# Is Kali Yuga 1,200 years long or 432,000? When is Kalki coming!?

Question:

Archaeology says modern humans have only been around for about 200 thousand years. Just one yuga is longer than this. Does it mean that all previous yugas were much shorter? it appears that they were even longer than kali yuga, which makes it impossible to fit in those 200000 years of human evoution span.

The 4th yuga (kali) is “x” in length. The 3rd is 2x. The 2nd is 3x. The 1st is 4x.
Between each yuga is a twilight, which is a tenth the length of the yuga.

So if the 4th yuga is “10 minutes” long, with twilights on either side it comes to 12. The 3rd (2x) is thus 24. The 2nd (3x) is 36. The 1st is “48 minutes” long.

The actual value for the 4th yuga (kali) is 1,000 years. It doesn’t matter if you are a god or a human or something else, it’s 1000 years. It’s just that if you are a god, you have access to 360 times the raw moments of time than a human does. Time is a constant, but perception of time is a relative subjectivity.

It is very confusing, I agree. Relative time is extremely confusing. Basically, if I tell you “let’s eat in five minutes”, we will eat in five minutes. But Einstein proposes that if we are traveling very close to the speed of light, our experience of 5 minutes will be equivalent to an experience of 500 years for someone on earth waiting to hear if we like the food. This is why the gods experience of the lengh of kali-yuga is equivalent to 432,000 years for humans on earth, even though in fact the duration of time is 1,200 years (360 times shorter).

Thus the value of the 4th age is absolutely 1,000 years, there are two twilights of 100 years each. So the total length of the age is 1,200 years. The 3rd age is 2,400 years. The 2nd is 3,600 years. The 1st is 4,800 years.

All for ages together form a “great age” which is 12,000 years long – which rings a bell with the precession of equinoxes, doesn’t it? 1000 great ages of the gods is a day for the creator, Brahma. After which he rests for the same duration and the entire universe falls apart to a large extent, including the Sun. So the Puranic idea is that the solar system is recreated every 8.64 billion years.

Brahma lives for 100 years, his time. So is is 8.64 billion x 360 (for his year) x 100. That’s up there in the trillions. That’s the puranic idea of how long a single universe exists before starting to be recycled.

When does Kalki appear and change the Kali yuga to Satya? Is it every 12,000 years from our point of view, or is it every 12,000 x 360 years (4,320,000 years).  The Puranas are written in celestial contexts. Their topics are not of mundane human affairs and they are delivered from sages to sages. The time context is, imo, celestial. When they say Kalki comes every kali-yuga I feel pretty certain that it means he comes once in every kali-yuga from the god’s perspective, which is once every 4,320,000 years from our perspective.

Yes, this is much longer than mainstream archaeology will accommodate. And while I agree that is certainly and important consideration that raises important questions, I do not feel that it is ALL-important and an automatic veto of the validity of Puranic concepts of historical time scales.
Question:

what’s you take on swami sri yukteswar giri’s take on misunderstnading of long count view?

Long vs. short yugas are not his invention. It is valid and integral to every puranic definition of yuga as well as the definitions given in the siddhanta and samhita.

It is most facinating to me that when the human-scale (“short count”) ages are taken, the puranic view of history matches quite closely to mainstream archaeology. But when the celestial-scale (“long count”) ages are used it matches closely with mainstream astronomy’s evaluation of the age of the universe.

This is not something Yukteshvar invented. What he invented was the idea that Kali does not change to Satya. He manufactured this idea. He says that after kali yuga there is another kali yuga. The traditional idea is that the ages go 1, 2, 3, 4, 1, 2, 3, 4. Yukteshvar invented the idea that they go 1, 2, 3, 4, 4, 3, 2, 1.

It is a very interesting idea, and perhaps useful. But it is something he invented and is not a classical idea.

- Vic DiCara

www.vicdicara.com

# Rohiṇī

Meaning:
A blushing woman, a “rosy lady.”

Symbol:
Symbols of fertility: a bull pulling a cart full of produce;
a huge banyan tree.

Deity:
Brahmā, the forefather and creator.

An attractively blushing woman signals procreation. A bull is a symbol of male fertility, and a cart overflowing with produce is a symbol of female fertility. A banyan tree is a symbol of creativity because it keeps growing and growing. Trees in general are known by their fruit, and fruits are symbols of children – procreation. The deity of Rohiṇī, Brahmā, is the father of all creatures, and the creator of everything in the universe. Thus Rohiṇī is most certainly the star of fertility & creativity, traits always accompanied by passion and beauty.

