Chapter 11 – The concept of Time: Manvantaras and life-spans of Men and Gods
Maitreya said:
1. The minutest particle of material substance (which cannot be further divided), which has not yet evolved, nay, not even been combined with other similar particles and hence eternally exists (in that causal state) should be known by the name of paramāṇu. It is the combination of more than one such paramāṇus that creates in the mind of humans the illusory notion of a unit.
Special Note :
- meaning:
- Paramāṇu (परम + अणु) means the “supreme” or “smallest” particle.
- It refers to the indivisible, eternal, and subtle unit of matter.
- In ancient Indian philosophies like Vaiśeṣika, paramāṇu is the fundamental building block of all material objects, similar in idea to an atom in classical Western thought.
- Concept of aggregation:
- Multiple paramāṇus combine to form perceptible material substances—just as modern atoms combine to form molecules and matter.
- So structurally and functionally, the role of the paramāṇu is like that of an atom in physics.
- Measurement of time and space:
- In the Bhāgavata Purāṇa (3.11), paramāṇu is used as a base unit to measure both time and space.
- Time is said to be the movement of a paramāṇu through space, like the beginning of clocking change—a scientific approach akin to the quantum concept of time.
But remember, this is not exactly like modern atoms, why? :
- Modern atoms are divisible:
- Atoms today are known to consist of electrons, protons, and neutrons—and even smaller subatomic particles like quarks.
- But the paramāṇu is indivisible—it cannot be broken down further. It represents the limit of material divisibility in Indian cosmology.
- Paramāṇu is metaphysical:
- Unlike modern atoms, the paramāṇu exists even in a non-manifest, causal state—before any interaction or aggregation.
- It’s not just a physical particle; it’s part of the cosmic process of creation, existing eternally in Prakṛti until activated by Kāla (Time) and Puruṣa (God).
- So it belongs more to the spiritual-scientific cosmology of the Vedas than to purely empirical science.
- Subtlety:
- A paramāṇu is beyond sensory perception, even in principle, unless it combines with others. This leans more toward a conceptual metaphysical principle than a physical particle.
| Term | Paramāṇu (Bhāgavata) | Atom (Modern Science) |
| Meaning | Indivisible unit of matter | Basic chemical unit of matter |
| Divisibility | Indivisible | Divisible into subatomic particles |
| Nature | Subtle, metaphysical | Physical, observable |
| Role in cosmos | Causal, eternal, time-linked | Empirical, chemical behavior |
| Combined into | Gross elements (mahābhūtas) | Molecules, compounds |
Paramāṇu can be loosely translated as “atom” in a philosophical or analogical sense. But it is not identical to the atom of modern physics. It is more subtle, indivisible, and has a spiritual-cosmic role beyond physical science.
“The paramāṇu is akin to an indivisible atomic unit of matter as conceived in ancient Indian cosmology, but it is subtler and metaphysically grounded, unlike the physical atoms of modern chemistry.”
2. Even so the entire range of material substances taken as an unspecified and undifferentiated whole, before it undergoes further transformation, i.e., returns to its ultimate source (Prakṛti), constitutes what is known as parama mahān (the largest size).
The one on left is Paramāṇu, and on the right is Parama Mahān.
Special Note :
“Parama mahān”: This literally means “the greatest great” or “the supreme bigness.” It’s the ultimate magnitude, representing the totality of all potential matter. Prakṛti is the primal material energy, the unmanifested ground from which all material phenomena evolve. When the universe dissolves (at the end of a cosmic cycle), all differentiated forms return to this undifferentiated Prakṛti. So, “parama mahān” describes Prakṛti itself, or matter as Prakṛti.
While paramāṇu represents the absolute smallest, fundamental, indivisible unit of matter, parama mahān represents the absolute largest – the entirety of undifferentiated, unmanifested material energy (Prakṛti) from which everything evolves and into which everything dissolves.
It’s a concept of cosmic scale, defining the two extremes of material existence: the infinitely small and the infinitely large (or rather, the all-encompassing). Together, these two establish the complete spectrum of material reality as understood in this philosophical framework. It moves from the atomistic to the cosmic, describing the foundational elements and the overarching totality of matter.
