जय श्री राम (jaya śrī rāma - victory to Lord Rama)
रामायणं तस्य वैश्विकसंस्करणं च (rāmāyaṇaṁ tasya vaiśvikasaṁskaraṇaṁ ca - Ramayana and its global versions)
“The Ramayana embodied for the Indian imagination its highest and tenderest human ideals of character, made strength and courage and gentleness and purity and fidelity and self-sacrifice familiar to it in the sauvest and most harmonious forms coloured so as to attract the emotion and the aesthetic sense, stripped morals of all repellent austerity on one side or on the other of mere commonness and lent a certain high divineness to the ordinary things of life, conjugal and filial and maternal and fraternal feeling, the duty of the prince and leader and the loyalty of follower and subject, the greatness of the great and the truth and worth of the simple, toning things ethical to the beauty of a more psychical meaning by the glow of its ideal hues”.
However, over the centuries, the श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama) different customized versions of the same evolved cutting across a variety of linguistic, national, and religious denominations. For example, there is a natively customized version of श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama) almost in every Indian vernacular language (ancient, medieval & modern) viz. தமிழ் (tamiḻ - Tamil), മലയാളം (malayāḷaṁ - Malayalam), తెలుగు (telugu - Telugu), ಕನ್ನಡ (kannaḍa- Kannada), हिन्दि (hindi - Hindi), বাংলা (bānlā- Bengali), मराठी (marāṭhī- Marathi), অসমীয়া (asamiya - Assamese), पालि (pāli - Pali), प्राकृत (prākṛta - Prakrit), অসমীয়া (asamiya - Assamese), ਪੰਜਾਬੀ (pajābī - Punjabi) etc. This could probably be because, historically speaking, भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) was one of the earliest National integrators who had travelled through the entire length and breadth of the Indian peninsula cutting across all its four cardinal directions as part of his प्रवासकाले वनवासः (pravāsakālē vanavāsaḥ - forest-dwelling during his exile period), as depicted in the following map:
Moreover, there are similar such customized versions extended to the native languages belonging to other countries as well, particularly in the Southeast Asian regional sub-continent viz. Javanese (Cambodia, Indonesia), Malay (Malaysia), Maranao (Philippines), Burmese (Burma / Myanmar) etc.
Besides श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama) is not only integral to हिन्दुसनातनधर्म (hindusanātanadharma – eternal Hinduism) but was also adapted in other major
religions of the sub-continent including बौद्धधर्म (bauddhadharma - Buddhism), जैनधर्म (jainadharma - Jainism)
& सिख्धर्म (sikhdharma - Sikhism).
On the whole, according to eminent scholars and subject matter experts, there are more than 300 versions of natively customized श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama). In the following table, I have tried to provide a snapshot list of some of the important versions of श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama). Of course, this list an exhaustive one.
|
# |
रामायण (rāmāyaṇa) |
कवि या स्रोत शास्त्र (kavi yā srōta śāstra – poet or source scripture) |
भाष (bhāṣa - language) |
|
1 |
श्रीमद् वाल्मीकि रामायण इतिहासकाव्य (śrīmad vālmīki
rāmāyaṇa itihāsakāvya) |
श्री वल्मीकमहऋषि (śrī valmīkamahaṛṣi) |
संस्क्रित (saṃskrita - Sanskrit) |
|
2 |
श्रीमद् अद्भुत रामायण (śrīmad adbhuta rāmāyaṇa) |
श्री वल्मीकमहऋषि (śrī valmīkamahaṛṣi) |
संस्क्रित (saṃskrita - Sanskrit) |
|
3 |
श्रीमद् आनन्द रामायण (śrīmad ānanda rāmāyaṇa) |
श्री वल्मीकमहऋषि (śrī valmīkamahaṛṣi) |
संस्क्रित (saṃskrita - Sanskrit) |
|
4 |
श्रीमद्
अध्यात्म रामायण (śrīmad adhyātma rāmāyaṇa) |
श्री व्यासमहऋषि (śrī vyāsamahaṛṣi) |
संस्क्रित (saṃskrita - Sanskrit) |
|
5 |
श्रीमद्
रघुवंस (śrīmad rāmacaritamānasa) |
श्री कालिदस (śrī kālidasa) |
संस्क्रित (saṃskrita - Sanskrit) |
|
6 |
श्रीमद्
अगस्त्य रामायण (śrīmad agastya rāmāyaṇa) |
श्री अगस्त्यमहऋषि (śrī agastya mahaṛṣi) |
संस्क्रित (saṃskrita - Sanskrit) |
|
7 |
श्रीमद्
काकभुशुण्डि रामायण (śrīmad kākabhuśuṇḍi rāmāyaṇa) |
श्री काकभुषुण्डि महऋषि (śrī kākabhuṣuṇḍi mahaṛṣi) |
संस्क्रित (saṃskrita - Sanskrit) |
|
8 |
रामोपाख्यान
आरण्यकखाण्डे महाभारतस्य (rāmopākhyāna
āraṇyakakhāṇḍe mahābhāratasya – Rama’s anecdote in the forest section of
Mahabharata) |
श्री व्यासमहऋषि (śrī vyāsamahaṛṣi) |
संस्क्रित (saṃskrita - Sanskrit) |
|
9 |
श्रीमद्
रामचरितमानस (śrīmad
rāmacaritamānasa) |
श्री तुल्सिदास् (śrī tulsidās) |
अवधी (avadhī - avadhi) – an
ancient dialect of हिन्दि (hindi - Hindi) |
|
10 |
கம்பராமாயணம் (kambarāmāyaṇam) |
கவிச்சக்ரவர்த்தி கம்பன் (kaviccakravartti kampaṉ) |
தமிழ் (tamiḻ - Tamil) |
|
11 |
శ్రీ రంగనాథ రామాయణము (śrī raṅganātha
rāmāyaṇamu) |
శ్రీ రంగనాథ (śrī raṅganātha) |
తెలుగు (telugu - Telugu) |
|
12 |
അദ്ധ്യാത്മരാമായണം (ad'dhyātmarāmāyaṇaṁ) |
തുഞ്ചത്തെഴുത്തച്ഛൻ (tuñcatteḻuttacchan) |
മലയാളം (malayāḷaṁ - Malayalam) |
|
13 |
ತೊರವೆಯ ರಾಮಾಯಣ (toraveya rāmāyaṇa) |
ತೊರವೆಯ ಕುಮಾರ ವಾಲ್ಮೀಕಿ (toraveya kumāra vālmīki) |
ಕನ್ನಡ (kannaḍa- Kannada) |
|
14 |
কৃত্তিবাসী রামাযান (kr̥ttibāsī
rāmāyāna) |
কৃত্তিবাস ওঝা (Kr̥ttibāsa ōjhā) |
বাংলা (bānlā- Bengali) |
|
15 |
भावार्थरामायण (bhāvārtharāmāyaṇa) |
श्री एकनाथमहाराज (śrī ēkanāthamahārājā) |
मराठी (marāṭhī- Marathi) |
|
16 |
সপ্তকাণ্ড ৰামায়ণ (sapta khaṇḍa rāmāyaṇa) |
মাধৱ কন্দলি (Madhava Kandali) |
অসমীয়া (asamiya - Assamese) |
|
17 |
बौद्ध रामायण / दसरथ जातक (bauddha rāmāyaṇa /
dasaratha jātaka) |
खुड्डकनिकाय सूत्रपिटके पालि बृहनालिकास्य (khuḍḍakanikāya sūtrapiṭake pāli
bṛhanālikāsya – minor discourse in aphoristic collection of Pali Cannon) |
पालि (pāli - Pali) |
|
18 |
ਦਸਵੇਂ ਪਾਤਸ਼ਾਹ ਦਾ ਗ੍ਰੰਥ (dasavēṁ pātaśāha dā gratha – the
treatise of the tenth king) |
ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ (srī gurū gōbida sigha - Sri Guru
Gobind Singh) |
ਪੰਜਾਬੀ (pajābī - Punjabi) |
|
19 |
जैन रामायण / पउमचरियं (jaina rāmāyaṇa /
paumacariyam) |
श्री विमलसूरि (śrī vimalasūri) |
प्राकृत (prākṛta - Prakrit) |
|
20 |
रामायण कक्कविन् (rāmāyaṇa kakkavin) |
Indonesian version |
Javanese |
|
21 |
Hikayat Seri Rama |
Malaysian version |
Malay |
|
22 |
Maharadia Lavana (mahārājā rāvaṇa) |
Philippines version |
Maranao |
|
23 |
ရာမဇာတ်တော် (rar m jarattaw / Yama Zatdaw) |
Burma (Mayanmar) version |
Burmese |
|
24 |
उत्तररामचरित (uttararāmacarita) |
श्री भवभूति (śrī bhavabhūti) |
संस्क्रित (saṃskrita - Sanskrit) |
In fact, श्री वल्मीकमहऋषि (śrī valmīkamahaṛṣi) himself, in the following verses from his magnum opus masterpiece श्रीमद् वाल्मीकि रामायण इतिहासकाव्य (śrīmad vālmīki rāmāyaṇa itihāsakāvya), already seems to have hinted about this by stating thus:
I would like to share here the following YouTube video,
in which the presenter provides a good overview of global spread of श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama)
Similarly, I would also like to share
here the following YouTube video depicting the various classical creative art-forms
depicting various aspects of श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama).
संक्षेपेण श्रीरामस्य इतिहासः (saṁkṣēpēṇa śrīrāmasya itihāsaḥ - history of Lord Rama, in a nutshell)
Before proceeding further, let us take a quick look at the key milestones in the life of भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti). To this end, I would like to quote the famous एकश्लोकि रामायणम् (ekaśloki rāmāyaṇam – single verse Ramayana) which, as its name indicates, summarizes in a single verse, the key milestones of His life’s journey:
Interestingly, although रामायणम् (rāmāyaṇam - rama's journey) is a huge epic its whole essence can be explained in this single picture.
Similarly, கவிஞர் வாலி (kaviñar vāli) summarized the essence of श्री वलिमिक रामायणम् (śrī valimika rāmāyaṇam) in a beautiful lyrics which was rendered in the golden voice of Dr. K.J. Yesudas to the soul kindling tunes of Maestro Illayaraja.
भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) represents the परमात्म (paramātma – Supreme Soul), while सीतादेवी (sītādevī), known for her pious character and chastity represents an ideal जीवात्मन् (jīvātman – corporeal soul). The noble life of Lord श्री राम (śrī rāma) was very beautifully captured by the poetic genius in sage श्री वाल्मीकि महऋषि (śrī vālmīki mahaṛṣi) and later by other poets including the great Tamil poet கவிச்சக்ரவர்த்தி கம்பர் (kaviccakravartti kampar), श्री तुलसिदास (śrī tulasidāsa) etc.; His life exemplifies the best practices to be followed by every human being in discharging his धर्म (dharma - duty) towards father, mother, brothers, wife, children & society etc.
· As an obedient son of his father and mothers, भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) was ready to fulfill his father’s commands without any hesitation, even at the cost of sacrificing the luxuries of his royal life as a king by taking up 14 years of tough exile into the forests.
· As a responsible husband, he exemplified the noble dharma of एकपत्नीव्रत (ekapatnīvrata – monogamy austerity), which in my opinion is one of the most critical morals that has been emphasized loud and clear, particularly in a tradition when it was acceptable in those days for the men of royal order to have multiple wives. श्री राम (śrī rāma), in this regard is respected as one of the noblest of souls ever born - a true gentleman.
· Again, the bindings between भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) and his beloved brothers illustrates the ideal relationship of brotherhood. श्री लक्ष्मण (śrī lakśmaṇa), literally accompanied his brother भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti), all through the exile and the struggles faced by his bellowed brother, giving him physical and moral support in overcoming the tough periods - as the saying goes, “தம்பியுடையான் படைக்கும் அஞ்சான் (tambiyuṭaiyāṉ paṭaikkum añjāṉ – man having a brother, fears not even an army)”. Similarly, श्री भरत (śrī bharata) who is the other brother of भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti), had so much regard and respect for भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti), that he wanted his brother’s shoes to take the prestigious throne, rather than himself.
Last but not the least, भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) also known for his just rule as a noble king. In fact, the term āma rājyam has become almost de-facto standard to represent an ideal kingdom. श्री राम (śrī rāma’s). tenure has a king is supposed to be the golden era of ideal administration and governance where the whole society was clean and pure at heart. To quote Sri Aurobindho, once again,
And in the Ramayana we have an idealized picture of such a Dharmarajya, a settled universal empire. Here too it is not an autocratic despotism but a universal monarchy supported by a free assembly of the city and provinces and of all the classes that is held up as the ideal, an enlargement of the monarchical state synthesizing the communal autonomies of the Indian system and maintaining the law and constitution of the Dharma
According to some scholars, the heroes of रामायण (rāmāyaṇa) also personify the चतुर्दसंहिताः (catur vedasaṃhitāḥ - four vedic corpuses). For example, श्री राम (śrī rāma) personifies ऋग्वेद संहिता (ṛgveda saṃhitā), while his brothers श्री लक्ष्मन (śrī lakśmana), श्री भरत (śrī bharata) & श्री शत्रुग्ण (śrī śatrugṇa) represent the remaining त्रिवेदसंहिताः (trivedasaṃhitāḥ - triple vedic corpuses) viz. यजुर्वेदसंहिता (yajurvedasaṃhitā), सामवेदसंहिता (sāmavedasaṃhitā) & अथर्ववेदसंहिता (atharvavedasaṃhitā) respectively.
Well, when discusses the essence of रामायण (rāmāyaṇa), one cannot afford to miss the contribution of श्री भक्त हनुमान् (śrī bhakta hanumān), who worked as a humble friend, servant and devotee of भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti). श्री भक्त हनुमान् (śrī bhakta hanumān) who is considered to be a चिरञ्जीवी (cirañjīvī – immortal), represents esoterically the mental aspect of consciousness. That is why, हनुमान् (haṇumān) is half-human & half-monkey deity. As a monkey, he represents the human mind which is generally known for its unsteadiness, which keeps jumping from thought to thought. Moreover, the human mind just as lord हनुमान् (haṇumān), does not usually realize its own potential and is generally latent, which needs to be kindled to rise up to the occasion. Once the mind realizes its own potential, it begins manifestation of its strength, courage and wisdom – as did Lord श्री भक्त हनुमान् (śrī bhakta hanumān) who represents the infinite potential of the mind to expand itself and reach higher realms of the Divine Consciousness. श्री भक्त हनुमान् (śrī bhakta hanumān) also exemplifies दास्य भक्ति (dāsya bhakti – servitude devotion) to his master भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti).
