Brahma^[1]

• Name	Brahma
  Gender	Male
  Race	God
  Person ID	I453	Hindu Puran Genealogy Tree
  Last Modified	27 Oct 2012

  
  

  Family 1	Y  [2]
  Notes	Born from Brahma's mind, the four sons are described as great sages who undertook lifelong vows of celibacy (brahmacharya) against the wishes of their father.
  Children	1. Sanaka   2. Sanatana   3. Sanandana   4. Sanatkumara
  Last Modified	27 Oct 2012
  Family ID	F186	Group Sheet  |  Family Chart

  
  

  Notes	There is enough of ambiguous references all over internet!!! http://en.wikipedia.org/wiki/Prajapati http://www.sanatansociety.org/hindu_gods_and_goddesses/brahma.htm http://kathakhyana.blogspot.com/search/label/Brahma http://mythfolklore.net/india/encyclopedia/brahma.htm http://ancientindians.wordpress.com/ancient-beings-people-tribes-races/aditi/who-were-the-devas/the-god-of-the-devas/brahma/ Brahma's mind born sons are the seers Marici, Atri, Angiras, Pulastya, Pulaha, Kratuj, Pracetas, Vashishta, Bhrgu and Narada. From Brahma's body came his nine sons Daksa, Dharma, Kama, Anger, Greed, Delusion (Maya), Lust, Joy, Death and Bharata and one daughter called Angaja.
  Children	+ 1. Marichi   2. Atri + 3. Angiras + 4. Pulastya + 5. Pulaha + 6. Vashishtha   7. Kratu + 8. Daksha + 9. Bhrigu   10. Narada
  Last Modified	22 Dec 2011
  Family ID	F187	Group Sheet  |  Family Chart

  
  

  Notes	http://www.wisegeek.com/who-is-chitragupta.htm
  Children	1. Chitragupta
  Last Modified	23 Dec 2011
  Family ID	F188	Group Sheet  |  Family Chart

  
  

  Family 4	Y  [3]
  Children	1. Chakshusha Manu
  Last Modified	28 Jan 2013
  Family ID	F353	Group Sheet  |  Family Chart

  
  

• Notes

  http://en.wikipedia.org/wiki/Brahma According to the Puranas, Brahma is the son of God, and often referred to as Prajapati. The Shatapatha Brahman says that Brahma was born of the Supreme Being Brahman and the female energy known as Maya. Wishing to create the universe, Brahman first created the water, in which he placed his seed. This seed transformed into a golden egg, from which Brahma appeared. For this reason Brahma is also known as ‘Hiranyagarbha’. According to another legend, Brahma is self-born out of a lotus flower which grew from the navel of Vishnu. The remaining materials of this golden egg expanded into the Brahm-anda or Universe. Being born in water, Brahma is also called Kanja (born in water). Brahma is said also to be the son of the Supreme Being, Brahman, and the female energy known as Prakrti or Maya.

  
  