Let’s explore who Brahmā is and hear some stories connected with him, to better appreciate the fertile creative energy and passion within his star, Rohiṇī.

## God of Creativity

Hinduism is commonly portrayed to Christianized audiences as having a “trinity” of primary deities: Viṣṇu, Brahmā, and Śiva. It is not an entirely inaccurate description.

Indian thought conceives of the world as being composed of three basic forces in an infinite variety of ratios– much as color theory conceives of the various ratios of three primary colors creating the infinite spectrum. These three forces are sattva, rajas, and tamas. Translating these rich terms is not easy. We could say they are clarity, redness and shadow. These three forces respectively cause three essential universal events: maintenance, creation, and destruction. Three extremely powerful beings control these events by commanding the three forces. Viṣṇu keeps things existing by commanding the force of clarity, sattva. Brahmā creates things by commanding the reddening force, rajas. Śiva destroys things by commanding the force of shadow, tamas.

Brahmā is the deity of the reddening power of creation and passion, rajas. So he is naturally the deity of the red star Rohiṇī, the blushing fertile woman. We can clearly understand that Rohiṇī is a star of fertile passions, motivations, sexual interests, and creative powers of all sorts.

## Tale of Creation

Vedic literature gives us a few different angles on the birth of Brahmā and how he created the world. Manusmṛti’s first chapter and Vāmana Purāṇa’s 43rd chapter use a metaphor of an “egg” within an ocean. The Bhāgavata Purāṇa gives context to all the various descriptions, especially in the third chapter of its first division, and the fourth and fifth chapters of its second division, and the eighth chapter of its third division. I will incorporate all the sources, including Vedānta Sūtra and Brahmā’s own account in Brahmā Saṁhita, as I present you the Purāṇic tale of creation:

First of all there is consciousness, and it is full of inherent joy and bliss.

Joy, however, is not stagnant. It expresses and shares as the very fundamental essence of what it is. Therefore there is eternal plurality within that non-dual entity of joy. In simpler terms, an infinite number of beings eternally center on the original being – and joy manifests itself in infinite shapes, colors, sounds, etc, as an ever amplified exchange flowing between the One and the many.

The infinite souls are not forced into this position, however, so a mirror image of this reality also exists, where the centrality of the original entity is obscured. Facilitating this, the mirror-realm is shrouded in darkness. Into this darkness the original being sends an expansion of himself: the Puruṣa, the original Viṣṇu.

There was nothing at all within the darkness, so the Puruṣa created an ocean from the water of his pure and sweet self (“perspiration,” but his perspiration is fresh, sweet, pure water). We call this kārana-udaka, “the ocean of causes and possibilities.” His energies, which always accompany him manifest a sea-dragon upon whom he reclined, and a divine goddess who lovingly attended him.

Partially submerged in the waters as he reclined upon the floating sea-dragon, an infinite number of bubbles exhaled from the pores of his body. Each bubble is what we would probably call a “universe” in modern terms. Some tales portray these bubbles as “eggs,” specifically as golden eggs. This is because an egg is a circular shape which contains within it the materials and energies required to create something new. The egg is golden because it glows with conscious power, being a radiation directly from the divine all-conscious body of the Puruṣa.

Eggs require seeds before they create anything. Therefore the Puruṣa penetrated into each of them (some accounts describe it as piercing or cracking the egg to deposit life force within it). Within each egg he found another void and vacant space. Once again he created an ocean, and reclined upon his energy in the shape of a sea-dragon. Partially submerged in the universal ocean, some of its water collected in his naval. He then caused a lotus flower of universal proportions to grow in it. Flowers are unique among creatures in that they reproduce asexually. Thus a flower was a fitting vehicle through which to deliver the first being who had no parents other than Godhead himself. (For this reason, another name for Brahmā is Aja, “unborn,” because he was not born in a conventional sense.) When the flower at the top of that lotus opened its petals, the god of creation Brahmā sat upon its central whorl.

At first Brahmā did not know who he was, what he was supposed to do, or how he was supposed to do it. He climbed down the stem of the lotus but couldn’t find its end. He looked around in all other directions and thus developed five heads (east, west, north, south, and up – later Śiva removed one of these, so he has four heads. See Devī Bhāgavata division 5 and Vāmana Purāṇa division 2). By his own endeavor he could find no clue to answer his questions.

