Canto 3 - Chapter 11: Divisions of Time such as Manvantara and so on ...

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ एकादशोऽध्यायः - ११ ॥	Discourse XI Divisions of Time such as Manvantara and so on (Preamble)
मैत्रेय उवाच । चरमः सद्विशेषाणामनेकोऽसंयुतः सदा । परमाणुः स विज्ञेयो नृणामैक्यभ्रमो यतः ॥ १॥ सत एव पदार्थस्य स्वरूपावस्थितस्य यत् । कैवल्यं परममहानविशेषो निरन्तरः ॥ २॥ एवं कालोऽप्यनुमितः सौक्ष्म्ये स्थौल्ये च सत्तम । संस्थानभुक्त्या भगवानव्यक्तो व्यक्तभुग्विभुः ॥ ३॥ स कालः परमाणुर्वै यो भुङ्क्ते परमाणुताम् । सतोऽविशेषभुग्यस्तु स कालः परमो महान् ॥ ४॥	Maitreya continued : The minutest particle of material substance (which cannot be further divided), which has not yet evolved, nay, not even been combined with other similar particles and hence eternally exists (in that causal state) should be known by the name of Paramāṇu. It is the combination of more than one such Paramāṇus that creates in the mind of men the illusory notion of a unit. (1) Even so the entire range of material substances taken as an unspecified and undifferentiated whole, before it undergoes further transformation, i.e., returns to its ultimate source (Prakṛti), constitutes what is known as the largest size. (2) (Just as the minutest particle of a material substance such as earth and so on leads us to postulate the existence of a Paramāṇu, and the combination of material substances to that of the largest size), so can we infer the long and short measures of time, which (being a potency of the Lord) is the same as the Lord, all-pervading and unmanifest, and which is the circumscriber of finite objects inasmuch as (in the form of the sun) it travels across the large and small dimensions of things. (3) The measure of time which (in the form of the sun) flits across the smallest particle of matter is called a Paramāṇu; while that which extends over the whole life-span of the universe (viz., from its creation to dissolution) is the longest measure of time (in relation to the cosmos, viz., a couple of Parārdhas, constituting the life-span of Brahmā). (4) (1-4)
अणुर्द्वौ परमाणू स्यात्त्रसरेणुस्त्रयः स्मृतः । जालार्करश्म्यवगतः खमेवानुपतन्नगात् ॥ ५॥ त्रसरेणुत्रिकं भुङ्क्ते यः कालः स त्रुटिः स्मृतः । शतभागस्तु वेधः स्यात्तैस्त्रिभिस्तु लवः स्मृतः ॥ ६॥ निमेषस्त्रिलवो ज्ञेय आम्नातस्ते त्रयः क्षणः । क्षणान् पञ्च विदुः काष्ठां लघु ता दश पञ्च च ॥ ७॥ लघूनि वै समाम्नाता दश पञ्च च नाडिका । ते द्वे मुहूर्तः प्रहरः षड्यामः सप्त वा नृणाम् ॥ ८॥ द्वादशार्धपलोन्मानं चतुर्भिश्चतुरङ्गुलैः । स्वर्णमाषैः कृतच्छिद्रं यावत्प्रस्थजलप्लुतम् ॥ ९॥ यामाश्चत्वारश्चत्वारो मर्त्यानामहनी उभे । पक्षः पञ्चदशाहानि शुक्लः कृष्णश्च मानद ॥ १०॥ तयोः समुच्चयो मासः पितॄणां तदहर्निशम् । द्वौ तावृतुः षडयनं दक्षिणं चोत्तरं दिवि ॥ ११॥ अयने चाहनी प्राहुर्वत्सरो द्वादश स्मृतः । संवत्सरशतं नॄणां परमायुर्निरूपितम् ॥ १२॥ ग्रहर्क्षतारा चक्रस्थः परमाण्वादिना जगत् । संवत्सरावसानेन पर्येत्यनिमिषो विभुः ॥ १३॥ संवत्सरः परिवत्सर इडावत्सर एव च । अनुवत्सरो वत्सरश्च विदुरैवं प्रभाष्यते ॥ १४॥ यः सृज्यशक्तिमुरुधोच्छ्वसयन् स्वशक्त्या पुंसोऽभ्रमाय दिवि धावति भूतभेदः । कालाख्यया गुणमयं क्रतुभिर्वितन्वन् तस्मै बलिं हरत वत्सरपञ्चकाय ॥ १५॥	Two Paramāṇus make one Aṇu (an atom); while three Aṇus constitute a Trasareṇu* (the minutest particle of matter or mote), seen floating in space through the sun's rays that enter a room through the eye-holes of a lattice. (5) The measure of time which (in the form of the sun) travels across a composite of three Trasareṇus is known as a Truṭi; a Vedha consists of a hundred Truṭis, while three Vedhas constitute what is known as a Lava. (6) A composite of three Lavas should be known by the name of Nimeṣa (the twinkling of an eye); while three Nimeṣas are spoken of as one moment (Kṣaṇa). A composite of five moments is known as a Kāṣṭhā; while fifteen Kāṣṭhās go to make a Laghu. (7) Fifteen Laghus taken together are called a Nāḍikā; a couple of Nāḍikās constitute one Muhūrta, while six or seven Nāḍikās (according as the day or night is short or long) make a Prahara, which forms one quarter of a day or night of human beings. (8) A pot (of copper) weighing six Palas or ninety-six Māśās (8 Tolās) and with a capacity of one Prastha (two seers) of water should be bored (at the bottom) with a gold needle weighing four Māśās and four Aṅgulas (a finger's breadth) long, and left on water. The time which will be taken by such a pot to be filled with and consequently