• Sources

  [S108] WIKI.Brahma, Wiki, (Wikipedia), http://en.wikipedia.org/wiki/Brahma. Creator god in Hinduism This article is about the Hindu creation god. For the genderless metaphysical concept of Ultimate Reality in Hindu philosophy, see Brahman. For Buddhist version of Brahma, see Brahma (Buddhism). For other uses, see Brahma (disambiguation). Brahma Creator of the Universe God of Creation, Knowledge and the Vedas[1] Member of Trimurti Painting depicting Brahma on a Hansa, c. 1700 CE Other names Svayambhu, Virinchi, Prajapati Devanagari ब्रह्मा Sanskrit transliteration Brahmā Affiliation Trideva, Deva Abode Satyaloka, Pushkara Mantra ॐ वेदात्मनाय विद्महे हिरण्यगर्भाय धीमही तन्नो ब्रह्मा प्रचोदयात्: Oṃ vedātmanāya vidmahe hiraṇyagarbhāya dhīmahī tan no brahmā pracodayāt ॐ ब्रह्मणे नम: Om Brahmane Namah Weapon Brahmastra, Brahmashirsha astra Symbol Lotus, Vedas, Japamala, Kamandalu Mount Hamsa Festivals Kartik Purnima Genealogy Consort Sarasvati Children Mind-born children including Agni, Angiras, Atri, Bhrigu, Chitragupta, Daksha, Himavan, Jambavan, Kamadeva, Kratu, Kumaras, Marichi, Narada, Pulaha, Pulastya, Shatarupa, Sindura, Svayambhuva Manu, Vashishtha Brahma (Sanskrit: ब्रह्मा, IAST: Brahmā) is a Hindu god, referred to as "the Creator" within the Trimurti, the trinity of supreme divinity that includes Vishnu and Shiva.[2][3][4] He is associated with creation, knowledge, and the Vedas.[5][6][7][8] Brahma is prominently mentioned in creation legends. In some Puranas, he created himself in a golden embryo known as the Hiranyagarbha. Brahma is the Vedic god Prajapati.[9] During the post-Vedic period, Brahma was a prominent deity and his sect existed; however, by the 7th century CE, he had lost his significance. He was also overshadowed by other major deities like Vishnu, Shiva, Tridevi[10] and demoted to the role of a secondary creator, who was created by the major deities.[11][12][13] Brahma is commonly depicted as a redcomplexioned man with four heads and hands. His four heads represent the four Vedas and are pointed to the four cardinal directions.[14] He is seated on a lotus and his vahana (mount) is a hamsa (swan). According to the scriptures, Brahma and Sarasvati created their children from their minds and thus, they are referred to as Manasaputras.[15][16] In contemporary Hinduism, Brahma does not enjoy popular worship and has substantially less importance than the other two members of the Trimurti. Brahma is revered in the ancient texts, yet rarely worshipped as a primary deity in India, owing to the absence of any significant sect dedicated to his reverence.[17] Few temples dedicated to him exist in India, the most famous being the Brahma Temple, Pushkar in Rajasthan.[18] Some Brahma temples are found outside India, such as at the Erawan Shrine in Bangkok, which in turn has found immense popularity within the Thai Buddhist community.[19] Origin and meaning The origins of the term brahmā are uncertain, partly because several related words are found in the Vedic literature, such as Brahman for the 'Ultimate Reality' and Brāhmaṇa for 'priest'. A distinction between the spiritual concept of brahman and the god Brahmā is that the former is a genderless abstract metaphysical concept in Hinduism,[20] while the latter is one of the many masculine gods in Hindu tradition.[21] The spiritual concept of brahman is quite old and some scholars suggest that the god Brahma may have emerged as a god and visible icon of the impersonal universal principle of brahman.[22] The existence of a distinct god named Brahma is evidenced in late Vedic texts.[22] Grammatically, the nominal stem Brahma- has two distinct forms: the neuter noun bráhman, whose nominative singular form is brahma (ब्रह्म); and the masculine noun brahmán, whose nominative singular form is brahmā (ब्रह्मा). The former, the neuter form, has a generalized and abstract meaning[23] while the latter, the masculine form, is used as the proper name of the deity Brahma. However, Brahman was sometimes used as a synonym for Brahma's name during the time the Mahabharata was written.[24] Literature and legends Vedic literature One of the earliest mentions of Brahma with Vishnu and Shiva is in the fifth Prapathaka (lesson) of the Maitrayaniya Upanishad, probably composed around the late 1st millennium BCE. Brahma is first discussed in verse 5,1, also called the Kutsayana Hymn, and then expounded in verse 5,2.[27] In the pantheistic Kutsayana Hymn,[27] the Upanishad asserts that one's Soul is Brahman, and this Ultimate Reality, Cosmic Universal or God is within each living being. It equates the atman (Soul, Self) within to be Brahma and various alternate manifestations of Brahman, as follows, "Thou art Brahma, thou art Vishnu, thou art Shiva, thou art Agni, Varuna, Vayu, Indra, thou art All."[27] In verse (5,2), Brahma, Vishnu, Shiva are mapped into the theory of Guṇas, that is qualities, psyche and innate tendencies the text describes can be found in all living beings.[28][29] This chapter of the Maitrayaniya Upanishad asserts that the universe emerged from darkness (tamas), first as passion characterized by innate quality (rajas), which then refined and differentiated into purity and goodness (sattva).[27][28] Of these three qualities, rajas are then mapped to Brahma, as follows:[30] Now then, that part of him which belongs to tamas, that, O students of sacred knowledge (Brahmacharins), is this Shiva. That part of him which belongs to rajas, that O students of sacred knowledge, is this Brahma. That part of him which belongs to sattva, that O students of sacred knowledge, is this Vishnu. Verily, that One became threefold, became eightfold, elevenfold, twelvefold, into infinite fold. This Being (neuter) entered all beings, he became the overlord of all beings. That is the Atman (Soul, Self) within and without – yea, within and without! — Maitrayaniya Upanishad, 5.2, [27][28], Maitrayaniya Upanishad While the Maitrayaniya Upanishad maps Brahma with one of the elements of the guṇas theory of Hinduism, the text does not depict him as one of the trifunctional elements of the Hindu Trimurti idea found in later Puranic literature.[31] Post-Vedic, Epics and Puranas Left: Brahma at the 12th century CE Chennakesava Temple, Somanathapura; Right: Brahma at a 6th century CE Aihole temple. During the post-Vedic period, Brahma was a prominent god and his sect existed during the 2nd century CE to 6th century CE. Early texts like the Brahmanda Purana describe that there was nothing but an eternal ocean. From this, a golden egg called Hiranyagarbha, emerged. The egg broke open and Brahma, who had created himself within it, came into existence (gaining the name Svayambhu). Then, he created the universe, the earth, and other things. He also created people to populate and live on his creation.[32][33][10] However, by the 7th century CE, Brahma lost his importance. Historians believe that some of the major reasons for Brahma's downfall were the rise of Shaivism and Vaishnavism, their replacement of him with Tridevi in the Smarta tradition, and the frequent attacks by Buddhists, Jains, Hindus who worship Indra and all the other Hindu gods.