If श्रीमद् भगवद्गीता (śrīmad bhagavadgītā – song celestial), embedded within महा भारत (mahābhārata) epic, was the philosophic gift to mankind in the form of a दिव्य दर्शन (divya darśana - divine vision) by भगवान् श्री कृष्ण (bhagavān śrī kṛṣṇa) to his beloved friend and devotee श्री अर्जुन (śrī arjuna), वासिष्टदर्शनम (vāsiṣṭadarśanam) also called a श्री योगवासिष्ठ महरामायण (śrī yogavāsiṣṭha maharāmāyaṇa) – a philosophic discourse given by the great श्री महऋषि वासिष्ट (śrī mahaṛṣi vāsiṣṭa) to none other than His Holiness Lord श्री राम (śrī rāma) on some of the highest spiritual truths.
Let us next hear a more spiritual account, from none other than पवित्रमाता श्री सीतादेवी (pavitramātā śrī sītādevī – Holy Mother Sita Devi), who explains the noble valour of भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti – Lord Sri Ramachandramurti) and His life’s mission to thus to श्री ब्रह्मा (śrī brahma – Sri Brahma), as narrated by श्री व्यासमहऋषि (śrī vyāsamahaṛṣi) in his famous treatise श्रीमद् अध्यात्म रामायण (śrīmad adhyātma rāmāyaṇa)
रामनामस्य माहात्म्यम् (rāmanāmasya māhātmyam – greatness of Rama’s name)
Interestingly, according to the occult मन्त्रयोगस्य विज्ञानम् (mantrayōgasya vijñānam - science of mantra yoga), even the very name “राम (rāma)” serves as a very powerful mantra since it is considered
to be the द्विाक्षरमन्त्रः (dviākṣaramantraḥ – two syllabled sonic formula) derived from the संयोग द्वयाक्षर्योः (saṁyōga
dvayākṣaryōḥ - union of
two syllables) viz. “रा (rā)” & “म (ma)” which in turn are picked from the संयोग शैववैष्णव तारकमन्त्रयोः (saṃyoga śaivavaiṣṇava
tārakamantrayoḥ - combination of shaiva-vaishnava protecting-mantras) viz.
|
राम (rāma) |
|
|
रा (rā) |
म (ma) |
|
ॐ नमोनारायण (oṃ namonārāyaṇa) |
ॐ नमशिवाय (oṃ namaśivāya) |
|
सामवेदमन्त्र (sāmavedamantra) |
यजुर्वेदमन्त्र (yajurvedamantra) |
|
अष्टाक्षर तारक मन्त्र श्री वैष्वणवमतसंप्रदाये
(aṣṭākṣara
tāraka mantra śrī vaiṣvaṇavamatasaṃpradāye – eight syllabled protecting mantra
in the Sri Vaishnava theological
tradition) |
पञ्चाक्षर तारक मन्त्र शैवमतसंप्रदाये (pañcākṣara tāraka mantra
śaivamatasaṃpradāye – five-syllabled protecting mantra in the Saiva theological
tradition) |
In fact, it is widely belived that राम नाम (rāma nāma – name of Rama), is more powerful than the actual lord श्री राम (śrī rāma) and hence the “राम” इति पुण्यनाम जपः (“rāma” iti puṇyanāma japaḥ - chanting of the sacred name “Rāma”) is considered to be so powerful, as vouched by none other than Lord श्री परमशिव (śrī paramaśiva) Himself while explaining thus it to His beloved श्री पराशक्ति (śrī parāśakti):
Again, in the श्री अध्यात्मरामायण (śrī adhyātmarāmāyaṇa), as part of the ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa), Lord परमशिव (paramaśiva) similarly explains रामनामस्य माहात्म्यम् (rāmanāmasya māhātmyam – greatness of Rama’s name) and the spiritual significance of his नाम जप (nāma japa – name chanting). In fact, according to श्री वेदव्यासमहऋषि (śrī vedavyāsamahaṛṣi), just by the “राम” इति पुण्यनाम जपः (“rāma” iti puṇyanāma japaḥ - chanting of the sacred name “Rāma”), an ordinary hunter was miraculously transformed into a great poet saint, as testified in the following verses:
Moreover, several other sacred texts, including
लघु उपनिषदः (laghu upaniṣadaḥ - minor
upanishads) like the श्री राम रहस्योपनिषद् (śrī rāma rahasyopaniṣad) and the श्री राम तापन्योपनिषद् (śrī
rāma tāpanyopaniṣad), also
deal at length with the spiritual significance of राम नाम जप (rāma nāma japa – chanting of Rama’s name).
Take the following verses from the former, for example,
द्विधमहाइतिहासशास्त्रे (dvidhamahāitihāsaśāstre – twofold major epic-scriptures)
While we know that there are more than 300 scriptures dealing with the श्रीमद् रामायण (śrīmad rāmāyaṇa– sacred journey of Rama), the foremost the best among them is, of course, the one very beautifully captured by the poetic genius in sage श्री वाल्मीकिमहऋषि (śrī vālmīkimahaṛṣi) as part of his magnum opus महा इतिहासकाव्य (mahā itihāsakāvya – grand historic epic) more popularly called as श्रीमद् वाल्मीकिरमायण (śrīmad vālmīkiramāyaṇa). Before proceeding further, I would like to whole heartedly offer my निश्छल नमस्कार (niśchala namaskāra - sincere salutation) to this noble saint-poet:
Next, I would like to extend my विनम्र नमस्कार (vinamra namaskāra - humble salutation) to his magnum opus masterpiece श्रीमद् वाल्मीकि रामायण इतिहासकाव्य (śrīmad vālmīki rāmāyaṇa itihāsakāvya)
Finally, I would like to offer my deepest reverence to भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) who is the भव्य महाकाव्यस्य परमनायकः (bhavya mahākāvyasya paramanāyakaḥ - ultimate hero of the grand epic) and further extend it to all His प्रियतम परिवाराः (priyatama parivārāḥ - beloved entourages) who are the भव्य महाकाव्यनाटकस्य प्रमुखाः अभिनेतारः (bhavya mahākāvyanāṭakasya pramukhāḥ abhinētāraḥ - key actors in the grand epic drama) viz. श्रीमति सीतादेवी (śrīmati sītādevī), लक्ष्मण (lakṣmaṇa), शत्रुघ्न (śatrughna), भरत (bharata), हौनुमान् (haunumān), शुग्रीव (śugrīva), अङ्गद (aṅgada) & जाम्बवान् (jāmbavān) and several others.
Let let us next understand a little more about the concept of महा इतिहासकाव्य (mahā itihāsakāvya – grand historic epic). A इतिहास (itihāsa - epic) is a special type of scripture which provides an historical account of the major incidents and provides a record of the major philosophical and moral teachings that underlies those happenings. Literally, the Sanskrit term “इतिहास (itihāsa)” means “इति ह आस् (iti ha ās – as it happened)” while etymologically the term “इतिहास (itihāsa)” is derived as a combination of the following terms “इति (iti – thus/as)”, “ह (ha – verily/is)” & “आस (āsa - happened)”. A popular definition of the term “इतिहास (itihāsa)” is given below:
In other words, इतिहास (itihāsa - history) means “एवं खलु घटितम् (ēvaṁ khalu ghaṭitam - thus it verily happened)” or more clearly defining “यथा सत्यं घटितम् (yathā satyaṁ ghaṭitam - as it truly happened)”. Again, according to अमरकोश (amarakośa), which is a very famous संस्कृतपदानां शब्दकोशः (saṁskr̥tapadānāṁ śabdakōśaḥ - thesaurus of Sanskrit terms), the term इतिहास (itihāsa - history) is so called since it provides पूर्वघटनानां ऐतिहासिकं कथनम् (pūrvaghaṭanānāṁ aitihāsikaṁ kathanam- historic narrative of the past events).
Thus, इतिहास (itihāsa) is essentially deals with history of important events that occurred in the past. But more importantly, it provides a record of the past teachings, particularly in terms of the चतुर्विध पुरुषार्थाः (caturvidha puruṣārthāḥ - four-fold human pursuits) viz. धर्म (dharma - morals), अर्थ (artha - wealth), काम (kāma - desire) & मोक्ष (mokṣa - liberation). This fact is testified by the following popular प्रसिद्ध श्लोक (prasiddha śloka – popular verse)
n, both श्रीमद् वाल्मीकि रामायण इतिहासकाव्य (śrīmad
vālmīki rāmāyaṇa itihāsakāvya) as well as श्रीमद् व्यास महाभारत (śrīmad vyāsa
mahābhārata) technically belong to the
category of महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra – grand
historic epic literature). The following table
summarizes about two most popular epics forming an integral part of Hindu
religious culture.
|
# |
Name |
काव्यनायक (kāvyanāyaka
- epic hero) |
ऋषिमुनिकवि (ṛṣimunikavi
- seer-sage-poet) |
Metrics (#
verses) |
|
1 |
श्रीमद् वाल्मीकि
रामायण इतिहासकाव्य (śrīmad vālmīki rāmāyaṇa itihāsakāvya) |
भगवान्
श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti)
|
श्री वल्मीकमहऋषि
(śrī valmīkamahaṛṣi) |
24000 |
|
2 |
श्रीमद् व्यास महाभारत इतिहासकाव्य (vyāsa mahābhārata
itihāsakāvya) |
भगवान् श्री
कृष्णपरमात्मन् (bhagavān śrī kṛṣṇaparamātman). |
श्री व्यासमहऋषि
(śrī vyāsamahaṛṣi) |
100000 |
Each महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra – grand historic epic literature) is like the live biographical account tracking the specific milestone events in the life of a historically important person by some of his contemporary historians; It is like writing “The Gospel of Sri Ramakrishna” which is a famous biography on भगवान् श्री रामकृष्ण परमहंस (bhagavān śrī rāmakṛṣṇa paramahaṃsa) by his eminent scholar disciple - श्री महेन्द्रनाथ्गुप्त (śrī mahendranāthgupta), or the similar biography one on श्री औरोबिन्दोगोश् (śrī aurobindogoś – Sri Aurobindo Gosh) by the eminent scholar-disciple श्री श्रिनिवासा ऐयङ्गार् (śrī śrinivāsā aiyaṅgār - Sri Srinivasa Aiyengar), or on the life of the noble saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) by his disciple திரு தொழுவூர் வேலாயுத முதலியார் (tiru toḻuvūr vēlāyuta mutaliyār), etc. In other words, it is a biography written during the hero’s lifetime itself. Similarly, in the case of திரு தொழுவூர் வேலாயுத முதலியார் (tiru toḻuvūr vēlāyuta mutaliyār). In all the above examples on famous biographies, the biographer lived in the same contemporary times of the respective saints, capturing “एवं खलु घटितम् (ēvaṁ khalu ghaṭitam - thus it verily happened)”, the important spiritual milestones in the life of these saints.
However, please remember that there is a key difference between such समकालीन चरित्राणि (samakālīna caritrāṇi – contemporary biographies) cited above and the द्विधमहाइतिहासशास्त्रे (dvidhamahāitihāsaśāstre – twofold major epic-scriptures) viz. श्रीमद् वाल्मीकि रामायण इतिहासकाव्य (śrīmad vālmīki rāmāyaṇa itihāsakāvya) & श्रीमद् व्यास महाभारत (śrīmad vyāsa mahābhārata), since in the latter case, the biographers are themselves evolved ऋषिमुनिकव्यः (ṛṣimunikavyaḥ - seer-sage-poets) viz. श्री वल्मीकमहऋषि (śrī valmīkamahaṛṣi) & श्री व्यासमहऋषि (śrī vyāsamahaṛṣi), who, through their गूढ योग प्रज्ञा दर्शन (gūḍha yōga prajñā darśana - vision of occult yogic wisdom) were both envisioning the key event milestones in the lives of the respective काव्यनायकाः (kāvyanāyakāḥ - epic heroes) viz. भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) & भगवान् श्री कृष्णपरमात्मन् (bhagavān śrī kṛṣṇaparamātman).
Thus, in the case of the द्विधमहाइतिहासशास्त्रे (dvidhamahāitihāsaśāstre – twofold major epic-scriptures) viz. वाल्मिकि रामायण इतिहासकाव्य (vālmiki rāmāyaṇa itihāsakāvya) & व्यास महाभारत इतिहासकाव्य (vyāsa mahābhārata itihāsakāvya), the biographical recordings were recorded not just ordinary mortal scholars or historians but by saints who were themselves highly evolved spiritual visionaries – technically referred as a महऋषिमुन्यः (mahaṛṣimunyaḥ– supreme seer sages). Again, according to science of Vedic etymology, a spiritual sage is called a ऋषि (ṛṣi - seer) because he is able to दृश्यश्रव्यक (dṛśyaśravyaka – audio visualize) events through his yogic यौगिकज्ञानदिव्यचक्षुस् / யோகஞானதிவ்வியக்கண் (yaugikadivyacakṣus/ yōgajñāṉadivviyakkaṇ - yogic gnostic spiritual eye) from the highest states of ब्रह्मज्ञान (brahmajñāna – spiritual wisdom) viz. विज्ञानमयकोश (vijñānamayakośa – gnosis predominant realm), आनन्दमयकोश (ānandamayakośa – bliss predominant realm) and beyond.
महऋषि वाल्मीकि (mahaṛṣi vālmīki – supreme seer/sage valmiki) was a contemporary of Lord भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) who in turn is the महा विभव अवतार (mahā vibhava avatāra – supreme glorious incarnation) during the त्रेतायुग (tretā yuga). महऋषि वाल्मीकि (mahaṛṣi vālmīki – supreme seer/sage valmiki) composed the epic poem recording the history of भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti). In fact, श्री वलिमिक रामायणम् (śrī valimika rāmāyaṇam) itself testifies the encounters between भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) and the saint-poet.