submerged in water is known as a Nāḍikā. (9) The day and night of human beings consist of four Yāmas or quarters each: while fifteen days and nights constitute a fortnight, which is bright and dark (alternately), O respecter of others. (10) Both these fortnights, taken together, make one month, which constitutes a day and night of the Piṭrs (manes). Two months, taken together, go to make a Rtu (season); while an Ayana consists of six months. An Ayana is southerly and northerly by turns (according as the sun takes a southerly or northerly course), and the two Ayanas constitute a day and night of the gods in heaven. These are known as one year or twelve months (on earth) and a hundred years have been declared as the full life-span of human beings. (11-12) The ever-vigilant sun-god, who is manifestation of the Lord Himself and identical with the Time-Spirit, and stays in the midst of planets, lunar mansions and other stars, goes round the whole universe in course of time beginning from a Paramāṇu and extending to a whole year. (13) The year, O Vidura, is variously termed as Saṃvatsara¹, Paṃvatsara², Idāvatsara³, Anuvatsara⁴ and Vatsara⁵ (according as it is calculated on the basis of the revolutions of the sun, the Jupiter, the moon and so on). (14) Bear offerings, (O men!) to the sun-god, the originator of these five kinds of years, who by his potency called Time unfolds in various forms the capacity of the seed etc., to germinate, who as (a huge ball of) fire, which is one of the five gross elements, courses through the heavens in order to dispel the delusion of men (by cutting short their span of life and thus ridding them of their attachment for the pleasures of sense) and who (for those performing sacrifices etc., with some interested motive) yields many kinds of material fruits (in the shape of heavenly and other enjoyments) through sacrificial performances. (15) *The words 'Aṇu' and 'Trasareṇu' though primarily denoting the dimensions of material objects, also signify the measure of time taken by the sun to travel across the aforesaid dimensions. (5-15)
विदुर उवाच । पितृदेवमनुष्याणामायुः परमिदं स्मृतम् । परेषां गतिमाचक्ष्व ये स्युः कल्पाद्बहिर्विदः ॥ १६॥ भगवान् वेद कालस्य गतिं भगवतो ननु । विश्वं विचक्षते धीरा योगराद्धेन चक्षुषा ॥ १७॥	Vidura said : The full life-span of the manes, gods and human beings has thus been stated by you (as consisting of a hundred years according to the measure* of time severally obtaining in the three worlds). Now kindly tell me the life-span of other (higher) enlightened beings (such as Brahmā, Sanaka, Bhrgu and others), who live outside the three worlds (i.e., in the spheres beyond Indra's paradise). (16) Your holiness surely knows the course of the all-powerful Time; for the wise can see the whole universe with their eye perfected through Yoga (union with God). (17) ॥ 1 ॥. Saṃvatsara is the name of the solar year or the period taken by the sun to pass through all the twelve signs of the zodiac (viz., 372 days). ॥ 2 ॥. Paṃvatsara is the name of the period taken by the Jupiter to pass from one sign of the zodiac to another. The Jupiter takes approximately twelve years to complete its circuit through all the twelve signs. ॥ 3 ॥. Idāvatsara is the name of the Sāvanas year, each month of which has a uniform duration of 30 days. ॥ 4 ॥. Anuvatsara is the name of the lunar year, each month of which ends on the Amāvasyā. ॥ 5 ॥. Vatsara is the name of the year, each month of which consists of 27 days only, the period taken by the moon to pass through each Nakṣatra or lunar mansion. (16-17)
मैत्रेय उवाच । कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् । दिव्यैर्द्वादशभिर्वर्षैः सावधानं निरूपितम् ॥ १८॥	Maitreya replied : The four Yugas, viz., Kṛtayuga (Satyayuga), Tretā, Dvāpara and Kali along with their Sandhyā (the transitional period marking the beginning of each Yuga) and Sandhyāṃśa (the transitional period marking the end of each Yuga) have been declared as consisting of 12,000 celestial years (or 43,20,000 human years). (18) (18)
