Yuga

Yuga (Devnāgari: युग) refers in Hindu cosmology to an epoch of humankind. Each cycle of the cosmos is divided into four such eras: 1) Satya Yuga, 2) Treta Yuga, 3) Dvapara Yuga and 4) Kali Yuga. Since the Hindu notion of time is circular rather than linear, the universe is considered to be in a continual cycle through these four periods of time. As time progresses from stage to stage, human society in each yuga degrades to a level lower than that of the yuga before it, culminating in the destruction of the existing order at the end of the Kali Yuga. After this, the blissful Satya Yuga begins anew. Alternatively, some thinkers believe that each descending phase of the cycle from Satya Yuga to Kali Yuga is followed by an ascending phase back to Satya Yuga, then another descending phase and so on.

The descent from Satya Yuga to Kali Yuga is associated with a progressive deterioration of Dharma (or "righteousness"), manifested most obviously by a pronounced decrease in the quality of human moral standards and religious piety. While temples, wars, and extensive religious writing are unnecessary in the earlier Yugas, they come to characterize the later Dvapara and Kali yugas. Wars are virutally unheard of in the higher ages, though they do occur. Not only is the descent of the yugas makred by societal degeneration, but also by a pronounced decrease in the length and quality of human life. Hinduism often concieves of Dharma as comparable with a bull. In Satya Yuga, the first stage of development, the bull stands steadily upon four legs, although in each of the ages which follow, morality is reduced by a quarter, and so the bull stands on one less leg as the Yugas progress.

Time Scale

The traditional timescale of the yugas suggests that the Satya Yuga lasts 1,728,000 years, the Treta Yuga 1,296,000 years, the Dvapara Yuga 864,000 years and the Kali Yuga 432,000 years. As this list indicates, each yuga is progressively shorter. In total, a complete cycle constitutes 4,320,000 years, a period of time which is said to be a day and night for the creator god Brahma. This period of time is also known as a kalpa, which is the fundamental cosmic cycle in Hinduism. Hindu cosmology states that upon the conclusion of seventy-one circuits of this cycle, there is a period equally long during which the universe is dormant, after which the cycle starts over again. In this view, we are currently in the Kali Yuga.

Not all agree with this traditional timescale. According to Sri Yukteswar Giri, guru of Paramahansa Yogananda, the traditional view is based on a miscalculation on the part of astronomers and astrologers who have been guided by wrong annotations of certain Sanskrit scholars. Since nobody wanted to announce the bad news of the beginning of the ascending Kali Yuga, these individuals continually added years to the Dwapara date. In his book, The Holy Science, Sri Yukteswar explains that the descending phase of Satya Yuga lasts only 4800 years, Treta Yuga 3600 years, Dwapara Yuga 2400 years, and Kali Yuga 1200 years. The ascending phase of Kali Yuga then begins, also lasting 1200 years; and so on. The ascending phase of Kali Yuga began in September of 499 C.E. Since September 1699, we have been in the ascending phase of Dwapara Yuga, according to Sri Yukteswar.

David Frawley, a widely respected Jyotish astrologer and author of many books on Vedic traditions, points out that Manu, in his Manhu Samhita, posits a much shorter Yuga cycle of 2,400 years. Manu’s Yuga cycle happens to correspond roughly to the same length of time that astronomers attribute to the Precession of the Equinoxes. As with Sri Yukteswar Giri, Frawley’s interpretation of scripture suggests that we are currently near the beginning of a Dwapara Yuga cycle that will last a total of 2,400 years. He further points out that that the traditional 432,000 year cycle is questionable, based on Vedic and Puranic historical records. He explains that the shorter yuga theory offers better proof of the age of Rama and Krishna and other important historical Indian figures than other dating methods, which conceive of some of these figures to be millions of years old; far too old to place them within the accepted chronology of human history on Earth.

Evidence exists to support both Frawley and Sri Yukteswar's theories. For example, humans are becoming taller in height, more intelligent, and are living longer. This is in direct contrast to some of the objective criteria which are said to characterize the Kali Yuga.

The Yugas

Satya Yuga

The Satya Yuga (Devanagari: सत्य युग), alternatively called the Sat Yuga and Krita Yuga is the "Yuga of Truth", wherein humankind is governed by gods, and every manifestation or work performed by human beings resembles the purest ideal of the divine. The Satya Yuga is characterized by a harmonious, pious society, not unlike the Golden Age in Greek mythology. The Dharma bull, which symbolises morality, stood steadily on all four legs during this period. No evil or hatred existed whatsoever. Ultimately, intrinsic goodness to rule supreme, and all people engage only in benevolent deeds. In this age, the great majority of the people can experience spirituality by direct intuitive realization of truth, and the veil between the material and the transcendent realms becomes almost transparent. Writing is unnecessary because people communicate directly by thought; temples are also unnecessary because people continually feel the omnipresence of God. Amongst the four eras, the Satya Yuga is not only the first but also the most significant.