3. Oh Vidura, Time is also inferred as subtle, (medium), and the longest according as it pervades the atomic, medium, and the grossest (parama mahān) matter. It is God’s power which itself remains unmanifest, but occupies and encompasses the manifested substance and is competent to manage creation etc. of the universe.
This image aims to visually represent Time as an unseen, divine force that permeates and governs all aspects of the universe, from the smallest particles to the grand cycles of cosmic creation, maintenance, and dissolution.
4. The measure of time which flits across the smallest particle of matter is called a paramāṇu; while that which extends over the whole life-span of the universe (viz., from its creation to dissolution) is the longest measure of time (in relation to the cosmos, viz., a couple of parārdhas, constituting the life¬span of Brahmā).
Special Note –
The “life-span of Brahmā” (which is a “couple of parārdhas”) is calculated to be 311 trillion, 40 billion human years (311,040,000,000,000 human years).
This immense duration is derived from a complex system of time units:
- Yuga Cycle (Mahayuga/Chaturyuga): 4,320,000 human years (4.3 million human years, consisting of Satya, Treta, Dvapara, and Kali Yugas).
- 1 Day of Brahmā (1 Kalpa): 1,000 Yuga Cycles = 4,320,000,000 human years (4.32 billion years).
- 1 Night of Brahmā: Also 1 Kalpa = 4,320,000,000 human years.
- 1 Full Day-Night of Brahmā: 2 Kalpas = 8,640,000,000 human years (8.64 billion years).
- 1 Year of Brahmā: 360 Full Day-Nights = 3,110,400,000,000 human years (3.1104 trillion years).
- Lifespan of Brahmā (100 Brahmā Years / 2 Parārdhas): 100 x 3.1104 trillion human years = 311,040,000,000,000 human years (311 trillion, 40 billion human years).
5. Two Paramāṇus make one Aṇu (an atom); while three Aṇus constitute a Trasareṇu (the minutest particle of matter or mote), seen floating in space through the sun’s rays that enter a room through the eye-holes of a lattice.
Special Note :
- Paramāṇu: The absolute smallest, indivisible unit (unseen).
- Aṇu: A combination of two paramāṇus (still unseen).
- Trasareṇu: A combination of three Aṇus, which is the smallest particle visible to the human eye under specific conditions (like dust in a sunbeam).
This system reflects an ancient attempt to understand the composition of matter from the infinitesimally small to the perceptible. It’s a blend of philosophical atomism and empirical observation, using an everyday phenomenon (dust motes in sunlight) to anchor the theoretical understanding of minute particles. It’s not a scientific measurement in the modern sense but a conceptual framework for understanding the hierarchy of material aggregation.
6. The measure of time which (in the form of the sun) travels across a composite of three Trasarenus is known as a Truṭis; a Vedha consists of a hundred Truṭis, while three Vedhas constitute what is known as a Lava.
Special Note – The verse is part of a larger discussion about the nature of time (Kala). It’s an attempt to quantify time from the smallest perceptible units, demonstrating the vastness of cosmic time by building up from these infinitesimal moments.
- “The measure of time which (in the form of the sun) travels across a composite of three Trasarenus is known as a Truṭis”
- Trasarenus: To understand a Truṭis, we first need to understand what a Trasarenu is. The preceding verses (3.11.4-5) explain this. A Trasarenu is described as the smallest particle of dust that can be seen floating in a sunbeam. It’s often equated to an atom in the ancient Indian understanding, though not in the modern scientific sense. It’s essentially the smallest visible motes of dust in the air.
- Composite of three Trasarenus: This implies a very tiny, almost immeasurable, distance or volume.
- “Travels across… in the form of the sun”: This phrase indicates that the movement of the sun (or light from the sun) is the reference point for measuring this extremely subtle movement. It’s not that the sun itself literally moves across three Trasarenus, but rather that the time it takes for light, or an influence from the sun, to traverse such a tiny space defines this unit. It’s a conceptual measurement.