चत्वारि त्रीणि द्वे चैकं कृतादिषु यथाक्रमम् । सङ्ख्यातानि सहस्राणि द्विगुणानि शतानि च ॥ १९॥ सन्ध्यांशयोरन्तरेण यः कालः शतसङ्ख्ययोः । तमेवाहुर्युगं तज्ज्ञा यत्र धर्मो विधीयते ॥ २०॥ धर्मश्चतुष्पान्मनुजान् कृते समनुवर्तते । स एवान्येष्वधर्मेण व्येति पादेन वर्धता ॥ २१॥ त्रिलोक्या युगसाहस्रं बहिराब्रह्मणो दिनम् । तावत्येव निशा तात यन्निमीलति विश्वसृक् ॥ २२॥ निशावसान आरब्धो लोककल्पोऽनुवर्तते । यावद्दिनं भगवतो मनून् भुञ्जंश्चतुर्दश ॥ २३॥ स्वं स्वं कालं मनुर्भुङ्क्ते साधिकां ह्येकसप्ततिम् । मन्वन्तरेषु मनवस्तद्वंश्या ऋषयः सुराः । भवन्ति चैव युगपत्सुरेशाश्चानु ये च तान् ॥ २४॥ एष दैनन्दिनः सर्गो ब्राह्मस्त्रैलोक्यवर्तनः । तिर्यङ्नृपितृदेवानां सम्भवो यत्र कर्मभिः ॥ २५॥ मन्वन्तरेषु भगवान् बिभ्रत्सत्त्वं स्वमूर्तिभिः । मन्वादिभिरिदं विश्वमवत्युदितपौरुषः ॥ २६॥ तमोमात्रामुपादाय प्रतिसंरुद्धविक्रमः । कालेनानुगताशेष आस्ते तूष्णीं दिनात्यये ॥ २७॥ तमेवान्वपिधीयन्ते लोका भूरादयस्त्रयः । निशायामनुवृत्तायां निर्मुक्तशशिभास्करम् ॥ २८॥ त्रिलोक्यां दह्यमानायां शक्त्या सङ्कर्षणाग्निना । यान्त्यूष्मणा महर्लोकाज्जनं भृग्वादयोऽर्दिताः ॥ २९॥ तावत्त्रिभुवनं सद्यः कल्पान्तैधितसिन्धवः । प्लावयन्त्युत्कटाटोपचण्डवातेरितोर्मयः ॥ ३०॥ अन्तः स तस्मिन् सलिल आस्तेऽनन्तासनो हरिः । योगनिद्रानिमीलाक्षः स्तूयमानो जनालयैः ॥ ३१॥ एवं विधैरहोरात्रैः कालगत्योपलक्षितैः । अपक्षितमिवास्यापि परमायुर्वयः शतम् ॥ ३२॥	The Kṛtayuga and the succeeding Yugas severally consist of four, three, two and one thousand celestial years plus twice as many hundred years (representing the Sandhyā and Sandhyāṃśa of each Yuga)†. (19) Those who are conversant with the divisions of time call only the period intervening a Sandhyā and the following Sandhyāṃśa, each of which comprises of a hundred celestial years, as Yuga proper; for each of these Yugas a special Dharma (code of virtue) is prescribed. (20) In the Kṛtayuga, Dharma (virtue) exists, for men, complete in its four limbs (viz., austere penance, internal and external purity, compassion and truthfulness). In the other Yugas, even as unrighteousness advances, virtue diminishes by one limb successively* (21) Beyond the three worlds, (from the Maharloka) as far as the abode of Brahmā, one thousand revolutions of the four Yugas constitute a day; and equal in length is the night, dear Vidura, when Brahmā (the Creator of the universe) goes to sleep (withdrawing all the three worlds into his belly). (22) At the close of night the creation of the three worlds commences (as in the preceding Kalpa) and continues for the livelong day of Brahmā, which embraces the regime of the fourteen Manus. (23) Each Manu holds power for the period allotted to him, which is a little over seventy-one (71 and 6/14) revolutions of the four Yugas. During these Manvantaras there are separate Manus and their descendants, separate groups of seven Ṛṣis and gods, and separate Indras (the rulers of all the three worlds) and their attendants (Gandharvas and so on), all of whom (excepting, of course, the descendants of Manu) are born together. (24) This is the day-to-day creation of Brahmā, which affects the three worlds alone and in which the sub-human creatures, human beings, manes and gods are born according to their respective Karma. (25) During these Manvantaras the Lord assumes the quality of Sattva (harmony) and protects the universe, exhibiting His strength in the form of Manus and others, who are His own manifestations. (26) At the close of the day Brahmā assumes an iota of Tamoguna (the principle of inertia) and, winding up his activity (in the shape of creation), becomes quiet (retires for the night). At that time everything else is withdrawn into him by force of time. (27) Again, when the night (of universal dissolution) sets in, the moon and the sun as well disappear and all the three worlds, viz., Bhūḥ, Bhuvah and Swah get reabsorbed into his body. (28) (How this happens is described now.) When the three worlds are being consumed by the divine energy in the shape of fire emitted by the mouth of Lord Saṅkarṣaṇa (the serpent-god), the sages Bhr̥gu and others (who have their abode in the Maharloka, immediately above Indra's paradise) feel oppressed by the heat (of that huge conflagration) and ascend from the Maharloka to the Janaloka (the next higher world). (29) Meanwhile all the seven oceans exceed their limits at the approach of universal destruction. Their waters get unusually swollen and with their waves tossed by boisterous and fearful gusts of wind they submerge all the three worlds in no time. (30) In the midst of that (vast expanse of) water lies Śrī Hari on His couch of Lord Ananta (Śeṣa), His eyes closed on account of sleep in the form of abstract meditation, the inhabitants of the Janaloka extolling Him (on all sides). (31) With the alternation of