The virtue accorded highest value in this epoch is meditation (dhyana). All the pillars of religion are present in totality. Knowledge, meditation, and penance hold special importance in this era. Ashrams become devoid of wickedness and deceit. Natyam (such as Bharatanatyam), according to Natya Shastra, did not exist in the Satya Yuga "because it was the time when all people were happy". There are no class divisions between rich and poor, nor was their any need for labour or a system of commerce since all was available in abundance by the power of the will alone. People were not stricken with disease in this epoche, nor did they age. Blessedness of the divine was available to all of humanity.

Treta Yuga

Treta Yuga (Devanagari: त्रेता युग) sees a slight decline in quality of life, though it is still a veritable age in itself. The Dharma bull stood on three legs during this period. Treta Yuga is the mental age, in which psychical power is harnessed, and the inventions resulting from this intellectual power dissolve the illusion of time. (Inventions are characteristic of both Dvapara and Treta yugas.) The virtue accorded highest value in this epoch is yajna (sacrifice). This Yuga saw the incarnation of the fifth, sixth and seventh avatars of Vishnu: Vamana, Parashurama, and Rama, respectively. Although this age was not usually marked by warfare, it was during this time period when the war which is recounted in the Ramayana occurred, wherein Rama conquered the evil King Ravana.

Dvapara Yuga

The Dwapara Yuga (Devanagari: द्वापर युग) saw the first pronounced decline in righteousness. Now the Dharma bull only stands on two legs, and so the moral standard of the people overall in the Dvapara Yuga drops immensely from the Treta Yuga. The Varnashram or system of the varnas is neglected along with the Yajnas or sacrifces. Even more seriously, adherence to the Vedas became less active. Most notably, they are now divided into four parts which we know today as Rig, Sama, Yajur and Atharva. During these times the Brahmins are knowledgeable of two, and sometimes three Vedas, but rarely have studied all the four books thoroughly.

Accordingly, different actions and activities come into existence because of this categorization, and people's sills become Balkanized. So begins the division of the castes, which categorize people into specific roles based upon their birth. Spirituality, which was once available to all, becomes the jurisdiction ofthe Brahmins, who are responsible for sacrifice, self-study, and teaching activities. They attain celestial bliss by engaging in penance, religion, control of senses and restraint.

All people in the Dvapara Yuga are zealous, valiant, courageous and competitive by nature and are engaged only in penance and charity. They are kingly and pleasure-seeking. In this era, the divine intellect ceases to exist, and it is therefore seldom that anyone is wholly truthful. Because of this life of deceit the living standard also decreases, with the average life expectancy of humans falling to only 2,000 years. People are plagued by ailments, diseases and various types of desires. After suffering from these ailments, people realize their misdeeds and perform penance. Some also organize sacrifices, although they do so out of ostentation, mostly seeking material benefits rather than connection with the divine. Kshatriyas are the protection of their subjects. In this era, they are humble and performe their duties by controlling their senses. The Kshatriyas honestly execute all policies of law and order without being imperious or cruel, instead taking the advice of the learned scholars to do so. They are devoid of greed and consequently attain bliss. Vaishyas are mostly landowners and merchants. The duties of Vaishyas are trade, poultry-culture and agriculture. Vaishyas attain higher planes through charity and hospitality. The duty of Shudras is to perform tasks that demand highly physical work.

The caste system is corrupted however, by a number of the kings who surreptitiously plan a conspiracy along with the scholars. Strong people execute work where execution of policies is involved. The king appoints priests, etc. to perform religious activities, economists and ministers to perform monetary activities, impotents to take care of women and cruel men to execute heinous activities.

Despite these negative elements, the Dvapara Yuga was also characterized by some positive elements. Science flourishes, and people experience the spiritual in terms of subtle energies and rational choices. As in the Treta Yuga, inventions are once again abundant, particularly those that dissolve the illusion of distance between people and between things. Further, this age saw the events described in the great Mahabharata epic which involves the incarnation of Krishna and his subsequent participation in the battle of the Pandavas and Kauravas. Included in this work is the Bhagavadgita, the single most popular set of teachings in Hinduism wherein Krishna unravels the nature of the universe for the pensive warrior Arjuna. According to the Puranas this yuga ended at the moment when Krishna died and returned to his eternal abode of Vaikuntha.