Similarly, महाभारत (mahābhārata) is a महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra – grand historic epic literature) yogically recorded by sage व्यास महऋषि (vyāsa mahaṛṣi) who lived during the contemporary period of the events in the महाभारत (mahābhārata). This noble महऋषिमुनिकवि (mahaṛṣimunikavi – supreme seer-sage-poet) visualized these events as they were happening and recorded the same with the help of none other than श्री गणेशभगवान् (śrī gaṇeśabhagavān) who played the role of a यौगिकलिपिक (yaugikalipika – yogic scribe).
In other words, the events are happening in a continuum traversing through all the realms of consciousness – physical / terrestrial, vital, psychic as well as gnostic, and even spiritual which form a concentric hierarchy of consciousness viz. புரப்புரம் /बाह्यबाह्य (purappuram/bāhyabāhya – external outer), புரம் / बाह्य (puram/bāhya – outer), அகப்புரம் /अन्तर्बाह्य (agappuram / antarbāhya - internal outer), அகம்/ अन्तर (agam – inner) & அகமகம் / अन्तरन्तर (agamagam / antarantara – internal inter) respectively.
Please understand that these boundaries are more epistemological layers rather than ontological tight walls and represent the different hierarchies of the same spiritual continuum of the absolute omnipresent non-dual singularity. At the outermost layer they are manifested as terrestrial historic personalities operating from the जाग्रत् अवस्था (jāgrat avasthā – waking state) in the अन्नमयकोश (annamayakośa – food predominant realm) while at the inner most layer they are operating from the तुरीयातीत अवस्था (turīyātīta avasthā – transcendent state) in the परमानन्दमय कोश (paramānandamaya kośa – supreme bliss predominant realm).
स्थण्डिल स्थानस्य (sthaṇḍila sthānasya – boundary of locus) (A) | कोश अविद्यामाया चैतनस्य (kośa avidyāmāyā caitanasya - sheath of nescient mystery-consciousness) (X) | कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma caitanyasya – effectual state of corporeal soul-consciousness) (Y) | स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross material principle of inertial-consciousness) (Z) | |
1 | புரப்புரம் /बाह्यबाह्य (purappuram / bāhyabāhya – external outer) | अन्नमयकोश (annamayakośa – food-predominant sheath) | जाग्रत् अवस्था (jāgrat avasthā – waking state)
| पृथिवि तत्त्व (pṛthivi tattva – earth principle) |
2 | புரம் / बाह्य (puram/bāhya – outer) | प्राणमयकोश् (prāṇamayakośa – vital-predominant sheath) | स्वप्न अवस्था (svapna avasthā – dreaming state)
| अपस् तत्त्व (apas tattva – water principle) |
3 | அகப்புரம் /अन्तर्बाह्य (agappuram / antarbāhya - internal outer) | मनोमयकोश (manomayakośa – mind-predominant sheath) | सुषुप्ति अवस्था (suṣupti avasthā – sleeping state)
| अग्नि तत्त्व (agni tattva – fire principle) |
4 | அகம்/ अन्तर (agam – inner) | विज्ञानमयकोश (vijñānamayakośa – wosdom-predominant sheath) | तुरीय अवस्था (turīya avasthā – trance state) | वायु तत्त्व (vāyu tattva – air principle) |
5 | அகமகம் / अन्तरन्तर (agamagam / antarantara – internal inter) | आनन्दमयकोश (ānandamayakośa – bliss-predominant sheath) | तुरीयातीत अवस्था (turīyātīta avasthā – transcendent state)
| आकाश तत्त्व (ākāśa tattva – vaccum principle) |
Geometrically speaking these three dimensions viz. कोश अविद्यामाया चैतनस्य (kośa avidyāmāyā caitanasya - sheath of nescient mystery-consciousness) (X), कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma caitanyasya – effectual state of corporeal soul-consciousness) (Y) & स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross material principle of inertial-consciousness) (Z) in the bove table, are mutually perpendicular to each other as shown below
And corresponding to each axises viz. X, Y & Z, there is a five fold nested concentric hierarchical boundaries as listed in A and the mutual interdependencies between them can be graphically visualized as follows:
It is the same reality that that runs through and links the स्थूल रूप (sthūla rūpa – gross form) and the सूक्षम रूप (sūkṣama rūpa – subtle form). The difference between them is in (epistemological) degrees and not in (ontological) kind. As above, so below. To quote Swami Vivekananda
“The difference between the subtlest mind and the grossest matter is only one of degree. Therefore the whole universe may be called either mind or matter, it does not matter which. You may call the mind refined matter, or the body concretised mind; it makes little difference by which name you call which. All the troubles arising from the conflict between materialism and spirituality are due to wrong thinking. Actually, there is no difference between the two”.
In fact. the same, logic holds good for all phenomenal entities including the Divine and spiritual personalities – like the Hindu Gods viz. முருகன் (murugan), பிள்ளையார் (piḷḷaiyār), கண்ணன் (kaṇṇaṉ), அம்மன் (amman) etc., as well as saints like அகத்தியர் (agattiyar), மாணிக்கவாசகர் (māṇikkavācakar), திருஞானசம்பந்தர் (tiruñāṉacampantar), திருமூலர் (tirumūlar) etc., just to name a few. One can always view from the from the outermost material plane and narrate a historical account of their birth, growth, religious mission, and final emancipation etc. or one can view them from the innermost spiritual realm and narrate these personalities as occult शक्ति तत्त्व (śakti tattva – energy principle) in yogic experience. The difference is only from relativistic frame of reference and not in absolute terms i.e. whether you view from evolutionary perspective (outside-in view from grossest to subtlest) or the involutionary perspective (inside-out view from subtlest to grossest). Please remember the involution and evolution are relative phenomenal frames, but not for the absolute omnipresent noumenal reality. It transcends all such boundaries… To quote திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār), who glorifies such all-embracing omnipresent Divinity in the அருள்விளக்க மாலை (aruḷviḷakka mālai) from his magnum opus spiritual masterpiece திருவருட்பா (tiruvaruṭpā), as follows:
ब्रह्मविद्या ईश्वर अवतारस्य (brahmavidyā īśvara avatārasya – spiritual science of divine incarnation)
Before moving on let us try to understand the philosophy underlying the concept of अवतार (avatāra - incarnation). Although, one cannot find much references to the term अवतार (avatāra - incarnation) in the original वेदश्रुतिः (vedaśrutiḥ - vedic revelations) viz. चतुर्वेदसंहिताः (caturvedasaṃhitāḥ - four vedic corpuses) nor even in the प्रस्थानत्रयी वेदान्तदर्शनस्य (prasthānatrayī vedāntadarśanasya – primary triad of final wisdom philosophy), yet it plays an integral role in the उत्तरमीमांस वेदान्त सम्प्रदायाः (uttaramīmāṃsa vedānta sampradāyāḥ - posterior inquiry final wisdom traditions) and more specifically in the different sub-schools of वैष्णवमत संप्रदायाः (vaiṣṇavamata saṃpradāyāḥ - vaishnava theological traditions). The earliest reference of the term can be traced back to अष्टाध्यायी (aṣṭādhyāyī), a famous treatise on classical Sanskrit Grammar written by श्री पाणिनि महऋषि (śrī pāṇini mahaṛṣi). However, the greatest coverage to the term occurs in the महापुराण शास्त्राणि (mahāpurāṇa śāstrāṇi – grand puranic scriptures) and the आगमशास्त्रसंहिताः (āgamaśāstrasaṃhitāḥ - agamic scriptural corpuses).
The term अवतार (avatāra - incarnation) literally is related to the term ‘अवतारण (avatāraṇa - descent)’, as it is etymologically derived from the Sanskrit roots ‘अव (ava - below)’ & ‘तार् (tār – coming down)’. In spiritual terms, it implies the अवतारण देवत्वस्य (avatāraṇa devatvasya – descent of divinity), or in other words corresponds to the philosophical doctrine of शक्तिनिपात / शक्तिपात (śaktinipāta / śaktipāta – descent of power).
In philosophical terms of पाञ्चरात्रागमसंहिता (pāñcarātrāgamasaṃhitā – pancaratra agamic corpus), for instance, Lord श्रिमन् नारायण / महाविष्णु (śriman nārāyaṇa / mahāviṣṇu) could potentially take following types of पञ्चविध वर्गाः अवताराणाम् (pañcavidha vargāḥ avatārāṇām – fivefold classes of incarnations) viz.
# | वर्ग अवतारस्य (varga avatārasya – class of incarnation) |
1 | परवासुदेव (paravāsudeva – transcendent universal being) |
2 | महव्यूह अवताराः महाविष्णौ (mahavyūha avatārāḥ mahāviṣṇau - grand divisional incarnations of Maha Vishnu) |
3 | महाविभव अवताराः महाविष्णौ (mahāvibhava avatārāḥ mahāviṣṇau - grand majestic incarnations of Maha Vishnu) |
4 | अन्तर्यामिन् अवतार महाविष्णौः (antaryāmin avatāra mahāviṣṇauḥ - indweller incarnation of Maha Vishnu) |
5 | अर्चावतार मूर्तिह् महाविष्णौः (arcāvatāra mūrtih mahāviṣṇauḥ - iconic incarnations of Maha Vishnu) |
The महाविभव अवताराः महाविष्णौ (mahāvibhava avatārāḥ mahāviṣṇau - grand majestic incarnations of Maha Vishnu) can further be sub-classified into six kinds according to scriptures like the गर्गसंहिता (gargasaṃhitā)
# | उपवर्ग महविभव अवताराराणाम् (upavarga mahavibhava avatārārāṇām – sub-class of supreme majestic incarnation) |
1 | पूरण अव्ताराः महाविष्णौः (pūraṇa avtārāḥ mahāviṣṇauḥ - holistic incarnations of Maha Vishnu) |
2 | लीला अवताराः महाविष्णौः (līlā avatārāḥ mahāviṣṇauḥ - playful incarnations of Maha Vishnu) |
3 | अंश अवताराः महाविष्णौः (aṃśa avatārāḥ mahāviṣṇauḥ - aspective incarnations of Maha Vishnu) |
4 | आवेश अवताराः महाविष्णौः (āveśa avatārāḥ mahāviṣṇauḥ - angry incarnations of Maha Vishnu) |
5 | गुण अवताराः महाविष्णौः (guṇa avatārāḥ mahāviṣṇauḥ - quality incarnations of Maha Vishnu) |
6 | काल अवताराः महाविष्णौः (kāla avatārāḥ mahāviṣṇauḥ - temporal incarnations of Maha Vishnu) |
Amongst the various अवताराः श्री महाविष्णोः (avatāraḥ śrī mahāviṣṇoḥ - nineth supreme glorious incarnation of Lord Maha Vishnu), the following पूरण अव्ताराः महाविष्णौः (pūraṇa avtārāḥ mahāviṣṇauḥ - holistic incarnations of Maha Vishnu) are considered to be the दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu)
The दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu) is very beautifully glorified in the famous दशावतारस्तोत्रम् (daśāvatārastotram – ten incarnations eulogy) composed by श्री वेदान्तदेशिकाचार्य (śrī vedāntadeśikācārya) an important परमाचार्य (paramācārya – supreme preceptor) belonging to the श्री वैष्णवमत संप्रदाय (śrī vaiṣṇavamata saṃpradāya), formally founded by श्री रामानुजाचार्य (śrī rāmānujācārya) to preach the विशिष्टाद्वैतवेदान्तदर्शन (viśiṣṭādvaitavedāntadarśana – qualified non-dualistic final-wisdom philosophy). I shall now quote a few verses from the same
And भगवान् श्री रामचन्द्रमूर्ति (bhagavān śrī rāmacandramūrti) & भगवान् श्री कृष्ण परमात्मन् (bhagavān śrī kṛṣṇa paramātman) are considered the most important amongst the दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu).