Then the Puruṣa spoke a single word, which Brahmā heard as a voice from the vastness of space: tapa. This was an instruction to Brahmā, “Be still. Control yourself. Be humble. Then you will understand.”

Brahmā practiced stillness and self-control, and as a result his mind became receptive to a full transmission of knowledge from Viṣṇu. In that transmission he received everything he needed to know, including the blueprint of how to use the primordial energies available within the “egg” to assemble all the various forms and creations of the universe.

Before Brahmā there was nothing but what we might call subatomic quantums. Everything which now exists is a creation of Brahmā or a creation of his creation. We often say, “Wow, so-and-so is so creative.” Brahmā is the most creative being in the universe. Just stop and think for a minute about how immensely creative Brahmā must be. Now, I hope, you can more deeply appreciate that the primary trait of Rohiṇī is extreme creativity and creative empowerment.

## Original Forefather

Brahmā was born before anyone else, and everyone else was born through him (with the exception of the Puruṣa and his immediate energies in the form of his sea-dragon and consort). Thus an often used name for Brahmā is Prajāpati, the original “forefather.” Brahmā created many other prajāpati to help him, but when Prajāpati is used in a singular, specific manner it refers specifically to Brahmā.

Because Brahmā created many beings directly from his thought we should know that his star, Rohiṇī is full of creative thoughts and ideas,  a place of very fertile and active imagination.

Brahmā later created many beings in a more conventional manner. Therefore we should also know that Rohiṇī is a “sexy” star with strong procreative and romantic passions.

## Brahmā Marries His Daughter

In this regard there is a story too interesting not to tell here. Śrīmad Bhāgavatam 3.12 tells it, starting from the 28th text:

How should Brahmā reproduce sexually if there is no one who exists besides himself? He must first create his wife. So in a sense his wife must be his own daughter. This daughter, named Vāk (the power of speech, another name for Sārasvatī, the goddess of learning), was not at all into the idea. Brahmā pressured her and his other children stopped him in protest. Ashamed of what he had done, Brahmā created a new body for himself, to wash off the impurity of his thoughts. The old body turned into a dangerous fog in the darkness.

Later on Vāk agreed to marry Brahmā, seeing his predicament, but the two are not a happy couple and live at a distance from one another.

This story illustrates that there is potential in Rohiṇī to get overly passionate and sensual.

## Other Outstanding Children of Brahmā

Śrīmad Bhāgavatam 3.12 describes Śiva as the child of Brahmā. He sprang from Brahmā’s mind, emerged from between his furrowed eyebrows when Brahmā became furious that his quadruplet sons refused to take up the duty of procreation in favor of living a celibate life of spiritual pursuit.

There is good reason why Śiva comes from Brahmā. It is this: Viṣṇu is the first god because he controls the power of sattva, the energy of existence itself. Existence cannot manifest itself, however, without creation – so from Viṣṇu comes the god of creative passion (rajas), Brahmā. Passion (a primary trait of rajas) leads to anger (a primary trait of tamas). What is created must be destroyed, and without destruction there is no room for creation. Due to such dynamics, rajas always invokes tamas – and therefore the god of tamas (Śiva) emerges from the god of rajas (Brahmā).

Thus although Rohiṇī is almost always a beautiful and pleasant star, it also has a brief but hot temper when frustrated.

Other highly noteworthy children of Brahmā’s mind include:

• The seven original sages.
• The four kumara & Nārada.
• “Cupid” the god of lust.

This highly abridged list demonstrates that Rohiṇī’s fertile talents and creativity are suited for intellectual as well as artistic refinement, and can be as well put to spiritual use as to common enjoyment and lust.

## Conclusion

Rohiṇī is the star that provides the fertile imagination which gives rise to passion for beautiful artistic and intellectual creativity and enjoyment.

~~~ Vic DiCara ~~~

www.vicdicara.com

~~~~~~~~~~~~~~

# Vedic Pantheon – and the 1st lord in the 9th house

Image via Wikipedia

In Brihat Parashara Hora Shastra, the sage Parashara illustrates the nature of the 1st lord in the 9th house by stating that it inclines one to become a “Vishnu devotee.” I will now explain what he is talking about.

The Vedic pantheon contains many gods. There are two reason why: (1) There are many powers in nature, thus many gods, and (2) There are many different people who need different things from religion. Most of the gods have specific roles, rather like sanctified stores in the shopping mall of religion. If you need x,y,z go to God #34, if you need a,b,c go to God #28, etc. The head among the gods are Vishnu, Shiva, and Brahma. Brahma is not quite on the same level as the other two because he, like the other gods, is an ordinary being invested with the power to act as a god. Vishnu and Shiva, on the other hand are directly Godhead. So these two are well known as the cheif Gods of the Vedic pantheon. Shiva has the responsibility of destroying things – ultimately the entire universe; while Vishnu takes charge of preserving the universe and its components.

