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# अनुवत्सरः ॥ Anuvatsara
 
# अनुवत्सरः ॥ Anuvatsara
 
# इद्वत्सरः ॥ Idvatsara
 
# इद्वत्सरः ॥ Idvatsara
Yuga (युगम्) is one of the four large periods into which the basic Chaturyuga cycle is divided, it forms the basic Indian cycle of creation and destruction. Yuga Pramana is calculated in terms of Human varshas and Divya varshas. Bhagavata Purana describes the concept of time and yugas (in Divya varshas) in the following verses<blockquote>कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् । दिव्यैर्द्वादशभिर्वर्षैः सावधानं निरूपितम् ॥ १८ ॥ (Bhag. Pura. 3.11.18)</blockquote><blockquote>चत्वारि त्रीणि द्वे चैकं कृतादिषु यथाक्रमम् । सङ्ख्यातानि सहस्राणि द्विगुणानि शतानि च ॥ १९ ॥ (Bhag. Pura. 3.11.19) <ref name=":3">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Skanda 3 Adhyaya 11])</ref></blockquote>The four yugas are namely Krta, Treta, Dvapara and Kali consisting of 12,000 divya varshas, in the order of 4000, 3000, 2000, and 1000 divya years respectively.  
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Yuga (युगम्) is one of the four large periods into which the basic Chaturyuga cycle is divided, it forms the basic Indian cycle of creation and destruction.   Yuga Pramana is calculated in terms of Human varshas and Divya varshas. Bhagavata Purana describes the concept of time and yugas (in Divya varshas) in the following verses<blockquote>कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् । दिव्यैर्द्वादशभिर्वर्षैः सावधानं निरूपितम् ॥ १८ ॥ (Bhag. Pura. 3.11.18)</blockquote><blockquote>चत्वारि त्रीणि द्वे चैकं कृतादिषु यथाक्रमम् । सङ्ख्यातानि सहस्राणि द्विगुणानि शतानि च ॥ १९ ॥ (Bhag. Pura. 3.11.19) <ref name=":3">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Skanda 3 Adhyaya 11])</ref></blockquote>Meaning : The four yugas are namely Krta, Treta, Dvapara and Kali consisting of 12,000 divya varshas, in the order of 4000, 3000, 2000, and 1000 divya years respectively.  
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The scheme and exact number of years are slightly different in different texts.  
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The earliest reference to a mahayuga's division into 4 yugas is found in the Aitereya Brahmana belonging to the Rig Veda.  <blockquote>कलिः शयानो भवति संजिहानस्तु द्वापरः। उत्तिष्ठंस्त्रेता भवति कृतं सम्पद्यते चरंश् चरैवेति चरैवेति... (Aite. Brah. 7.15)<ref>Aitereya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AD_(%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE) Panchika 7])</ref></blockquote>The scheme and exact number of years are slightly different in different texts.  
 
=== चतुर्युगाः ॥ Chaturyugas in terms of Divya Varshas ===
 
=== चतुर्युगाः ॥ Chaturyugas in terms of Divya Varshas ===
 
This scheme of the Yuga Pramana includes calculations of Kala, the macroscopic time, in terms of Divya varshas. According to Surya Siddhanta,  
 
This scheme of the Yuga Pramana includes calculations of Kala, the macroscopic time, in terms of Divya varshas. According to Surya Siddhanta,  
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== कालस्य ईश्वररूपम् ॥Kala's Ishvaraswarupa ==
 