- Truṭis: Therefore, a Truṭis is an incredibly short duration of time – the time it takes for light or a subtle influence to traverse the space occupied by three of these microscopic dust particles. It’s a unit of time almost beyond human perception.
- “A Vedha consists of a hundred Truṭis”
- This is a straightforward multiplication. If a Truṭis is already infinitesimally small, a Vedha is still very, very short, but one hundred times longer than a Truṭis.
- “while three Vedhas constitute what is known as a Lava.”
- Again, a simple multiplication. A Lava is three times longer than a Vedha, making it 300 Truṭis (3 Vedhas x 100 Truṭis/Vedha).
Significance and Understanding:
- Understanding Cosmic Time: This precise, albeit conceptual, system of time measurement highlights the Bhagavata’s attempt to articulate the vastness of time from the smallest to the largest units (eventually leading to kalpas and yugas). It emphasizes that even the seemingly insignificant moments contribute to the grand cosmic cycle.
- Subtlety of Creation: By starting with particles of dust and then measuring time based on their movement, the Bhagavata draws attention to the incredibly subtle and precise mechanisms of creation and the flow of energy in the universe.
- Philosophical Implications: Such descriptions encourage a deeper contemplation of time’s nature. Time, in Vedic thought, is not just a linear progression but a fundamental aspect of the divine (Kala is often personified as a form of Sri Vishnu). By breaking it down to such minute levels, the text prompts reflection on the continuous and ever-present nature of time, even in its most fleeting manifestations.
- Ancient Indian Science/Cosmology: While not “scientific” in the modern empirical sense, these verses represent a sophisticated attempt by ancient Indian seers to conceptualize and categorize reality, including the elusive concept of time, using the observational tools and philosophical frameworks available to them. They were keen observers of natural phenomena and attempted to build consistent cosmological models.
7. A composite of three Lavas should be known by the name of Nimeṣa (the twinkling of an eye); while three Nimeṣas are spoken of as one moment (kṣaṇa). A composite of five moments is known as a kāṣṭhā; while fifteen kāṣṭhās go to make a Laghu.
Special Note –
Trasarenus: Smallest visible dust particle (basis for Truṭis)
Truṭis: Time for light to traverse 3 Trasarenus.
Vedha: 100 Truṭis
Lava: 3 Vedhas (300 Truṭis)
Nimeṣa: 3 Lavas (900 Truṭis) – “twinkling of an eye”
Kṣaṇa: 3 Nimeṣas (2,700 Truṭis) – “moment”
Kāṣṭhā: 5 Kṣaṇas (13,500 Truṭis)
Laghu: 15 Kāṣṭhās (202,500 Truṭis)
Nāḍikā (Ghaṭikā): 15 Laghus (3,037,500 Truṭis) ≈ 24 minutes
Muhūrta: 2 Nāḍikās (6,075,000 Truṭis) ≈ 48 minutes
Prahara: 6 or 7 Nāḍikās (18,225,000 or 21,262,500 Truṭis) ≈ 2 hours 24 minutes (or 2 hours 48 minutes) – one quarter of a day or night.
8. Fifteen Laghus taken together are called a Nāḍikā (or ghaṭikā); a couple of Nāḍikās constitute one Muhūrta, while six or seven Nāḍikās (according as the day or night is short or long) make a Prahara, which forms one quarter of a day or night of human beings.
9. A pot (of copper) weighing six Palas or ninety-six Māṣās (8 Tolās) and with a capacity of one Prastha (two seers) of water should be bored (at the bottom) with a gold needle weighing four Māṣās and four Aṅgulas (a finger’s breadth) long, and left on water. The time which will be taken by such a pot to be filled with and consequently submerged in water is known as a Nāḍikā (ghaṭikā).
10. Oh respectful Vidura! Four and four yāmas make a day and a night for human beings. Fifteen days make one pakṣa. It is bright and dark (alternately).