The famous महामन्त्र षोडशकनामानाम् (mahāmantra ṣoḍaśakanāmānām – supreme mantra of sixteen names) originally revealed to श्री नारदमहऋषि (śrī nāradamahaṛṣi) at the end of the द्वापरयुग (dvāparayuga – second epoch) by none other than the Lord श्री ब्रह्मा / हिरण्यगर्भ (śrī brahmā / hiraṇyagarbha) in the कलिसन्तरणोपनिषद् (kalisantaraṇopaniṣad) which belongs to the कृष्णयजुर्वेदसंहिता (kṛṣṇayajurvedasaṃhitā – black Yajurveda corpus) glorifies thus:
In the श्री गौडीय वैष्णवमत संप्रदाय (śrī gauḍīya vaiṣṇavamata saṃpradāya) formally founded by श्रील श्री कृष्ण चैतन्य महाप्रभु (śrīla śrī kṛṣṇa caitanya mahāprabhu) for preaching अचिन्त्यभेदाभेदवेदान्तदर्शन (acintyabhedābhedavedāntadarśana – inconceivable different yet non-different final-wisdom philosophy), the above महामन्त्र षोडशकनामानाम् (mahāmantra ṣoḍaśakanāmānām – supreme mantra of sixteen names) was customized by the order of the two lines and rendered for chanting
Interestingly, according to the esoteric cosmological science defined in the महापुराण्शास्त्राणि (mahāpurāṇśāstrāṇi – grand puranic scriptures), the actual incarnation of the दश महाविभव पूरण अवतारः महाविष्णौः (daśa mahāvibhava pūraṇa avatāraḥ mahāviṣṇauḥ - ten supreme glorious holistic incarnations of Maha Vishnu) is, temporally speaking, spread out across the चतुर्युगाः चक्र अन्तरेण प्रतिपदमन्वन्तर समग्र कल्पस्य (caturyugāḥ cakra antareṇa pratipadamanvantara samagra kalpasya – four-epochs cycle within each patriarchate of every aeon) in the ब्रह्माण्डीय स्वर्णपातः देश्कालचक्राणाम् (brahmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) of 4:3:2:1
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उपवर्ग महविभव अवताराराणाम् (upavarga mahavibhava avatārārāṇām – sub-class of supreme majestic incarnation)
युग (yuga –epoch)
Ascending order of evolution
Terrestrial Duration
(in human years)
1
श्री मत्स्य अवतार (śrī matsya avatāra –sacred fish incarnation)
कृत्यायुग (kṛtyāyuga – creation epoch)
1,728,000
2
श्री कूर्म अवतार (śrī kūrma avatāra – sacred tortoise incarnation)
3
श्री वराह अवतार (śrī varāha avatāra – sacred pig incarnation)
4
श्री नरसिंह अवतार (śrī narasiṃha avatāra – sacred man-lion incarnation)
5
श्री वामन / त्रिविक्रम अवतार (śrī vāmana / trivikrama avatāra – sacred dwarf / tri-step incarnation)
त्रेतायुग (tretāyuga – third epoch)
1,296,000
6
श्री परशुराम अवतार (śrī paraśurāma avatāra – sacred axe-elegance incarnation)
7
श्री राम अवतार (śrī rāma avatāra – sacred elegance incarnation)
8
श्री बलराम अवतार (śrī balarāma avatāra – sacred strong-elegance incarnation )
द्वापरयुग (dvāparayuga – second epoch)
8,64,000
9
श्री कृष्ण अवतार (śrī kṛṣṇa avatāra – sacred dark incarnation)
10
श्रि कल्कि अवतार (śrī kalki avatāra – sacred turbid incarnation)
कलियुग (kaliyuga – dark/black epoch)
4,32,000
#
उपवर्ग महविभव अवताराराणाम् (upavarga mahavibhava avatārārāṇām – sub-class of supreme majestic incarnation)
युग (yuga –epoch)
Ascending order of evolution
Terrestrial Duration
(in human years)
1
श्री मत्स्य अवतार (śrī matsya avatāra –sacred fish incarnation)
कृत्यायुग (kṛtyāyuga – creation epoch)
1,728,000
2
श्री कूर्म अवतार (śrī kūrma avatāra – sacred tortoise incarnation)
3
श्री वराह अवतार (śrī varāha avatāra – sacred pig incarnation)
4
श्री नरसिंह अवतार (śrī narasiṃha avatāra – sacred man-lion incarnation)
5
श्री वामन / त्रिविक्रम अवतार (śrī vāmana / trivikrama avatāra – sacred dwarf / tri-step incarnation)
त्रेतायुग (tretāyuga – third epoch)
1,296,000
6
श्री परशुराम अवतार (śrī paraśurāma avatāra – sacred axe-elegance incarnation)
7
श्री राम अवतार (śrī rāma avatāra – sacred elegance incarnation)
8
श्री बलराम अवतार (śrī balarāma avatāra – sacred strong-elegance incarnation )
द्वापरयुग (dvāparayuga – second epoch)
8,64,000
9
श्री कृष्ण अवतार (śrī kṛṣṇa avatāra – sacred dark incarnation)
10
श्रि कल्कि अवतार (śrī kalki avatāra – sacred turbid incarnation)
कलियुग (kaliyuga – dark/black epoch)
4,32,000
Before proceeding further, in order to appreciate these concepts better, we need to get some fundamental brush up of the various time scales discussed here. We have already seen that time is generally expressed in units of seconds, minutes, hours, days, weeks, months, and years. While such denominations are sufficient for most of our practical life, it may not be enough for measuring higher realms of time, both in the microcosmic and the macrocosmic aspects. Hence, a more comprehensive scale of measurement is required and thanks to the Hindu sages whose foresight has helped in defining very elaborate and well thought through काल विद्या (kāla vidyā - science of time). The following table lists the various काल परिमा (kāla parimā – time measures) defined by Hindu wisdom, as articulated in various sacred scriptures, including विष्णु पुराण (viṣṇu purāṇa), श्रीमद् भागवत पुराण (śrīmad bhāgavata purāṇa), सूर्य सिद्धान्त (sūrya siddhānta) etc.
Unit of Measure
Details
1 त्रसरेण (trasareṇu)
The lowest unit of combination of 3 hexatoms
1 तृटि (tṛṭi)
The time taken to integration of 3 त्रसरेणवः (trasareṇavaḥ) = (approx) 8/13,500th of a क्षणाः (kṣaṇa - second) = 1/6787.5th of a क्षणाः (kṣaṇa - second)
1 वेधः (vedhaḥ)
100 तृट्यः (tṛṭyaḥ)s = 8/135th of a क्षणाः (kṣaṇa - second)
1 लव (lava)
3 वेधाः (vedhāḥ)s = 8/45th of a क्षणाः (kṣaṇa - second)
1 निमिष (nimiṣa- moment)
3 लवाः (lavāḥ)s = 8/15th of a क्षणाः (kṣaṇa - second). Etymologically the term निमिष (nimiṣa) means “blinking of the eye”
1 विकला (vikalā)
1 क्षणाः (kṣaṇa - second)
1 क्षण (kṣaṇa) or 1 परमाणु (paramāṇu)
3 निमिषाः (nimiṣāḥ - moments) - Average time taken by a human to blink his eyes once. - 8/5 क्षणाः (kṣaṇāḥ - seconds)
1 मात्र (mātra)
8 निमिषाः (nimiṣāḥ - moments)
1 गुरु (guru)
2 मात्र (mātra)
1 प्राण (prāṇa- breath)
10 गुरवः (guravaḥ) = 4 क्षणाः (kṣaṇāḥ - seconds)
1 काष्टा (kāṣṭā)
51 क्षणाः (kṣaṇāḥ - seconds) = (approx) 8 क्षणाः (kṣaṇāḥ - seconds)
1 पल (pala) or विघटि (vighaṭi) or विनाडी (vināḍī)
6 प्राणाः (prāṇāḥ - breaths) = 60 विपलानि (vipalāni) = 6 परमाणवः (paramāṇavaḥ - micro particles) =3 काष्ठाः (kāṣṭhāḥ) = (approx) 24 क्षणाः (kṣaṇāḥ - seconds)
1 निमेष (nimeṣa - minute)
60 क्षणाः (kṣaṇāḥ - seconds)
1 लघु (laghu)
15 काष्ठाः (kāṣṭhāḥ) = approx 2 निमेषौ (nimeṣau = minutes)
1 घटी / नाडी / ¿¡Æ¢¨¸ / दन्दा (ghaṭī / nāḍī / naazhigai / dandā)
60 पलानि (palāni) = 15 लघवः (laghavaḥ) = (approx) 24 निमेषाः (nimeṣāḥ - minutes)
1 कला (kalā)
2 लघु (laghu) = 30 काष्ठाः (kāṣṭhāḥ) = 60 विकला (vikalā) = 1 निमेष (nimeṣa - minute)
1 क्शन (kśana)
30 कला (kalā)s
1 मुहूर्त (muhūrta)
2 घटी (ghaṭī) = 12 क्षणाः (kṣaṇāḥ - seconds) s = approx 48 minutes
1 यमः (yamaḥ)
6 मुहूर्ताः (muhūrtāḥ) = (approx) 1/4th of a day
1 करनः (karanaḥ)
2.5 यमाः (yamāḥ) = 15 मुहूर्ताः (muhūrtāḥ) = ½ तिथि (tithi)
1 तिथि / मनुष्य अहोरात्र (titi/ manuṣya ahorātra – lunar/sidereal day)
60 घट्यः (ghaṭyaḥ) = 2 करणौ (karaṇau) = 5 यमाः (yamāḥ) = 30 मुहूर्ताः (muhūrtāḥ) = 24 hours (approx).
1 वार (vāra - week)
7 Solar Day of the week
1 पक्ष (pakṣa - fortnight)
15 तिथ्यः (tithyaḥ – lunar days)
1 मास (māsa - month)
2 पक्षौ (pakṣau) = 30 तिथ्यः (tithyaḥ – lunar days) (approx)
lunar month measured in lunar days
solar month measured in solar days
1 ऋतु (ṛtu – season)
2 मासौ (māsau - months)
1 आयनम् (āyanam - solistice)
3 ऋत्वः (ṛtvaḥ -seasons) = 6 मासाः (māsāḥ - months)
1 मनुष्य वत्सर (manuśya vatsara - human year)
2 आयनम् (āyanam)s = 12 मासाः (māsāḥ - months) (360 मनुष्य दिनाः (manuṣya dināḥ - human days) approx, 4.5 days rounded of for calculations)
1 पितृ दिन (pitṛ dina – ancestral day)
15 मनुष्य दिनाः (manuṣya dināḥ - human days)
1 पितृ रात्रि (pitṛ rātri – ancestral night)
15 मनुष्य रात्र्यः (manuṣya rātrayaḥ - 15 human nights)
1 पितृ अहोरात्र (pita ahorātra – ancestral daynight)
30 मनुष्य अहोरात्र (manuṣya ahorātra – day + night) = 1 पितृ दिन (pitṛ dina – ancestral day) + 1 पितृ रात्रि (pitṛ rātri – ancestral night)
1 देव अहोरात्र (deva ahorātra – divine daynight)
1 मनुष्य वत्सर (manuśya vatsara - human year) = 360 मनुष्य दिनाः (manuṣya dināḥ - human days)
1 देव वत्सर (deva vatsara – divine year)
360 देव अहोरात्र्यः (deva ahorātrayaḥ - divine daynights) = 1,29,600 मनुष्य अहोरात्र्यः (manuṣya ahorātrayaḥ - divine daynights)
1 कलियुग (kali yuga – dark era)
1200 देव वत्सराः (deva vatsarāḥ – divine years) = 4,32,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years)
1 द्वापर युग (dvāpara yuga)
2400 देव वत्सराः (deva vatsarāḥ – divine years) = 8,64,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years) =2 कलियुगे (kaliyuge – dark eras)
1 त्रेत युग (treta yuga)
3600 देव वत्सराः (deva vatsarāḥ – divine years) = 1,296,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years) = 3 कलियुगानि (kaliyugāni – dark epochs)
1 सत्य युग (satya yuga)
4800 देव वत्सराः (deva vatsarāḥ – divine years) = 1,728,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years) =4 कलियुगानि (kaliyugāni – dark epochs)
1 चतुर् युग (catur yuga) or 1 महायुग (mahāyuga)
12000 देव वत्सराः (deva vatsarāḥ – divine years) = 4,320,000 (4.3 million) मनुष्य वत्सराः (manuśya vatsarāḥ - human years)
1 चतुर्युग (caturyuga) =
1 कलियुग (kali yuga – dark era) +
1 द्वापर युग (dvāpara yuga) +
1 त्रेत युग (treta yuga) +
1 सत्य युग (satya yuga)
1 मन्वन्तर (manvantara - patriarchate)
71.43 1 महायुगानि (mahāyugāni) = 308,571,428.6 (308.5 million) मनुष्य वत्सराः (manuśya vatsarāḥ - human years)
1 कल्प (kalpa - aeon)
1000 1 महायुगानि (mahāyugāni) = 4,320,000,000 (4.32 billion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years) Or 14 मन्वन्तराणि (manvantarāṇi - patriarchates)
1 सूर्यकल्प (suryakalpa – solar aeon)
7 कल्पाः (kalpāḥ - aeons) = 30,240,000,000 (30.24 billion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years)
1 ब्रह्म दिन (brahma dina – brahma day)
2 कल्पौ (kalpau - aeons) = 1 ब्रह्म अहोरात्र (brahma ahorātra – divine daynight) = 8,640,000,000 (8.64 billion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years)
1 ब्रह्म वत्सर (brahma vatsara – brahma year)
360 ब्रह्म दिनाः (brahma dināḥ - divine years) = 3,110,400,000,000 (3.1 trillion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years).
ब्रह्म आयुस् (brahma āyus – brahma’s lifespan)
100 ब्रह्म वत्सराः (brahma vatsarāḥ – brahma years) = 311,040,000,000,000 (311 trillion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years)
Of course, an important point to remember is that there are slight variations on these time scales across different scriptures which are in turn based on the specific time-cycle model they follow. For example, the revered परमाचार्य श्री अभिनवगुप्त (paramācārya śrī abhinavagupta) in his magnum opus masterpiece श्री तन्त्रालोकः (śrī tantrālokaḥ) summarizes thus on the time-scale with a deeper anthropocentric yogic model, while discussing about the essence of time.
Before proceeding further, in order to appreciate these concepts better, we need to get some fundamental brush up of the various time scales discussed here. We have already seen that time is generally expressed in units of seconds, minutes, hours, days, weeks, months, and years. While such denominations are sufficient for most of our practical life, it may not be enough for measuring higher realms of time, both in the microcosmic and the macrocosmic aspects. Hence, a more comprehensive scale of measurement is required and thanks to the Hindu sages whose foresight has helped in defining very elaborate and well thought through काल विद्या (kāla vidyā - science of time). The following table lists the various काल परिमा (kāla parimā – time measures) defined by Hindu wisdom, as articulated in various sacred scriptures, including विष्णु पुराण (viṣṇu purāṇa), श्रीमद् भागवत पुराण (śrīmad bhāgavata purāṇa), सूर्य सिद्धान्त (sūrya siddhānta) etc.
