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Part 1: The Vedic Concept of Time and the Yugas We spoke about the Vedic concept of time, or time according to the Vedas and Purāṇas, and we ended with the Manvantara. If you remember, there were many terms and numbers. A Manvantara is a period lasting 306 million years. Each Manvantara is presided over by one Manu. The Purāṇas give an exact description of the names of all the Manus who came before our current Manvantara and those who will come after. Our Manu is named Vaivasvata. He is the son of Vivasvān, the Sun God, whom we spoke about yesterday. That Vivasvān represents the morning sky when it is full of dawn light. That very holy one, before he became Manu, was King Satyavrata. There is a story about him, perhaps known from the Bhāgavata Purāṇa. I will tell it or remind you. King Satyavrata undertook a long austerity because he knew a change of age was coming and wanted to help people manage that transition as best as possible. His austerity was successful; Lord Viṣṇu appeared and said He would help at the end of this Manvantara and that in the next, the king would be Manu. Once, the king was performing pūjā in the water, standing with his hands folded. A little fish slipped into his hands and suddenly began to speak: "King, king, help me." At first he did not understand, then realized it was the fish. He asked how he could help. The fish said it was afraid and needed protection. The king said he would take it to his palace where it could live safely. The fish asked if the palace would not be too small. A bit of royal ego awakened in the king; he said the fish had no idea what a palace was, but there would be plenty of space. He took the fish to the palace and placed it in a small aquarium, assuring it of safety. He hadn't even left the room when the little fish cried out again, "King, king, help!" He turned and saw the fish was growing, and the aquarium was no longer enough. He moved it to a larger vessel, said it would be good now, and left again. After a few steps, he heard the familiar cry. The fish was still growing, and the vessel was too small. This continued. Finally, the king had to have the fish taken back to the sea. For the king, this was a special experience. He told the fish it was probably not ordinary but must be God Viṣṇu. The fish took the form of Lord Viṣṇu and told the king the time of destruction was coming, instructing him to build a boat and gather creatures there. This is what we know from legends around the world, especially from the Bible—the building of arks. That fish was the incarnation of Viṣṇu as Matsyāvatāra, the fish incarnation. The king acted accordingly, and then our new Manvantara began. That time of destruction is described in the Purāṇas as gradual, which makes the account credible. It lasts 100 years, beginning with a severe drought, then the bones begin to burn, then clouds come, and the flood begins. The Purāṇas describe seven types of clouds specific to this season; they have names, for example, Hlity Jeřáb, the seeker is Krouhev... but perhaps we shall leave the clouds be. These clouds were born from the sweat of Agni, the god of fire. Thus, the earth is submerged under water. I wanted to clarify about the flood described in the Matsya Purāṇa or other Purāṇas, or in the Bible. I have learned the original source of the Biblical account is in Sumerian texts. I will read to you that time is marked similarly. In those Sumerian texts, it is also written that a long drought preceded the flood. The text presents that long ago, reigns were depicted by droughts, crop failures, and then the fields were flooded... It is very interesting. Manu was inspired by the image of a boat on fish, as in the incarnation of Viṣṇu. It is interesting that it was the fish, Lord Viṣṇu, who instructed him to create the ship. You know another name of Viṣṇu is Nārāyaṇa, who dwells on the waters. In the Sumerian texts, the god who instructs the building of the ship is Enki, whose other name is Ea, meaning "the one whose home is water." So the foundation is clearly the same. Then, so the counting is complete, we also have the divine year. We encounter this in the Purāṇas. Often, stories speak not of human years but divine years. Svāmījī says we should read the Purāṇas for their many teachings. One year of God is 360 human years on Earth. It is worth mentioning a story from the Purāṇas about King Muchukunda, who helped the gods in battle against demons. The war lasted a divine year. The gods were successful and wanted to thank King Muchukunda, who had significantly helped achieve victory. They offered various gifts, but he said he actually had everything—a kingdom, a family—and needed nothing. The only thing he desired was to return to his loved