Mahayuga Kalpa
Every question on the site tagged Mahayuga Kalpa, each answered from a timestamped source rather than a summary written from memory.
The Puranic cosmic time scale: 1,000 Mahayugas make one daytime of Brahma (and an equal span His night), 30 such days a cosmic month, 12 months a cosmic year, and 100 cosmic years — one Kalpa — Brahma's full lifespan, with Vishnu's and Rudra's own day-night cycles nested at a still vaster scale above that.
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What cosmic time scale does the Shiv Puran describe (Mahayuga and Kalpa)?
1,000 Mahayugas make one daytime of Brahma (and an equal span His night); 30 such days form a cosmic month, 12 months a cosmic year, and 100 cosmic years — a Kalpa — is Brahma's full lifespan, with Vishnu's and Rudra's own day-night cycles nested at a still vaster scale.
Why are there three places claiming the slaying of Chanda and Munda?
Bhagavati, he says, has in different kalpas assumed different swaroops and at different places slain Mahishasura, Raktabija, Chanda-Munda and Shumbha-Nishumbha. Of the Bhagavati Chamunda who slew Chanda and Munda you will find a sthan in three places; at all three she is renowned by the name of Bhagavati Chamundeshwari, Chamunda. Somewhere it is said that Chanda-Munda were slain on this mound, somewhere that they were slain at this place. It is not that it did not happen here — this has become a matter according to kalpa-bheda: that in this kalpa it was here.
Which vigraha of Bhagavati is still in the khappar mudra?
As you see, he says: Bhagavati who slew Raktabija — one swaroop of hers is seated on the Vindhya mountain as well, which even today, in the whole world — leave aside Bharatvarsh — in the whole world is the one and only vigraha in which Bhagavati is even today in the khichdi mudra. Drinking the blood, how the posture and how the mouth would be: whenever Bhagavati Kali raises the khappar to drink blood, the mouth remains turned upward, that is, she goes into the khichdi mudra. So that original swaroop is present there. It is not that what you are telling of Maharashtra is wrong — both are in their own place; only the kalpa has become different.
What happened after Bhagavati Sati took birth in Daksha's house?
Though she is Jagdamba herself, Adi Shakti, after taking birth she performs many leelas in the house, serves her mother and father greatly and obeys all they say. The speaker adds that according to kalpa-bheda, in one kalpa Sati was the eldest of all her sisters, sometimes the middle one, and sometimes the youngest, the kanishtha.
Why must kalpa-bheda be understood before hearing the Sati katha?
Because we learn that Sati's abandonment happened while the Treta yuga was running, when Ramchandra was in the forest and Bhagavati Sati went to test him. Yet later in the same Shiv Mahapuran we read that many yugas afterwards, when Sati burns herself in the fire, Vishnu is present there and is protecting that yajna in every way. So how was Shri Ramchandra a purnavatar? The speaker says these questions should arise in the mind.
Should a devotee argue about kalpa-bheda with others?
There is no need to display these things before others, the speaker says. But these subjects should be understood so that doubt does not arise in a bhakta's own mind. The reckoning of the kalpa and the description of the Manus — under which Manu's rule an event occurred and that time passed — is found throughout the Shiv Mahapuran.
How long did Shiva and Sati live at Kailash?
Vasant himself was called and Kailash parvat was fully decorated, and there is a description of the amrit paan and the rest of both Shiva and Sati. It is said that, reckoned by the years of the devatas, this was twenty-five years — and 360 of our years make one year of the devatas. So for 360 times 5 — that much time — Bhagavan Shiva carried on his grihastha life with Bhagavati Sati on Kailash parvat.
What happened on the peak of the Himalaya?
Shankar was greatly pleased and they went to the highest peak of Himalaya parvat, the most beautiful place, where ganas, kinnars, siddhas, apsaras and the wives of the vidyadharas are all present and perform many kinds of leela with Bhagavati. Then, reckoned by the years of the devatas, for 10,000 years — 10,000 times 360 — they sport there. After that Bhagavati Sati says that she is satisfied of her desires and that vairagya has begun to arise in her mind.
