanaamahah/ Piitre raatrahano maasah pravibhagastu pakshayoh, Karmacheshtaa swahah krishnah shuklah swapnaaya sharvari/ Daive raatryhani varsha pravibhagastayoh punah, ahastadrodagayanam raatrah syaaddakshinaayanam/ Braahmasya tu kshapaahasya yatpramaanam samaasatah, aikakasho yugaanaam tu kramashastannibodhata/ Chatvaaryahum sahasraani varshaanam tatkrutam yugam,Tasya taavacchati sandhyaa sandyashascha tayaavidhah/Itareshu sandhyeshu sa sandhyeshu cha trishu, ekapaayena vartante sahasraani shataanicha/ Yadetparisankhyatmaadaaveva chaturyugam, Etad dwaadasha saahastram Devaanaam yugamuchyate/ Daivikaanaam yugaanaan tu sahasram parisankhyayaa,Braahmamekamaharjneyam taavateem raatrimeva cha/ Tadvai yuga sahasraantam Braahmaam punyamahaviduh,Raatrimcha taavateemeva tehoraatra vido janaah/ Tasya so -ahanirshasyaante prasuptah pratimuchyate , pratibuddhascha srijati manah sadasaatmakam/
At the time of Srishti, the Time Schedule as reckoned was as follows: The concept of Kaalamaaa or the Time Cycle is calculated on the basis of Padardha (Matter) and Parithi (Space); the sum of Space occupied and the movement of Matter determined is the Paramaanu Samaya (atomic time). Thus the Matter, Space and Time are measurable. The Time Units were arrived as per the mix of these Entities called Transerenus or celestial atoms and the duration of integrating these entities. The flap an eye- blink is known as a nimesha; 18 such blinks make a kaashtha, three such kashthas make one kala, thirty kalas make one muhurta, thirty muhurtas make a day-and -night. Now about the division of Surya-Manushya-Deva related Day/Night is explained: In respect of Human Beings, the nights are for sleep and daytime is for ‘karmaacharana’or of activity. Whatever is stated for humans is a thirty day-night combines or a month. Pitru Devas consider one set of 15 human day-nights as Krishna Paksha -as per Moon’s course from the day one of Moon’s full illumination being Pournami ie when the Moon’s waning starts as they are active during that period. Now during and Shukla Paksha, Moon gradually picks up its luster from the Moon- Fall on Amavasya till the night when the glory of Its dazzle reaches the peak on Purnima. This period is what humans consider as auspicious. Now, while what human beings reckon as a full one year is just a day-night for Devas. The period of auspiciousness is Uttarayan for six months a year for Devas and thus Human Beings too perform all auspicious deeds; Uttarayan is as for the course of Surya from South to North while Sun’s course from North to South is Dakshinaayan. Chandra Loka’s parikrama around Earth is for a month, and the Parikrama of Chandra around Pitru Loka for a fortnight is a night and another fortnight a day. Now, Brahma’s one raatri-divas or night and day comprise of Four Yugas of Krita-Treta-Dwapara-KaliYugas. Krita yuga is of four thousand years reckoned as 360 days for humans and one Deva day; its sandhya or the yuga’s terminal period is for 400 years and Sandhyaamsha is an additional 400 years totalling 4800 divine years or 1728000 human years. On similar analysis, Tretaayuga is for 3600 divine years or 1287000 human years; Dwapara yuga is of 2400 divine years or 664000 human years and Kali Yuga divine 1200 years or 432000 human years. The total of Four Yugas is 12000 divine years or 42420000 human years. Deva’s one thousand years are accounted for Brahma Deva’s single day time and another thousand divine years are of Brahma’s one night. Thus Brahma’s ‘ahoraatra’ or day and night comprises of 120,00,000 of divine years or 432,00,00,000 human years. Thus ,after one thousand yugas, Brahma rests for the day and night and then resumes ‘punah srishti’ or revival of creation process again.)
Markandeya Purana
The Life-span of Lord Brahma was determined at hundred Divine years and the calculation of each year was conceived as follows beginning from the minimum measure of Time upwards: three nimeshas or blinks make one ‘Kshana’; fifteen ‘nimeshas’ make one ‘kashtha’; thirty kashthas make one ‘kala’; thirty kalas make one ‘Muhurta’; thirty Muhurtas make one day-night; thirty day-nights make one ‘Paksha’; two Pakshas make one ‘maasa’; six maasas make one ‘Ayana’; two Ayanas make one ‘Varsha’ or a Year. The Ayanas in a Year are ‘Dakshina Aayana’ and ‘Uttara Ayana’.Each human Year comprising three sixty five day-nights (Ahorathras) accounts for a ‘Divya Ahoratra’ (Divine day-night) and on this count, each Uttarayan is a Divine Day and Dakshinayan is a Divine night. One Divya Day-night thus is a full day-night year for human beings. As per Divya calculations, the total count of Four Yugas is twelve thousand years, the Satya Yuga comprising four thousand years, Treta Yuga three thousand Divya Years, Dwapara Yuga two thousand years and Kaliyuga of one Divya thousand years; the rest of two thousand years of the twelve thousand Divine Years is accounted for additional four hundred of Divine years of ‘Sandhya’ and an equivalent period additionaly for ‘Sandhyamsha’ for Satya Yuga; three hundred years each for these periods in respect of Treta Yuga; two hundred years each of Dwapar Yuga and one hundred years each of Kali Yuga. In Lord Brahma’s life span of hundred Divya Years, each day comprises fourteen Manvantaras and each Manvantara consists of one thousand ‘Kalpas’. At each change of Manvantara, there is a fresh stock of Indras, Devas, and Sapta Rishis etc. There are seventy one Cycles of Four Yugas in each Manvantar. Viewed from the view point of human years, one Manvantara has three crore sixty six lakh two thousand years; by Divine Years, one Manvantara has one lakh fifty two thousand years. If this Period is multiplied four times, it would then equate Brahma’s one day, that is, one million nineteen lakh twenty seven thousand Divya years; or, four twenty nine crores forty lakh (429, 40, 00,000) human years! After each day-night of Brahma, there occurs a ‘Naimittika’ Pralaya.