ones, family, friends, and devotees. The gods felt embarrassed and explained he had been in Svargaloka for one year, during which 360 years passed on Earth. So, in fact, he would meet no one he knew. It was a harsh awakening, but in the end, everything turned out well. It is a long story; I will not go into it. Otherwise, it is also interesting that ancient civilizations all perceived time cyclically and relatively. In the book of Genesis, the Bible begins by saying God created the heavens and the earth in the beginning. I read that this is not an exact translation; the exact translation is "at one of the beginnings." The message about repeated dissolutions and creations has been preserved in many cultures throughout the world. Interestingly, according to Judaism, it is believed the Golden Age will come again when understanding brings peace with justice, and all people will return to vegetarianism. We usually slowly come to the Yugas. We also said there are four Yugas: Satya Yuga, Tretā Yuga, Dvāpara Yuga, and Kali Yuga. A Yuga can also be compared to a day. Satya Yuga is the longest age; it begins in the morning at dawn, in the morning and forenoon. Therefore, it is also good to practice and meditate in the morning. The dawn is the purest time to set out on that day. In the afternoon reigns Tretā Yuga. In the evening, Dvāpara Yuga. And in the darkest night, Kali Yuga. That is probably best either to sleep or to practice. If someone engages in certain demonic activities, such as alcohol or going to clubs, discos, and the like, they actually support the quality of Kali Yuga, that negative energy. Svāmījī also often reminds us that the Yugas are actually within our mind. Just as the Vedas say, what is in the universe is within us, and what is within us is in the universe. When we have positive, harmonious thoughts, we are happy, content, and healthy. So we are inside Satya Yuga. When we have negative thoughts, negative qualities, we are out of balance, unhappy, ill. And we cultivate Kali Yuga. Every Yuga is divided into three periods: dawn, day, and dusk. Each moment has its own distinct quality. For example, in Satya Yuga, the beginning is the strongest, and then gradually the quality deteriorates. Kali Yuga, on the other hand, begins as the best age of that epoch, and then it deteriorates. Here we will take a closer look at the Yugas. First, Satya Yuga. Sat means truth, Yuga means age. So it is the Age of Truth. It lasts a very long time: 1,728,000 years. In Satya Yuga, it is also called Kṛta Yuga. Kṛta means completed, finished, perfect. Kṛta is the top face of the die, where the number four appears. Why the number four? It means in Satya Yuga, dharma is fully upheld; dharma stands on four legs. They present it as if standing on four legs. The root of the word dharma, dhṛ, means to support, maintain, uphold. It is that which supports the world and the individual. It is actually dharma, the divine order, and full respect for this divine order and the observance of one’s duties. The color of Satya Yuga is white, the color of purity. Satya Yuga brings forth truth, justice, and harmony. People fulfill their duties. People do not make distinctions; all are equal. They live together in peace, and suffering is rare. It is said at the beginning of Satya Yuga, one is still seeking liberation from negative qualities and desires. Souls who do not yet have a physical form incarnate at the beginning of Satya Yuga. The body is formed as desires slowly arise again and attachment to the material world returns. In Satya Yuga, people are still very aware of the divine inner order. They are separated from God by only a thin veil. There is one Veda, one God, and everyone has direct access to Him, needing no intermediary. Later, intermediaries were created by the paṇḍits. People fully adhere to Sanātana Dharma, the eternal religion, the eternal order. They reach the goal through meditation, and the yoga here is Jñāna Yoga. In Satya Yuga there are no diseases, and it is said the senses do not weaken with age. The Purāṇas mention that during Satya Yuga, there were still wish-fulfilling trees, the kalpavṛkṣas, on earth. But as people slowly moved into matter, these trees gradually disappeared until they vanished completely. As people were presented with reasons, needs began to internalize. There are no seasons. People do not build houses; they live freely in nature. There are no aggressively venomous animals. According to some sources, people live for 4,000 years; others mention 400 years. In any case, it is a long time. In each Yuga, that age shortens by one quarter. Every Yuga also has its avatāras of Viṣṇu. To Satya Yuga belong the Matsya Avatāra (the fish), as mentioned; the Kūrma Avatāra (the turtle, which helped in churning the ocean); the