Where did Shiva and Sati meet Shri Ram?
Wandering in many places, Bhagavati Sati and Bhagavan Shiva reached a place called Dandakaranya, where at that time the Treta yuga was running on the earth, and Bhagavan Shri Hari Vishnu was present there in Dandakaranya in the avatar of Ram. Sita had already been abducted, and in distress he wandered from place to place calling out, O Sita, O Sita. Bhagavan Shiva with Sati was roaming the earth mounted on the bull.
What was the boon Shiva granted Shri Hari?
Maheshwar says: by my order you shall be the karta, palak and sanharak of all the lokas, the giver of dharma, artha and kama, and the punisher of those who do injustice. From these three lines, the speaker says, understand what has been said in the Vishnu Purana and in the other Vaishnava puranas — that Bhagavan Vishnu is everything, and why: because here Mahamaheshwar has already given a boon. According to this boon, whenever another kalpa comes, in all such brahmandas as may be made, Bhagavan Vishnu will be supreme.
What is the Mahavishnu pada?
Now by his order Brahma too will be produced, Vishnu too will be produced, and Rudra too will be produced. He has now become Mahavishnu. This is the pada we contemplate and speak of, the speaker says, when we ask which pada the Mahavishnu pada is. He says he is stopping in the middle to explain it so that the distinction listeners hold in their minds is removed — how Vishnu became supreme in the Vishnu Purana, and how Vishnu produced Rudra, when here Rudra is Mahamaheshwar himself.
What will Maheshwar and Bhagavati do in the Vaishnava kalpas?
When that kalpa of theirs runs, where Bhagavan Narayana has received the command, blessing and boon to display his supremacy, then there Maheshwar Shiva will contemplate him; the Rudra who is produced will contemplate him; and Bhagavati too, who is the param Vaishnavi Mahamaya, will hold Narayana to be everything — because here Bhagavan Shiva has given the order and has given him everything, his whole aishwarya. Shiva then says: you will be endowed with great strength and valour, jagat-pujya, Jagadishwar, and in some places unconquerable even by me — that is, even we shall not be able to defeat you.
Was Sati burnt in the yogagni in this same yuga?
Understand the subject of the mahayuga here, the speaker says, whose description has already been given, and how kalpa-bheda works, as told in an earlier live. Here that kalpa has already passed. In every kalpa, and every time the Treta yuga comes, each time he takes avatar. In that mahayuga that yuga passed; and in that yuga Bhagavati Sati was not burnt in the yogagni — this happened to her. Each time it is different; as it may have happened that time too, but that would be the previous one. This is why the kalpa vidhan should be understood, otherwise you will become confused here.
How should the puranas be understood as a time frame?
That will have run in another kalpa, the speaker says — the time frame that runs. Suppose that today, whatever event is going to occur today, is either coming down from before or is going to reach its end and will be finished. Today's one has been carried forward. It will then happen the next time this day comes. The subject of the purana, he says, can be understood only in this way with a time frame; otherwise you will not understand it.
Brahma, Vishnu and Rudra arise from Mahadev and Mahashakti; no distinction within Hari-Har
The speaker says it has been stated that no distinction should be made within Hari-Har. Brahma, Vishnu and Rudra all originate from Mahadev together with Bhagavati Mahamaya Jagadamba, that is, from Mahadev and Mahashakti both. He adds that after the Pralaya, when one kalpa ends and a new one begins, the Puranas describe creation being composed afresh in many different ways.
What does lepan with sandal, agaru, kapur and kumkum give?
Those who do archan and lepan of the Shivling with sandal, agaru, camphor and kumkum — that is, Bhagwan Shiva being wrapped about with fragrant dravyas and decorated on all sides — it is said, obtain residence in svarga for crores of kalpas.
Why is Kartik Purnima called Dev Deepawali?
Because, after slaying Tripurasura, when Bhagavan Shiva came and was welcomed by all the devatas with joy — that very thing is the Dev Deepawali of Kartik Purnima. That is why Dev Deepawali is celebrated on a great scale in the region of Kashi and elsewhere; this too, he says, is a vidhan of a kalpa, a story of a kalpa.