days and nights of the above description, which can be (easily) deduced from the (constant) flux of time, the hundred years even of Brahmā's life which is the longest in this creation, are well-nigh spent. (32) A day and night of the Pīṭṭs (manes) consist of 30 days and nights of human beings. Hence the full life-span of Pīṭṭs would be reckoned at 3,000 years. Even so a day and night of the gods consist of two Ayanas or 360 human days and nights. Thus the full life-span of the generality of gods would work up to 36,000 human years. † Thus a Satyayuga consists of 4,800 celestial years all told (4,000 years of Satyayuga proper and 800 years representing the Sandhyā and Sandhyāṃśa combined). Similarly a Tretā consists of 3,600, Dvāpara of 2,400 and Kali of 1,200 celestial years all told. In other words, a Kaliyuga consists of 4,32,000 human years, a Dvāpara of twice as many, i.e., 8,64,000 years, a Tretā of thrice as many or 12,96,000 years and a Satyayuga of four times as many or 17,28,000 years. (19-32)
यदर्धमायुषस्तस्य परार्धमभिधीयते । पूर्वः परार्धोऽपक्रान्तो ह्यपरोऽद्य प्रवर्तते ॥ ३३॥ पूर्वस्यादौ परार्धस्य ब्राह्मो नाम महानभूत् । कल्पो यत्राभवद्ब्रह्मा शब्दब्रह्मेति यं विदुः ॥ ३४॥ तस्यैव चान्ते कल्पोऽभूद्यं पाद्ममभिचक्षते । यद्धरेर्नाभिसरस आसील्लोकसरोरुहम् ॥ ३५॥ अयं तु कथितः कल्पो द्वितीयस्यापि भारत । वाराह इति विख्यातो यत्रासीत्सूकरो हरिः ॥ ३६॥ कालोऽयं द्विपरार्धाख्यो निमेष उपचर्यते । अव्याकृतस्यानन्तस्य अनादेर्जगदात्मनः ॥ ३७॥ कालोऽयं परमाण्वादिर्द्विपरार्धान्त ईश्वरः । नैवेशितुं प्रभुर्भूम्न ईश्वरो धाममानिनाम् ॥ ३८॥	One-half of Brahmā's life is called Parārdha. The first Parārdha has already expired and the second is now running (has commenced from the current Kalpa). (33) The first Parārdha opened with a momentous Kalpa, the Brāhma Kalpa, in which appeared Brahmā, whom the wise recognize as Veda personified. (34) The Kalpa that marked the end of the same Parārdha is called the Pādma Kalpa, in which sprang from the pool of Śrī Hari's navel the lotus representing all the worlds. (35) The present has been declared as the opening Kalpa of the second Parārdha, O Vidura, (a scion of Bharata). It is known by the name of Vārāha-Kalpa, inasmuch as Śrī Hari took the form of a boar in this Kalpa. (36) The aforesaid period of two Parārdhas is figuratively spoken of as the mere twinkling of an eye of the immutable, immortal, beginningless Lord, the Soul (origin) of the universe. (37) This all-powerful Time, ranging from a Paramāṇu (the smallest measure) to the length of two Parārdhas, has no control over the all-embracing Lord; it holds sway only on those who have identified themselves with the body and all that is associated with it. (38) That is to say, in Tretā austere penance falls into destitute; only purity, compassion and truthfulness are practised in the name of virtue. In the Dvāpara, however, penance and purity both become obsolete; compassion and truth alone prevail. And in Kali truthfulness alone remains, the other three virtues become very rare. (33-38)
विकारैः सहितो युक्तैर्विशेषादिभिरावृतः । आण्डकोशो बहिरयं पञ्चाशत्कोटि विस्तृतः ॥ ३९॥ दशोत्तराधिकैर्यत्र प्रविष्टः परमाणुवत् । लक्ष्यतेऽन्तर्गताश्चान्ये कोटिशो ह्यण्डराशयः ॥ ४०॥ तदाहुरक्षरं ब्रह्म सर्वकारणकारणम् । विष्णोर्धाम परं साक्षात्पुरुषस्य महात्मनः ॥ ४१॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धीकादशोऽध्यायः ॥ ११॥	This egg-shaped universe, constituted as it is of the eight causal principles (viz., Primordial Matter, the Mahat-tattva, the Ego and the five subtle elements) and the sixteen evolutes (viz., the mind, the five senses of perception, the five organs of action and the five gross elements, none of which evolves further), has a breadth of five million Yojanas (or forty million miles) and is covered outside by seven sheaths (viz., earth; water, fire, air, ether, the Ego and the Mahat-tattva), each of which is ten times larger than the one it surrounds. That cause of all causes, in which this universe with all its covering sheaths looks like a Paramāṇu, and which comprises myriads of other universes, is called the indestructible Brahma; and that is the transcendent reality of the most ancient Person, Lord Viṣṇu, the Supreme Spirit in embodied form. (39—41) Thus ends the eleventh discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (39-41)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ एकादशोऽध्यायः - ११ ॥