Unit of Measure | Details |
1 त्रसरेण (trasareṇu) | The lowest unit of combination of 3 hexatoms |
1 तृटि (tṛṭi) | The time taken to integration of 3 त्रसरेणवः (trasareṇavaḥ) = (approx) 8/13,500th of a क्षणाः (kṣaṇa - second) = 1/6787.5th of a क्षणाः (kṣaṇa - second) |
1 वेधः (vedhaḥ) | 100 तृट्यः (tṛṭyaḥ)s = 8/135th of a क्षणाः (kṣaṇa - second) |
1 लव (lava) | 3 वेधाः (vedhāḥ)s = 8/45th of a क्षणाः (kṣaṇa - second) |
1 निमिष (nimiṣa- moment) | 3 लवाः (lavāḥ)s = 8/15th of a क्षणाः (kṣaṇa - second). Etymologically the term निमिष (nimiṣa) means “blinking of the eye” |
1 विकला (vikalā) | 1 क्षणाः (kṣaṇa - second) |
1 क्षण (kṣaṇa) or 1 परमाणु (paramāṇu) | 3 निमिषाः (nimiṣāḥ - moments) - Average time taken by a human to blink his eyes once. - 8/5 क्षणाः (kṣaṇāḥ - seconds) |
1 मात्र (mātra) | 8 निमिषाः (nimiṣāḥ - moments) |
1 गुरु (guru) | 2 मात्र (mātra) |
1 प्राण (prāṇa- breath) | 10 गुरवः (guravaḥ) = 4 क्षणाः (kṣaṇāḥ - seconds) |
1 काष्टा (kāṣṭā) | 51 क्षणाः (kṣaṇāḥ - seconds) = (approx) 8 क्षणाः (kṣaṇāḥ - seconds) |
1 पल (pala) or विघटि (vighaṭi) or विनाडी (vināḍī)
| 6 प्राणाः (prāṇāḥ - breaths) = 60 विपलानि (vipalāni) = 6 परमाणवः (paramāṇavaḥ - micro particles) =3 काष्ठाः (kāṣṭhāḥ) = (approx) 24 क्षणाः (kṣaṇāḥ - seconds) |
1 निमेष (nimeṣa - minute) | 60 क्षणाः (kṣaṇāḥ - seconds) |
1 लघु (laghu) | 15 काष्ठाः (kāṣṭhāḥ) = approx 2 निमेषौ (nimeṣau = minutes) |
1 घटी / नाडी / ¿¡Æ¢¨¸ / दन्दा (ghaṭī / nāḍī / naazhigai / dandā) | 60 पलानि (palāni) = 15 लघवः (laghavaḥ) = (approx) 24 निमेषाः (nimeṣāḥ - minutes) |
1 कला (kalā) | 2 लघु (laghu) = 30 काष्ठाः (kāṣṭhāḥ) = 60 विकला (vikalā) = 1 निमेष (nimeṣa - minute) |
1 क्शन (kśana) | 30 कला (kalā)s |
1 मुहूर्त (muhūrta) | 2 घटी (ghaṭī) = 12 क्षणाः (kṣaṇāḥ - seconds) s = approx 48 minutes |
1 यमः (yamaḥ) | 6 मुहूर्ताः (muhūrtāḥ) = (approx) 1/4th of a day |
1 करनः (karanaḥ) | 2.5 यमाः (yamāḥ) = 15 मुहूर्ताः (muhūrtāḥ) = ½ तिथि (tithi) |
1 तिथि / मनुष्य अहोरात्र (titi/ manuṣya ahorātra – lunar/sidereal day) | 60 घट्यः (ghaṭyaḥ) = 2 करणौ (karaṇau) = 5 यमाः (yamāḥ) = 30 मुहूर्ताः (muhūrtāḥ) = 24 hours (approx). |
1 वार (vāra - week) | 7 Solar Day of the week |
1 पक्ष (pakṣa - fortnight) | 15 तिथ्यः (tithyaḥ – lunar days) |
1 मास (māsa - month) | 2 पक्षौ (pakṣau) = 30 तिथ्यः (tithyaḥ – lunar days) (approx) lunar month measured in lunar days solar month measured in solar days |
1 ऋतु (ṛtu – season) | 2 मासौ (māsau - months) |
1 आयनम् (āyanam - solistice) | 3 ऋत्वः (ṛtvaḥ -seasons) = 6 मासाः (māsāḥ - months) |
1 मनुष्य वत्सर (manuśya vatsara - human year) | 2 आयनम् (āyanam)s = 12 मासाः (māsāḥ - months) (360 मनुष्य दिनाः (manuṣya dināḥ - human days) approx, 4.5 days rounded of for calculations) |
1 पितृ दिन (pitṛ dina – ancestral day) | 15 मनुष्य दिनाः (manuṣya dināḥ - human days) |
1 पितृ रात्रि (pitṛ rātri – ancestral night) | 15 मनुष्य रात्र्यः (manuṣya rātrayaḥ - 15 human nights) |
1 पितृ अहोरात्र (pita ahorātra – ancestral daynight) | 30 मनुष्य अहोरात्र (manuṣya ahorātra – day + night) = 1 पितृ दिन (pitṛ dina – ancestral day) + 1 पितृ रात्रि (pitṛ rātri – ancestral night) |
1 देव अहोरात्र (deva ahorātra – divine daynight) | 1 मनुष्य वत्सर (manuśya vatsara - human year) = 360 मनुष्य दिनाः (manuṣya dināḥ - human days) |
1 देव वत्सर (deva vatsara – divine year) | 360 देव अहोरात्र्यः (deva ahorātrayaḥ - divine daynights) = 1,29,600 मनुष्य अहोरात्र्यः (manuṣya ahorātrayaḥ - divine daynights) |
1 कलियुग (kali yuga – dark era) | 1200 देव वत्सराः (deva vatsarāḥ – divine years) = 4,32,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years) |
1 द्वापर युग (dvāpara yuga) | 2400 देव वत्सराः (deva vatsarāḥ – divine years) = 8,64,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years) =2 कलियुगे (kaliyuge – dark eras) |
1 त्रेत युग (treta yuga) | 3600 देव वत्सराः (deva vatsarāḥ – divine years) = 1,296,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years) = 3 कलियुगानि (kaliyugāni – dark epochs) |
1 सत्य युग (satya yuga)
| 4800 देव वत्सराः (deva vatsarāḥ – divine years) = 1,728,000 मनुष्य वत्सराः (manuśya vatsarāḥ - human years) =4 कलियुगानि (kaliyugāni – dark epochs) |
1 चतुर् युग (catur yuga) or 1 महायुग (mahāyuga) | 12000 देव वत्सराः (deva vatsarāḥ – divine years) = 4,320,000 (4.3 million) मनुष्य वत्सराः (manuśya vatsarāḥ - human years) 1 चतुर्युग (caturyuga) = 1 कलियुग (kali yuga – dark era) + 1 द्वापर युग (dvāpara yuga) + 1 त्रेत युग (treta yuga) + 1 सत्य युग (satya yuga) |
1 मन्वन्तर (manvantara - patriarchate) | 71.43 1 महायुगानि (mahāyugāni) = 308,571,428.6 (308.5 million) मनुष्य वत्सराः (manuśya vatsarāḥ - human years) |
1 कल्प (kalpa - aeon) | 1000 1 महायुगानि (mahāyugāni) = 4,320,000,000 (4.32 billion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years) Or 14 मन्वन्तराणि (manvantarāṇi - patriarchates) |
1 सूर्यकल्प (suryakalpa – solar aeon) | 7 कल्पाः (kalpāḥ - aeons) = 30,240,000,000 (30.24 billion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years) |
1 ब्रह्म दिन (brahma dina – brahma day)
| 2 कल्पौ (kalpau - aeons) = 1 ब्रह्म अहोरात्र (brahma ahorātra – divine daynight) = 8,640,000,000 (8.64 billion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years) |
1 ब्रह्म वत्सर (brahma vatsara – brahma year) | 360 ब्रह्म दिनाः (brahma dināḥ - divine years) = 3,110,400,000,000 (3.1 trillion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years). |
ब्रह्म आयुस् (brahma āyus – brahma’s lifespan) | 100 ब्रह्म वत्सराः (brahma vatsarāḥ – brahma years) = 311,040,000,000,000 (311 trillion) मनुष्य वत्सराः (manuśya vatsarāḥ - human years) |
Of course, an important point to remember is that there are slight variations on these time scales across different scriptures which are in turn based on the specific time-cycle model they follow. For example, the revered परमाचार्य श्री अभिनवगुप्त (paramācārya śrī abhinavagupta) in his magnum opus masterpiece श्री तन्त्रालोकः (śrī tantrālokaḥ) summarizes thus on the time-scale with a deeper anthropocentric yogic model, while discussing about the essence of time.
Wow! This is definitely mind boggling, when we begin to realize, the scale of the ब्रह्मन् (brahman – divinity), and I am just reminded of these golden verses of பெரியாழ்வார் (periyāḹvār) in his திருப்பல்லாண்டு (tiruppallāṇḍu), describing God.
Well all this huge numbers may seem very fanciful, but as Madam H.P. Blavatsky explains in her epoch making book Isis Unveiled,
“These ciphers are not fanciful, but founded upon actual astronomical calculations, as has been demonstrated by S. Davis. Many a scientist, Higgins among others, notwithstanding their researches, has been utterly perplexed as to which of these was the secret cycle”.
Honestly, looking at such massive time scales, humbles us - the ordinary mortals, the literally insignificant role we are supposed to be playing, in the entire scheme of things – The BIG picture. Looking at the above time scales, we can very clearly understand that, the Brahman is definitely much beyond the human scope (range) of Time. Both from the temporal and spatial dimensions, we should in all honesty admit that we are less than a speck of dust in the ब्रह्माण्ड (brahmāṇḍa). We are almost NOWHERE!
Well yes, NOWHERE is definitely the right word to be used here as in the one sense it means our role in this whole system is almost no where even significant when talking about the bigger scheme of things, but looking at it the other way round, NOWHERE also means Now Here! Yes, it means every individual soul definitely has a very vital role and potential to play now, here in this world. After all, we are the Heroes of the divine drama. We can discuss more about this later and for now return back to our discussion.
From the table mapping the relationship between युग (yuga - era) & अवतार (avatāra - incarnation) listed earlier, one can easily observe that the चतुर् युग (catur yuga - four eras) are split in the ब्रह्माण्डीय स्वर्णपातः देश्कालचक्राणाम् (brahmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) of 4:3:2:1 in the ascending order of evolution, starting with the सत्य युग (satya yuga) (comprising 1,728,000 human years) followed by the remaining three. This ब्रह्माण्डीय स्वर्णपातः देश्कालचक्राणाम् (brahmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) is also referred by श्री अभिनवगुप्त (śrī abhinavagupta) in his magnum opus तन्त्रलोक (tantraloka) as well as its abridged version the तन्त्रसार (tantrasāra). For example, he acknowledges thus in the following paragraph from the बाह्यविधिः प्रकाशनम् (bāhyavidhiḥ prakāśanam) of तन्त्रसार (tantrasāra).
Moreover, in the same scripture, the four fold ratio mentioned earlier is exoterically expressed as the number of legs of the cow representing धर्म (dharma) which is originally four during the सत्य युग (satya yuga), is broken to 3, 2 and 1 in the त्रेता युग (tretā yuga), while द्वापर युग (dvāpara yuga) and the कलि युग (kali yuga – dark era) respectively.
Please remember that once in every 4,32,000 years there is a विभव अवतार (vibhava avatāra - glorious incarnation) descending from above, to set right anomaly and restore back the धर्म (dharma – order/cosmos). In the सत्ययुग (satyayuga - truth epoch), for example, there are four incarnations (as listed in the above table), while it is 3, 2 and 1 (yet to happen) in the respective eras. By the way, please remember that युग प्रलय (yuga pralaya – epoch dissolution) is only special kind of temporal recycling, Hindu wisdom has recognized various frequencies of temporal recycling as listed below
नित्य प्रलय (nitya pralaya - continual dissolution): This is the kind of dissolution continuously occurring in the microcosmic-world as endorsed even by modern quantum physics of the nuclear and the sub-atomic worlds, where there is continuous emission and absorption of particles in what is generally referred to as particle time (measured in very tiny units of time e.g. picoseconds etc.). Please remember that these पञ्च महा कृत्य (pañca mahā kṛtya – fivefold cosmic acts) are not once in a while activity but eternally recurring series of continuous acts making up the phenomenal universe. Bhagavan Ramana Maharishi very clearly explains this as captured in the following verses by close disciple Sri Muruganar,
"Know that according to His will, law and plan, every moment of everyday the five functions of God (creation, sustenance, destruction, veiling and Grace) will be going on perfectly and unceasingly in the universe, which is full of moving and unmoving objects. Every moment (i.e., many millions of times in a second) each atom (in the universe) is destroyed and newly created. Since this is going on unceasingly, it appears as if they (the objects of the universe) are the same (objects) existing continuously.”.
दिन प्रलय (dina pralaya – daily dissolution): This is kind of dissolution is also called as दिनादिन मरनम (dinādina maranam - daily death) when the human soul temporarily dissoves its waking consciousness and goes to sleep.
पौरुश प्रलय (pauruśa pralaya- personal dissolution): This is the kind of dissolution for the जीवात्मन् (jīvātman - individual soul), more commonly known as मृत्यु (mṛtyu - death).
नैमित्तिक/ भौमिक/ अवान्तर प्रलय (naimittika / bhaumika/ avāntara pralaya- occasional/ terrestrial/ minor dissolution):
This is supposed to occur at the end of every कल्प (kalpa - aeon) the first half of a ब्रह्मदिन (brahmadina – divine day) which is approximately equivalent to 1000 महायुगानि (mahāyugāni – mega epochs) i.e 4.32 शतकोटि मानववर्षाः (śatakoṭi mānavavarṣāḥ - billion human years); when all the manifested forms in the ब्रह्माण्ड (brahmāṇḍa – cosmic egg - terrestrial Universe) will be dissolved by fire back to the original state of स्थूल तत्त्व (sthūla tattva - gross elements). Thus, this is not a complete dissolution, as the world is only reduced to the subtler residual sate of elements hence considered to be नैमितिक (naimittika - occasional). Correspondingly, during the following 4.32 शतकोटि मानववर्षाः द्वितीयकल्पे ब्रह्मरात्रियाः (śatakoṭi mānavavarṣāḥ dvitīyakalpe brahmarātriyāḥ – billion human years in the second aeon of god’s night), the ब्रह्माण्ड (brahmāṇḍa – cosmic egg) is considered to be in a state of hibernation. Each कल्प (kalpa - aeon) is governed by a team of 14 मनवः (manavaḥ - progenitors) and the मन्वन्तर (manvantara - patriarchate) is considered to be around 71महायुगानि (mahāyugāni – mega epochs). Etymologically, the term मन्वन्तर (manvantara - patriarchate) is derived from the words मनु (manu - progintor) & अन्तर (antara – duration). Thus, मन्वन्तर (manvantara - patriarchate) means “the duration between two manus”. The following words from the सूर्य सिद्धान्त (sūrya siddhānta) describes a मन्वन्तर (manvantara - patriarchate) thus,
सौर्य प्रलय (saurya pralaya - solar dissolution):
This is supposed to occur at the end of every सूर्य कल्प (sūrya kalpa - solar aeon), which is around 30.24 शतकोटि मानववर्षाः (śatakoṭi mānavavarṣāḥ - billion human years),.