The 1st lord in the 9th house increases ones interest in being moral, which in some form or another is “religion.” In a sense, the 1st lord in the 9th house – on it’s own, in isolation from other factors in your horoscope – is a symbol of the pinnacle of morality and religiousity. The author illustrates this by pointing specifically to Vishnu specifically because he, following the standard classical Vedic conclusion, considered Vishnu-centered religion the topmost evolution of morality. Why? Because it is the least selfish. After all, selfishness is the antithesis of morality! So it is very logical that the gods whose function is to fulfill desires, etc. are subordinate to the Godhead who is worshipped for the sake of morality alone.

Actually, the author does not merely point to “Vishnu-religion.” He points to a “Vishnu devotee.” This refers specifically to the Vedic spiritual path of bhakti. Bhakti is the root of all spiritual paths because it is the essence of all morality – love.

By illustrating the 1st lord in the 9th house with the image of a Vishnu devotee, the author means to communicate that this placement makes one truly moral, truly religious. It decreases the interest in religious pretention or secterian badge-wearing and increases the interest of being at the heart of what morality and religion really is all about: serving others and loving the divine.

- Vic DiCara

www.vicdicara.com

# Is God Wronged By Worship of Gods/Planets?

Image via Wikipedia

## Question

I was wondering if I chant a mantra to a planetary god (like Saturn / Shani) to mitigate some of the negative effects that planet might bring into my life, is this an offense to my main interest of worshiping God, especially by chanting God’s names in the mahamantra?

You have asked me a wonderful question, and I am lucky to receive it. I know there are many others with the same thoughts on their mind. I hope that somehow they find their way to this discussion.

For the mahamantra to be effective, it must be chanted intentionally by a person with pure devotion in their hearts, and without any of the 10 offenses. If purity lacks or if the name is chanted unintentionally, it is not the pure mantra (shuddha-nama) it is a reflection of the mantra (nama-abhasa). Truthfully, the reflection of the mahamantra is also EXTREMELY powerful and purifying and tends to lead soon towards the pure mantra. If one chants the mantra with offenses, s/he chants neither the pure mantra nor the reflection of the mantra, but chants only an offended shell of the mantra (nama-aparadha).

You are worried that chanting mantras for demigods, such as Saturn (“Shani”), might be an offense to the mahamantra. So, lets see what the offenses are.

There are 10. The essence of all of the offenses (aparadha) is not have, or especially to express, non-loving (apa-radha) feelings towards components of divine love.

1. Ill will towards saintly people (people who are chanting the mantra themselves)

2. Ill will towards guru (the one who gives the mantra and guides us on its proper application and use)

3. Ill will towards the gods (who are both saints and gurus for us, and who work on God’s behalf)

4. Ill will towards religious scriptures, (which gradually help people become saintly)

5. To feel that the glories of the mantra must be exaggerated

6. To interpret the mantra to mean something merely metaphorical

7. To willingly commit moral wrongs thinking the mantra exempts you from the consequences.

8. To think that the mahamantra is something to be used for material gain or personal liberation.

9. To push the mantra on people who do not deserve or desire to have it.

10. To hold fast in loving your false ego even after you hear the truth.

Now that we know the offenses, lets see if it is an offense to pray to a god like Shani / Saturn for good karma to come during it’s cycle in our lives.

It COULD be a violation of the 3rd offense – which is to consider that the gods are intrinsically different and distinct from the Supreme Personality. However if one respectfully worships the demigods knowing that their greatness comes as a result of their connection to the Supreme Personality – that is NOT an offense to the Supreme Personality nor to the divine name of the Supreme.

Moreover, it COULD be a violation of the 8th offense to chant the divine mahamantra for a mundane purpose!

If what you want is to be relieved of bad karma, you can

a) Chant to the demigod controlling that karma, knowing that s/he/it is authorized and empowered by the supreme to deal with this topic. This will not offend the demigod, nor the supreme.

b) Accept a higher truth that “all karma is good” and not worry about altering your karma at all, but rather give your attention to using all your karma to help mold yourself into something more pleasing towards the Supreme. For this, you can exclusively chant the Mahamantra.

- Vic DiCara

www.vicdicara.com