== कालस्य ईश्वररूपम् ॥Kala's Ishvaraswarupa ==
Defining Kala, Bhagavata Purana describes the different qualities of time. <blockquote>रूपभेदास्पदं दिव्यं काल इत्यभिधीयते । भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥ ३७ ॥</blockquote><blockquote>योऽन्तः प्रविश्य भूतानि भूतैरत्त्यखिलाश्रयः । स विष्ण्वाख्योऽधियज्ञोऽसौ कालः कलयतां प्रभुः ॥ ३८ ॥</blockquote><blockquote>न चास्य कश्चिद् दयितो न द्वेष्यो न च बान्धवः । आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥ ३९ ॥</blockquote><blockquote>यद्‍भयाद् वाति वातोऽयं सूर्यस्तपति यद्‍भयात् । यद्‍भयाद् वर्षते देवो भगणो भाति यद्‍भयात् ॥ ४० ॥</blockquote><blockquote>यद् वनस्पतयो भीता लताश्चौषधिभिः सह । स्वे स्वे कालेऽभिगृह्णन्ति पुष्पाणि च फलानि च ॥ ४१ ॥</blockquote><blockquote>स्रवन्ति सरितो भीता नोत्सर्पत्युदधिर्यतः । अग्निरिन्धे सगिरिभिः भूर्न मज्जति यद्‍भयात् ॥ ४२ ॥</blockquote><blockquote>नभो ददाति श्वसतां पदं यन्नियमाददः । लोकं स्वदेहं तनुते महान् सप्तभिरावृतम् ॥ ४३ ॥</blockquote><blockquote>गुणाभिमानिनो देवाः सर्गादिष्वस्य यद्‍भयात् । वर्तन्तेऽनुयुगं येषां वश एतच्चराचरम् ॥ ४४ ॥</blockquote><blockquote>सोऽनन्तोऽन्तकरः कालो अनादिरादिकृदव्ययः । जनं जनेन जनयन् मारयन् मृत्युनान्तकम् ॥ ४५ ॥<ref>Bhagavata Purana (Skanda 3 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AF Adhyaya 29])</ref></blockquote>
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Defining Kala, Bhagavata Purana describes the different qualities of time. Time is that divine form which is the cause of change in appearance of things.  <blockquote>रूपभेदास्पदं दिव्यं काल इत्यभिधीयते । भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥ ३७ ॥</blockquote><blockquote>योऽन्तः प्रविश्य भूतानि भूतैरत्त्यखिलाश्रयः । स विष्ण्वाख्योऽधियज्ञोऽसौ कालः कलयतां प्रभुः ॥ ३८ ॥</blockquote><blockquote>न चास्य कश्चिद् दयितो न द्वेष्यो न च बान्धवः । आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥ ३९ ॥</blockquote><blockquote>यद्‍भयाद् वाति वातोऽयं सूर्यस्तपति यद्‍भयात् । यद्‍भयाद् वर्षते देवो भगणो भाति यद्‍भयात् ॥ ४० ॥</blockquote><blockquote>यद् वनस्पतयो भीता लताश्चौषधिभिः सह । स्वे स्वे कालेऽभिगृह्णन्ति पुष्पाणि च फलानि च ॥ ४१ ॥</blockquote><blockquote>स्रवन्ति सरितो भीता नोत्सर्पत्युदधिर्यतः । अग्निरिन्धे सगिरिभिः भूर्न मज्जति यद्‍भयात् ॥ ४२ ॥</blockquote><blockquote>नभो ददाति श्वसतां पदं यन्नियमाददः । लोकं स्वदेहं तनुते महान् सप्तभिरावृतम् ॥ ४३ ॥</blockquote><blockquote>गुणाभिमानिनो देवाः सर्गादिष्वस्य यद्‍भयात् । वर्तन्तेऽनुयुगं येषां वश एतच्चराचरम् ॥ ४४ ॥</blockquote><blockquote>सोऽनन्तोऽन्तकरः कालो अनादिरादिकृदव्ययः । जनं जनेन जनयन् मारयन् मृत्युनान्तकम् ॥ ४५ ॥<ref>Bhagavata Purana (Skanda 3 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AF Adhyaya 29])</ref></blockquote>
    