Discourse XI

Divisions of Time such as Manvantara and so on

(Preamble)

मैत्रेय उवाच ।

चरमः सद्विशेषाणामनेकोऽसंयुतः सदा ।
परमाणुः स विज्ञेयो नृणामैक्यभ्रमो यतः ॥ १॥
सत एव पदार्थस्य स्वरूपावस्थितस्य यत् ।
कैवल्यं परममहानविशेषो निरन्तरः ॥ २॥
एवं कालोऽप्यनुमितः सौक्ष्म्ये स्थौल्ये च सत्तम ।
संस्थानभुक्त्या भगवानव्यक्तो व्यक्तभुग्विभुः ॥ ३॥
स कालः परमाणुर्वै यो भुङ्क्ते परमाणुताम् ।
सतोऽविशेषभुग्यस्तु स कालः परमो महान् ॥ ४॥

Maitreya continued : The minutest particle of material substance (which cannot be further divided), which has not yet evolved, nay, not even been combined with other similar particles and hence eternally exists (in that causal state) should be known by the name of Paramāṇu. It is the combination of more than one such Paramāṇus that creates in the mind of men the illusory notion of a unit. (1)
Even so the entire range of material substances taken as an unspecified and undifferentiated whole, before it undergoes further transformation, i.e., returns to its ultimate source (Prakṛti), constitutes what is known as the largest size. (2)
(Just as the minutest particle of a material substance such as earth and so on leads us to postulate the existence of a Paramāṇu, and the combination of material substances to that of the largest size), so can we infer the long and short measures of time, which (being a potency of the Lord) is the same as the Lord, all-pervading and unmanifest, and which is the circumscriber of finite objects inasmuch as (in the form of the sun) it travels across the large and small dimensions of things. (3)
The measure of time which (in the form of the sun) flits across the smallest particle of matter is called a Paramāṇu; while that which extends over the whole life-span of the universe (viz., from its creation to dissolution) is the longest measure of time (in relation to the cosmos, viz., a couple of Parārdhas, constituting the life-span of Brahmā). (4)

(1-4)

अणुर्द्वौ परमाणू स्यात्त्रसरेणुस्त्रयः स्मृतः ।
जालार्करश्म्यवगतः खमेवानुपतन्नगात् ॥ ५॥
त्रसरेणुत्रिकं भुङ्क्ते यः कालः स त्रुटिः स्मृतः ।
शतभागस्तु वेधः स्यात्तैस्त्रिभिस्तु लवः स्मृतः ॥ ६॥
निमेषस्त्रिलवो ज्ञेय आम्नातस्ते त्रयः क्षणः ।
क्षणान् पञ्च विदुः काष्ठां लघु ता दश पञ्च च ॥ ७॥
लघूनि वै समाम्नाता दश पञ्च च नाडिका ।
ते द्वे मुहूर्तः प्रहरः षड्यामः सप्त वा नृणाम् ॥ ८॥
द्वादशार्धपलोन्मानं चतुर्भिश्चतुरङ्गुलैः ।
स्वर्णमाषैः कृतच्छिद्रं यावत्प्रस्थजलप्लुतम् ॥ ९॥
यामाश्चत्वारश्चत्वारो मर्त्यानामहनी उभे ।
पक्षः पञ्चदशाहानि शुक्लः कृष्णश्च मानद ॥ १०॥
तयोः समुच्चयो मासः पितॄणां तदहर्निशम् ।
द्वौ तावृतुः षडयनं दक्षिणं चोत्तरं दिवि ॥ ११॥
अयने चाहनी प्राहुर्वत्सरो द्वादश स्मृतः ।
संवत्सरशतं नॄणां परमायुर्निरूपितम् ॥ १२॥
ग्रहर्क्षतारा चक्रस्थः परमाण्वादिना जगत् ।
संवत्सरावसानेन पर्येत्यनिमिषो विभुः ॥ १३॥
संवत्सरः परिवत्सर इडावत्सर एव च ।
अनुवत्सरो वत्सरश्च विदुरैवं प्रभाष्यते ॥ १४॥
यः सृज्यशक्तिमुरुधोच्छ्वसयन् स्वशक्त्या
पुंसोऽभ्रमाय दिवि धावति भूतभेदः ।
कालाख्यया गुणमयं क्रतुभिर्वितन्वन्
तस्मै बलिं हरत वत्सरपञ्चकाय ॥ १५॥