Brahmanda Purana
About the Cycle of Time and Kalpas and Manvantaras: ‘If Brahma’s age is hundred years, a day and night of his is a Kalpa (stated to be 8.67 billion years) comprising 28 Manvantaras; each Manvantara has 71 Maha Yugas and each Maha Yuga has 4.3 million years.( Satya Yuga is stated to be of 40 percent of Maha Yuga, Treta Yuga 30 percent, Dwapara Yuga 20 percent and Kali Yuga is 10 percent) But between each Manvantara, there is stated to be a gap of four yugas called Yuga Sandhi, while the intermediate time between Kalpas is Prati Sandhi. Each Kalpa has two parts: Purvaartha and Parartha. We are now in Varaha Kalpa (there are stated to be of thirty such Kalpaas) and Vaivaswara Manvantara while Brahma’s age is calculated as 51 years and the first night!As Brahma spent his thousand Yugas long first night, he found water all around and resurrected Earth again -and on the broad lines of what Varaha Swarupa indicated- materialised formally the Chatur Lokaas, Sapta Dwipas and Sapta Samudras. He revived the Srishti of Antariksha, Sun, Moon and other Planets, Pitras, Time, Yugas, Purusharthas of Dharma-Artha-Kaama-and Mokshas. From his first face of the ‘Chaturmukha’, he created Gayatri, Ruks, Yagni related Agni shtoma etc; Veda Vangmaya, Veda Chhandas, and various Agni-Karyas; from his Southern Face were generated Yajur Veda, Traishthub Chhandas; Panchadasa Stomas and Brihat Stoma; from his western face emerged Saama Suktaas, Jagati Chhandas, Papta dasa Stoma; Atiraatra of Jyotishthoma etc; from Brahma’s fourth Face emerged Atharva Veda, Anushtub and Vairaaja Chhanda etc. Through out the Yuga Periods, there were countless species of Creation were materialised of ‘Charaachara’ or mobile and Immobile nature, defying description.
Matsya Purana explains
Human years are: Names of the Years are 1.Prabhava 2. Vibhava 3. Shukla 4. Pramoda 5. Prajapati 6. Angeerasa 7. Shri Mukha 8. Bhaava 9. Yuva 10. Dhatri 11. Ishvara12. Bahudhanya 13. Pramathi 14. Vikrama 15. Vrisha 16. Chitrabhanu 17. Svabhanu 18. Tarana 19. Parthiva 20. Vyaya 21. Sarvajeeth 22. Sarvadhari 23. Virodhi 24. Vikriti 25. Khara 26. Nandana 27. Vijaya 28. Jaya 29. Manmatha 30. Durmukhi 31. Hevilambi 32. Vilambi 33. Vikari 34. Sharvari 35. Plava 36. Shubhakruti 37. Shobhakruti 38. Krodhi 39. Vishvavasu 40. Parabhava 41. Plavanga 42. Kilaka 43. Saumya 44. Saadharana 45. Virodhikruthi 46. Paridhavi 47. Pramadicha 48. Ananda 49. Rakshasa 50. Anala 51. Pingala 52. Kalayukti 53. Siddharthi 54. Raudra 55. Durmathi 56. Dundubhi 57. Rudhirodgari 58. Raktakshi 59. Krodhana 60. Akshaya. Normally the span of human life is hundred years. A human year is a day to Devas; Satya Yuga is stated to have a span of 4800 Deva Years; Treta Yuga 3600 Divine years;Dwapara Yuga 2400 years; Kali Yuga 1200 years; 12000 divine years one Maha Yuga; 1000 Maha Yugas make one Kalpa or a day to Brahma and two Kalpas one day and night to Brahma; Brahma’s life span is 100 Brahma Years or two Pararthas; one Maha Kalpa is half of Brahma’s life span; Brahma’s present age is now fift y years plus;that is how our daily prayer states: Dwiteeya Parthaey! One Maha Kalpa there are a mind-boggling 311040 crore of human years. We are now in the 28th Kaliyuga of the First Day of the First Year of Sweta Varaha Kalpa, second Parartha in the reign of the Seventh Manu Vaivaswata. Kali Yuga is calculated to have commenced on 17th February 3102 BC of Julion Calendar. Each Manu rules for 71 Maha yugas. Brahma is 51 year old having lived for 155 trillion years. We are now in the Third Kalpa (Varaaha Kalpa)
The 30 Kalpas are: Sveta, Nilalohita, Vaamadeva, Ratnaankara, Raurava, Deva, Brihat, Kandarpa, Sadya, Ishana, Tamah, Sarasvata, Agneya, Soma, Maanava, Tatpuman, Vaikuntha, Lakshmi, Savitri, Aghora, Varaah,Vairaja, Gauri, Maheswara, and Pitru.
