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2024-04-19, 9:03 PM |
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Chapter
11: Division
of Time Expanding from the Atom
(1)
Maitreya said: 'The ultimate truth of that
what shows itself in the manifold as being indivisible, one should know
to be the infinitesimal particle [paramânu]
whose combination [into
material forms] creates illusion in man. (2) The
supreme
oneness
of
that
particle being present within
material bodies keeps its original form till the end of time, it is of
a
continual, unrivaled uniformity. (3) And
thus time, my best one, can be
measured by
the motion of the minutest and largest forms of combinations of
particles, of which the Supreme, unmanifest
Lord is the great force that controls all physical action. (4) Atomic
time
is
the
time
taken
by
an
infinitesimal
particle
in
occupying
[or
vibrating in] a certain
atomic space. The greatest of
time is the time taken by the existence of the complete of all atoms.
(5) Two
infinitesimal particles constitute an atom [an anu] and three
atoms make a
trasarenu of which one is reminded by a beam of sunlight
falling through a lattice window
in which one sees something [a dust-particle] going up in the sky. (6) The
time
taken
by
the combination of three trasarenus is called a truthi [calculated as
1/16.875
of a second] of which one hundred are called a vedha. Three of
them are called a single lava. (7) The
duration of
three lavas equals one nimesha [±
0.53 second] and the time of three of them is called a kshana
[± 1.6 seconds], five of those make a kâshthhâ
[± 8 seconds] and a laghu consists of fifteen of
them
[± 2 minutes]. (8) The
exact of fifteen of those laghus is
called
a nâdikâ [or danda, ± 30
minutes] and two of them make a muhûrta [about an hour]
while six to seven of them form one yâma [a quarter of a
light day or night] depending the human calculation [the season, the
latitude]. (9) The
measuring pot (water-clock) has the weight of six palas [14
ounces] and has a four mâsha [17 karats] golden probe
four fingers long covering a hole through which it fills with water
till next sunrise. (10) Four yâmas form the duration of
both the day and the night of the human being and fifteen days [of
eight yâmas each] make one pakshah [fortnight]
which measured is known as being either black or white [depending on
whether there is a full moon or new moon in it]. (11) The
aggregate of
such a 'day' and 'night' is called an ancestral [traditional and solar]
month with two of them forming a season. There are six of them
[resp.
'cold' or hemanta, 'dew' or s'is'ira, 'spring' or vasanta,
'warm'
or
grîshma, 'rainy' or varshâs and
'autumn' or s'arad, counting from December 22] corresponding to
the
movement of the sun going through the southern and northern sky. (12)
This movement of the sun is
said to form one day of the demigods and is called a vatsara [a
tropical year] of twelve months. The duration of life of the human
being is estimated to be of a great number [a hundred] of those years
[see also the 'full calendar of order'].
(13) The infinitesimal particles and their
combinations, the planets, the
heavenly bodies [like the moon] and the stars, all rotate in the
universe, to return in a year in the
Almighty [cyclic order] of eternal of time. (14) We
speak about an orbit of
the sun, about an orbit of the other planets, the orbit of the stars
[in our galaxy
around Sagittarius A in the sky], the orbit of the moon oh
Vidura, and the orbit of the earth as being a single [but differently
named] year [resp. a celestial year, a planetary year, a galactic year, a
lunation and a tropical year]. (15) The
One
[Lord of Time] who differing from all that was created moves by the
name of Eternal Time, who by means of His energy in different ways
brings to life the seeds of creation and
who during the
day dissipates
the darkness of the living entities, should
be offered respect with attention for all His five different types of
years, so that one thus with one's offerings
brings about quality in one's material existence.'
(16) Vidura said:
'You pointed out the measure of time of the life periods of the
elevated living beings of the ancestors, the gods and the human beings.
Can you now, oh great sage, give a description of the time periods that
cover more than a millennium? (17) Oh
mighty
one
of
the
Spirit, you know the movements of the Supreme Lord in the form of
eternal time, for you in the control of your yogic command have the
eyes of a self-realized soul to see the entire universe.'