Two Paramāṇus make one Aṇu (an atom); while three Aṇus constitute a Trasareṇu* (the minutest particle of matter or mote), seen floating in space through the sun's rays that enter a room through the eye-holes of a lattice. (5)
The measure of time which (in the form of the sun) travels across a composite of three Trasareṇus is known as a Truṭi; a Vedha consists of a hundred Truṭis, while three Vedhas constitute what is known as a Lava. (6)
A composite of three Lavas should be known by the name of Nimeṣa (the twinkling of an eye); while three Nimeṣas are spoken of as one moment (Kṣaṇa). A composite of five moments is known as a Kāṣṭhā; while fifteen Kāṣṭhās go to make a Laghu. (7)
Fifteen Laghus taken together are called a Nāḍikā; a couple of Nāḍikās constitute one Muhūrta, while six or seven Nāḍikās (according as the day or night is short or long) make a Prahara, which forms one quarter of a day or night of human beings. (8)
A pot (of copper) weighing six Palas or ninety-six Māśās (8 Tolās) and with a capacity of one Prastha (two seers) of water should be bored (at the bottom) with a gold needle weighing four Māśās and four Aṅgulas (a finger's breadth) long, and left on water. The time which will be taken by such a pot to be filled with and consequently submerged in water is known as a Nāḍikā. (9)
The day and night of human beings consist of four Yāmas or quarters each: while fifteen days and nights constitute a fortnight, which is bright and dark (alternately), O respecter of others. (10)
Both these fortnights, taken together, make one month, which constitutes a day and night of the Piṭrs (manes). Two months, taken together, go to make a Rtu (season); while an Ayana consists of six months. An Ayana is southerly and northerly by turns (according as the sun takes a southerly or northerly course), and the two Ayanas constitute a day and night of the gods in heaven. These are known as one year or twelve months (on earth) and a hundred years have been declared as the full life-span of human beings. (11-12)
The ever-vigilant sun-god, who is manifestation of the Lord Himself and identical with the Time-Spirit, and stays in the midst of planets, lunar mansions and other stars, goes round the whole universe in course of time beginning from a Paramāṇu and extending to a whole year. (13)
The year, O Vidura, is variously termed as Saṃvatsara¹, Paṃvatsara², Idāvatsara³, Anuvatsara⁴ and Vatsara⁵ (according as it is calculated on the basis of the revolutions of the sun, the Jupiter, the moon and so on). (14)
Bear offerings, (O men!) to the sun-god, the originator of these five kinds of years, who by his potency called Time unfolds in various forms the capacity of the seed etc., to germinate, who as (a huge ball of) fire, which is one of the five gross elements, courses through the heavens in order to dispel the delusion of men (by cutting short their span of life and thus ridding them of their attachment for the pleasures of sense) and who (for those performing sacrifices etc., with some interested motive) yields many kinds of material fruits (in the shape of heavenly and other enjoyments) through sacrificial performances. (15)

*The words 'Aṇu' and 'Trasareṇu' though primarily denoting the dimensions of material objects, also signify the measure of time taken by the sun to travel across the aforesaid dimensions.

(5-15)

विदुर उवाच ।

पितृदेवमनुष्याणामायुः परमिदं स्मृतम् ।
परेषां गतिमाचक्ष्व ये स्युः कल्पाद्बहिर्विदः ॥ १६॥
भगवान् वेद कालस्य गतिं भगवतो ननु ।
विश्वं विचक्षते धीरा योगराद्धेन चक्षुषा ॥ १७॥

Vidura said : The full life-span of the manes, gods and human beings has thus been stated by you (as consisting of a hundred years according to the measure* of time severally obtaining in the three worlds). Now kindly tell me the life-span of other (higher) enlightened beings (such as Brahmā, Sanaka, Bhrgu and others), who live outside the three worlds (i.e., in the spheres beyond Indra's paradise). (16)
Your holiness surely knows the course of the all-powerful Time; for the wise can see the whole universe with their eye perfected through Yoga (union with God). (17)

॥ 1 ॥. Saṃvatsara is the name of the solar year or the period taken by the sun to pass through all the twelve signs of the zodiac (viz., 372 days). ॥ 2 ॥. Paṃvatsara is the name of the period taken by the Jupiter to pass from one sign of the zodiac to another. The Jupiter takes approximately twelve years to complete its circuit through all the twelve signs. ॥ 3 ॥. Idāvatsara is the name of the Sāvanas year, each month of which has a uniform duration of 30 days. ॥ 4 ॥. Anuvatsara is the name of the lunar year, each month of which ends on the Amāvasyā. ॥ 5 ॥. Vatsara is the name of the year, each month of which consists of 27 days only, the period taken by the moon to pass through each Nakṣatra or lunar mansion.

(16-17)

मैत्रेय उवाच ।

कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् ।
दिव्यैर्द्वादशभिर्वर्षैः सावधानं निरूपितम् ॥ १८॥

Maitreya replied : The four Yugas, viz., Kṛtayuga (Satyayuga), Tretā, Dvāpara and Kali along with their Sandhyā (the transitional period marking the beginning of each Yuga) and Sandhyāṃśa (the transitional period marking the end of each Yuga) have been declared as consisting of 12,000 celestial years (or 43,20,000 human years). (18)

(18)