प्राक्र्त प्रलय / महा प्रलय (prākrta pralaya/ mahā pralaya - total dissolution):
The total dissolution is supposed to be occurring at the end of every ब्रह्म (brahma) life which is calculated to be around 311.04 परार्ध मानववर्षाः (parārdha mānavavarṣāḥ - trillion human years)
आत्यन्तिक प्रलय (ātyantika pralaya - absolute dissolution):
While all the above kinds are predominantly at the collective level, this happens when the individual self, on attaining release from bondage attains मोक्श (mokśa - liberation). Etymologically, the term ‘आत्यन्तिक (ātyantika)’ is derived as अति (ati - beyond) + अन्त (anta - end), meaning ‘Beyond End’. This is the state of absolute immortality attained by rare जीवन्मुक्त (jīvanmukta – living liberate) who by their spiritual progress have attained this state of மரணமில்லா பெரு வாழ்வு (maraṇamillā peru vāḹvu - Immortal Life of Bliss), and becomes a चिरञ्जीवा (cirañjīvā – immortal being)
नित्य प्रलय (nitya pralaya - continual dissolution): This is the kind of dissolution continuously occurring in the microcosmic-world as endorsed even by modern quantum physics of the nuclear and the sub-atomic worlds, where there is continuous emission and absorption of particles in what is generally referred to as particle time (measured in very tiny units of time e.g. picoseconds etc.). Please remember that these पञ्च महा कृत्य (pañca mahā kṛtya – fivefold cosmic acts) are not once in a while activity but eternally recurring series of continuous acts making up the phenomenal universe. Bhagavan Ramana Maharishi very clearly explains this as captured in the following verses by close disciple Sri Muruganar,
"Know that according to His will, law and plan, every moment of everyday the five functions of God (creation, sustenance, destruction, veiling and Grace) will be going on perfectly and unceasingly in the universe, which is full of moving and unmoving objects. Every moment (i.e., many millions of times in a second) each atom (in the universe) is destroyed and newly created. Since this is going on unceasingly, it appears as if they (the objects of the universe) are the same (objects) existing continuously.”.
दिन प्रलय (dina pralaya – daily dissolution): This is kind of dissolution is also called as दिनादिन मरनम (dinādina maranam - daily death) when the human soul temporarily dissoves its waking consciousness and goes to sleep.
पौरुश प्रलय (pauruśa pralaya- personal dissolution): This is the kind of dissolution for the जीवात्मन् (jīvātman - individual soul), more commonly known as मृत्यु (mṛtyu - death).
नैमित्तिक/ भौमिक/ अवान्तर प्रलय (naimittika / bhaumika/ avāntara pralaya- occasional/ terrestrial/ minor dissolution):
This is supposed to occur at the end of every कल्प (kalpa - aeon) the first half of a ब्रह्मदिन (brahmadina – divine day) which is approximately equivalent to 1000 महायुगानि (mahāyugāni – mega epochs) i.e 4.32 शतकोटि मानववर्षाः (śatakoṭi mānavavarṣāḥ - billion human years); when all the manifested forms in the ब्रह्माण्ड (brahmāṇḍa – cosmic egg - terrestrial Universe) will be dissolved by fire back to the original state of स्थूल तत्त्व (sthūla tattva - gross elements). Thus, this is not a complete dissolution, as the world is only reduced to the subtler residual sate of elements hence considered to be नैमितिक (naimittika - occasional). Correspondingly, during the following 4.32 शतकोटि मानववर्षाः द्वितीयकल्पे ब्रह्मरात्रियाः (śatakoṭi mānavavarṣāḥ dvitīyakalpe brahmarātriyāḥ – billion human years in the second aeon of god’s night), the ब्रह्माण्ड (brahmāṇḍa – cosmic egg) is considered to be in a state of hibernation. Each कल्प (kalpa - aeon) is governed by a team of 14 मनवः (manavaḥ - progenitors) and the मन्वन्तर (manvantara - patriarchate) is considered to be around 71महायुगानि (mahāyugāni – mega epochs). Etymologically, the term मन्वन्तर (manvantara - patriarchate) is derived from the words मनु (manu - progintor) & अन्तर (antara – duration). Thus, मन्वन्तर (manvantara - patriarchate) means “the duration between two manus”. The following words from the सूर्य सिद्धान्त (sūrya siddhānta) describes a मन्वन्तर (manvantara - patriarchate) thus,
सौर्य प्रलय (saurya pralaya - solar dissolution):
This is supposed to occur at the end of every सूर्य कल्प (sūrya kalpa - solar aeon), which is around 30.24 शतकोटि मानववर्षाः (śatakoṭi mānavavarṣāḥ - billion human years),.
प्राक्र्त प्रलय / महा प्रलय (prākrta pralaya/ mahā pralaya - total dissolution):
The total dissolution is supposed to be occurring at the end of every ब्रह्म (brahma) life which is calculated to be around 311.04 परार्ध मानववर्षाः (parārdha mānavavarṣāḥ - trillion human years)
आत्यन्तिक प्रलय (ātyantika pralaya - absolute dissolution):
While all the above kinds are predominantly at the collective level, this happens when the individual self, on attaining release from bondage attains मोक्श (mokśa - liberation). Etymologically, the term ‘आत्यन्तिक (ātyantika)’ is derived as अति (ati - beyond) + अन्त (anta - end), meaning ‘Beyond End’. This is the state of absolute immortality attained by rare जीवन्मुक्त (jīvanmukta – living liberate) who by their spiritual progress have attained this state of மரணமில்லா பெரு வாழ்வு (maraṇamillā peru vāḹvu - Immortal Life of Bliss), and becomes a चिरञ्जीवा (cirañjīvā – immortal being)
To understand more about this concept, I would like to share my humble learnings on the spiritual glory of Lord श्री चिदम्बरनटराज (śrī cidambaranaṭarāja) and the significance of his worship in the following blog series
# | Topic | Micro Blog URL Link |
1 | वार्षिक उत्सव (vārṣika utsava- annual festival) celebrated as ब्रह्मोत्सव / महोत्सव (brahmotsava / mahotsava – grand festival) | https://chitsabhesayamangalam.blogspot.com/p/varsika-utsava-annual-festival.html |
2 | कल्प विज्ञान चिदंबरस्य (kalpa vijñāna cidaṃbarasya – ritual science of gnostic space) | https://chitsabhesayamangalam.blogspot.com/p/kalpa-vijnana-cidambarasya-ritual.html |
3 | निहित-जाल ताण्डव नटराजस्य (nihitajālatāṇḍava naṭarājasya – nested network dance of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/nihitajalatandava-nested-network-dance.html
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4 | ब्रह्मपिण्डसंसुतिविज्ञान गुर्वर्थत्व (brahmapiṇḍasaṃsutivijñāna gurvarthatva - Macro and Micro Cosmological significance) | https://chitsabhesayamangalam.blogspot.com/p/cosmological-significance.html
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5 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html
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6 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html
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7 | ज्योतिष अर्थवत्त्व आर्द्रा दर्शनस्य (jyotiṣa arthavattva ārdrā darśanasya - astronomical significance of Arudra vision) | https://chitsabhesayamangalam.blogspot.com/p/astronomical-significance-of-ardra.html
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8 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html |
9 | ज्योतिष अर्थवत्त्व आर्द्रा दर्शनस्य (jyotiṣa arthavattva ārdrā darśanasya - astronomical significance of Arudra vision) | https://chitsabhesayamangalam.blogspot.com/p/astronomical-significance-of-ardra.html |
10 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html |
श्रीरामप्रति विद्वेशभक्ति रावणस्य (śrīrāmaprati vidveśabhakti rāvaṇasya – hateful devotion of Ravana towards Lord Rama)
Take the case of रावण (rāvaṇa), the महा असूर (mahā asūra – great demon) who confronted श्री रामचन्द्र (śrī rāmacandra) by abducting his beloved consort सीता देवी(sītā devī. Here, right at the beginning, रावण (rāvaṇa) had realized that श्री रामचन्द्र (śrī rāmacandra) who he was planning to confront, was none other than महा विभव अवतार (mahā vibhava avatāra – supreme incarnation) of श्री महा विष्णु (śrī mahā viṣṇu) the पर ब्रह्म (para brahma – absolute divnity).
This fact is testified by महऋषि व्यास (mahaṛṣi vyāsa) in the following verses from the आरण्य काण्डम् (āraṇya kāṇḍam) in the अध्यात्मरामायणम् (adhyātmarāmāyaṇam), wherein रावण (rāvaṇa) contemplates thus when he heard the complaint of his sister सूर्पनख (sūrpanakha) about her mutilation by श्री रामचन्द्र (śrī rāmacandra) and his brother,
The important point for us to understand is that, the all these episodes are are of a greater design, in other words, a beautifully dramatized ब्रह्म लीला (brahma līlā - divine play). For example, it has been pre-destined by ब्रह्म संकल्प (brahma saṁkalpa) of Lord महा विष्णु (mahā viṣṇu) Himself, that his two trusted द्वारापाला (dvārāpālā - gatekeeprs) at श्री वैकुण्ठ (śrī vaikuṇṭha) viz. जय (jaya) & विजय (vijaya), would be born repeatedly thrice in the असुर वंश (asura vaṁśa – demonic race) and in each birth would reach me back through विद्वेश भक्ति (vidveśa bhakti – confrontational devotion) as testified in the following verses of श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa)
Accordingly, जय (jaya) & विजय (vijaya) were born as हिरण्याक्ष (hiraṇyākṣa) killed by वारह अवतार (vāraha avatāra) & हिरण्यकशिपु (hiraṇyakaśipu) killed by नरशिम अवतार (naraśima avatāra), as रावण (rāvaṇa) & कुम्भकर्ण (kumbhakarṇa) killed by राम अवतार (rāma avatāra), and finally as शिशुपाल (śiśupāla) & दन्तिवक्त्र (dantivaktra) by कृष्ण (kṛṣṇa). In each of these the confrontational episodes, the confronting जीवात्म (jīvātma – bound soul), when all the मल (mala - impurities) are cleansed in the hands of the परमात्म (paramātma - Divine being) finally unites with the same. This fact is testified in the अध्यात्मरामायणम् (adhyātmarāmāyaṇam) itself, where it is stated thus,
Again, in the युद्ध काण्ड (yuddha kāṇḍa – battle section), at the fag end of the युद्ध (yuddha - battle), just before the final onslaught of रावण (rāvaṇa), his chief consort मन्दोदरी (mandodarī) caringly warns him that he is actually fighting a losing battle as he is confronting श्री रामचन्द्र (śrī rāmacandra), who was none other the Almighty महा विष्णु (mahā viṣṇu) and who had earlier destroyed similar defaulters धर्म (dharma - righteousness) viz., हिरण्याक्ष (hiraṇyākṣa) & हिरण्यकशिपु (hiraṇyakaśipu). रावण (rāvaṇa) in response to his wife’s warning, reassures her of that he was already aware of these facts and yet decided to take the path of confrontation as a fast track to मोक्ष (mokṣa - salvation).
First and foremost, it is a peculiar kind of संबन्ध (saṁbandha - relation) that develops between the पशु (paśu – bound soul) and the पति (pati - god) which eventually leads the former’s deliverance. It is peculiar because it is characterized by क्षत्रुपक्ष वैकारिक (kṣatrupakṣa vaikārika – antogonistic emotion) between the two. In other words, the भक्ति (bhakti - devotion) here is disguised by तिग्मद्वेश (tigma dveśa – intense hatred) rather than प्रीति (prīti - love) and hence the modus operandi in the process of मुक्ति (mukti - liberation) is more उग्र (ugra – violent). Moreover, as the पशु (paśu – bound soul) resorts to अधर्म (adharma - unrighteousness) by misusing all his सूरत्व (sūratva - valour), the forceful (violent) rectification was needed, in order to correct the defaulting soul.
To understand more
about this concept of विद्वेष भक्ति (vidveṣa
bhakti – Hateful Devotion), I would like to share my humble learnings in the following
blog
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Topic |
Blog URL |
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A
philosophical analysis about the spiritual significance of विद्वेष भक्ति (vidveṣa bhakti – Hateful
Devotion) |
Speculations on feasibility of देशकालयात्र (deśakālayātra – spacetime travel)
In my humble opinion, I think it all boils down on what one means by concepts like “काल (kāla - time)” and “यात्र (yātra - travel)”. These concepts have been some of the most debated and speculated topics not only in ancient philosophical traditions across the globe but also medieval philosophies as well as modern sciences. Particularly, the ontological and epistemological status of time is one of the most important questions debated across different schools of philosophies.
Take the Indian scenario itself, there are considerable differences in between each of these pairs of schools Hindus, Buddhists and Jains have their own customized versions as well. Similarly, in the western world there are a variety of schools.
While some schools consider काल (kāla - time) as an independent ontological entity – दरव्य (dravya - element), while for others it is just an epistemological construct.; similarly, for some it is a धर्मि (dharmi – substantial), while for others it is धर्म (dharma -attributive); again, some schools believe that time momentary, while others say it is enduring, while still other believe it is perduring. For some time is linear (flat space-time), for some it is cyclical, while for still others it is spiral. Classical physics considers time to be static and absolute, whereas relativistic physics considers it dynamic and relative. Certain schools of quantum physics consider time not as a fundamental principle, but as a derived or emergent one. In a nutshell, there is no single universally accepted model of time either in religion, philosophy or for that matter even in physics.
The next important concept to understand is that not only there are striking differences in the ontological viewpoints on time across philosophical schools, but there are also differences in the measurement scales of time i.e. defining the units and durations of time scales. Before proceeding further, please remember that both according to ancient Hindu philosophical wisdom, as well as modern relativistic-quantum physics देश (deśa - space) & काल (kāla - time) are not considered as two isolated entities but as one integrated संप्रवाह (saṁpravāha - continuum) called the fabric of देश-काल संप्रवाह (deśa-kāla saṁpravāha – space time contiuum).
For example, according to the श्रीमद् भागवत महापुराण (śrīmad bhāgavata mahāpurāṇa) the denomination of space-time begins from microscopic subatomic scales of परमानु (paramānu), अनु (anu), त्रसरेनु (trasarenu), त्रुति (truti),वेध (vedha) & लव (lava) through मानुष्य काल (mānuṣya kāla – human time) of meso-time scales of निमिष (nimiṣa), क्षण (kṣaṇa), काष्ठा (kāṣṭhā), लघु (laghu), नाडिक (nāḍika), मुहूर्त (muhūrta) दिन (dina - day), सप्ताह (saptāha -week), पक्ष (pakṣa - fortnight), मास (māsa - month), आयन (āyana – half year), वर्ष (varṣa - year), युग (yuga - aeon), महायुग (mahā yuga – grand epoch), मन्वन्तर (manvantara – patriarch era), कल्प (kalpa - aeon) etc.