Varāha Avatāra (the boar, who lifted the earth from the primordial waters); and Narasiṃha (the half-man, half-lion who saved Prahlāda from negative forces). I will still read to you what Svāmījī says about Satya Yuga: In Satya Yuga, meditation was the best path. Those who meditated could attain liberation. Through the harvest of meditation, you could attain anything. But it was necessary to meditate for centuries. We are not even able to meditate for a few seconds. Meditation belongs to Rāja Yoga. It requires discipline, tyāga, tapasyā, energy, the ability to endure through time, and also physical and mental purification. In Kali Yuga, people do not possess these qualities. That is why meditation is so difficult. Next, we have the Tretā Yuga. It is the Age of Virtue. It lasts 1,296,000 years. Tretā means a triad, like the number three. It is the face of the die where the number three appears. From this, we see dharma stands only on three legs. All virtues are diminished by a third. People no longer understand dharma as deeply; they are no longer so bound to it. Therefore, it must be defined within the law. Thus arises Manu’s code of law, the Manusmṛti. It defines a person's duties according to age, position in society, and stage of life. It is interesting the Manusmṛti was in use for a whole millennium. When India was under English rule and the English sought laws by which to judge, they judged according to the Manusmṛti. At the beginning of Tretā Yuga, trees and shrubs begin to sprout, and people start living off their fruits; before that, they had the kalpavṛkṣas. The seasons also begin: hot, winter. People begin to build houses. As virtues decline, dharma declines, and people grow weak in renunciation and Vedic study. At that time, the Vedas are divided into three: Ṛgveda, Yajurveda, and Sāmaveda. To humanity, smṛtis are also given. Smṛti means memory; these are textbooks, guides, traditions, teachings on how to live, commandments. Then there are the narratives, the itihāsas, śāstras, and sūtras. The vedāṅgas also arise; these are auxiliary disciplines of the Vedas, created to help preserve and pass on the Vedas. It is interesting how profound that knowledge already was at that time. Part 2: The Yugas: From Ritual to the Age of Kali The Vedas are a ritual. The first Vedic limb (Vedāṅga) is ritual itself. Then come phonetics, etymology, metrics, astronomy, and grammar. All of these disciplines likely supported the practice of the Vedas. The principal yoga is Rāja Yoga. In the Satya Yuga, the veil of separation from God was thin. As time progresses, this veil begins to thicken. People start to perform rituals and sacrifices, invoking the gods. They use mantras extensively, and through these mantras, they receive darśana (vision) of sages or deities, or obtain desired boons. This is depicted in the Purāṇas. We see in the Śiva Purāṇa and other texts how someone desiring a boon would adopt an ascetic life, perform rituals, and after a long time, receive what they sought. In the Tretā Yuga, the varṇas arise, representing the beginnings of the social order with brāhmaṇas and kṣatriyas. However, this division is just beginning; it is not yet rigid. The four āśramas, or stages of life, also emerge. Let me reiterate them: 1. Brahmacharya: The student stage, lasting until age 25, dedicated to study. Interestingly, modern science has found the brain matures around age 25, so this period of learning is crucial before independent life begins. 2. Gṛhastha: After studies, one should establish a family and contribute to society, giving back what was learned. 3. Vānaprastha: Around age 50, when hair grays and teeth loosen, it is no longer in accordance with dharma to remain solely in household life. One should advance to this hermit stage, living in the forest. 4. Sannyāsa: Around age 75, the final stage. One should either wander, helping others and spreading dharma, or if physical strength wanes, stay in one place and devote oneself to meditation. In the Tretā Yuga, these āśramas were observed. This age also saw the avatāras of Viṣṇu, as in every age: Vāmana, the dwarf who in three steps crossed the three worlds and restored the heavens to Indra; Paraśurāma, Rāma with the axe; and Śrī Rāma, who incarnated at the end of the Tretā Yuga. People lived for thousands or hundreds of years, depending on the source. Regarding the Tretā Yuga, Swāmījī says rituals (yajñas) were immensely important. Anything could be attained through them, but this required precise knowledge of scriptures and mantras. Who today truly knows mantras? In that age, people could summon rain and more through mantras, but today that true knowledge and technique are largely lost. Then comes the Dvāpara Yuga, lasting 864,000 years. It is the age of ambition, and the word