चत्वारि त्रीणि द्वे चैकं कृतादिषु यथाक्रमम् ।
सङ्ख्यातानि सहस्राणि द्विगुणानि शतानि च ॥ १९॥
सन्ध्यांशयोरन्तरेण यः कालः शतसङ्ख्ययोः ।
तमेवाहुर्युगं तज्ज्ञा यत्र धर्मो विधीयते ॥ २०॥
धर्मश्चतुष्पान्मनुजान् कृते समनुवर्तते ।
स एवान्येष्वधर्मेण व्येति पादेन वर्धता ॥ २१॥
त्रिलोक्या युगसाहस्रं बहिराब्रह्मणो दिनम् ।
तावत्येव निशा तात यन्निमीलति विश्वसृक् ॥ २२॥
निशावसान आरब्धो लोककल्पोऽनुवर्तते ।
यावद्दिनं भगवतो मनून् भुञ्जंश्चतुर्दश ॥ २३॥
स्वं स्वं कालं मनुर्भुङ्क्ते साधिकां ह्येकसप्ततिम् ।
मन्वन्तरेषु मनवस्तद्वंश्या ऋषयः सुराः ।
भवन्ति चैव युगपत्सुरेशाश्चानु ये च तान् ॥ २४॥
एष दैनन्दिनः सर्गो ब्राह्मस्त्रैलोक्यवर्तनः ।
तिर्यङ्नृपितृदेवानां सम्भवो यत्र कर्मभिः ॥ २५॥
मन्वन्तरेषु भगवान् बिभ्रत्सत्त्वं स्वमूर्तिभिः ।
मन्वादिभिरिदं विश्वमवत्युदितपौरुषः ॥ २६॥
तमोमात्रामुपादाय प्रतिसंरुद्धविक्रमः ।
कालेनानुगताशेष आस्ते तूष्णीं दिनात्यये ॥ २७॥
तमेवान्वपिधीयन्ते लोका भूरादयस्त्रयः ।
निशायामनुवृत्तायां निर्मुक्तशशिभास्करम् ॥ २८॥
त्रिलोक्यां दह्यमानायां शक्त्या सङ्कर्षणाग्निना ।
यान्त्यूष्मणा महर्लोकाज्जनं भृग्वादयोऽर्दिताः ॥ २९॥
तावत्त्रिभुवनं सद्यः कल्पान्तैधितसिन्धवः ।
प्लावयन्त्युत्कटाटोपचण्डवातेरितोर्मयः ॥ ३०॥
अन्तः स तस्मिन् सलिल आस्तेऽनन्तासनो हरिः ।
योगनिद्रानिमीलाक्षः स्तूयमानो जनालयैः ॥ ३१॥
एवं विधैरहोरात्रैः कालगत्योपलक्षितैः ।
अपक्षितमिवास्यापि परमायुर्वयः शतम् ॥ ३२॥

The Kṛtayuga and the succeeding Yugas severally consist of four, three, two and one thousand celestial years plus twice as many hundred years (representing the Sandhyā and Sandhyāṃśa of each Yuga)†. (19)
Those who are conversant with the divisions of time call only the period intervening a Sandhyā and the following Sandhyāṃśa, each of which comprises of a hundred celestial years, as Yuga proper; for each of these Yugas a special Dharma (code of virtue) is prescribed. (20)
In the Kṛtayuga, Dharma (virtue) exists, for men, complete in its four limbs (viz., austere penance, internal and external purity, compassion and truthfulness). In the other Yugas, even as unrighteousness advances, virtue diminishes by one limb successively* (21)
Beyond the three worlds, (from the Maharloka) as far as the abode of Brahmā, one thousand revolutions of the four Yugas constitute a day; and equal in length is the night, dear Vidura, when Brahmā (the Creator of the universe) goes to sleep (withdrawing all the three worlds into his belly). (22)
At the close of night the creation of the three worlds commences (as in the preceding Kalpa) and continues for the livelong day of Brahmā, which embraces the regime of the fourteen Manus. (23)
Each Manu holds power for the period allotted to him, which is a little over seventy-one (71 and 6/14) revolutions of the four Yugas. During these Manvantaras there are separate Manus and their descendants, separate groups of seven Ṛṣis and gods, and separate Indras (the rulers of all the three worlds) and their attendants (Gandharvas and so on), all of whom (excepting, of course, the descendants of Manu) are born together. (24)
This is the day-to-day creation of Brahmā, which affects the three worlds alone and in which the sub-human creatures, human beings, manes and gods are born according to their respective Karma. (25)
During these Manvantaras the Lord assumes the quality of Sattva (harmony) and protects the universe, exhibiting His strength in the form of Manus and others, who are His own manifestations. (26)
At the close of the day Brahmā assumes an iota of Tamoguna (the principle of inertia) and, winding up his activity (in the shape of creation), becomes quiet (retires for the night). At that time everything else is withdrawn into him by force of time. (27)
Again, when the night (of universal dissolution) sets in, the moon and the sun as well disappear and all the three worlds, viz., Bhūḥ, Bhuvah and Swah get reabsorbed into his body. (28)
(How this happens is described now.) When the three worlds are being consumed by the divine energy in the shape of fire emitted by the mouth of Lord Saṅkarṣaṇa (the serpent-god), the sages Bhr̥gu and others (who have their abode in the Maharloka, immediately above Indra's paradise) feel oppressed by the heat (of that huge conflagration) and ascend from the Maharloka to the Janaloka (the next higher world). (29)
Meanwhile all the seven oceans exceed their limits at the approach of universal destruction. Their waters get unusually swollen and with their waves tossed by boisterous and fearful gusts of wind they submerge all the three worlds in no time. (30)
In the midst of that (vast expanse of) water lies Śrī Hari on His couch of Lord Ananta (Śeṣa), His eyes closed on account of sleep in the form of abstract meditation, the inhabitants of the Janaloka extolling Him (on all sides). (31)
With the alternation of days and nights of the above description, which can be (easily) deduced from the (constant) flux of time, the hundred years even of Brahmā's life which is the longest in this creation, are well-nigh spent. (32)

