Pranam
"Everyone followed the tenets of varnashrama dharma in tretha yuga.
*Individuals
were equally handsome and equally wealthy*. Poverty and disease
were unknown. "
May not be correct; Ramayanam Valmiki has several descriptions of
different homes, different types of people rich and low; so how can the
version as translated and reproduced , be true? KR IRS 11221
On Wed, 1 Dec 2021 at 05:09, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
> DIVINE INFORMATION 2-30
>
> . Matsya Purana part…20
>
> Posted by: "DILIP KUMAR RAVINDRAN" [email protected] prdili Wed
> Sep 22, 2010 8:51 am (PDT)
> The Measurement of Time
>
> The smallest unit of time is a nimesha; this is the amount of time it takes
> to blink. Fifteen nimeshas make one kashtha and thirty kashthas are one
> kala. Thirty kalas one muhurta and there are thirty muhurtas in one
> dinaratra (one day). Fifteen muhurtas constitute the day and fifteen
> muhurtas make up the night.
>
> One month for humans is one day for the ancestors (pitri).
>
> Shuklapaksha is the lunar fortnight during which the moon waxes and
> krishnapaksha is the lunar fortnight during which the moon wanes.
>
> *Shuklapaksha corresponds to night for the ancestors and krishnapaksha
> corresponds to day.* Thus, thirty human months are merely one month for
> the ancestors. *Three hundred and sixty human months are one year for
> the ancestors. *
>
> One human year is one dinaratara for the gods.
> The human year is divided into two ayanas, each consisting of six months.
> These are known as uttarayana and dakshinayana. Uttarayana is day for the
> gods and dakshinayana is night.
>
> Thirty human years are one month for the gods and three hundred and sixty
> human years are one year for the gods.
>
> Time is divided into four yugas (eras). These are known as *satya yuga
> or krita yuga, treta yuga, dvapara yuga and kali yuga.* The lengths of
> these yugas are defined in terms of years of the gods.
>
> Satya yuga has four thousand years of the gods, tretha yuga three
> thousand,
> dvapara yuga two thousand and kali yuga one thousand.
>
> A cycle of satya yuga, tretha yuga, dvapara yuga and kali yuga is known
> as a mahayuga. Thus, a mahayuga would seem to consist of ten thousand
> years
> of the gods. But this is not quite correct. In between any two yugas are
> intervening periods, known as sandhyamshas. For example, the sandhyamsha
> for satya yuga is four hundred years, for teta yuga three hundred
> years, for dvapara yuga two hundred years and for kali yuga one hundred
> years. Once one adds the sandhyamshas, a mahayuga adds up to twelve
> thousand years of the gods.
>
> A little over seventy-one yugas constitute one manvantara.
> Fourteen such manvantaras are one kalpa.
>
> *A kalpa is merely one day for Brahma. At the end of Brahma’s day, the
> universe is destroyed. It is then created afresh when a new day dawns for
> Brahma.*
>
> The Characteristics of the Yugas as one progressively moves down the
> scale from satya yuga to kali yuga, the power of righteous diminishes and
> evil starts to triumph. In tretha yuga people were righteous. *The system
> of varnashrama dharma goes back to tretha yuga*. This is typified in
> the principle of four varnas (classes) and four ashramas (stages of life).
> The four varnas are brhamanas, kshatriyas, vaishyas and shudreas.
>
> Each class has its proper place, each its assigned occupations as
> determined
> by the principles of division of labour.
>
> The four ashramas are brhamacharya (celibate student hood).
> Garhasthya (householder stage), vanaprastha (forest-dwelling stage and
> sannyasa (hermithood) .
>
> Everyone followed the tenets of varnashrama dharma in tretha yuga.
> *Individuals
> were equally handsome and equally wealthy*. Poverty and disease
> were unknown. The weather was clement and, initially, there was no
> need to build houses. Cities and villages were not known. People lived
> freely in the mountains and on the shores of the oceans. But as people
> became evil, the weather turned inclement. Houses had to built so the
> people might be protected from the heat and the cold. Cities and villages
> were planned and constructed.
>
> Evil became even more prevalent in dvapara yuga. In some cases,
> individuals began to practice that which was against the dictates of
> varnashrama dharma. To bring men back to the righteous path, the knowledge
> of the sacred Vedas had to be disseminated amongst humans. To this
> end, the great Veda Vyasa divided the Vedas into four. Various other
> shastras (sacred texts) were also composed in dvapara yuga. These include
> ayurveda (medicine), jyotisha (astronomy) and arthashastra (economics).