dvāparā means uncertainty or tension, like the roll of a dice yielding a two. Its color is yellow (the Tretā Yuga was red). Dharma now stands on only two legs. People follow dharma only halfway and become increasingly attached to matter. The four Vedas are now established, with the Atharvaveda added. The Purāṇas, which explain dharma through memorable and understandable stories, begin to fade. These stories provided behavioral patterns and are greatly missing in our culture today, where evening storytelling has ceased, contributing to confusion. In the Dvāpara Yuga, decline continues. Dissatisfaction spreads, along with negative qualities, diseases, and other evils. People have more means to fulfill desires, seek pleasures, and cease to be truthful. The main virtues are asceticism and generosity. Lifespans are two thousand or two hundred years. As people neglect the stages of life, their understanding of the Vedas declines again. The four varṇas—Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra—are now fully established. As evil rises, the divine wisdom of the Vedas diminishes. It is said that in Dvāpara and Kali Yugas, the Vedas cease to be truly "Vedic" and are not properly disseminated. In every Dvāpara Yuga, a sage called a Vyāsa (a title meaning "editor" or "compiler") is born. He gathers and explains the Vedas so people can understand them. Our Vyāsa was named Kṛṣṇa Dvaipāyana ("the dark one born on an island"). He not only systematized the Vedas but also composed the Mahāpurāṇas. His direct disciple(s) passed this knowledge to the Sūtas. The Sūta is an interesting figure. The name is connected to romaharṣa (horripilation), the joy and mystical state experienced when hearing the Purāṇas recited. We encounter romaharṣa in the Gurugītā (part of the Skanda Purāṇa). The Sūta belonged to a caste where the mother was a Brāhmaṇī and the father a Kṣatriya. They were charioteers or bards, responsible for reciting and singing these epics. The avatāra of Viṣṇu in this age is Bhagavān Kṛṣṇa, who wears yellow garments. The main practice becomes pūjā (ritual worship). However, rituals require discipline, knowledge, and time—commodities few possess today. Finally, we come to the Kali Yuga, our current age, lasting 432,000 years. Kali here is not from the word for "black" (though it is called the dark age), but refers to the worst throw of the dice. It is the age of ignorance, chaos, deception, and also purification through suffering. Kali Yuga began about 3,000 years ago, marked by events like the coronation of King Parīkṣit (grandson of Janamejaya) or the departure of Śrī Kṛṣṇa from this world. Dharma is now one-legged and powerless, with only a quarter of the original virtues remaining. The Bhāgavata Purāṇa describes the meeting of King Parīkṣit with the personification of Kali. While hunting (an activity that often leads to trouble in the Purāṇas), the king encountered Kali and, bound by the laws of time and hospitality, granted him four places to reside: brothels, gambling dens, slaughterhouses, and places where alcohol is consumed. Kali requested a fifth place for his "family" of negative qualities, and Parīkṣit allowed him to dwell in gold. Therefore, in Kali Yuga, money rules. Those on a spiritual path should avoid these five places. We are in the first, relatively mild part of Kali Yuga. In this age, the Vedas have lost their power, rites and traditions are forgotten, and many Purāṇas are destroyed. The only salvation is Bhakti Yoga—the repetition of the Divine Name. The Purāṇas also state that the difficulty of Kali Yuga is balanced by a great opportunity. The sage Vyāsa once proclaimed, "Blessed, blessed is the age of Kali Yuga," explaining that even a small virtuous deed performed now equals the long austerities of previous ages. We need relatively little effort to achieve significant spiritual progress. The scriptures warn that in Kali Yuga there will be many false, blind teachers, though true gurus will also exist and will suffer, leading people who are unwilling to listen. People will eat impure food greedily, consume intoxicants, lose strength and reason, quarrel with elders, babble nonsense, interrupt others, disrespect cows, live in cities full of thieves, be oppressed by rulers, and suffer from natural disasters, wars, poor rains, and failed harvests. Memory weakens, and many venomous creatures are born. There are two avatāras of Viṣṇu in Kali Yuga: Buddha (who lived 500 years BCE) and Kalki (who is yet to come and will end this age). We have a great opportunity, being at the beginning of Kali Yuga. We already have the benefit that a small deed and the repetition of the Divine Name suffice. We should strive not to be reborn in the far worse later periods of this age, which are described as most unpleasant.