11. The aggregate of two pakṣas makes one month which is a day and a night of the pitṛs (departed forefathers). Two months make a ṛtu (season). Six months make one ayana. It is northern (when the Sun apparently moves to the north) and the southern (when the Sun appears to move to the south of the equator).
12. The Ayanas are called the day and the night of the Svarga. A year is made up of twelve months. One hundred years is said to be the maximum life of human beings.
13. The ever-vigilant controlling god (the Sun God) occupies the sphere consisting of the planets, the nakṣatras (e.g. Aśvinī, Bharaṇī and other constellations) and other stars and revolves round the world beginning with atomic division of time and ending with one year (the period required to cross the bhuvana-kośa).
14. The year, O Vidura, is variously termed as Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara, and Vatsara (according as it is calculated on the basis of the revolutions of the sun, the Jupiter, the moon and so on).
Special Note –
Saṁvatsara – Is the name of the solar year or the period taken by the sun to pass through all the twelve signs of the zodiac (viz., 372 days).
Parivatsara – Is the name of the period taken by the Jupiter to pass from one sign of the zodiac to another. Jupiter takes approximately twelve years to complete its circuit through all the twelve signs.
Iḍāvatsara – Is the name of the Sāvanas year, each month of which has a uniform duration of 30 days.
Anuvatsara – Is the name of the lunar year, each month of which ends on the Amāvāsyā.
Vatsara – Is the name of the year, each month of which consists of 27 days only, the period taken by the moon to pass through each Nakṣatra or lunar mansion.
| # | Sanskrit Name | Symbol / English Name | Presiding Planet |
| 1 | Meṣa (मेष) | Aries – Ram | Mars (Maṅgala) |
| 2 | Vṛṣabha (वृषभ) | Taurus – Bull | Venus (Śukra) |
| 3 | Mithuna (मिथुन) | Gemini – Twins | Mercury (Budha) |
| 4 | Karkaṭa (कर्कट) | Cancer – Crab | Moon (Candra) |
| 5 | Siṃha (सिंह) | Leo – Lion | Sun (Sūrya) |
| 6 | Kanyā (कन्या) | Virgo – Maiden | Mercury (Budha) |
| 7 | Tulā (तुला) | Libra – Scales | Venus (Śukra) |
| 8 | Vṛścika (वृश्चिक) | Scorpio – Scorpion | Mars (Maṅgala) |
| 9 | Dhanu (धनुः) | Sagittarius – Archer | Jupiter (Guru) |
| 10 | Makara (मकर) | Capricorn – Crocodile | Saturn (Śani) |
| 11 | Kumbha (कुम्भ) | Aquarius – Water-bearer | Saturn (Śani) |
| 12 | Mīna (मीन) | Pisces – Fish | Jupiter (Guru) |
15. Offer your worship to the God Sun who made the five kinds of the year and who by his own power (in the form of kāla) urges the powers of things to develop into effects (gross forms) in different ways, and who is a part of the element called tejas. He runs through the sky for removing the delusion of Humans (as if by dissuading them from waste of life in pleasures) and extending the fruits of guṇas by performance of sacrifices.
Special Note –
The “five kinds of the year” refers to five divisions or perspectives of the year, seen in Vedic and Purāṇic cosmology, especially in the context of sacrificial time, astronomy, and cosmic function. These five can be understood in a few related ways:
1. Saṁvatsara (संवत्सर)
- The normal solar year of 12 months.
- It is the basic unit of a year in the Vedic calendar.
- It marks one revolution of the Sun in the zodiac (12 rāśis).
2. Parivatsara (परिवत्सर)
- A year with an extra month, also known as adhika māsa.
- This adjustment keeps the lunar and solar calendars aligned.
- Comes approximately every 32.5 months to compensate for the lunar year being shorter than the solar year.
3. Idāvatsara (इडावत्सर)
- Often interpreted as a year used for rituals connected to prosperity, agriculture, or rainfall.
- Associated with seasonal transitions or rituals involving Indra (god of rain).
- Some scholars say it refers to a year that begins with specific lunar alignments suited for certain sacrifices.
