Text 17: O spiritually powerful one, you can understand the movements of eternal time, which is the controlling form of the Supreme Personality of Godhead. Because you are a self-realized person, you can see everything by the power of mystic vision.
Text 18: Maitreya said: O Vidura, the four millenniums are called the Satya-, Tretā-, Dvāpara- and Kali-yuga. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods.
Text 19: The duration of the Satya millennium equals 4,800 years of the years of the demigods; the duration of the Tretā millennium equals 3,600 years of the demigods; the duration of the Dvāpara millennium equals 2,400 years; and that of the Kali millennium is 1,200 years of the demigods.
Text 20: The transitional periods before and after every millennium, which are a few hundred years as aforementioned, are known as yuga-sandhyās, or the conjunctions of two millenniums, according to the expert astronomers. In those periods all kinds of religious activities are performed.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
With yoga perfected by yoga practice. [17] It should be understood from the strength of the next verse that it is twelve thousand years. Avadhāna (attention) is what is paid attention to, and sandhyā (twilight) and aṃśa (portion) are included with it. [18] In Kṛtayuga, four thousand, and four hundred each for the twilight and twilight portion, thus eight hundred. This should be applied similarly for Tretā, etc. [19] * * At the beginning of a yuga is the twilight, at the end is the portion. The hundreds mentioned are the number of those two, in between which is the yuga. He states its particularity. Where: Where special dharmas like cow sacrifice, etc. are prescribed, is the meaning. But the common dharma exists even in the twilight and portion. [20]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
If one asks how knowledge of the lifespan of those there is possible, due to yogis being omniscient, you know everything, he says - The Lord. The Lord is you. With the eye of knowledge, the wise are the knowers. [17] * * For the Bhṛgus and others outside of the kalpa have lifespans equal to Brahmā, so to state Brahmā's lifespan, he first states the measure of yugas - Kṛta. With 360 years of humans being one year of the gods, their four yugas are twelve thousand of those, which for humans becomes 4,320,000 years. That same four yugas of Satya etc. is 1,728,000 years by human measure for Satya. 1,296,000 years for Tretā. 864,000 years for Dvāpara. 432,000 years for Kali. As stated in the Sanatkumāra Saṃhitā: "1,728,000 is the measure of Kṛta, then 1,296,000 is the measure of Tretā. 864,000 for Dvāpara, 432,000 for Kali. 4,320,000 by human measure is a full cycle of four yugas." There, Satya is 1,728,000, Tretā 1,296,000, Dvāpara 864,000, Kali 432,000. Thus two thousand yugas of the gods is a day and night of Brahmā, which for humans is 8,640,000,000. [18] * * Thus in Tretā the measure is three thousand. The twilight and twilight portion are six hundred. In Dvāpara the measure is two thousand. The twilight and twilight portion are four hundred. Thus in Kali the measure is one thousand, and the twilight and twilight portion are two hundred. This is the distinction. [19] * * The reading "between the twilight and twilight portion" is found in many older manuscripts. Its meaning, as explained by Viśvanātha, is the time period in between. Of that yuga, where: in which. Is the meaning: The special dharma of that yuga which is uncommon, like cow sacrifice etc., by "etc." things like meat offerings to ancestors. Understanding is that it is prescribed. As stated: "In Kali, avoid five things: horse sacrifice, cow sacrifice, renunciation, meat offerings to ancestors, and producing a son with the husband's brother" in the Nirṇayasindhu. But what Devala said: "As long as there is caste division, as long as there are parts on earth, one should perform Agnihotra and renunciation in Kali yuga" - that is meant for the extremely detached, otherwise one would become an eater of air and go to hell, which should be considered by the wise. As stated: "A renunciate goes to hell if engaged in seeking. With three desires, he dwells long in the terrible Kumbhīpāka hell." Or, where: in which yugas the special dharma of meditation, sacrifice, worship, and chanting is as stated: "In Kṛta by meditating on Viṣṇu, in Tretā by performing sacrifices, in Dvāpara by worship, in Kali by chanting of Hari" - the common dharma is based on the qualities. Also, whatever dharma is for a yuga exists even in its twilight and twilight portion - this too should be known. [20]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The Lord who is omniscient and capable of destroying everything, you know the course and particular nature of all that. The reason is viśvam (the universe). [17] * Avadhīyate means the beginning limit of the yuga is fixed, so avadhāna is sandhyā (twilight), and the end limit is fixed, so avadhāna is the twilight portion, and that is included. [18] * * The numbers four thousand etc. are by divine years. 360 years of humans make one year of the gods. Thus 12,000 years of the gods make their four yugas. For humans, the four yugas are 4,320,000 years. There, Satya is 1,728,000 years, Tretā is 1,296,000, Dvāpara is 864,000, Kali is 432,000 - this should be known. There, 2000 four-yuga cycles of the gods make a day and night of Brahmā. And that becomes 8,640,000,000 for humans. [19] The reading "between the twilight and twilight portion" is approved by the commentators, not "between the twilights." It means the middle part denoted by the word yuga has a special, distinguishing dharma prescribed only in the middle part, not in the twilight and twilight portion, accepting a restricted scope - this is the meaning, it is said. The common dharma characterized by varṇāśrama duties exists there too - this is the explanation of the reason for that. [20]