In a nutshell, the comprehensive timescale roughly spanning from nanoseconds to more than trillions of years. Many scholars, scientists and subject matter experts are testifying that these time scales are astonishingly very close to modern cosmological estimates.
In many scriptures the length of the महायुग (mahāyuga – grand epoch) is considered to be 43,20,000 भूलोक स्थानिक देशकाल सन्दर्भक्षेत्रस्य सापेक्षं मानववर्षाः (bhūloka sthānika dēśakāla sandarbhakṣētrasya sāpēkṣaṁ mānava varṣāḥ - human years relative to terrestrial-world spacetime frame of reference). This is further split into चतुर्युगकाल (caturyugakāla – fourfold epoch period) in in the ब्रह्माण्डीय स्वर्णपातः देश्कालचक्राणाम् (brahmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) viz.
# | युग (yuga – epoch) | ब्रःमाण्डीय स्वर्णपातः देश्कालचक्राणाम् (braḥmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) (4:3:2:1) | भूलोक स्थानिक देशकाल सन्दर्भक्षेत्रस्य सापेक्षं मानववर्षाः (bhūloka sthānika dēśakāla sandarbhakṣētrasya sāpēkṣaṁ mānava varṣāḥ - human years relative to terrestrial-world spacetime frame of reference) | ब्रह्मलोक स्थानिक देशकाल सन्दर्भक्षेत्रस्य सापेक्षं देववर्षाः (brahmaloka sthānika dēśakāla sandarbhakṣētrasya sāpēkṣaṁ devavarṣāḥ- divine years relative to divine-world spacetime frame of reference) |
1 | कृत्यायुग (kṛtyā yuga – creation epoch) | 4 | 17,28,000 | 4,800
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2 | त्रेतायुग (tretāyuga – third epoch) | 3 | 12,96,000 | 3,600 |
3 | द्वापरयुग (dvāpara yuga – second epoch) | 2 | 8,64,000 | 2,400 |
4 | कलियुग (kaliyuga – dark/black epoch) | 1 | 4,32,000 | 1,200 |
| महायुग (mahāyuga – grand epoch) |
| 43,20,000 | 12,000 |
एकसप्ततिक महायुगाः (ekasaptatika mahāyugāḥ – seventy one grand epochs) constitute what is called as a एक मन्वन्तर (eka manvantara – one patriarch-era) and then चतुर्दश मन्वन्तरः (manvantara – patriarch periods) constitute a एक कल्प (eka kalpa – one aeon) which in turn corresponds to चतुर्विंशतिः घण्टाः एक ब्रह्मदिनस्य (caturviṁśatiḥ ghaṇṭāḥ eka brahmadinasya – twenty four hours of one god-day) and षष्टित्रिशत ब्रह्मदिनाः (ṣaṣṭitriśata brahmadināḥ – three hundred and sixty god-days) corresponds to एक ब्रह्मवर्ष (eka brahmavarṣa – one god-year); and एकशत ब्रह्मव्र्षाः (ekaśata brahmavrṣāḥ – one hundred god-years) correspond to आयुष्काल ब्रह्मस्य (āyuṣkāla brahmasya – life-span of god). And more importantly, such scales are cyclical wherein the events are repetitively recurring.
In fact, the दशमहावोभव अवताराः श्री महाविष्णोः (daśamahāvobhava avatārāḥ śrī mahāviṣṇoḥ - ten supreme glorious incarnations of Lord Maha Visnu) are also uniformly spread across महायुग (mahāyuga – grand epoch). That is, there is one महा विभव अवतार (mahā vibhava avatāra - supreme glorious incarnation) for every 4,32,000 भूलोक स्थानिक देशकाल सन्दर्भक्षेत्रस्य सापेक्षं मानववर्षाः (bhūloka sthānika dēśakāla sandarbhakṣētrasya sāpēkṣaṁ mānava varṣāḥ - human years relative to terrestrial-world spacetime frame of reference).
In other words, the ब्रह्माण्डीय स्वर्णपातः देश्कालचक्राणाम् (brahmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) (4:3:2:1) is applicable not only to the युगाः (yugāḥ - epochs) but also to the corresponding विभव अवताराः (vibhava avatārāḥ - glorious incarnations).
In this context, just as there are temporal units of measure discussed above, there are spatial measures as well. For example, the temporal ranges discussed so far belongs to the realm of human consciousness operating within the spatial range of देशकालक्षेत्र मानुष्यलोकस्य (deśakālakṣetra mānuṣyalokasya– spacetime field of human realm). But this is not the only space-time realm. There are still higher realms of spiritual consciousness viz.
# | देशकालक्षेत्र मानुष्यलोकस्य (deśakālakṣetra – spacetime field) | Example Unit Measure |
1 | देशकालक्षेत्र मानुष्यलोकस्य (deśakālakṣetra mānuṣyalokasya – spacetime field of human realm) | मणुष्य दिन (maṇuṣya dina – human day), मणुष्य वार (maṇuṣya vāra – human week), मणुष्य पक्ष (maṇuṣya pakṣa – human fortnight), मणुष्य मास (maṇuṣya māsa – human month) & मणुष्य वर्ष (maṇuṣya varṣa – human year) etc. |
2 | देशकालक्षेत्र पितृलोकस्य (deśakālakṣetra pitṛlokasya– spacetime field of manes realm) | पितृ दिन (pitṛ dina – ancestor day), पितृ वार (pitṛ vāra – ancestor week), पितृ पक्ष (pitṛ pakṣa – ancestor fortnight), पितृ मास (pitṛ māsa – ancestor month) & पितृ वर्ष (pitṛ varṣa – ancestor year) etc. |
3 | देशकालक्षेत्र देवलोकस्य (deśakālakṣetra devalokasya – spacetime field of deity realm) | देव दिन (deva dina – god day), देव वार (deva vāra – god week), देव पक्ष (deva pakṣa – god fortnight), देव मास (deva māsa – god month) & देव वर्ष (deva varṣa – god year) etc. |
4 | देशकालक्षेत्र ब्रह्मालोकस्य (deśakālakṣetra brahmālokasya – spacetime field of Brahma realm) | ब्रह्मा दिन (brahmā dina – brahma day), ब्रह्मा वार (brahmā vāra – brahma week), ब्रह्मा पक्ष (brahmā pakṣa – brahma fortnight), ब्रह्मा मास (brahmā māsa – brahma month) & ब्रह्मा वर्ष (brahmā varṣa – brahma year) etc. |
5 | देशकालक्षेत्र विष्णुलोकस्य (deśakālakṣetra viṣṇulokasya – spacetime field of Vishnu realm) | विष्णु दिन (viṣṇu dina – vishnu day), विष्णु वार (viṣṇu vāra – vishnu week), विष्णु पक्ष (viṣṇu pakṣa – vishnu fortnight), विष्णु मास (viṣṇu māsa – vishnu month) & विष्णु वर्ष (viṣṇu varṣa – vishnu year) etc. |
6 | देशकालक्षेत्र शिवलोकस्य (deśakālakṣetra śivalokasya– spacetime field of Shiva realm) | शिव दिन (śiva dina – shiva day), शिव वार (śiva vāra – shiva week), शिव पक्ष (śiva pakṣa – shiva fortnight), शिव मास (śiva māsa – shiva month) & शिव वर्ष (śiva varṣa – shiva year) etc. |
Thus, each realm has a relative frame of reference and of course there is a mathematical mapping relating these realms. Like a मणुष्य वर्ष (maṇuṣyavarṣa – human year) in the भूलोक (bhūloka – terrestrial plane) corresponds to a देवदिन (devadina – god day) in the देवलोक (devaloka – heavenly plane). Similarly, there are corresponding mappings between other realms as well.
Based on the account given in the sacred श्रीमद् भागवत महापुराण (śrīmad bhāgavata mahāpurāṇa), at present (as on 20th January 2024), in the capacity of ordinary mortals are operating currently from भूलोक (bhūloka – terrestrial plane) in the 5118th year कलियुगस्य अष्टविशतितमहायुगस्य (kaliyuga aṣṭaviśatitamahāyugasya – dark epoch of twenty-eighth grand epoch) within the वैवस्वत मन्वन्त्र (vaivasvata manvantra) which is the सप्तम मन्वन्तर (saptama manvantara – seventh patriarch era) within the श्वेतवराहकल्प एकपञ्चाश ब्रह्मवर्षस्य (śvetavarāhakalpa ekapañcāśa brahmavarṣasya – white-boar aeon of the fift-first divine year). The eminent Indian astronomer श्री वराहमिहिर (śrī varāhamihira) in his phenomenal work सूर्य सिद्धान्त (sūrya siddhānta) very clearly testifies this model.
However, the next important point to understand is that while referring about the time scales in the Indian scriptural context viz. इतिहास (itihāsa - epic), पुराण (purāña - mythology), ज्योतिषशास्त्र (jyotiṣaśāstra – astrological treatise), there seems to be some discrepancies regarding the durations amongst different scriptures. For example, some eminent astronomers do not subscribe to the above ब्रह्माण्डीय स्वर्णपातः देश्कालचक्राणाम् (brahmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) (4:3:2:1).
श्री आर्यभट्ट (śrī āryabhaṭṭa) in his monumental work आर्यभाटीय (āryabhāṭīya) states that the महायुगकाल (mahāyugakāla – grand epoch period) is distributed in equal proportions across the चतुर्युग (caturyuga – fourfold epochs) viz. 10,80,000 years each.
Similarly, लगध महऋषि (lagadha mahaṛṣi) in his magnum opus masterpiece वेदाङ ज्योतिष (vedāṅga jyotiṣa) which is one of the oldest astrological (astronomical) treatises, does not talk about such huge time scales. In fact, instead of the चतुर्युग काल (caturyuga kāla – fourfold epoch period) spanning to lakhs of solar years, he only refers to a period of five-fold solar years viz. सांवत्सर (sāṁvatsara), परिवत्सर (parivatsara), इदावत्सर (idāvatsara), अनुवत्सर (anuvatsara) & उद्रवत्सर (udravatsara) respectively (totalling to approximately 12,830 human days) which is again a reflection of the definitions in the ancient वेदशास्त्र (vedaśāstra – vedic scripture) like the तैत्तिरीय ब्राह्मन (taittrīya brahmana).
Please do not get confused between such vast differences between these two strikingly different models of युग (yuga - epoch) system. Although both the models commonly leverage the term “युग (yuga - epoch)” to represent time scales, yet they target completely different functionalities. The former is used to measure cosmological phenomena, while the latter serves more for social and ritualistic calendar purposes. In other words, they are similar but not the same. Once we understand this, the seeming disparities (inconsistencies) in yuga definitions will reduce.
With this general background overview on time scale models, let us get back to the topic of देशकालयात्र (deśakālayātra – spacetime travel). The Indian scriptural corpus is pregnant with multiple accounts of such देशकालयात्र (deśakālayātra – spacetime travel) episodes. There are ample case studies in the महाभारत (mahābhārata), महापौराणिक शास्त्राणि (mahāpaurāṇika śāstrāṇi – grand mythological treatises), योगवाषिष्टमहरामायण (yogavāṣiṣṭamaharāmāyaṇa) beautifully demonstrating देशकालयात्र (deśakālayātra – spacetime travel). For example, श्री नारद महामुनि (śri nārada mahāmuni), for example, is one of the most popular देशकालयात्रकाः (deśakālayātrakāḥ – spacetime travellers) mentioned across almost all the महापौराणिक शास्त्राणि (mahāpaurāṇika śāstrāṇi – grand mythological treatises). The stories relating to ककुद्मी (kakudmī) & लीला (līlā) etc. are other very popular examples. But one may be wondering how such देशकालयात्र (deśakālayātra – spacetime travel) is physically possible, particularly, when traveling across prohibitively large astronomical distances, considering the physical limitations posed by the laws of relativistic physics?
The conventional view is a common-sense logic according to linear sequencing of time scales, also referred as ‘mesotime scales’. Such a linear flow of time is also called ‘psychological time’ in modern physics. It’s a great model for all practical purposes and I personally am fine with it.
But this is not the only model discussed in ancient religious philosophies as well as in modern science. The temporal models referred in the महापौराणिक शास्त्राणि (mahāpaurāṇika śāstrāṇi – grand mythological treatises) are the आवर्तनमूलक ब्रह्माण्डीय प्रतिमानानि (āvartanamūlaka brahmāṇḍīya pratimānāni - spirally cyclical cosmological models) spanning great ranges of time scales.
Now, instead of looking at these massive time scales in a unidirectional linear mode which makes it difficult for the feasibility of देशकालयात्र (deśakālayātra – spacetime travel). However, this difficulty can be theoretically reduced if we begin to consider other alternate प्रतिमानानि देशकालक्षेत्रगणितस्य (pratimānāni deśakālakṣetragaṇitasya – models of spacetime geometry). For example, instead of the linear Euclidian model, we can consider a आवर्तनमूलक ब्रह्माण्डीय प्रतिमानानि (āvartanamūlaka brahmāṇḍīya pratimānāni - spirally cyclical cosmological models). Such models are also speculated by many physicists including Frank Tipler the eminent mathematician physicist. Again, typically, such spiralized देशकालक्षेत्रगणित (deśakālakṣetragaṇita - spacetime geometry), one can conceive द्वौ भिन्नौ प्रक्षेपवक्रौ (dvau bhinnau prakṣēpavakrau – two different trajectories) viz.
- क्रमक यात्र (kramaka yātra – gradual travel): one is traversing along the आवर्तणमूलक वक्रता (āvartaṇamūlaka vakratā– spiral curve) which is a relatively दीर्घतरः प्रक्षेपवक्रः (dīrghataraḥ prakṣēpavakraḥ - longer trajectory). One can visualize such a आवर्तणमूलक सारणि (āvartaṇamūlaka sāraṇi – spiral channel) as a क्षोभकारी नली (kṣōbhakārī nalī - perturbant tube). And any अनुप्रस्थछेदीय चाप चतुर्वैम देशकाले (anuprasthachedīya cāpa caturvaima deśakāle – cross-sectional arc in the four-dimensional spacetime) i.e., a 3+1D curve is considered as a देशकाल अतिपृष्टम् खण्डब्रह्माण्डे (deśakāla atipṛṣṭam khaṇḍabrahmāṇḍe – spacetime hypersurface in a block-universe) containing both देशभागाः (deśabhāgāḥ - space parts) as well as कालभागाः (kālabhāgāḥ - time parts).