4. Anuvatsara (अनुवत्सर)
- Literally means “following the year.”
- It may refer to an intercalary year or a year adjusted to align with lunar or solar cycles.
- In ritual terms, it denotes the year that follows a regular year, often with some correction to maintain cosmic rhythm.
5. Vatsara (वस्तर)
- A general term for any year, sometimes used synonymously with saṁvatsara, but also differentiated in certain contexts.
- It can mean the first year of a five-year yuga cycle (pañcavatsara-yuga).
- In jyotiṣa, it may denote a year marked by specific planetary configurations.
Vidura said:
16. The full life-span of the manes, gods and human beings has thus been stated by you (as consisting of a hundred years according to the measure of time severally obtained in the three worlds). Now kindly tell me the life-span of other (higher) enlightened beings (such as Brahmā, Sanaka, Bhṛgu and others), who live outside the three worlds (i.e., in the spheres beyond Indra’s paradise).
Special Note –
A day and night of the Pitṛs (manes) consist of 30 days and nights of human beings. Hence the full life-span of Pitṛs would be reckoned at 3,000 years. Even so a day and night of the gods consist of two Ayanas or 360 human days and nights. Thus the full life-span of the generality of gods would work up to 36,000 human years.
17. Your holiness surely knows the course of the all-powerful Time; for the wise can see the whole universe with their eye perfected through Yoga (union with God).
Maitreya said:
18. The four Yugas,viz., Kṛtayuga (Satyayuga), Tretā, Dwāpara and Kali along with their Sandhyā (the transitional period marking the beginning of each Yuga) and Sandhyāṃśa (the transitional period marking the end of each Yuga) have been declared as consisting of 12,000 celestial years (or 43,20,000 human years).
19. The Kṛtayuga and the succeeding Yugas severally consist of four thousand, three thousand, two thousand and one thousand celestial years, plus twice as many hundred years (representing the Sandhyā and Sandhyāṃśa of each Yuga).
Special Note –
Thus a Satyayuga consists of 4,800 celestial years (4,000 years of Satyayuga proper and 800 years representing the Sandhyā and Sandhyāṃśa combined). Similarly a Tretā consists of 3.600 celestial years, Dwāpara of 2,400 celestial years and Kali of 1,200 celestial years.
In other words, a Kaliyuga consists of 4,32,000 human years, a Dwāpara of twice as many. i.e.. 8,64,000 years, a Tretā of thrice as many or 12,96,000 years, and a Satyayuga of four times as many or 17,28,000 years.
20. The learned ones designate the period between sandhyā and aṃśa as yuga, and the (special) laws of conduct (dharma) have been ordained with reference to the (particular) yuga.
21. In the kṛta age, dharma accompanied men on (all his) four legs (viz. penance, purity, compassion and truth). With the increase of irreligion (adharma), religion became diminished by one leg, in each of the other yugas.
22. Oh Vidura, beyond the three worlds (from mahar loka) to Brahma Loka, a day consists of one thousand cycles of four yugas. The night is also of the same duration when the Creator of the universe goes to sleep.
23. At the end of the night, the creation of the world starts and proceeds so long as it is God Brahmā’s day, which covers the period of fourteen Manus.
24. Every Manu rules during his own period which is somewhat longer than seventy-one catur-yugas (cycles of four yugas) In the eras of Manus, kings in the lineage of the Manu are born in succession. Hermits, gods, king of gods and his attendants are born simultaneously.
25. This is Brahma’s daily creation whereby the three worlds are made to function and in which the birds, beasts, men, pitṛs and gods are born according to their karmas.
26. In the Manu-eras, the Supreme Lord retains his sattvaguṇa and protects the universe by incarnating as Manus and manifesting himself in other human forms.
27. At the end of (Brahmā’s) day, assuming a bit of the tamo-guṇa, he restrains his prowess, and with everything else withdrawn in him due to the force of kāla, he keeps quiet.
23. When it is the nightfall without any moon or the sun (in existence), the three worlds bhūḥ, bhuvaḥ, suvaḥ lie concealed in him.