(18) Maitreya said:
'The four yugas [ages or millennia] called Satya, Tretâ,
Dvâpara and Kali together
take approximately 12.000 years
[or one mahâyuga] of the demigods [comprising
360 vatsaras each]. (19) The
subsequent yugas starting with Satya-yuga are each respectively
four, three, two and one times 1.200 demigod years long. (20) Experts
say
that
the
transitional
periods
at
the
beginning
and
end
of
each
yuga
cover several hundreds of demigod years and that they are the millennia
[like the millennium we live in now] wherein all kinds of religious
activities take place. (21) The complete
sense of duty of mankind concerning its four principles of religion [of
satya,
dayâ,
tapas,
s'auca; truth, compassion, penance and purity] was during
Satya-yuga properly maintained, but
in the other yugas the principles gradually declined one by one
[first penance, then compassion, then purity]
with an increasing tolerance for irreligion. (22) Next
to
the
one
thousand [mahâ-]yugas that, oh dear one, together constitute one day
of Brahmâ [of 4.32
billion years] of
the
external
reality
of
the
three
worlds
[the
heavenly,
svarga;
earthly, martya and
lower, pâtâla ones], there is also a night just as
long wherein
the Creator of the universe goes asleep. (23) Following
the
end
of
the
night
when
another
day
of
Lord
Brahmâ
begins, the
creation of the three worlds that in
its
totality
covers
the
lives
of
fourteen
Manus, starts
all over. (24) Each
Manu enjoys a time of
living of a little more than seventy-one [mahâ-]yugas.
(25) After the end of each Manu, the next one
appears as also simultaneously his descendants, the
seven sages, the God-conscious ones and the king of the demigods
[Indra]
together with all those who follow them. (26) This is Lord Brahmâ's
day to day creation wherein the lower animals, the human beings, the
forefathers and the gods wander around in the three worlds because of
their karma. (27)
With the change of each Manu,
the Supreme Lord manifests His goodness in His different incarnations,
as the Manu Himself and as others, and thus unfolding His divine potencies He maintains this universe. (28)
At the end of the day [of Brahmā] the Almighty Time
arrests its manifestation whereupon, with the complete whole fallen in
darkness, all living entities remain merged in silence. (29) The
sun,
the
moon
and
all
three
worlds
have
disappeared
from
sight
then, just as it happens during an ordinary night. (30) When
the life-spheres of the three
worlds are being set afire by the potency of the fire that emanates
from the mouth of Lord Sankarṣana [see 3.8: 3],
then sage Bhrigu and
others who are agitated by the heat move from the world of the saints
[Maharloka, the fourth world] to the world of the godly men [Janaloka,
the next world of the celibate saints]. (31) Immediately after the onset of the
devastation of the three worlds all the seas will overflow
with excessive, violent winds and hurricanes pushing up the
waves. (32) Within
the
water
the
Lord,
who
in
His
mystical
slumber
with
closed
eyes lies down on the bed of Ananta,
is glorified by the
inhabitants of the worlds of the God-conscious people.
(33) Thus there
is
decline in the course of time
of these days and nights wherein his [Lord Brahmâ's] life comes
to an
end. [His life ends in a hundred years] just
like it happens with our lives, even though [in his case] it are a hundred of his years [together forming
two parârdhas or 2 times 155.5 trillion human years, see
also 3.9: 18]. (34) The
first half of his lifetime called one parârdha has
passed
and now in this age we have begun with the second half. (35) The
superior
first
half
started
with
a
grand kalpa called the
Brâhma-kalpa
in which Lord Brahmâ manifested whom one knows as the [source of
the] Vedic sounds. (36) Thereafter,
at
the
end
of
the
Brâhma-millennium,
the
period
called
the
Pâdma-kalpa came into
being in which
the lotus of the universe sprouted from the Lord His navel. (37) The
present kalpa at
the beginning of the second half, oh descendant
of Bharata, is celebrated as the one of Vârâha in which the
Lord appeared
in the form of a boar [see also 1.3:
7].(38) The
time
measured
by
the
two
halves
of
Brahmâ's
life takes but a second for the beginningless,
unchanging
and unlimited Soul of the universe.
(39) This
eternal time, beginning from the
atom up to the final duration of two parârdhas, is never capable
of controlling the Supreme Lord, it is the
controller of the ones identified with their body. (40) As a combination of the basic
elements and their
transformations this manifest
universe has expanded to a
diameter of half a billion [yojanas - a dynamic cosmic measure].
(41)
[The
space occupied by the infinitesimal particles of the primal ether, pradhâna] expanded to the tenfold [of the dimensions
of the therefrom condensating basic elements and their transformations] that
appearing like atoms entered to cluster into many other lower universes
[or galaxies]. (42) That
cause of all causes [containing all the
universes] is said to be the
imperishable Absolute Truth, the
supreme abode of the direct,
personal manifestation of the Supreme Soul: Lord Vishnu.'
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