> Hatred, jealousy, warfare and other evils first originated in dvapara
> yuga. Individuals did not stick to their own classes while marrying,
> and cross-breeds started to be born. But some remnants of righteousness
> could still be found, so that average life expectancies amounted
> to two thousand years.
>
> Kali yuga is the worst of the four eras. Theft, hatred, falsehood,
> fraudulence
> and egotism become the norm. As a natural corollary to such evils,
> drought and famine recur again and again. Even the brahmanas are led
> astray. They do not study the Vedas, nor do they perform yajnas. The
> brahmanas
> degenerate so much that they mix with shudras. As for the shudras, they
> become kings. Can anything more ridiculous be imagined?
>
> Shudras even start to study the Vedas. Evil always has its effect.
> Disease becomes rampant and life expectancies go down.
> Matsya purana Part 21.
>
> Posted by: "DILIP KUMAR RAVINDRAN" [email protected] prdili Sat
> Sep 25, 2010 7:42 am (PDT)
> Vajranaga
>
> No doubt you remember the Maruts. Indra had killed many of Ditis children,
> the daityas. Diti had wished to obtain a son who would kill Indra. But
> because she had not been able to adhere to the stipulated religious
> rites, the sons who had been born had become friends and companions of
> Indra. But Indra continued to attack and kill the demons.
>
> * Diti therefore prayed to her husband Kashyapa yet again that she
> might have a son who would defeat Indra.*
>
> "Your wish will be granted," said Kashyapa. "But you will have to
> meditate
> hard for ten thousand years".
>
> Indras weapon is the vajra and the son who will be born will have a body
> (anga) that is as tough as the vajra will be able to do him no harm. *Diti
> meditated for ten thousand years and in due course, gave birth to this
> powerful son. Vajranga was invincible.*
>
> When Vajranga grew up, Didti told her son, "Indra has killed many of my
> sons. I am thirsting for revenge. Go and kill Indra." Vajranga set for
> heaven.
> He defeated Indra very easily and tied him up. He then brought Indra
> home to his mother and prepared to kill the king of the gods. Indra’s
> death would have been a great calamity and *Brahma and Kashyapa rushed
> there.* "Vajranga," they said. "Please do not kill Indra. Let him go.
> If someone who deserves respect is insulted, that is like death for him.
> Indra has been defeated by you. He has therefore been insulted and is
> as good as dead. *There is no need to physically kill him*. Moreover,
> the very fact that you are letting Indra go at our request will be known
> to all. Even if he lives, everyone is going to regard him as dead.
>
> *Listen to our request and let him go."*
>
> "I am not averse to that suggestion at all," replied Vajranga. "I
> have no intention of killing Indra. I was merely obeying my mothes
> instructions.
> How can I refuse two such revered individuals like you?
>
> One of you is the creator of the whole universe and the other one is my
> own father. I will let Indra go. But please grant me a boon. Grant me the
> boon that I may be able to perform a lot of tapasya." This boon was readily
> granted. In addition, Brahma created a beautiful woman named Varangi
> and married her off to Vajranga.
>
> Vajranga went to the forest to meditate. For a thousand years, he stood
> with his arms raised up towards the sky. And in this posture, he meditated.
> He then stood on his head for a thousand years more and meditated. As a
> final part of the tapasya, he wished to meditate under the water for a
> thousand years more. When Vajranga entered the water, his wife Varangi
> patiently waited for her husband to return. And all the while, she too
> meditated.
>
> But Indra was not going to let sleeping dogs lie. He adopted the form
> of a monkey and uprooted all the trees in Varangis hermitage. He next
> adopted
> the form of a sheep and ate up all the grass that was there. As a
> snake, he tried to bite the lady. Finally, he adopted the form of a cloud
> and drenched the hermitage in torrents of rain. Since Varangi was
> meditating,
> she was in no position to retaliate or protect herself. She had to bear
> all these depredations.
>
> When the thousand years were over, Vajranga returned. He was shocked to
> learn
> of the tortures that his wife had been subjected to by Indra. He began to
> meditate again. This time, he wished for a son who would kill Indra.
> Brahma appeared and granted Vajranga the desired boon.
>
> "You will have a son who will be the scourge of the gods," said
> Brahma. He will be called Taraka". For a thousand years Varangi bore the
> baby in her womb. When Taraka was born, the earth trembled and tidal
> waves were created in the ocean. Fierce storms started to rage. Wild
> animals rejoiced and the sages shuddered. In due course, Taraka was
> crowned the king of the demons.
>
> *Posted to google groups on 1-12-2021 by R. Gopalakrishnan*
>
>
>
>
>
>
>
>
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