[10][33] Various Puranic legends mention various reasons for his decline in worship now. There are primarily two prominent versions of why Brahma lost his ground in worship popularly. The first version refers to the Shiva Purana, where Brahma and Vishnu argued about who was the greatest among them. While they debated, they saw a huge column of fire piercing through the sky which was Shiva as Lingodbhava. They decided to locate the beginning and end of this column of fire which is Shiva. Vishnu assumed the form of a boar as Varaha and journeyed towards the earth and Brahma assumed the form of a swan as Hamsa and journeyed towards the sky. Vishnu found about his defeat, revealing that he had been unable to locate the end, which was at the end of the universe and he got tired before he reached that so he was defeated in it there. However, Brahma had recruited the ketaki flower which fell from Shiva's head by his powers to end the debate here now, which was at the beginning of the universe with his beginning at there now and he got tired before he reached that so he was defeated in it there and this came to him and he took him as a false witness to support his lie that he had located the beginning. Shiva then took his true form and cut off one of Brahma's five heads for his dishonesty, proclaiming that he would no longer receive an active following to his worship and would get a low status of popularity. Pleased with Vishnu's honesty, he offered him a high status of popularity and an active following dedicated to his worship and took the ketaki flower as an ornament on his head then and fused that head into him then. The second version refers to the Vishnu Purana, where Vishnu created Brahma and Shiva from his navel and forehead respectively, thus making Brahma along with Shiva both as inferior to Vishnu, who created them both as the supreme god above them in all aspects of power in this universe and after that, when the creation of the universe was completed, Brahma lost all of his importance after his role as creator of the universe ended and was removed from worship by everyone in the world, while Shiva was always worshipped as the destroyer of the universe after his role of the destruction of the universe was always happening and Vishnu was always worshipped as he was the preserver of the universe and his preserving role in the universe was always happening and he was the supreme god of this universe.[34] The post-Vedic texts of Hinduism offer multiple theories of cosmogony, many involving Brahma. These include Sarga (primary creation of the universe) and Visarga (secondary creation), ideas related to the Indian thought that there are two levels of reality, one primary that is unchanging (metaphysical) and other secondary that is always changing (empirical), and that all observed reality of the latter is in an endlessly repeating cycle of existence, that cosmos and life we experience is continually created, evolved, dissolved and then re-created.[35] The primary creator is extensively discussed in Vedic cosmogonies with Brahman or Purusha or Prakrti among the terms used for the primary creator,[35][36] In contrast the Vedic and post-Vedic texts name different gods and goddesses as secondary creators (often Brahma in post-Vedic texts), and in some cases a different god or goddess is the secondary creator at the start of each cosmic cycle (kalpa, that is an aeon).[12][35] Brahma is a "secondary creator" as described in the Mahabharata and Puranas, and among the most studied and described.[37][38][39] Vishnu-focused Puranas describe that Brahma was born from a lotus emerging from the navel of the god Vishnu and Shiva was born from a fire emerging from the forehead of the god Vishnu.[40][41] In contrast, the Shiva-focused Puranas describe Brahma and Vishnu to be born from Shiva's right and left sides of his waist; and in other Puranas, Shiva and Vishnu were born from Brahma's right and left sides of his waist or Vishnu, Shiva, Brahma creating each other cyclically in different aeons (kalpas).[12][42] Yet others describe that the Tridevi created Brahma, Vishnu, Shiva,[43] and these texts then state that Brahma is a secondary creator of the world working respectively on their behalf.[43][44] Brahma creates all the forms in the universe, but not the primordial universe itself.[45] Thus in most Puranic texts, Brahma's creative activity depends on the presence and power of a higher god or higher goddess.[46] Further, the medieval era texts of these major theistic traditions of Hinduism assert that the saguna (representation with face and attributes)[47] Brahma is Vishnu,[48] Shiva,[49] or Tridevi,[50] respectively. In the post-Vedic Puranic literature,[51] Brahma creates but neither preserves nor destroys anything. He is envisioned in some Hindu texts to have emerged from the metaphysical Brahman along with Vishnu (preserver), Shiva (destroyer), all other deities, matter and other beings. In theistic schools of Hinduism where the deity Brahma is described as part of its cosmology, he is a mortal god like all deities and dissolves into the abstract immortal Brahman when the universe ends, and then a new cosmic cycle (kalpa) restarts and all of them are recreated.[51][52] In the Bhagavata Purana, Brahma is portrayed several times as the one who rises from the "Ocean of Causes".[53] Brahma, states this Purana, emerges at the moment when time and universe are born, inside a lotus rooted in the navel of Vishnu, along with Shiva, who emerged inside a fire rooted in the forehead of the god Vishnu. This Purana states that both Brahma and Shiva are drowsy, err, are temporarily incompetent as they put together the universe.[53] They then become aware of their confusion and drowsiness, meditates as two ascetics, then realizes Vishnu in their bodies, see the beginning and end of the universe, and then their creative powers are revived. Brahma and Shiva, states the Bhagavata Purana, thereafter combine Prakriti (nature, matter) and Purusha (spirit, soul) to create a dazzling variety of living creatures, and a tempest of causal nexus.[53] The Bhagavata Purana thus attributes the creation of Maya to Brahma and Shiva,[citation needed] wherein they creates for the sake of creation, imbuing everything with both the good and the evil, the material and the spiritual, a beginning and an end.[54] The Puranas describe Brahma as the god creating time.[citation needed] They correlate human time to Brahma's time, such as a mahākalpa being a large cosmic period, correlating to one day and one night in Brahma's existence.[46][citation needed] The stories about Brahma in various Puranas are diverse and inconsistent. In Skanda Purana, for example, the Tridevi are called the "mothers of the universe", and they are credited with creating Brahma, all the complete other gods including Vishnu, Shiva, the three worlds, the entire universe. They are the ones, states Skanda Purana, who combined the three Gunas - Sattva, Rajas, Tamas - into matter (Prakrti) to create the empirically observed world.[55] The Vedic discussion of Brahma as a Rajas-quality god expands in the Puranic and Tantric literature. However, these texts state that his wife Sarasvati has Sattva (quality of balance, harmony, goodness, purity, holistic, constructive, creative, positive, peaceful, virtuous), thus complementing Brahma's Rajas (quality of passion, activity, neither good nor bad and sometimes either, action qua action, individualizing, driven, dynamic) with her Sattva qualities.[56][57][58] Sangam literature The Sangam literature mentions all Hindu gods and goddesses and Vedic practices in Tamilakam. Tamilians considered the Vedas as books of Hinduism and used it to perform Yajnas.