29. When the three worlds get consumed by the fire from the mouth of Saṅkarṣaṇa (Śeṣa) who is his power, Bhṛgu and others, being distressed by the heat go to Jana-loka from Mahar- loka.
30. In the meanwhile, due to Pralaya (world-end), oceans, with huge billows whipped up by extremely terrible and powerful winds, overflow and inundate the three worlds.
31. On that water, on the bed of the serpent Śeṣa, lies Śrī Hari with his eyes closed in yogic sleep, while sages in the Janaloka sing his praise.
32. In due course of time, with such types of days and nights as described above, even the long span of life of hundred years of this (god Brahmā), comes to an end.
33. Half of the life (of god Brahmā) is called parārdha. The first parārdha (of his life) has passed. Now the other half is running.
34. At the beginning of the previous parārdha, there was the great kalpa called Brahma kalpa, as Brahmā was then born. They knew him as Śabda-Brahma.
35. At the end of that kalpa, there was another kalpa called Padma kalpa, as there sprouted up the world-lotus from the lake-like navel of Hari.
36. Oh Vidura, the present kalpa of the second parārdha is known as Varāha (pertaining to the boar), as Hari assumed the boar-form in this (kalpa).
37. The period called dvi-parārdha is regarded as (a negligible period like) a wink of the unmanifested, infinite beginningless Soul of the Universe.
38. This kāla beginning from paramāṇu (its lowest unit) upto the end dvi-parārdha (duration of Brahmadeva’s life) can control those who have attachment to house etc. He has no power over the Almighty God, the bhūman.
39. This egg of the universe consisting of sixteen vikāras (modifications) and eight prakṛtis which is covered from outside by the (seven) sheaths of the earth etc., is fifty crores (of yojanas) in breadth.
Special Note –
Eight Prakṛtis (Aṣṭa Prakṛtis)
These are the eight original categories of material nature (prakṛti) that evolve from primordial matter (prakṛti or mūla-prakṛti). They are generally listed as:
- Pṛthvī (Earth)
- Ap (Water)
- Tejas (Fire)
- Vāyu (Air)
- Ākāśa (Ether)
- Manas (Mind)
- Buddhi (Intellect)
- Ahaṅkāra (Ego)
Sixteen Vikāras (Modifications)
These are the evolutes or products that arise from the interplay of the prakṛtis. Based on Sāṅkhya cosmology, the sixteen vikāras generally refer to:
1–5. Five Jñānendriyas (organs of knowledge):
- Śrotra (ears – hearing)
- Tvak (skin – touch)
- Cakṣus (eyes – sight)
- Jihvā (tongue – taste)
- Ghrāṇa (nose – smell)
6–10. Five Karmendriyas (organs of action):
- Vāk (speech)
- Pāṇi (hands)
- Pāda (feet)
- Pāyu (anus)
- Upastha (genitals)
11–15. Five Tanmātras (subtle elements):
- Śabda (sound)
- Sparśa (touch)
- Rūpa (form)
- Rasa (taste)
- Gandha (smell)
16. Mahattattva or sometimes the total Mind (manas) as a functioning faculty
Alternatively, in some accounts, Manas is part of the 8 prakṛtis, and the 16 vikāras only include:
- 5 tanmātras
- 5 karmendriyas
- 5 jñānendriyas
- 1 manas (mind)
Total = 16.
40-41. Each of these sheaths (covering the universe) is ten times greater (than its previous one). This universe appears as an atom when merged (in him). Crores of such universes lie in him. That is the highest essential form of Viṣṇu, the great Puruṣa. It is called the imperishable Brahman, the cause of all causes.
Thus ends the eleventh discourse entitled “The concept of Time: Manvantaras and life-spans of Men and Gods”, in Book Three of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized Souls).