Where are the rakshasas of the Kaliyug?
This is the Kalikaal — in it the rakshasas will not come from Lanka; they are sitting in our own house. You will find one better than the next. Did Subahu and Sumali come and put bone and blood into the yajna kund? Here they will say such things to you that it will feel as if it is a rain of bone and blood itself.
Are Indra and Vishnu counted among the twelve Adityas?
You will be astonished to learn, the speaker says, that according to kalpa-bheda there are two forms held to be forms of an Aditya: one is Indra and the other is Vishnu. Both of these devatas have been held to be the form of one of the twelve Adityas — one Aditya form each, according to kalpa-bheda. In every kalpa the names are different, and in one kalpa Vishnu and Indra come within it.
What does he say about Mahishasura and Shiva?
If you go by kalpa bhed there are many such difficult subjects that ordinary and new people will simply not be able to accept, he says. The subject goes as far as this: that Mahishasura, the son of Rambha, was obtained by the blessing of Shiva ji, and has been held to be a form of Shiva ji himself at one time — that Bhagavan Shiva alone saved him, and no one can make a renunciation like his. It is not possible for people to accept it, but if you study the Kalika Purana many subjects will become clear.
Why does Bhagavati need a second support in this kalpa?
In the Kalika Purana it is being said by Brahma ji that according to kalpa bhed Bhagavati's weight is increasing, and Bhagavan Narayana alone will not be able to bear her weight in this kalpa, so now the time has come. This is according to the Ugrachanda kalpa: the subject discussed is that Bhagavati's two feet should be upon two different devatas — one Vishnu ji, and secondly that Bhagavan Rudra too should take an avatar so that he can bear the weight of Bhagavati.
Which kalpa is followed where?
Go to Kamarupa Kamakhya and the special pujan, the principal pujan, happens according to the Prachanda kalpa. In the Vindhya region whatever pujan takes place is according to the Ugrachanda kalpa, in most places, and especially where pujan of forms connected with Kali takes place. And what we ourselves do is happening according to the Kaushiki kalpa — that is, the region of West Bengal, where in most places kalash sthapana and the rest happens on the day of Pratipada, and prabodhan and so on on the day of Shashthi.
How many kalpas are there, and which one are we in?
Nandishwar ji says the kalpas are various and many. We are at present in the Shwetavaraha kalpa. In such many kalpas Bhagwan Shiva took many kinds of avatars — countless avatars — and Nandishwar says he will describe some of them according to his own understanding.
The nineteenth kalpa, Shwet Lohit, in which the first avatar Sadyojata took place
The nineteenth kalpa is named Shwet Lohit. In it Bhagwan Shiva's first avatar took place, the Sadyojata avatar. In that kalpa Brahma ji had already come into being and was seated in the dhyana of Brahm.
A whole kalpa passes for a single face of Panchanan, the Sadyojata form borne when Brahma could not create
In the nineteenth kalpa, named Shwet Lohit, when Brahma ji offered stuti and was not capable of creating the srishti, Bhagwan Shiva bore his first swaroop, that of Sadyojata. The speaker asks listeners to consider that the whole form of one entire kalpa stands within one single face of Bhagwan Panchanan.
The twentieth kalpa, Rakta, and the red-hued Parabrahma who appeared in it
The twentieth kalpa is named Rakta. In it Brahma ji bore the rakta hue, where in the previous Shwet Lohit kalpa he had borne the white form. Again he was not capable of creating the srishti, and the Parabrahma Parameshwar manifested once more, red-eyed, adorned with a mala of red hue and red garments.
The twenty-first kalpa, Pitavasa, and the Pitambara-clad Shiva
The twenty-first kalpa is named Pitavasa. In it Brahma ji is of pita hue and wears pita garments. At this time too he was not capable of creating the srishti, so he again meditated with this same desire, and Bhagwan Shiva descended in a Pitambara-clad, mahatejasvi, mahabahu form.