[59][60] Several Tamil Hindu kings and queens have performed Vedic sacrifices and worshipped various gods and goddesses of Hinduism. Several Sangam texts mention that Brahma as a creator god born from the navel of Vishnu along with Shiva as a destroyer god born from his forehead while he was the preserver god. As he is a direct biological ancestor of all royal families, the Cholas said that Brahma and Shiva as their direct biological ancestors and Vishnu as their creator and the creator of this entire universe.[61] Cilappatikaram also has several mentions of Brahma as the creator god.[62] Iconography Left: 19th century CE painting of four-headed Brahma as an aged man, holding lotus, manuscript (Vedas) and a ladle; Right: 6th century CE statue of Brahma as a middle-aged man in Badami cave temples holding a stylus, ladle, mala. Brahma is traditionally depicted with four faces and four arms.[63] Each face of his points to a cardinal direction. His hands hold no weapons, rather symbols of knowledge and creation. In one hand, he holds the sacred texts of Vedas, in the other hand, he holds a mala, symbolizing the time to create the universe, in the another hand, he holds a shruka, — a ladle symbolizing the means to feed sacrificial fire, and in the even another hand, a kamandalu – a utensil with water symbolizing the means from where all creation emits.[64][65] His four mouths are credited with creating the four Vedas.[7] He is often depicted with a white beard, implying his sage-like experience. He sits on lotus, dressed in white (or red and pink), with his vehicle (vahana) – hamsa, a swan – nearby.[63][66] Chapter 51 of the Manasara, an ancient design manual in Sanskrit for making murtis and temples, states that a Brahma statue should be gold in color.[67] The text recommends that the statue have four faces and four arms, have jata-mukuta-mandita (matted hair of an ascetic), and wear a diadem (crown).[67] Two of his hands should be in refuge granting and gift giving mudra, while he should be shown with kundika (water pot), akshamala (rosary), a small shruka and a large shruka (two ladles used in yajna ceremonies).[67] The text details the different proportions of the murti, describes the ornaments, and suggests that the idol wear chira (bark strip) as a lower garment, and either be alone or be accompanied with goddess Sarasvati. Brahma is associated largely with the Vedic culture of yajna and knowledge. In some Vedic yajna, Brahma is summoned in the ritual to reside and supervise the ritual in the form of Prajapati. Brahma's wife is the goddess Sarasvati.[68][69] She is the embodiment of his power, the instrument of creation and the energy that drives his actions. Epochs of Brahma Brahma, despite being believed to be the creator, is considered mortal according to scriptures. The Age of Brahma, according to Hindu cosmology, spans vast epochs of time. A kalpa is a day of Brahmā, and one day of Brahmā consists of a thousand cycles of four yugas, or ages: Satya Yuga, Treta Yuga, Dvapara Yuga and Kali Yuga. These four yugas, rotating a thousand times, comprise one day of Brahmā, and the same number comprise one night. Brahmā lives one hundred of such "years" and then dies. These "hundred years" total 311 trillion 40 billion (311,040,000,000,000) earth years. Brahma's lifespan is 311.04 trillion solar years, and humanity is in the 28th Kali Yuga of the 51st year of the current Brahma's life.[70][71] Worship India Very few temples in India are primarily dedicated to Brahma and his worship.[17] The most prominent Hindu temple for Brahma is the Brahma Temple, Pushkar.[18] Others include:[4] Shri Kheteshwar Brahmadham Teerth, Asotra, Barmer, Rajasthan Adi Brahma Temple, Khokhan, Kullu, Himachal Pradesh Brahma Karmali Temple, Nagargao, Valpoi, Goa Brahmaji Temple, Chhinch, Banswara, Rajasthan Brahma Temple, Khedbrahma, Sabarkantha, Gujarat Brahma Kuti Temple, Bithoor, Kanpur, Uttar Pradesh Kumbakonam Brahma Temple, Thanjavur, Tamil Nadu Brahma is also worshipped in temple complexes dedicated to the Trimurti. Some of these are: Thanumalayan Temple, Sri Purushothaman Temple, Ponmeri Shiva Temple, Thripaya Trimurti Temple, Mithrananthapuram Trimurti Temple, Kodumudi Magudeswarar Temple, Brahmapureeswarar Temple In Tamil Nadu, there is also a shrine for Brahma in Kandiyoor Mahadeva Temple in a rare posture along with his consort Goddess Sarasvati.[citation needed] There is a temple dedicated to Brahma in the temple town of Srikalahasti near Tirupati, Andhra Pradesh. There is a Chaturmukha Brahma temple in Chebrolu, Andhra Pradesh, and a seven feet height of Chatrumukha (Four Faces) Brahma temple at Bangalore, Karnataka. In the coastal state of Goa, a shrine belonging to the fifth century, in the small and remote village of Carambolim, Sattari Taluka in the northeast region of the state is found.[citation needed] A famous icon of Brahma exists at Mangalwedha, 52 km from the Solapur district of Maharashtra and in Sopara near Mumbai. Temples exist in Khokhan, Annamputhur and Hosur. Southeast and East Asia Left: The four-faced Brahma (Phra Phrom) statue, Erawan Shrine, Thailand Center: 12th-century CE Brahma with missing book and water pot, Cambodia Right: 9th-century CE Brahma Sculpture in Prambanan Java, Indonesia A shrine of Brahma can be found in Cambodia's Angkor Wat. One of the three largest temples in the 9th-century CE Prambanan temples complex in Yogyakarta, central Java (Indonesia) is dedicated to Brahma, the other two to Shiva (largest of three) and Vishnu respectively.[72] The temple dedicated to Brahma is on the southern side of Shiva temple and Vishnu temple. A statue of Brahma is present at the Erawan Shrine in Bangkok, Thailand and continues to be revered in modern times.[19] The golden dome of the Government House of Thailand houses a statue of Phra Phrom (Thai representation of Brahma). An early 18th-century CE painting at Wat Yai Suwannaram in Phetchaburi city of Thailand depicts Brahma.[73] The name of the country Burma is derived from Brahma. In medieval texts, it is referred to as Brahma-desa.[74][75] Brahma in Buddhism is known in Chinese as Simianshen (四面神, "Four-Faced God"), Simianfo (四面佛, "Four-Faced Buddha") or Fantian (梵天), Tshangs pa (ཚངས་པ) in Tibetan, Phạm Thiên (梵天) in Vietnamese, Bonten (梵天) in Japanese,[76] and Beomcheon (범천,梵天) in Korean.[77] In Chinese Buddhism, he is regarded as one of the Twenty Devas (二十諸天 Èrshí Zhūtiān) or the Twenty-Four Devas (二十四諸天 Èrshísì zhūtiān), a group of protective dharmapalas.[78] Hindus in Indonesia still have a high regard for Brahma (Indonesian and Javanese: Batara Brahma and Sanghyang Brahma). In Prambanan there is a special temple made for Brahma, side by side with Vishnu and Shiva, and in Bali there is Andakasa Temple dedicated to Brahma.[79] In the past, although not as popular as Vishnu and Shiva, the name Brahma appeared on several occasions. In the legend that developed in East Java about Ken Arok, for example, Brahma is believed to be the biological father of Ken Arok. It is said that Brahma was fascinated by the beauty of Ken Arok's mother, Ken Endok and made her a lover. From this relationship was born Ken Arok. The name Brahma is also used as the name of a mountain in the Tengger Mountains range, namely Mount Bromo. Mount Bromo is believed to be derived from the word Brahma and there was once a sect that believed that Brahmaloka – the universe where Brahma resided – was connected to Mount Bromo. In the Javanese version of wayang (shadow puppet play), Brahma has a very different role from his initial role. When Hindu society began to disappear from Java and the era of Walisongo's wayang kulit began to emerge, Brahma's role as creator in the shadow puppet standard was given to a figure named Sang Hyang Wenang, while Brahma himself was renamed to Brama (fire) where he was a ruling god. Brama, the son of the figure of Batara Guru (Shiva). The figure of Brahma in Javanese wayang is fused and mixed with the figure of Agni.