A day and night of the Pīṭṭs (manes) consist of 30 days and nights of human beings. Hence the full life-span of Pīṭṭs would be reckoned at 3,000 years. Even so a day and night of the gods consist of two Ayanas or 360 human days and nights. Thus the full life-span of the generality of gods would work up to 36,000 human years.
† Thus a Satyayuga consists of 4,800 celestial years all told (4,000 years of Satyayuga proper and 800 years representing the Sandhyā and Sandhyāṃśa combined). Similarly a Tretā consists of 3,600, Dvāpara of 2,400 and Kali of 1,200 celestial years all told. In other words, a Kaliyuga consists of 4,32,000 human years, a Dvāpara of twice as many, i.e., 8,64,000 years, a Tretā of thrice as many or 12,96,000 years and a Satyayuga of four times as many or 17,28,000 years.

(19-32)

यदर्धमायुषस्तस्य परार्धमभिधीयते ।
पूर्वः परार्धोऽपक्रान्तो ह्यपरोऽद्य प्रवर्तते ॥ ३३॥
पूर्वस्यादौ परार्धस्य ब्राह्मो नाम महानभूत् ।
कल्पो यत्राभवद्ब्रह्मा शब्दब्रह्मेति यं विदुः ॥ ३४॥
तस्यैव चान्ते कल्पोऽभूद्यं पाद्ममभिचक्षते ।
यद्धरेर्नाभिसरस आसील्लोकसरोरुहम् ॥ ३५॥
अयं तु कथितः कल्पो द्वितीयस्यापि भारत ।
वाराह इति विख्यातो यत्रासीत्सूकरो हरिः ॥ ३६॥
कालोऽयं द्विपरार्धाख्यो निमेष उपचर्यते ।
अव्याकृतस्यानन्तस्य अनादेर्जगदात्मनः ॥ ३७॥
कालोऽयं परमाण्वादिर्द्विपरार्धान्त ईश्वरः ।
नैवेशितुं प्रभुर्भूम्न ईश्वरो धाममानिनाम् ॥ ३८॥

One-half of Brahmā's life is called Parārdha. The first Parārdha has already expired and the second is now running (has commenced from the current Kalpa). (33)
The first Parārdha opened with a momentous Kalpa, the Brāhma Kalpa, in which appeared Brahmā, whom the wise recognize as Veda personified. (34)
The Kalpa that marked the end of the same Parārdha is called the Pādma Kalpa, in which sprang from the pool of Śrī Hari's navel the lotus representing all the worlds. (35)
The present has been declared as the opening Kalpa of the second Parārdha, O Vidura, (a scion of Bharata). It is known by the name of Vārāha-Kalpa, inasmuch as Śrī Hari took the form of a boar in this Kalpa. (36)
The aforesaid period of two Parārdhas is figuratively spoken of as the mere twinkling of an eye of the immutable, immortal, beginningless Lord, the Soul (origin) of the universe. (37)
This all-powerful Time, ranging from a Paramāṇu (the smallest measure) to the length of two Parārdhas, has no control over the all-embracing Lord; it holds sway only on those who have identified themselves with the body and all that is associated with it. (38)

That is to say, in Tretā austere penance falls into destitute; only purity, compassion and truthfulness are practised in the name of virtue. In the Dvāpara, however, penance and purity both become obsolete; compassion and truth alone prevail. And in Kali truthfulness alone remains, the other three virtues become very rare.

(33-38)

विकारैः सहितो युक्तैर्विशेषादिभिरावृतः ।
आण्डकोशो बहिरयं पञ्चाशत्कोटि विस्तृतः ॥ ३९॥
दशोत्तराधिकैर्यत्र प्रविष्टः परमाणुवत् ।
लक्ष्यतेऽन्तर्गताश्चान्ये कोटिशो ह्यण्डराशयः ॥ ४०॥
तदाहुरक्षरं ब्रह्म सर्वकारणकारणम् ।
विष्णोर्धाम परं साक्षात्पुरुषस्य महात्मनः ॥ ४१॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां तृतीयस्कन्धीकादशोऽध्यायः ॥ ११॥

This egg-shaped universe, constituted as it is of the eight causal principles (viz., Primordial Matter, the Mahat-tattva, the Ego and the five subtle elements) and the sixteen evolutes (viz., the mind, the five senses of perception, the five organs of action and the five gross elements, none of which evolves further), has a breadth of five million Yojanas (or forty million miles) and is covered outside by seven sheaths (viz., earth; water, fire, air, ether, the Ego and the Mahat-tattva), each of which is ten times larger than the one it surrounds. That cause of all causes, in which this universe with all its covering sheaths looks like a Paramāṇu, and which comprises myriads of other universes, is called the indestructible Brahma; and that is the transcendent reality of the most ancient Person, Lord Viṣṇu, the Supreme Spirit in embodied form. (39—41)

Thus ends the eleventh discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.

(39-41)