Śrīmad Vīrarāghava Vyākhyā
Do not say "I do not know", he says. The Lord: He knows the future course of the Lord's self. If you ask "O Maitreya! How can I know for certain?", he says: The wise like you, knowers, with the eye perfected by yoga, see the universe. There is nothing that is not an object of yogic perception - this is the meaning. [17] * * Thus asked, the sage, to state that for those situated outside the three worlds up to Brahmā, a thousand yugas is the measure of a day, and a hundred years of 360 such days is the measure of lifespan, first states in four verses the measure of a yuga, measure of the yuga portions and twilights, nature of the yugas, and gradation of dharma practice in the yugas. There, in two he states the yuga measure. Kṛta: The four yugas beginning with Kṛta, along with the twilight that is paid attention to as avadhāna, and the portion, that complete four yugas is determined as 12,000 divine years. [18] Moreover, in Kṛta etc. respectively four, three, two thousand are counted. These should be understood as doubled. This means: First, Kṛtayuga by divine measure is 4000 years, and 400 each for the twilight and twilight portion, thus 4800 years is the measure of Kṛtayuga with twilight and portion. Tretā's measure is 3600 years with twilight and portion. Dvāpara's measure is 2400 years with twilight and portion. Kali's measure is 1200 years with twilight and portion. At the beginning of a yuga is the twilight, at the end is the twilight portion. The hundreds mentioned above the thousands are the measure of those twilight and portions respectively - this should be understood. [19]
Now, to resolve the doubt whether only the sandhyāṃśa (transition period) is considered a yuga, or whether it is the middle period between them, he states that in the four yugas, the duties of the respective varṇas (castes) and āśramas (life stages) must definitely be performed. With the sandhyāṃśas. The knowers of yugas say that the period which is in between the two sandhyās and sandhyāṃśas, whose numbers are in hundreds, is called a yuga. In that yuga, dharma (duty) in its threefold form - nitya (daily), naimittika (occasional) and kāmya (optional) - is prescribed, meaning it should be performed. (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To show that Maitreya has the intellectual capacity to understand what is to be said, he states: Bhagavān (The Lord). He knows the movement, the progress, the functioning of time, which is the inner controller of time. Why? Because the dhīras (wise ones), who delight in wisdom, the knowers, perceive the universe with their yogarāḍḍha (yoga-perfected) eye of the eightfold yoga. You are also one of them, therefore [you know] - this is the meaning. (17)
Before describing the lifespans of those dwelling in Maharloka etc., he states the duration of the four yugas like Kṛta etc. along with their sandhyā periods. Kṛta. With divine [years] existing for the gods. (18)
He elaborates on this: Four etc. Thus, in the Kṛta and other [yugas], ten thousand are counted in descending order for each, twice the hundreds remain as the two thousand hundreds forming the preceding and succeeding sandhyās of Kṛta etc., starting from the preceding and succeeding sandhyās of Kaliyuga they should be known as doubled. Thus, the preceding and succeeding sandhyās of Kaliyuga are one hundred, of Dvāpara two hundred, of Tretā three hundred, and of Kṛtayuga four hundred - in this way the twenty hundreds are doubled compared to the yugas. (19)
Then, which period is considered as the Kṛta and other yugas? To this he says: Sandhye. The knowers of yugas call that very period a yuga which is between the two sandhyās and sandhyāṃśas whose numbers are in hundreds, where the dharma of that particular yuga is prescribed. In Kṛta etc., the sandhyā periods are special times connected to the preceding and succeeding boundaries called sandhyāṃśas. (20)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The meaning of Kṛta etc. is: For humans, 360 years make one year of the gods. With 12,000 of these, their four yugas, which for humans is calculated as 4,320,000 years. That much is the four yugas beginning with Satya. Because Satya (1,728,000), Tretā (1,296,000), Dvāpara (864,000), Kali (432,000) - thus 2000 yugas of the gods make one day and night of Brahmā. And that for humans is eight padmas plus sixty-four crores (8,000,006,400,000,000). (18-19)
In "between the sandhyā and sandhyāṃśa", it should be "in between the sandhyā and sandhyāṃśa". (20-23)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Bhagavān (The Lord) You, by yogarāḍḍha (yoga perfection), by yoga accomplishment. (17)