[80] See also Brahma (Buddhism) Brahma Samhita Brahmastra Brahma from Mirpur-Khas Brahmakumari Brahmani Demiurge Svetovid References ↑ "Brahma, Brahmā, Brāhma: 66 definitions". Wisdomlib.org. 6 June 2022. Archived from the original on 5 August 2022. Retrieved 5 August 2022. ↑ White, David (2006). Kiss of the Yogini. University of Chicago Press. pp. 4, 29. ISBN 978-0226894843. ↑ Jan Gonda (1969), The Hindu Trinity Archived 25 April 2020 at the Wayback Machine, Anthropos, Bd 63/64, H 1/2, pp. 212–226. 1 2 Jan Gonda (1969), The Hindu Trinity Archived 25 April 2020 at the Wayback Machine, Anthropos, Bd 63/64, H 1/2, pp. 218–219. ↑ N.A (1960). THE VAYU PURANA PART. 1. MOTILAL BANARSIDASS PUBLISHERS PVT. LTD, DELHI. pp. 174 (26.31). ↑ Coulter, Charles Russell; Turner, Patricia (2013). Encyclopedia of Ancient Deities. Routledge. p. 240. ISBN 978-1-135-96397-2., Quote: "Brahma, a creator god, received the basics of his mythological history from Purusha. During the Brahmanic period, the Hindu Trimurti was represented by Brahma with his attribute of creation, Shiva with his attribute of destruction and Vishnu with his attribute of preservation." 1 2 Sullivan, Bruce (1999). Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata. Motilal Banarsidass. pp. 85–86. ISBN 978-8120816763. ↑ Holdrege, Barbara (2012). Veda and Torah: Transcending the Textuality of Scripture. State University of New York Press. pp. 88–89. ISBN 978-1438406954. ↑ Leeming, David (2009). Creation Myths of the World (2nd ed.). p. 146. ISBN 978-1598841749.; David Leeming (2005), The Oxford Companion to World Mythology, Oxford University Press, ISBN 978-0195156690, page 54, Quote: "Especially in the Vedanta Hindu Philosophy, Brahman is the Absolute. In the Upanishads, Brahman becomes the eternal first cause, present everywhere and nowhere, always and never. Brahman can be incarnated in Brahma, in Vishnu, in Shiva. To put it another way, everything that is, owes its existence to Brahman. In this sense, Hinduism is ultimately monotheistic or monistic, all gods being aspects of Brahman"; Also see pages 183-184, Quote: "Prajapati, himself the source of creator god Brahma – in a sense, a personification of Brahman (...) Moksha, the connection between the transcendental absolute Brahman and the inner absolute Atman." 1 2 3 Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin Books India. pp. 78–79. ISBN 978-0-14-341421-6. ↑ Achuthananda, Swami (27 August 2018). The Ascent of Vishnu and the Fall of Brahma. Relianz Communications Pty Ltd. ISBN 978-0-9757883-3-2. 1 2 3 Kramrisch, Stella (1994). The Presence of Siva. Princeton University Press. pp. 205–206. ISBN 978-0691019307. ↑ Pattanaik, Devdutt (September 2000). The Goddess in India:The Five Faces of the Eternal Feminine. Inner Traditions / Bear & Co. ISBN 978-0-89281-807-5. ↑ Carrasco, David; Warmind, Morten; Hawley, John Stratton; Reynolds, Frank; Giarardot, Norman; Neusner, Jacob; Pelikan, Jaroslav; Campo, Juan; Penner, Hans; et al. (Authors) (1999). Merriam-Webster's Encyclopedia of World Religions. Edited by Wendy Doniger. United States: Merriam-Webster. p. 140. ISBN 9780877790440. ↑ Dalal, Roshen (18 April 2014). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin UK. ISBN 9788184753967. ↑ Charles Coulter and Patricia Turner (2000), Encyclopedia of Ancient Deities, Routledge, ISBN 978-0786403172, page 258, Quote: "When Brahma is acknowledged as the supreme god, it was said that Kama sprang from his heart." 1 2 Morris, Brian (2005). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 123. ISBN 978-0521852418. 1 2 Charkravarti, SS (2001). Hinduism, a Way of Life. Motilal Banarsidass. p. 15. ISBN 978-8120808997. 1 2 London, Ellen (2008). Thailand Condensed: 2,000 Years of History & Culture. Marshall Cavendish. p. 74. ISBN 978-9812615206. ↑ James Lochtefeld, Brahman, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122 ↑ James Lochtefeld, Brahma, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 119 1 2 Bruce Sullivan (1999), Seer of the Fifth Veda, Motilal Banarsidass, ISBN 978-8120816763, pages 82-83 ↑ Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 79. ↑ Armstrong, Karen (1996). A History of God: The 4000-year Quest of Judaism, Christianity, and Islam. New York: Alfred A. Knopf Inc. pp. 85–86. ISBN 978-0-679-42600-4. ↑ "The Bimaran Reliquary, a Gandharan work, which is now housed in the British Museum, London, is of great historical and iconographic significance. It shows Buddha in the centre, attended by Brahma to his right and Indra to the left." in Banerjee, Priyatosh (2001). Central Asian art: new revelations from Xinjiang. Abha Prakashan. p. 48. ISBN 9788185704241. ↑ "Standing Buddha in the arched compartment, flanked by figures of Brahma and Indra standing in similar compartments, detail of the side of Bimaran gold casket" in Agrawala, Prithvi Kumar (1977). Early Indian Bronzes. Prithvi Prakashan. p. 152. 1 2 3 4 5 Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, pp. 422–424 1 2 3 Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad, Oxford University Press, pages 303-304 ↑ Jan Gonda (1968), The Hindu Trinity, Anthropos, Vol. 63, pages 215-219 ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 344-346 ↑ GM Bailey (1979), Trifunctional Elements in the theology of the Hindu Trimūrti Archived 9 July 2022 at the Wayback Machine, Numen, Vol. 26, Fasc. 2, pages 152-163 ↑ Srinivasan, Shalini (April 1971). Stories of Creation. Amar Chitra Katha private limited. ISBN 8184826478. 1 2 Achuthananda, Swami (27 August 2018). The Ascent of Vishnu and the Fall of Brahma. Relianz Communications Pty Ltd. ISBN 978-0-9757883-3-2. ↑ Eck, Diana L. (5 June 2013). Banaras: CITY OF LIGHT. Knopf Doubleday Publishing Group. p. 146. ISBN 978-0-307-83295-5. Archived from the original on 2 November 2023. Retrieved 29 October 2023. 1 2 3 Tracy Pintchman (1994), The Rise of the Goddess in the Hindu Tradition, State University of New York Press, ISBN 978-0791421123, pages 122-138 ↑ Jan Gonda (1969), The Hindu Trinity Archived 25 April 2020 at the Wayback Machine, Anthropos, Bd 63/64, H 1/2, pages 213-214 ↑ Bryant, Edwin F., ed. (2007). Krishna : a sourcebook. New York: Oxford University Press. p. 7. ISBN 978-0-19-514891-6. ↑ Sutton, Nicholas (2000). Religious doctrines in the Mahābhārata (1st ed.). Delhi: Motilal Banarsidass Publishers. p. 182. ISBN 81-208-1700-1. ↑ Asian Mythologies by Yves Bonnefoy & Wendy Doniger. Page 46 ↑ S. M. Srinivasa Chari (1994). Vaiṣṇavism: Its Philosophy, Theology, and Religious Discipline. Motilal Banarsidass. p. 147. ISBN 978-81-208-1098-3. ↑ Brahma: Hindu god Archived 11 October 2016 at the Wayback Machine Encyclopædia Britannica. ↑ Wendy Doniger O'Flaherty (1981). Siva: The Erotic Ascetic. Oxford University Press. p. 125. ISBN 978-0-19-972793-3. 1 2 David Kinsley (1988). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. University of California Press. pp. 137. ISBN 978-0-520-90883-3. ↑ Stella Kramrisch (1992). The Presence of Siva. Princeton University Press. pp. 205–206. ISBN 0-691-01930-4. ↑ Bryant, Edwin F., ed. (2007). Krishna : a sourcebook. New York: Oxford University Press. p. 18. ISBN 978-0-19-514891-6. 