- सुवेग यात्र (suvega yātra – rapid travel): In this case, तीविर मुमुक्षु ब्रह्मजिज्ञासायाः (tīvira mumukṣu brahmajijñāsāyāḥ - intense seeker of spiritual wisdom) instead of the क्रमिकप्रगतेः नियमितप्रक्षेपवक्रता (kramikapragatēḥ niyamitaprakṣēpavakratā - regular trajectory of gradual progress), takes a short cut which is a प्रत्यक्षं लम्बरेखा (pratyakṣaṁ lambarēkhā - direct vertical line) covering a अधोलंभकदूर (adholaṃbhakadūra – perpendicular distance), (which, mathematically speaking, is the shortest distance between the source and target) by making a
देशकालवक्रतायाः माध्यंने छिद्रं भवति (deśakālavakratāyāḥ mādhyaṃne chidraṃ bhavati – hole through the spacetime curvature) which is technically called a “कृमिकुण्डम् (kr̥mikuṇḍam - wormhole)”.
According to many scriptures महायुग चक्राणि (mahāyuga cakrāṇi - grand epoch cycles) can also be shrunk accordingly, as done in the scriptures itself. For example, the कलियुग (kaliyuga – dark/black epoch) is stated to be 4,32,000 वर्षाः (varṣāḥ - years) in some scriptures at the same time, another scripture scales same as just 4,320 वर्षाः (varṣāḥ - years) and still others provide a similar but slightly different timescales. This seeming disparity between them will be cleared if we understand the laws of relativity viz. relative frames of references used across different scriptural versions which need to be interpreted from perspectives viz. Vertical vs spiral etc.
For example, the duration in terms of vertical scales of 43,20,000 भूलोक स्थानिक देशकाल सन्दर्भक्षेत्रस्य सापेक्षं मानववर्षाः (bhūloka sthānika dēśakāla sandarbhakṣētrasya sāpēkṣaṁ mānava varṣāḥ - human years relative to terrestrial-world spacetime frame of reference) distributed across चतुर्युगकाल (caturyugakāla - four-epoch period) in the ब्रह्माण्डीय स्वर्णपातः देश्कालचक्राणाम् (brahmāṇḍīya svarṇapātaḥ deśkālacakrāṇām – macrocosmic golden ratio of spacetime cycles) (4:3:2:1) viz. 17,28,000:12,96,000:8,64000:4,32,000 can be कालगतरूपेण विस्तारितः (kālagatarūpēṇa vistāritaḥ - temporally dilated) in other words mapped / reduced to 12,000 ब्रह्मलोक स्थानिक देशकाल सन्दर्भक्षेत्रस्य सापेक्षं देववर्षाः (brahmaloka sthānika dēśakāla sandarbhakṣētrasya sāpēkṣaṁ devavarṣāḥ- divine years relative to divine-world spacetime frame of reference) distributed in the same ratio as 4,800: 3,600: 2,400: 1,200.
Please remember that मनोवैज्ञानिक काल (manovaijñānika kāla – psychological time), as established by Albert Einstein's सापेक्षता का सामान्य सिद्धान्त (sāpēkṣatā kā sāmānya siddhānta – general theory of relativity), is not an absolute measure, but is rather relative to some specific सन्धर्भात्मक खण्ड (sandharbhātmaka khaṇḍa – referential frame). For example, the आयुष्काल श्री रामस्य (āyuṣkāla śrī rāmasya – lifetime of Lor Rama) can be calculated from both scales based on your personal belief system or सोपेक्ष सन्धर्ब खण्डस्य (sopekṣa sandharba khaṇḍasya – relative frame of reference).
Moreover, we should understand as testified in many schools of ancient metaphysics as well as medieval ontological philosophy and even modern physics, निरपेक्षकाल (nirapekṣakāla – absolute time) is not a त्रिकालेषु रेखीयैकदिशाप्रवाहः (trikālēṣu rēkhīyaikadiśāpravāhaḥ - linear unidirectional flow across the three tenses) commencing from the भूतकालः (bhūtakālaḥ - past tense) and traversing through the वर्तमानकालः (vartamānakālaḥ- present tense), towards the भविष्यत्कालः (bhaviṣyatkālaḥ - future tense).
It rather is the तनावरहित स्थायित्व निरन्तरता (tanāvarahita sthāyitva nirantaratā – tense-free enduring continuum). In fact, कालपरिमाणम् (kālaparimāṇam – time dimension) is a special kind of extension to the देशस्य त्रयः प्रैणामाः (deśasya trayaḥ praiṇāmāḥ - three dimensions of space) always persisting in चतुर्परिणाम देशकालः (caturpariṇāma deśakālaḥ - four dimensional spacetime).
However, as part of our constrained व्यावहारिक सत्त्व लौकिक चैतन्स्यस्य (vyāvahārika sattva laukika caitansyasya – phenomenal realm of mundane consciousness), the देशस्य त्रयः प्रैणामाः (deśasya trayaḥ praiṇāmāḥ - three dimensions of space) and only the वर्तमानसमय कालपरिमाणस्य (vartamānasamaya kālaparimāṇasya - present tense of time-dimension) is subject to उपलभ्य अनुभव (upalabhya anubhava – perceivable experience) at any particular क्षण देशकाल्स्य (kṣaṇa deśakālsya – instant of spacetime). In other words, भूतकालः (bhūtakālaḥ - past tense) and भविष्यत्कालः (bhaviṣyatkālaḥ - future tense) do not seem to व्यश्नोति देश (vyaśnoti deśa – occupy space).
Thus, practically, for ordinary mortals like us, whose locus of conscious awareness is typically confined (bundled) to the कोशत्रय (kośatraya – triple sheaths) viz. अन्नमयकोश (annamayakośa – food-based sheath), प्राणमयकोश (prāṅamayakośa – vital-based sheath) & मनोमयकोश (manomayakośa – mind-based sheath) and operating within the अवस्थात्रय (avasthātraya – triple states) viz. जाग्रत अवस्था (jāgrata avasthā – wakeful state), स्वप्न अवस्था (svapna avasta – dream state) & सुषुप्ति अवस्था (suṣupti avasthā – sleep state) respectively, can only tangibly experience the वर्तमान क्षणः (vartamāna kṣaṇaḥ - present instant) as an extra-mental spatiotemporal objective reality. This is because, we still bound by the पाशक त्रिविधमलाः (pāśaka trividhamalāḥ – noose of triple fetters) viz. आणवमल (āṇavamala – finitude fetter), कर्ममल (karma – fatal fetter) & मायामल (māyāmala – delusive fetter) respectively because of which the mind differentiates between the अहम् (aham– me) & न अहम् (na aham– not me), अस्मद् (asmad – self) & न अस्मद् (na asmad – non-self) etc. In other words, one is constrained by the विषयिन्विषयभेद (viṣayinviṣayabheda – subject-object discrimination).
One of the best ways to understand this concept is through the Henry Minkowiski’s famous देशकाल आरेख (deśakāla ārekha – spacetime diagram), technically called as the Light-Cone Diagram.
For example, the चिदंबरदेवालयक्षेत्र (cidaṃbaradevālayakṣetra – divinity pervading gnostic -vacuum field) corresponding to the देशकालनिमित्तशास्वताक्षेत्रज्ञ (deśakālanimittaśāsvatākṣetrajña – space-time-causality cognizer continuum), only the इदानीम्संयत्काल (idānīmsaṃyatkāla – present continuous tense) occupies विमात्रयदृष्टदेशस्य (vimātrayadṛṣṭadeśasya – three dimensions of visible space) while गतवृत्त (gatavṛtta – past event) and आगामिन्वृत्त (āgāmin vṛtta – future event) are beyond the area marked in the famous the Henry Minkowisky's Light-cone diagram.
Of course, it is definitely not just mere coincidence that the famous Henry Minkowisky light-cone diagram resembles the sacred डमरु / உடுக்கை (ḍamaru / uḍukkai - drum) held in the hands of श्री नटराज मूर्ति (śrī naṭarāja murti – Lord Nataraja iconography).
The philosophical concept of इदानीम्संयत्काल (idānīmsaṃyatkāla – present continuous tense) underlying the becoming of the being is the most important point emphasized in the महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – supreme legend scriptures) relating to the नित्यानन्दताण्डव (nityānandatāṇḍava – eternal frantic bliss dance) and its corresponding नित्यसाक्षिचैतन्यमहविष्णोः (nityasākṣicaitanya - sākṣicaitanyamahaviṣṇoḥ -eternal witness consciousness of the omnipresence) enacted in the form of the आर्द्रादर्शन (ārdrādarśana – vision of ardra). This, in other words आर्द्रादर्शन (ārdrādarśana – vision of ardra) is not a one time event as witnessed only once either by महाविष्णु (mahāviṣṇu), श्री आदिशेष (śrī ādiśeṣa), श्री पतञ्जलि महऋषि (śrī patañjali mahaṛṣi) (or by anyone else, for that matter). It is an eternally ongoing spiritual experience of the पौराणवृत्त (paurāṇavṛtta – legendary event). In fact every, mystical event described in the sacred महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – supreme legend scriptures) corresponds to the continuous becoming of an eternal being. In fact, technically the term पुराण (purāṇa – legend) is defined as “पुरपि नवः पुराण (purapi navaḥ purāṇa – ancient yet eternally new)”
Here, the वर्तमानसमय कालस्य (vartamānasamaya kālasya - present tense of time) which is the “इदानीम् अत्र क्षणम् (idānīm atra kṣaṇam – now here moment)” is an intersection point between the past light-cone and the future light-cone. Technically it is an hypersurface wherein the देशस्य त्रयः प्रैणामाः (deśasya trayaḥ praiṇāmāḥ - three dimensions of space) intersects with the वर्तमानसमय कालपरिमाणस्य (vartamānasamaya kālaparimāṇasya - present tense of time-dimension). All those देशकाल घटनाम् (deśakāla ghaṭanām – spacetime events) falling within the light-like cone boundary are typically available for उपलभ्य अनुभव (upalabhya anubhava – perceivable experience) within the व्यावहारिक सत्त्व लौकिक चैतन्स्यस्य (vyāvahārika sattva laukika caitansyasya – phenomenal realm of mundane consciousness).
So, the faster than light limitation is no longer applicable to such adepts. The yogically aroused षडाधारचक्राणि कुण्डलिनीशक्त्याः सूक्ष्मज्ञानदेहे (ṣaḍādhāracakrāṇi kuṇḍalinīśaktyāḥ sūkṣmajñānadehe – six base centres of coiled energy in the subtle gnostic body) acts as the “कृमिकुण्डम् (kr̥mikuṇḍam - wormhole)” through which the देशकालयात्र (deśakālayātra – spacetime travel) is made feasible.
Again, please remember that it is not necessary that these मुक्तात्मानः (muktātmānaḥ - liberated souls) physically travel through the विश्वरेखा भूतदेशकालक्षेत्रस्य (viśvarekhā bhūtadeśakālakṣetrasya – world-line of the physical space-time field) to reach the target destination. Unlike the लौकिक बद्धात्मानः (laukika baddhātmānaḥ - mundane bound-souls), for them the whole multiverse is an सर्वविषयक निरन्तरता (sarvaviṣayaka nirantaratā - omnijective continuum) wherein the मुक्तात्मानः (muktātmānaḥ - liberated souls) is an endurant force capable of entangling himself even with any non-local entity.
Moreover, in the case of the spiritually evolved मुक्तात्मानः (muktātmānaḥ - liberated souls), who having attained the ब्रह्मज्ञान (brahmajñāna – spiritual enlightenment) are no longer bound by the अहंभावकनिमेषत्वम् (ahaṃbhāvakanimeṣatvam – self-arrogating minuteness) in terms of विषयिन्विषयभेद (viṣayinviṣayabheda – subject-object discrimination). In other words, देशकालनिरन्तरता (deśakālanirantaratā – space-time continuum) is fully pervaded in their स्वचैतन्यक्षेत्रम् (svacaitanyakṣētram – own consciousness field) and hence their journey space-time is no longer an बहिर्दामाबसयात्र (bahirdāmābasa yātra – extra-mental journey) but is an अभ्यन्तरमानस यात्र (abhyantaramānasa yātra – inner-mental journey), which, again, is a yogic देशकालयात्र (deśakālayātra – spacetime travel). Through the योगसाधन प्राणाग्निहोत्रस्य (yogasādhana prāṇāgnihotrasya – yogic technique of vital-fire rite), they perform मानसिकयात्र (mānasikayātra – mental journey) and as we know, मनः द्रुततमः पथिकः अस्ति (manaḥ drutatamaḥ pathikaḥ asti – mind is the fastest traveller), of course, much faster than light as well. For example, although Sun light takes अष्ट विणाड्यः (aṣṭa viṇāḍyaḥ - eight seconds) to reach us, and even millions of light-years for light to reach us from a distant star or galaxy, we can instantaneously think of the Sun or distant star through my mind. Hats off to mind – God’s greatest gift to man!
They teleport through what is technically called in Minkowisky’s model as the ‘time-like’ worldline where the impact of gravitational resistance of spatial mass is minimized and the actual teleportation is only de-materialized (spiritualized) as quantum information wave viz. – मन्त्रनादस्पन्दनाः (mantranādaspandanāḥ - theosonic-vibrations) which is then rematerialized (cloned) as the entangled polarity at the target. In other words, their स्थूल भूतदेह (sthūla bhūta deha – gross physical body), made up of the पञ्चमहाभूतानि (pañcamahābhūtāni – five grand materials), is spiritualized, through a technique which can be called as विप्रतीप पञ्चिकर्ण (vipratīpa pañcikaraṅa – reverse quintuplication) into the ज्ञानदेह (jñānadeha - gnostic / information body). Please remember that in accordance with the laws of quantum thermodynamics, the aroused प्राणाग्नि (prāṅagni – vital heat) serves as the medium (channel) for वाक्शक्ति (vākśakti information-energy) helping in breaking the information-entropy which otherwise constraints the कालस्य बाणः (kālasya bāṇaḥ - arrow of time).
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