Summarization Of The Entire Chapter :
In this chapter, the exalted sage Maitreya spoke to Vidura about the sublime intricacies of material creation, time, and cosmic measurement, all suffused with the loving potency of Śrī Bhagavān. He began by describing the paramāṇu, the indivisible, eternal particle of matter. Though imperceptible to our senses, this minutest unit underlies all creation, waiting only for the touch of Time and the will of Bhagavān to manifest in the universe. From these paramāṇus, the illusory sense of units arises in human perception, showing how even the smallest particle reflects the marvelous design of the Supreme. At the other extreme, Maitreya explained parama mahān, the totality of undifferentiated Prakṛti, from which all material forms evolve and to which they ultimately return. In this way, the Lord’s creation spans from the infinitesimal to the infinite, revealing the boundless reach of His power.
Maitreya next illuminated the nature of Time, portraying it as both subtle and pervasive, touching everything from the smallest paramāṇu to the largest cosmic manifestation. This divine Time, emanating from Bhagavān Himself, orchestrates the unfolding of creation, sustains it, and eventually draws it back into dissolution. He described the hierarchical measures of time, from the Truṭi—the moment light traverses three Trasarenu particles—up to the lifespan of Brahmā, which stretches across 311 trillion human years. By revealing this intricate system, Maitreya highlighted the Lord’s intimate care in regulating cosmic rhythm, assuring that every particle and every moment unfolds according to divine will. Even the cycles of days, months, seasons, and years, all presided over by the Sun and celestial forces, act as instruments of Bhagavān’s loving orchestration, guiding the lives of men, gods, and sages alike.
The chapter also delineates the Yugas—Satyayuga, Tretā, Dwāpara, and Kali—along with their Sandhyā and Sandhyāṃśa periods, each with a prescribed dharma, diminishing progressively as irreligion grows in each succeeding age. Maitreya explained that Brahmā’s day, spanning a thousand cycles of the four Yugas, brings forth creation according to the past karmas of beings. During his night, the three worlds—Bhūḥ, Bhuvaḥ, and Swaḥ—lie hidden in his yogic slumber, awaiting the next day to reemerge through the will of Bhagavān. The chapter vividly describes the divine rhythms of cosmic cycles, the birth and passing of Manus, and the interplay of gods, humans, and other beings, all under the compassionate supervision of the Lord, who maintains order while remaining ever beyond the influence of material Time.
Maitreya further expounded on the subtle mechanics of creation, detailing the eight prakṛtis and sixteen vikāras that constitute the foundational elements of the universe. From the earthen, watery, fiery, airy, and etheric elements to mind, intellect, and ego, the cosmos emerges as a vast, interwoven lattice of subtle and gross energies. Each layer of creation, multiplying tenfold at each level, reflects the supreme vision of Bhagavān, who, when merged in the ultimate form, appears as the imperishable Puruṣa, containing countless universes within Himself. Even the Pralayas, or dissolutions, are embraced lovingly within His yogic sleep, demonstrating that creation, maintenance, and dissolution are all the playful expressions of His divine potency.
Finally, Maitreya concluded by showing that all of this—the smallest particle, the grandest cosmic body, the infinitesimal units of time, the long life-spans of men, gods, and sages—is pervaded and sustained by Bhagavān. From the first paramāṇu to the vast expanse of Brahmā’s life, every aspect of existence unfolds under His compassionate gaze. Through this chapter, the devotee is invited to contemplate the Lord’s intimate involvement in creation, to recognize the impermanence and vastness of material manifestations, and to cultivate love and surrender, understanding that even the incomprehensible scales of time and space are instruments of His divine Līlā. In this, the wisdom of the Bhāgavata Purāṇa nurtures devotion, awe, and unceasing love for the Supreme.
Short Questions & Answers :
Q1: What is a paramāṇu according to Maitreya?
A1: A paramāṇu is the minutest, indivisible particle of matter, which eternally exists in a causal state and is not yet combined with others. It represents the absolute smallest unit of material substance in the universe.
Q2: How does paramāṇu relate to material aggregation?
A2: Multiple paramāṇus combine to form perceptible material substances. Two paramāṇus make one aṇu, and three aṇus form a trasareṇu, the smallest particle visible to the human eye under special conditions.
Q3: What is parama mahān?