1 2 Frazier, Jessica (2011). The Continuum companion to Hindu studies. London: Continuum. p. 72. ISBN 978-0-8264-9966-0. ↑ Arvind Sharma (2000). Classical Hindu Thought: An Introduction. Oxford University Press. p. 4. ISBN 978-0-19-564441-8. ↑ Mark Juergensmeyer; Wade Clark Roof (2011). Encyclopedia of Global Religion. SAGE Publications. p. 1335. ISBN 978-1-4522-6656-5. Archived from the original on 11 January 2023. Retrieved 14 October 2016. ↑ Stella Kramrisch (1992). The Presence of Siva. Princeton University Press. p. 171. ISBN 0-691-01930-4. Archived from the original on 19 October 2023. Retrieved 14 October 2016. ↑ David Kinsley (1988). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. University of California Press. pp. 136. ISBN 978-0-520-90883-3. 1 2 R. M. Matthijs Cornelissen (2011). Foundations of Indian Psychology Volume 2: Practical Applications. Pearson. p. 40. ISBN 978-81-317-3085-0. ↑ Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. p. 330. ISBN 978-1-898723-93-6.[permanent dead link‍] 1 2 3 Richard Anderson (1967), Hindu Myths in Mallarmé: Un Coup de Dés Archived 1 October 2018 at the Wayback Machine, Comparative Literature, Vol. 19, No. 1, pages 28-35 ↑ Richard Anderson (1967), Hindu Myths in Mallarmé: Un Coup de Dés Archived 1 October 2018 at the Wayback Machine, Comparative Literature, Vol. 19, No. 1, page 31-33 ↑ Nicholas Gier (1998), The Yogi and the Goddess, International Journal of Hindu Studies, Vol. 1, No. 2, pages 279-280 ↑ H Woodward (1989), The Lakṣmaṇa Temple, Khajuraho and Its Meanings, Ars Orientalis, Vol. 19, pages 30-34 ↑ Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pages 234-237 ↑ Joseph Alter (2004), Yoga in modern India, Princeton University Press, page 55 ↑ "Poem: Purananuru - Part 362 by George L. III Hart". Archived from the original on 26 September 2023. Retrieved 9 October 2023. ↑ "Poem: Purananuru - Part 15 by George L. III Hart". Archived from the original on 30 September 2023. Retrieved 9 October 2023. ↑ "Pattupattu Ten Tamil Idylls Chelliah J. V." ↑ The Cilappatikāram: The Tale of an Anklet (Iḷaṅkōvaṭikaḷ). Translated by R Parthasarathy. Penguin Books. 2004. pp. 6–8. ISBN 978-0-14-303196-3. Archived from the original on 31 March 2024. Retrieved 9 October 2023. 1 2 Kenneth Morgan (1996), The Religion of the Hindus, Motilal Banarsidass, ISBN 978-8120803879, page 74 ↑ Roshen Dalal (2010). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin Books. pp. 66–67. ISBN 978-0-14-341517-6. Archived from the original on 31 March 2024. Retrieved 10 October 2017. ↑ Thomas E. Donaldson (2001). Iconography of the Buddhist Sculpture of Orissa. Abhinav. p. 99. ISBN 978-81-7017-406-6. Archived from the original on 31 March 2024. Retrieved 10 October 2017. ↑ Philip Wilkinson and Neil Philip (2009), Mythology, Penguin, ISBN 978-0756642211, page 156 1 2 3 PK Acharya, A summary of the Mānsāra, a treatise on architecture and cognate subjects, PhD Thesis awarded by Rijksuniversiteit te Leiden, published by BRILL, OCLC 898773783, page 50 ↑ Elizabeth Dowling and W George Scarlett (2005), Encyclopedia of Religious and Spiritual Development, SAGE Publications, ISBN 978-0761928836 page 204 ↑ David Kinsley (1988), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, ISBN 0-520063392, pages 55-64 ↑ Johnson, W.J. (2009). A Dictionary of Hinduism. Oxford University Press. p. 165. ISBN 978-0-19-861025-0. ↑ Gupta, S. V. (2010). "Ch. 1.2.4 Time Measurements". In Hull, Robert; Osgood, Richard M. Jr.; Parisi, Jurgen; Warlimont, Hans (eds.). Units of Measurement: Past, Present and Future. International System of Units. Springer Series in Materials Science: 122. Springer. pp. 6–8. ISBN 9783642007378. Archived from the original on 31 March 2024. Retrieved 14 February 2024. Paraphrased: Deva day equals solar year. Deva lifespan (36,000 solar years) equals 100 360-day years, each 12 months. Mahayuga equals 12,000 Deva (divine) years (4,320,000 solar years), and is divided into 10 charnas consisting of four Yugas: Satya Yuga (4 charnas of 1,728,000 solar years), Treta Yuga (3 charnas of 1,296,000 solar years), Dvapara Yuga (2 charnas of 864,000 solar years), and Kali Yuga (1 charna of 432,000 solar years). Manvantara equals 71 Mahayugas (306,720,000 solar years). Kalpa (day of Brahma) equals an Adi Sandhya, 14 Manvantaras, and 14 Sandhya Kalas, where 1st Manvantara preceded by Adi Sandhya and each Manvantara followed by Sandhya Kala, each Sandhya lasting same duration as Satya yuga (1,728,000 solar years), during which the entire earth is submerged in water. Day of Brahma equals 1,000 Mahayugas, the same length for a night of Brahma (Bhagavad-gita 8.17). Brahma lifespan (311.04 trillion solar years) equals 100 360-day years, each 12 months. Parardha is 50 Brahma years and we are in the 2nd half of his life. After 100 years of Brahma, the universe starts with a new Brahma. We are currently in the 28th Kali yuga of the first day of the 51st year of the second Parardha in the reign of the 7th (Vaivasvata) Manu. This is the 51st year of the present Brahma and so about 155 trillion years have elapsed. The current Kali Yuga (Iron Age) began at midnight on 17/18 February 3102 BC in the proleptic Julian calendar. ↑ Trudy Ring et al (1996), International Dictionary of Historic Places: Asia and Oceania, Routledge, ISBN 978-1884964046, page 692 ↑ Chami Jotisalikorn et al (2002), Classic Thai: Design, Interiors, Architecture., Tuttle, ISBN 978-9625938493, pages 164-165 ↑ Arthur P. Phayre (2013), History of Burma, Routledge, ISBN 978-0415865920, pages 2-5 ↑ Gustaaf Houtman (1999), Mental Culture in Burmese Crisis Politics, Tokyo University of Foreign Studies, ISBN 978-4872977486, page 352 ↑ Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 141–142. ISBN 978-1-4008-4805-8. ↑ Korean Buddhist Sculpture: Art and Truth, Woo bang Kang ↑ Lewis Hodous; William Edward Soothill (2004). A dictionary of Chinese Buddhist terms : with Sanskrit and English equivalents and a Sanskrit-Pali index. London: RoutledgeCurzon. ISBN 0-203-64186-8. OCLC 275253538. Archived from the original on 31 March 2024. Retrieved 10 May 2021. ↑ "Menyingkap Misteri Dewa Brahma Jarang Dipuja (Indonesian)", Baliexpress, archived from the original on 9 July 2021, retrieved 30 June 2021 ↑ "Dewa Brahma", GamaBali, archived from the original on 24 June 2021, retrieved 30 June 2021 External links Brahma at Encyclopædia Britannica Hinduism - Brahma And The Trimurti Hindu Brahma in Thai Literature - Maneepin Phromsuthirak This information is sourced from Wikipedia, the leading online open-content collaborative (crowd-sourced) encyclopedia. Wikipedia and/or TransLiteral Foundations can not guarantee the validaity of content above and can not be held responsible for inaccuracies or libelious information within. Please see Wikipedia General Disclaimer. [S109] WIKI.Four_Kumaras, Wiki, (Wikipedia), http://en.wikipedia.org/wiki/Four_Kumaras. Four sages from the Puranic texts of Hinduism For Sanat Kumara from Theosophy, see Sanat Kumara. The Four Kumaras Other names Sanakadika Rishis Affiliation Children of Brahma Devotees of Vishnu Abode Janaloka Genealogy Parents Brahma Siblings Chitragupta, Narada and Daksha Part of a series on Hindu philosophy Orthodox Samkhya Yoga Nyaya Vaisheshika Mīmāṃsā Vedanta Heterodox Charvaka Ājīvika Buddhism Jainism Ajñana Sub-schools Smartist Advaita Vaishnavite Bhedabheda Vishishtadvaita Dvaita Shuddhadvaita Achintya Bheda Abheda Svabhavika Bhedabheda Mahanubhava Ekasarana Dharma Akshar Purushottam