Since Bhṛgu and others whose lifespans are beyond a kalpa have lifespans equal to Brahmā, to state Brahmā's lifespan he describes the measure of yugas etc. Kṛta. With years, with thousands of years. Avadhāna means sandhyā and sandhyāṃśa, along with that. (18)
In order means: In Kṛtayuga four thousand. Four hundred each for sandhyā and sandhyāṃśa, thus eight hundred. Similarly for Tretā etc. (19)
At the beginning of a yuga is sandhyā, at the end is sandhyāṃśa - of what nature are these? Those whose number of hundreds have been stated, the time which is in between them is called a yuga. Where dharma means the specific dharma consisting of meditation, sacrifice, service and glorification, while the general dharma is secondary. In the sandhyā and sandhyāṃśa periods also it exists. Moreover, the dharma of each yuga is predominant in its sandhyā and sandhyāṃśa periods too - this should be understood. For humans, the four yugas are 360 years, thus for humans the four yugas are 4,320,000 years as stated in the scriptures by the word yuga. There, Satya is 1,728,000 years. Tretā is 1,296,000. Dvāpara is 864,000. Kali is 432,000. (20)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O Maitreya! By yogarāḍḍha, by accomplishment of meditation yoga. (17)
To state that for all beings from the three worlds up to the four-faced Brahmā, one thousand four-yugas is the measure of a day, and a hundred years consisting of 360 days is the lifespan, he describes the measure of the four yugas and the gradation of dharma. Kṛta etc. with four [verses]. With twelve, with twelve thousand. Avadhāna means sandhyā and sandhyāṃśa, along with that determined by the sages. (18)
Thousands are the measure of a yuga, hundreds are the measure of sandhyā and sandhyāṃśa. (19)
The period which is in between the sandhyā and sandhyāṃśa whose numbers are in hundreds, measuring thousands, that they call a yuga. At the beginning of Kṛtayuga is sandhyā measuring 400 years, at its end is sandhyāṃśa measuring 400 years, in between is Kṛtayuga measuring 4000 years. Similarly for Tretā etc. Although in general there is dharma in the sandhyā and sandhyāṃśa periods too, predominantly in which yuga dharma is prescribed in gradation [is called that yuga]. (20)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
To establish Maitreya's knowledge for the purpose of narration, he says: Bhagavān. You are Bhagavān (The Lord), because of being so by the grace of Bhagavān, and because of having faith in Bhagavān. Therefore you know the movement of Bhagavān who is time. For he knows his own self. Moreover, the dhīras (wise ones) who are patient with the troubles of saṃsāra, who are perfected in yoga, perceive the entire universe with their yoga-perfected eye. Thus they perceive through the dharma born of yoga and through knowledge. "With the eye" is said to remove all doubt. Being perfected in yoga, there is no possibility of delusion. (17)
Just as days are counted by moments and such, so are their days counted by yugas. The nature of Kṛta and others is described as follows: Kṛta is the name of a particular time period. In that time, whatever is to be done by time, or its remedy, that is already done. Nothing remains to be done for those born in that yuga. Tretā means one-third to be done, Dvāpara means two parts to be done, Kali means conflict, everything is subject to dispute, nothing is determined - this is the meaning. Therefore in the Śruti it is said "The four stomas are Kṛta" and "The five are Kali", thus the five-fold stoma is criticized. Trivṛt, Pañcadaśa, Saptadaśa and Ekaviṃśa - these are the only four stomas, the four varṇas; they were created, so there is no dispute about them. But the five-stoma view is criticized by the word Kali. The six-stoma view is not criticized, as explained in "whose Triṇava is internal" etc. Thus Kali is a synonym for what is criticized. For those dwelling in a kalpa, the time when everything can be done and is fruitful is called Kṛta, represented by the nectar-pitcher. The criticized time represented by the poison-pitcher is Kali, where there is only conflict, not fulfillment of purpose. These four together are called a caturyuga. Their duration is stated: By divine years. By twelve years. Thousands is implied. Divine years cannot be counted by small numbers. A thousand is the highest limit, so the number thousand is obtained. The word 'divine' itself could imply hundreds, but by the principle "In cases of doubt, from the remainder of the sentence", the number thousand is obtained from the subsequent phrase "thousands are enumerated". By twelve thousand divine years, a caturyuga is carefully defined. Avadhāna means interval. Sandhyā occurs at the interval. Sandhyāṃśa is a small portion, like the lingering of a bell sound. The yuga is in between. ||18||
Sandhyā and sandhyāṃśa are connected with the yuga, so from the connection of both, the yuga nature is determined by the combined power of the whole. Their intermediate durations are stated: Four thousand for Kṛtayuga, three for Tretā, two for Dvāpara, one for Kali - thus the thousands are enumerated in order. Sandhyā is one-tenth of the yuga, and sandhyāṃśa is the same. So that many hundreds for each, doubled for the total. From 'ca', some additional time is also obtained, if there is any delay in the Lord's work. ||19||