The Shiva kalpa, in which the whole world was submerged and Brahma grew sorrowful
The fourth in this sequence is the kalpa named Shiva. In it thousands of divine years passed and the whole world had become submerged in water. Brahma ji was not able to create, and grew sorrowful and began to think. The speaker first calls it the twenty-first and then corrects himself, saying it is the twenty-second kalpa.
The Vishwarupa kalpa, in which Saraswati was brought forth and Ishana manifested
In the kalpa named Vishwarupa, Brahma ji again did dhyana and stuti of Shiva ji. In this kalpa Bhagwan Shiva ji first manifested Saraswati ji; and then the Parameshwar Bhagwan Shiva, of a radiance like crystal and adorned with all ornaments, manifested in the form of Ishana. Ishana produced four beautiful boys and also bestowed on Brahma ji the capability of bringing forth the srishti.
The account turns next to the Vyasas and the Shiva avatars up to the twenty-eighth yuga, which will require memorising
The speaker says the three principal forms — Panchanan, Ashtamurti and Ardhanarishwar — were discussed today, and that what follows will be a little more intricate and will require memorising. In coming lives he will simplify and explain the Vyasas and Shiva avatars from the first to the ninth Dvapara of the Varaha kalpa — how many Shiva avatars there were and how many Vyasas — and which swaroop belongs to the twenty-eighth yuga of the present Shwetavaraha kalpa.
Who is the Bhairav of Mahalakshmi of Kolhapur?
Asked about Kolhapur's Mahalakshmi Mata, the speaker begins from the Durga Saptashati: at the slaying of Mahishasura Bhagavati is shown as bearing eighteen arms, and she was present there in two swarups. At the slaying of the demon Kolhasura, from which Kolhapur is named, she is in the Mahalakshmi swarup, Mahishasura Mardini with eighteen arms; but when in another kalpa she slew Mahishasura, she is established in that same place in a ten-armed form as Tulja Bhavani.
How is the Kamakhya kshetra related to the Vindhya kshetra?
The chief limb of Bhagavati, cut by Bhagwan with the Sudarshan chakra, made a mahatirtha there, and that region became the cause of the origin of the whole world of Jagadamba. By the reckoning of kalpas, the speaker says, in one kalpa the Vindhya kshetra was formed — the one whose chief dhyan and Manidweep dhyan we do — and in another kalpa the Kamakhya kshetra was formed. By kalpa-bheda, every Shakti Peeth has had its own importance.
How did Brahma receive the capacity to create?
Shiva appeared once in the Panchanan swaroop; after that, in different kalpas, whenever Brahma made the effort to create the world, Shiva assumed a different form each time — whether the form of Sadyojat, the form of Vamdev, the form of Ishan, the form of Aghor, or the form of Tatpurush. Assuming these five forms in different kalpas he gave Brahma knowledge again and gave him the capacity. It was by Shiva's capacity that he became vidhata.
Is the last opportunity of the yuga running now?
The last opportunity of the yuga is not running, he says. The first part of the second parardh has only just begun. Fifty years of Brahma have passed; the 51st year is now running. It is the seventh Manu; there are fourteen Manus, and when the rule of the fourteen Manus is complete, then pralaya will come. At present it is only the seventh; seven more Manus will still come. And the yuga of one Manu is 71 mahayugas — that is, the four yugas will pass 71 times. At present the 28th is running. It is a very, very long time before pralaya comes; and pralaya too is of four kinds.
Was Ganesh born only once?
No. By the distinction of Kalpas, Ganesh's birth is said to have been even before Brahma's. In an earlier Kalpa his head fell away at the mere glance of Shanishchara and an elephant's head was joined on; the account being told here is the Shvet Kalpa, where Shankar himself severs it.
Is the Ganapati born in the Shiv Mahapuran the same as Maha Ganapati?
No — always keep this in mind. Maha Ganapati is present from the beginning of creation and is a Mahashakti; the Ganapati discussed in the Shiv Mahapuran or spoken of generally is not the same. By Kalpa-bheda many Ganapatis have been, just as many Brahmas, Vishnus and Rudras have been.