Darshan Shaivite Shaiva Siddhanta Pratyabhijna Panchartika Pramanavada Shakti Vishishtadvaita Shiva Bhedabeda Shiva Advaita Neo-Vedanta Integral yoga Teachers (Acharyas) Nyaya Akṣapāda Gotama Jayanta Bhatta Raghunatha Siromani Mīmāṃsā Jaimini Kumārila Bhaṭṭa Prabhākara Advaita (Mayavada) Gaudapada Vāchaspati Misra Adi Shankara Vishishtadvaita Ramanuja Vedanta Desika Dvaita (Tattvavada) Madhvacharya Jayatirtha Vyasatirtha Shuddhadvaita Vallabha Achintya Bheda Abheda Chaitanya Mahaprabhu Svabhavika Bhedabheda Nimbarka Srinivasacharya Mahanubhava Chakradhara Ekasarana Dharma Sankardev Akshar Purushottam Darshan Swaminarayan Tantra Shakta Abhinavagupta Nigamananda Paramahansa Ramprasad Sen Bamakhepa Kamalakanta Bhattacharya Anandamayi Ma Neo-Vedanta Vivekananda Aurobindo Radhakrishnan Others Samkhya Kapila Yoga Patanjali Vaisheshika Kaṇāda, Prashastapada Secular Valluvar Major texts Śruti Smṛti Vedas Rigveda Yajurveda Samaveda Atharvaveda Upanishads Principal Upanishads Minor Upanishads Other scriptures Bhagavad Gita Agama (Hinduism) Vachanamrut Shastras and Sutras Brahma Sutras Samkhya Sutras Mimamsa Sutras Nyāya Sūtras Vaiśeṣika Sūtra Yoga Sutras Pramana Sutras Puranas Dharmaśāstra Arthashastra Kama Sutra Naalayira Divya Prabandham Tirumurai Shiva Samhita Secular ethics Kural Hinduism Other Indian philosophies v t e The Kumaras are four sages (rishis) from the Puranic texts of Hinduism who roam the universe as children,[1][2] generally named Sanaka, Sanandana, Sanatana, and Sanatkumara.[3] They are described as the first mind-born creations and sons of the creator-god Brahma. Born from Brahma's mind, the four Kumaras undertook lifelong vows of celibacy (brahmacharya) against the wishes of their father. They are said to wander throughout the materialistic and spiritualistic universe without any desire but with the purpose of teaching.[1] All four brothers studied Vedas from their childhood, and always travelled together.[4] The Bhagavata Purana lists the Kumaras among the twelve mahajanas (great devotees or bhaktas)[5] who although being eternally liberated souls from birth, still became attracted to the devotional service of Vishnu from their already enlightened state.[6] They play a significant role in a number of Hindu spiritual traditions, especially those associated with the worship of Vishnu and his avatar Krishna, sometimes even in traditions related to Shiva. Names The group is known by various names: "Kumaras" (the boys/male children/young boys), "Chatursana" or "Chatuh Sana" (the four with names starting with Sana) and "Sanakadi" (Sanaka and the others).[7] Individual names usually include Sanaka (ancient), Sanatana (eternal), Sanandana (ever-joyful) and Sanatkumara (ever-young).[1][2][8] Sometimes, Sanatana is replaced by Sanatsujata. A fifth Kumara named Ribhu is sometimes added. Sometimes, the Kumaras are enumerated as six with Sana and Ribhu or Sanatsujata added.[9] Though in Mahabharata, a total of seven sons are mentioned, namely: 1) Aniruddha, 2) Sana, 3) Sanatsujata, 4) Sanaka, 5) Sanandana, 6) Sanatkumara and 7) Sanatana and further mentions that, "Knowledge comes to these seven rishis, of itself (without being dependent on study or exertion). These seven are wedded to the religion of Nivritti (inward contemplation).[10] Sanatkumara Sanatkumara in Sanskrit means "eternal youth".[11] He is the author of the Sanatkumara Samhita, which is part of the Shiva Purana, and has 59 chapters. It is also taken as a part of the Pañcaratra, Vaishnavite devotional texts. He taught Bhishma the mental and spiritual sciences. The Chandogya Upanishad, Chapter seven, is about Sanatkumara's Instructions on Bhuma-Vidya to celestial sage Narada,[12][13] Sanatkumara finds mention across Mahabharata, as a great sage, who dispels doubts[14][15] and the preceptor in all matters affecting Yoga[16] Also mentioned is the Tirtha of Kanakhala near Gangadwara or Haridwar, where through extensive tapas, he attained great ascetic powers.[17] Legend Origin The four Kumaras are the eldest sons of the creator-god Brahma.[18] When Brahma undertook the task of creating the universe, he first created some beings from different parts of his body to aid him. The Kumaras were the first such beings. They were created from his mind and appeared as infants. Brahma ordered them to aid in the creation, but as manifestations of sattva (purity), and uninterested in worldly life, they refused and instead devoted themselves to God and celibacy, against the wishes of their father.[7][18] The Bhagavata Purana narrates further that their refusal made Brahma angry and his wrath manifested into the deity Shiva.[1] As per a variant, Brahma practised tapas (austerities) and pleased Vishnu, and so the latter appeared in the form of the four infant Kumaras as Brahma's sons.[18] Some texts like the Devi Bhagavata Purana and the Bhavishya Purana narrates the four Kumaras appeared even before the Brahma of the present age (In a cycle of time, some texts say that a Brahma dies and is reborn.)[7] The four Kumaras learnt the Vedas at the age of four or five.[18] They thus became great jnanis (learned beings), yogis, and Siddhas (the perfect enlightened ones). The Kumaras remained in the form of children due to their spiritual virtues. The age of the sages varies in sacred texts. While five is the most popular, they are also mentioned as being five-year-old boys.[19] They practised the vow of renunciation (sannyasa) and celibacy (brahmacharya) and remained naked. They wander together throughout the materialistic and spiritualistic universe without any desire but with a purpose to teach.[1][7][18] They are sometimes included in the list of Siddhars (Tamil practitioners of Siddha).[20] The four Kumaras are said to reside in Janaloka or Janarloka (loka or world of the intellectuals in the present parlance) or in Vishnu's abode of Vaikuntha.[18][21] They constantly recite the mantra Hari Sharanam (Refuge in Vishnu) or sing Vishnu's praises. These hymns and glories of Vishnu serve as their only food.[18] Another son of Brahma, the sage Narada, who is described as their disciple, extolls their virtues in the Padma Purana. Narada says though they appear as five-year-old children, they are the great ancestors of the world.[18] They are possessed also of deep knowledge of the Samkhya philosophy. They are preceptors of the scriptures on duty and it is they that introduce the duties of the religion of Nivritti (inward contemplation), and cause them to "flow in the worlds".[22] Discourses The discourses of the four Kumaras are found in the Hindu epic Mahabharata as well as the Bhagavata Purana.[18] The Shanti Parva book of the Mahabharata describes the discourse given by the four Kumaras to the demon king Vritra and his guru – the sage Shukra. The king and his guru worship the Kumaras and then Shukra asks them to describe the greatness of Vishnu. Sanatkumara starts by describing Vishnu as the creator and destroyer of all beings. He equates Vishnu's body parts with parts of the universe and the elements, for example, the earth is Vishnu's feet and water is his tongue. All gods are described as being Vishnu. Then Sanatkumara categorizes all beings into six colours depending upon the proportion of the three gunas: sattva (pure), rajas (dim) and tamas (dark). From the lowest to the foremost beings, the colours are dark (tamas is high, rajas is mid, sattva is low), tawny (tamas is high, sattva is mid, rajas is low), blue (rajas is high, tamas is mid, sattva is low), red (rajas is high, sattva is mid, tamas is low), yellow (sattva is high, tamas is mid, rajas is low) and white (sattva is high, rajas is mid, tamas is low). The Vishnu Purana mentions non-living things, lower animals and birds, humans, Prajapatis, gods and the Kumaras are respective examples of the above colours. Sanatkumara elaborates further how a Jiva (living entity) journeys from dark to white in his various births, ultimately gaining moksha if he does good deeds, devotion and yoga.