== Madhu Vidya and Kala ==
 
== Madhu Vidya and Kala ==
Madhu Vidya and Bridarankya: yam prithvi hi sarvesham bhutanam madhu asai prativai sarvani bhutani madhu ima apaha ayam agnihi ayam vayuhu ayam Aditya ima adishaha ayam akasaha ayam dharmaha idam satyam idam maanusham ayam atma it says paramatma the lord is explaining that everything we see in this world is madhu maya that means it is madhu. Not simply matter, its nectar.
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Madhu Vidya and Bridarankya
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Madhu means honey. It is not that madhu or honey has got fragrance of many different kinds of flowers. It’s semisolid. Not only that even that place where madhu is not apparently there, in those flowers also the madhu is there. Why is that what we do not access to that honey, which are the those honey bees can access it? Who can say even in the neem tree there is honey? For honey bee alone can get the nectar from all kinds of flowers. Therefore everything what we see there is honey and that our lord Bhagavantha is actually a honey bee and everything is there for his utility. What is bitter for us, for him it is sweet. Even if it’s not sweet through time factor, he has the power to make it sweet. That is his expertise and profession and because everything is there for him. Anyone who creates something for himself, can he, make it useless? For a gambler the earth may feel a burden because when everybody is harassing him for to give back the loan that he has taken, for him committing suicide becomes a natural instinct and for him the entire world is poisonous. But is it a great siddhanta? But Sruthi says: yam prithvi sarvesahm bhutanam madhu the prithvi or this earth planet is very sweet like nectar. And similarly for prithvi all living entities are madhu. For someone if something is poisonous then it’s their stupidity. But by the grace of God and by his intelligence it can be made into madhu. Because for prithvi everything is madhu. Asyam prithvyam tejo maya mrithamaya purushaha that the svayam prakasa or fully self-illuminated, completely knowledgeable one who is freed from the effect of death, who is sinless, in this way one who possess unlimited transcendental qualities. Such paramatama is residing as paramatma within the heart, not only in heart, prithvi tattva jata vada that everything which has prithvi tattva, in all that ingredients the lord is residing. He is residing in our heart, in our mind, in prana, he is residing as antrayami, even though the body which is compared to prithvi or earth will be disintegrated, but still that is also nectar. Outside it is like prithvi, just like neem tree but within that there is a nectar—just like there is nectar in the neem tree also and that madhu is none other than the paramatma, who has appeared as madhu rupa. ayameva soyah yamatma idam amritham idam brahmam idam sarvam therefore in this way in all 5 mahabutas, in Aditya, in moon, in directions, in electricity, in rumbling of sky, in space, the lord is residing and all that is madhu. We will read here that not only this, that dharma, satya, all human varieties and living entities have become madhu maya, it is flavored with madhu. atmanasthu kamayam sarva priyam bhavathi this is Maitreya Brahmana, Brihadranyaka Upanishad 2.4 it is also said that
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yam prithvi hi sarvesham bhutanam madhu asai prativai sarvani bhutani madhu ima apaha ayam agnihi ayam vayuhu ayam Aditya ima adishaha ayam akasaha ayam dharmaha idam satyam idam maanusham ayam atma 
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it says paramatma the lord is explaining that everything we see in this world is madhu maya that means it is madhu. Not simply matter, its nectar.
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Madhu means honey. It is not that madhu or honey has got fragrance of many different kinds of flowers. It’s semisolid. Not only that even that place where madhu is not apparently there, in those flowers also the madhu is there. Why is that what we do not access to that honey, which are the those honey bees can access it? Who can say even in the neem tree there is honey? For honey bee alone can get the nectar from all kinds of flowers. Therefore everything what we see there is honey and that our lord Bhagavantha is actually a honey bee and everything is there for his utility. What is bitter for us, for him it is sweet. Even if it’s not sweet through time factor, he has the power to make it sweet. That is his expertise and profession and because everything is there for him. Anyone who creates something for himself, can he, make it useless? For a gambler the earth may feel a burden because when everybody is harassing him for to give back the loan that he has taken, for him committing suicide becomes a natural instinct and for him the entire world is poisonous. But is it a great siddhanta? But Sruthi says:  
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yam prithvi sarvesahm bhutanam madhu the prithvi or this earth planet is very sweet like nectar. And similarly for prithvi all living entities are madhu. For someone if something is poisonous then it’s their stupidity. But by the grace of God and by his intelligence it can be made into madhu. Because for prithvi everything is madhu. Asyam prithvyam tejo maya mrithamaya purushaha that the svayam prakasa or fully self-illuminated, completely knowledgeable one who is freed from the effect of death, who is sinless, in this way one who possess unlimited transcendental qualities. Such paramatama is residing as paramatma within the heart, not only in heart, prithvi tattva jata vada that everything which has prithvi tattva, in all that ingredients the lord is residing. He is residing in our heart, in our mind, in prana, he is residing as antrayami, even though the body which is compared to prithvi or earth will be disintegrated, but still that is also nectar. Outside it is like prithvi, just like neem tree but within that there is a nectar—just like there is nectar in the neem tree also and that madhu is none other than the paramatma, who has appeared as madhu rupa. ayameva soyah yamatma idam amritham idam brahmam idam sarvam therefore in this way in all 5 mahabutas, in Aditya, in moon, in directions, in electricity, in rumbling of sky, in space, the lord is residing and all that is madhu. We will read here that not only this, that dharma, satya, all human varieties and living entities have become madhu maya, it is flavored with madhu. atmanasthu kamayam sarva priyam bhavathi this is Maitreya Brahmana, Brihadranyaka Upanishad 2.4 it is also said that
 
  yaha prithvyam thisthan yesstaha atma antharyami yam amrithaha 3.7 said that paramatma, because he is antharyami in everything therefore all srushti has become madhu maya, nectarean. That is what is explained. Dadhyancha rushi one who experienced this vidya gave knowledge to Ashwini devathas, this is explained in Rg Veda and Bradahrana Aprahanka and some ruk are given as example. Rk Samhita: 1.116.12 and 1.117.22 this is completely exhibited here. There was one restriction for Dadichi, Indra said, if you give this knowledge to anyone, your head will fall off. Therefore Aswini devathas, to free from such danger, they placed horse’s head by removing Dadhichis own head, and then at the end of the vidya when horses head fell off fro torso , they placed his original head back. This has been explained and we can see connection between madhu vidya and madhu kaitabha demons and Hayagriva Bhagavan and then this is very nicely indicated that the Hayagriva Bhagavan by being Dadichi, he explained madhu vidya.  
 
  yaha prithvyam thisthan yesstaha atma antharyami yam amrithaha 3.7 said that paramatma, because he is antharyami in everything therefore all srushti has become madhu maya, nectarean. That is what is explained. Dadhyancha rushi one who experienced this vidya gave knowledge to Ashwini devathas, this is explained in Rg Veda and Bradahrana Aprahanka and some ruk are given as example. Rk Samhita: 1.116.12 and 1.117.22 this is completely exhibited here. There was one restriction for Dadichi, Indra said, if you give this knowledge to anyone, your head will fall off. Therefore Aswini devathas, to free from such danger, they placed horse’s head by removing Dadhichis own head, and then at the end of the vidya when horses head fell off fro torso , they placed his original head back. This has been explained and we can see connection between madhu vidya and madhu kaitabha demons and Hayagriva Bhagavan and then this is very nicely indicated that the Hayagriva Bhagavan by being Dadichi, he explained madhu vidya.  
  

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