A3: Parama mahān is the largest, undifferentiated form of matter—Prakṛti itself—before any evolution. It represents the ultimate magnitude of unmanifested material energy.
Q4: How is Time (kāla) described in this chapter?
A4: Time is subtle, pervasive, and eternal. It pervades all matter, from the smallest paramāṇu to the largest parama mahān. It is the unmanifest power of Bhagavān, orchestrating creation, maintenance, and dissolution.
Q5: What are the smallest units of time mentioned?
A5: The chapter describes a hierarchy of time units:
- Truṭi: Time for the sun’s influence to cross three trasareṇus.
- Vedha: 100 Truṭis.
- Lava: 3 Vedhas.
- Nimeṣa: 3 Lavas, “twinkling of an eye.”
- Kṣaṇa: 3 Nimeṣas, “moment.”
- Kāṣṭhā: 5 Kṣaṇas.
- Laghu: 15 Kāṣṭhās.
- Nāḍikā (Ghaṭikā): 15 Laghus (~24 minutes).
- Muhūrta: 2 Nāḍikās (~48 minutes).
- Prahara: 6–7 Nāḍikās (~2.5 hours), one quarter of a day or night.
Q6: How are days, months, and years of humans, Pitṛs, and gods measured?
A6:
- 4 yāmas = 1 human day or night.
- 15 days = 1 pakṣa; 2 pakṣas = 1 month; 2 months = 1 ṛtu (season); 6 months = 1 ayana.
- 12 months = 1 year.
- Pitṛs: 1 day-night = 30 human days.
- Gods: 1 day-night = 2 ayanas = 360 human days.
Q7: What is the full lifespan of humans, Pitṛs, and gods?
A7:
- Humans: Maximum 100 years.
- Pitṛs: 3,000 human years (30×100).
- Gods: 36,000 human years (360×100).
Q8: How long is the life of Brahmā?
A8: The life of Brahmā is 100 divine years (two parārdhas), which equals 311 trillion, 40 billion human years. Each half of his life is a parārdha.
Q9: How are the four Yugas described?
A9:
- Kṛtayuga (Satyayuga): 4,800 celestial years (4,000 + 800 Sandhyā/Sandhyāṃśa).
- Tretā: 3,600 celestial years (3,000 + 600).
- Dwāpara: 2,400 celestial years (2,000 + 400).
- Kali: 1,200 celestial years (1,000 + 200).
The dharma progressively diminishes in each succeeding Yuga.
Q10: What is a day and night of Brahmā?
A10: A day of Brahmā consists of 1,000 cycles of four Yugas; the night is equal in duration. During Brahmā’s day, creation unfolds; during his night, the three worlds lie concealed in his yogic sleep.
Q11: How does creation occur in a day of Brahmā?
A11: Creation starts at the beginning of the day, unfolds through the reign of 14 Manus, and continues with the simultaneous birth of kings, sages, gods, and humans according to their karma. Bhagavān manifests through the guṇas to maintain creation.
Q12: What happens during the night of Brahmā?
A12: The three worlds are submerged, oceans overflow, and Śrī Hari lies in yogic sleep on Śeṣa. Sages in Jana-loka sing His praises while creation remains in latent potential.
Q13: What are the eight prakṛtis and sixteen vikāras?
A13:
- Eight Prakṛtis: Pṛthvī (Earth), Ap (Water), Tejas (Fire), Vāyu (Air), Ākāśa (Ether), Manas (Mind), Buddhi (Intellect), Ahaṅkāra (Ego).
- Sixteen Vikāras: The five Jñānendriyas, five Karmendriyas, five Tanmātras, and Mahattattva (Mind), forming the subtle and gross constituents of the universe.
Q14: What is the cosmic scope of Bhagavān as described at the end of the chapter?
A14: Bhagavān, the great Puruṣa, manifests the imperishable Brahman, encompassing countless universes, each appearing like an atom in Him. He is beyond Time, controlling all creation, from the paramāṇu to Brahmā’s lifespan, revealing His infinite love and power.