The fleeing Ganas saw Ganesh as Kala at the end of a Kalpa, and scattered like deer before a lion
They saw him as Kala. As deer scatter in ten directions on seeing a lion, so those thousands of Ganas fled; and as Kala appears fearsome at the end of a Kalpa, so did they all see Ganesh — the destroyer. Then he returned and took his place at the door again.
An outcry rose in the three worlds, people doubting how the universe could be destroyed before Brahma's lifespan ended
An outcry rose in the moving and unmoving three worlds. People fell into doubt and said in astonishment that Brahma's lifespan is not yet ended, so how is this universe being destroyed — surely such an untimely condition is arising by Shiva's will.
How was Ganesh's elephant head obtained, and how was he brought back to life?
Shiva told the Devas to go to the northern direction and join to the trunk the head of whatever they met first. In the Shiv Mahapuran what they found was a one-tusked elephant. Shiva then consecrated water by his Vedic mantras and sprinkled it, and at that touch alone he became alive.
On which tithi was Ganesh born, and how many Chaturthis are there in a year?
On the Chaturthi of the Krishna Paksha of Bhadrapada, at the auspicious moonrise hour. People observe Ganesh worship especially on the Shukla Paksha Chaturthi of Bhadrapada, but the Chaturthi of both Pakshas is his — the twenty-four Chaturthis of the year all carry his worship.
Bhagavati Sati took the form of Sita to test Shri Ram, and Shiva renounced her for it
Had you heard the Puranas, he says, you would know why Bhagavan Shiva renounced Sita — that is, Bhagavati Sati, not Parvati ji — when she assumed the form of Bhagavati Sita and went before Ram ji to test him. He notes this whole subject is according to kalpa bheda, but that at least this much must be known: because she took on the form of Bhagavati Sita, Bhagavan Shiva renounced her, saying that you had gone into the form of the Mother alone.
Why does Jagdamba say she will act as Vindhyavasini after Shumbh and Nishumbh are killed?
The questioner asks that the vadh of Shumbh and Nishumbh happened in the ninth — the tenth — adhyaya, so why in the eleventh adhyaya did Jagdamba say that she will do it in the Vindhyavasini swaroop. The answer, the speaker says, is according to kalpa, or a difference of kalpa: in one kalpa she remained in one form, in the next kalpa in another form. Just as Bhagavati performed the vadh of Mahishasura in different kalpas by taking on different swaroops — at some time she was eight-armed, at some time ten-armed, at some time eighteen-armed. That, he says, is kalpa bheda.
What did Kaliyuga say in the time of Adi Guru Shankaracharya?
The speaker recounts that in the time of Adi Guru Shankaracharya, Kaliyuga, troubled, said: Maharaj, if you people go on taking avatar upon the earth like this, then what Kaliyuga is Kaliyuga, and by what will dharma's legs be broken — you will set all four legs standing. So this too, he says, is Kaliyuga, and its effect is what people are getting, so they will certainly do it. Know this too.
Is there a different Brahma, Vishnu and Mahesh in each kalpa?
There is one more thing to understand, in two ways, he says: according to the kalpa. When one kalpa passes and a second kalpa comes — as now the Shwet Varah kalpa is running, and in the same way the Shwet Lohit kalpa is running — then every kalpa has its own separate Brahma, Vishnu and Mahesh, and its own separate deities. In this very connection you will read somewhere that Bhagavati who is Kali is herself the one who took the form of Krishna; somewhere the description comes that Bhagavati Kali alone took the form of Ram ji. So the difference is according to the kalpa.
What is the account of Maharshi Vashishtha and Bhagavati Tara?
The matter arises, he says, of Maharshi Vashishtha having cursed Bhagavati Tara because siddhi was not attained. Vashishtha, he says, belongs to Treta or even before it — his sadhana of Bhagavati Tara began a few moments before the transition period between the end of one yuga and the start of the next, the supt pralaya state said to last a thousand divine years, a calculation he says he cannot recall and apologises for.
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