Apprehending that everything is a yuga, to refute that and state that only the middle period is called yuga, it is said: Between sandhyā and aṃśa. The period between sandhyā and aṃśa. "By hundreds" indicates that sandhyā and aṃśa are also specific times, not deities. The knowers call that period the yuga. This is the authority. How is the endless time, which is inherently unlimited, made finite by what condition? Answering that, the condition is stated: Where dharma is enjoined. In which specific time dharma is enjoined, not reiterated. In the sandhyā the previous dharma is lost, then at the start of the yuga, due to lack of traditional knowledge, the sages enjoin new dharma. That injunction continues guiding beings until the end of the yuga, so it is denoted by the word yuga, being conditioned by dharma. ||20||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Kṛtam ityatra. Kālena yatkṛtam iti. The action caused by time is imperishable, this is the meaning. Kartavyateti. The remainder of the action. This explanation is in response to the question, not universally applicable, with this intention they say - teṣām ityādi. That is, in response to how it is said, they say - divyā hītyādi. Ata iti. It is obtained from wood. The word divya excludes human and ancestral. || 18 ||
Catvārītyatra. Samudāyayogaśaktibhyām iti. By the power of yoga in the collective sense, as stated in sandhyetyādi, this is the meaning. Teṣām iti. Of the yugas. Tāvānevāṃśa iti. Only the tenth part beyond the sandhyā is called aṃśa, thus the time before the beginning of the yuga is called sandhyā, and the time after the end of the yuga is called aṃśa, this is the meaning. Yadītyādi. Just as in the story of Māṇḍavya, the sun bound by the devoted wife did not rise for seven days, such an interval is meant. || 19 ||
Sandhyāṃśayor ityatra. How is the injunction consistent when the dharma attended to by śruti exists, they say - sandhyetyādi. Due to the long interval in the progression of yugas, in the absence of people connected to Kṛtayuga in the first cycle, the tradition is not known by future people, so due to its absence, that dharma is made known by those long-lived sages, thus the injunction is consistent due to its newness, this is the meaning. Bhavatīti. Time becomes. || 20 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Now, thinking "I do not know that", he says - Bhagavān iti. According to the principle "One is what one has faith in", being a devotee of the Lord, he is indeed the Lord himself, therefore he certainly knows the nature of time, which is the form of the Lord. There he shows the a fortiori argument - viśvam iti. The wise, with senses turned away from objects, established in yoga, with the eye perfected through yoga, with supernatural ability, see the entire universe, even supersensory objects - what more needs to be said about what you see? This is the connection. || 17 ||
Thus asked respectfully, Maitreya, since the description of its duration depends on describing the measure of the yugas, first states that measure with two verses beginning with kṛtam. Avadhīyate (it is bounded) means vyavadhīyate (it is divided), by this avadhāna means sandhyā and aṃśa, along with these the four yugas beginning with Kṛta are determined by twelve thousand divine years measured by the gods' standard, this is the connection. || 18 ||
In the Kṛta and other yugas, four, three, two and one thousand respectively, and twice as many hundreds are stated, this is the connection. In Kṛtayuga four thousand, and four hundred each for sandhyā and aṃśa, thus eight hundred; in Tretā three thousand, and three hundred each for sandhyā and aṃśa, thus six hundred; in Dvāpara two thousand, and two hundred each for sandhyā and aṃśa, thus four hundred; in Kaliyuga, one thousand and two hundred for sandhyā and aṃśa, this should be understood. || 19 ||
Thinking that all time is a yuga, he says - sandhyāṃśayor iti. Of the two with hundreds as their measure, the stated hundreds are the measure of those two, at the beginning of the yuga is sandhyā, at the end is aṃśa, the time in between, that very time the knowers of the characteristics of yugas call a yuga, this is the connection. Where in the yuga a special dharma like cow sacrifice etc. is prescribed. The general dharma like hearing and chanting exists even in the sandhyā and aṃśa, this is the idea. || 20 ||
Hindī Anuvāda
You know well the course of Bhagavān Time; for the wise see the entire universe with their divinely perfected yogic vision. || 17 ||
Śrī Maitreya said - Vidura! Satyayuga, Tretā, Dvāpara and Kali - these four yugas along with their sandhyā and sandhyāṃśa last for twelve thousand divine years of the gods, this has been stated. || 18 ||
In these four yugas Satya etc. there are four, three, two and one thousand divine years respectively. Twice as many hundred years are in their sandhyā and sandhyāṃśa. || 19 ||
At the beginning of a yuga is sandhyā and at the end is sandhyāṃśa. Their year count has been stated in hundreds. The time between these is what the knowers of time have called a yuga. In each yuga a special dharma is prescribed. || 20 ||
SB 3.11.17-20