Kali Yuga

The Kali Yuga (Devanāgarī: कली युग), which began on January 23rd 3102 B.C.E., is the phase in which we are currently said to exist according to most interpretations of Hindu scriptures. This is often referred to as the "Age of Darkness," because people are as distant from God as is possible. Now the Dharma bull has only one leg upon which to stand, as morality will be reduced to only a quarter of that of the Satya Yuga. Most people in this age are materialistic, concerned only with empirical aspects of existence, and the predominant emphasis of existence is placed upon physical survival. People's relationship with the spiritual is governed predominantly by superstition and by authority. The virtue accorded highest value in this epoch is daana (alms). Throughout the age, humans become shorter in height and weaker physically as well as mentally and spiritually.

Various Puranas, (such as the Bhagavata and Vishnu Purana) give lists symptoms of Kali Yuga. For instance, rulers will become unreasonable, no longer seeing it as their duty to promote spirituality or to protect their subjects, and levying taxes unfairly. Further, these same rulers will feud amongst themselves. As a result, people will start migrating seeking countries where wheat and barley form the staple food source. Avarice and wrath will be common traits among people, and human beings will openly display animosity towards one another. People will no longer follow the science of reason and instead be led by their emotions instead of their minds. Gurus will no longer be respected, and in their place individuals with false reputation of learning will claim to teach the Truth. Lust will become socially acceptable, and intercourse will be venerated as the central purpose of existence. It is believed that sin will increase exponentially, whilst virtue will fade and cease to flourish. On the whole the Kali Yuga will be marked by widespread ignorance of Dharma will occur.

In the Vishnu Purana, for example, the Kali yuga is described thusly:

In the Kali Yuga, there will be numerous rulers vying with each other. They will have no character. Violence, falsehood and wickedness will be the order of the day. Piety and good nature will dwindle slowly... Passion and lust will be the only attraction between the sexes. Women will be the objects of sensual pleasure. Dishonest will be the bottom line of subsistence. Learned people will be ridiculed and put to shame; the word of the wealthy person will be the only law.

Kali Yuga is personified by the apocalyptic demon Kali (not be confused with the Hindu goddess Kali, as these are unrelated words in the Sanskrit language) the source of all evil who oversees the Kali Yuga and the chaos which occurs therein. At the end of the cycle he will be defeated in a climactic apocalyptic battle by Kalkin, the tenth and final avatar of Vishnu, who will then reestablish the righteous order of dharma, thus beginning a new Satya Yuga.

Symbolism

The four Yugas have been represented symbolically based upon the character of humanity in that given age. The Satya Yuga is represented by a man carrying a small piece of a wooden pot or (or the Sanskrit kamandalu). The Treta Yuga is symbolized by a man carrying a Cow and an Anchor. The Dvapara Yuga is represented by a man carrying a bow and and axe (or Parashu). The Kali Yuga meanwhile, is symbolized by an ugly naked man who grips his genitals in a lascivious gesture.

If the above descriptions are observed carefully, one realizes that these symbolizations not only suggest the moral devolution of human society, but also its technological advancements. In the first yuga there is a development of pottery, language and sacrificial rituals etc. The second yuga sees the development and mastery of agriculture. The third yuga witnesses the development of sophisticated weaponry whereby the agricultural society, which has now come to live in territorial groups, and their generated wealth, needs to be protected. The last yuga suggests the complete anarchy which develops out of a society which has become dependent on the ubiquity of its technology and has thusly shirked religious practice. At the height of its atheistic cosmopolitanism, humanity has in the Kali Yuga given up on the values from which it originally grew, a circumstance which Hinduism considers to be the last phase in the development of any society.

References
ISBN links support NWE through referral fees

Dhallapiccola, Anna. Dictionary of Hindu Lore and Legend. London: Thames & Hudson, 2004. ISBN 0-500-51088-1
Frawley, David. Astrology of the Seers. Delhi: Motilal Banarsidass Publishers, 2004. ISBN 8120810066
Klostermaier, Klaus. A Survey of Hinduism. Albany, N.Y.: State University of New York Press, 1989. ISBN 0887068073
Vishnu Purana — translation
"Yuga." Encyclopædia Britannica. 2007. Encyclopædia Britannica Online. 1 May 2007 <http://www.britannica.com/eb/article-9078132>.
Yukteswar Giri. The Holy Science. Yogoda Satsanga Society, 1949.

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