[23][24] The Bhagavata Purana narrates the visit of the four Kumaras to the court of King Prithu, the first sovereign in Hindu mythology and an avatar of Vishnu. The king worships the sages and asked them about the way of emancipation (moksha) that can be followed by all people who are caught in the web of worldly things. Sanatkumara tells the king that Vishnu is the refuge to all and grants liberation of the cycle of births and rebirths. His worship frees one from material desires and lust. One should be freed from material objects, live a simple life of non-violence and devotion of Vishnu and follow the teachings of a good guru and undergo self-realisation. One should realize that all living things are forms of God. Without devotion and knowledge, humans are incomplete. Out of four purusharthas ("goals of life"), only moksha is eternal, while religious duty, wealth and pleasure decay with this life. While all beings are subject to destruction, the soul and God in our bodies are eternal. So it is paramount that one surrenders to God (as Vishnu or Krishna), said Sanatkumara ending his counsel. Prithu worships the Kumaras again, who blessed him.[25] The first section or Purvabhaga of Naradiya Purana, an upapurana has 4 padas or sections, each told by the four Kumaras respectively to Narada.[26] Brahma, who had received the knowledge of the Puranas from Vishnu, imbibed this to his Four Kumaras, who then taught the Puranas to Narada. Narada transmitted it to Vyasa, who scripted them into the Puranic texts. The Vishnu Purana is recorded in two parts, the Vishnu Purana and Naradiya Purana. The teachings of Sanaka of the Kumara brothers are contained in the Naradiya Purana which is also divided into two parts, the first part containing the teachings of Sanaka and others. [27] Visit to Vaikuntha The four Kumaras roamed around at their free will with their cosmic powers all over the universe. During one of their sojourns, they arrived at Vaikuntha, the abode of Vishnu. The city, with the residence of Vishnu located at the center of seven circular walls, is considered as a place of bliss and purity. It has seven gates of entry. The four Kumaras passed through the first six gates without any hindrance. The seventh gate was guarded by Jaya and Vijaya, the two dvarapalas (door-guards) of Vishnu's palace. The angry guardians stopped the four Kumaras and laughed at them since they looked like children and were also naked, and did not permit them to enter through the seventh gate. The four Kumaras were perplexed by the behaviour of the gatekeepers as they had not faced such a situation and ridicule anywhere else. They expected Jaya and Vijaya to be like their master Vishnu, who does not differentiate among beings. Enraged, the Kumaras cursed them to be born on earth thrice, as three villains with characteristics of "lust, anger and greed". The gatekeepers accept the curse and bow to the Kumaras and beg for their forgiveness. Vishnu who learnt of the incident, appeared before the Kumaras in all his glory with his retinue. The four Kumaras, who were on their first visit to Vaikuntha, took in by the sight and the glittering divine figure of Vishnu. With deep devotion, they appealed to him to accept them as his devotees and allow them to offer worship at his feet for all time to come and let his feet be their final emancipation. Vishnu complied with their request and also assured Jaya and Vijaya that they will born as demons on earth but will be released from all births (killed) by an avatar of Vishnu. The two guards were dismissed by Vishnu to go and suffer the curse of the Kumaras on earth and then only return to his abode, after the end of the curse. The two banished guards were then born on earth in the Satya Yuga at an inauspicious hour, to the sage Kashyapa and his wife Diti (daughter of Daksha) as asuras. They were named Hiranyakashipu and Hiranyaksha. Vishnu undertook the Varaha Avatar to kill Hiranyaksha, and the Narasimha avatar to kill Hiranyakasipu.[2][28] In the second life, during the Treta Yuga, they were born as Ravana and Kumbhakarna and defeated and killed by Rama avatar as mentioned in the epic Ramayana. Finally, in their third and final life in Dvapara Yuga, they were born as Shishupala and Dantavakra during the time of Krishna avatar and got killed by him, which is also mentioned in epic Mahabharata. In Shaiva tradition Part of a series on Vaishnavism Supreme deity Vishnu / Krishna / Rama Important deities Dashavatara Matsya Kurma Varaha Narasimha Vamana Parasurama Rama Balarama Krishna Buddha Kalki Other forms Dhanvantari Guruvayurappan Hayagriva Jagannath Mohini Nara-Narayana Prithu Shrinathji Venkateshvara Vithoba Consorts Lakshmi Bhumi Sita Radha Rukmini Alamelu Related Garuda Hanuman Shesha Shasta Holy scriptures Vedas Upanishads Vaikhanasa Pancharatra Bhagavad Gita Mahabharata Ramayana Harivamsa Divya Prabandha Gita Govinda Puranas Vishnu Bhagavata Naradiya Garuda Padma Agni Sampradayas Sri (Vishishtadvaita, Akshar Purushottam Darshan) Rudra (Śuddhādvaita) Kumara (Dvaitadvaita) Brahma (Tattvavada or (Dvaita)), Acintyabhedabheda) Others Ekasarana Dharma Mahanubhava Pranami Radha Vallabha Ramsnehi Sant Mat Vaishnava-Sahajiya Warkari Teachers—acharyas Chaitanya Chakradhara Dadu Dayal Harivansh Jayatirtha Jiva Goswami Jñāneśvara Kabir Madhavdev Madhvacharya Manavala Mamunigal Namadeva Nammalvar Nathamuni Nimbarka Srinivasacharya Padmanabha Tirtha Pillai Lokacharya Purandara Dasa Raghuttama Tirtha Raghavendra Tirtha Ram Charan Ramananda Ramanuja Ravidas Satyanatha Tirtha Satyabhinava Tirtha Satyabodha Tirtha Satyadharma Tirtha Satyadhyana Tirtha Samarth Ramdas Sankardev Swaminarayan Sripadaraja Tukaram Tulsidas Vallabha Vedanta Desika Vidyapati Vishnuswami Viṭṭhalanātha Vyasatirtha Vadiraja Tirtha Yamunacharya Related traditions Bhagavatism Vaikhanasas Pancharatra Tenkalai Vadakalai Munitraya Krishnaism Jagannathism Haridasa Sahajiya Baul Pushtimarg Gaudiya ISKCON Ramanandi Kapadi Balmiki Kabir panth Dadu panth Mahanam v t e Shaivas believe that Shiva assumed the form of Dakshinamurti, the great teacher and meditating facing South observing a vow of silence. The four Kumaras approached Shiva for self-realisation. He taught them about the Supreme Reality, Brahman, by making the chin mudra gesture with his hand. The index finger is touched to the thumb, indicating the union of Brahman and jiva. Thus, Shiva made the Kumaras as his disciples.[29] The Linga Purana describes that Shiva, or his aspect Vamadeva, will be born as a Kumara and then multiply into the four Kumaras in each kalpa (eon) as sons of Brahma of that kalpa. In the 29th kalpa, Shveta Lohita is the main Kumara; where they are named as Sananda, Nandana, Vishvananda, and Upananadana of white colour; then in the 30th kalpa, they are named as Virajas, Vivahu, Visoka and Vishvabhavana, all of the red colour; and in the 31st kalpa in yellow colour; and in the 32nd kalpa, as of black colour.[9] The four sages, Sanaka, Sanandana, Sanatana, Sanatkumara were learned Brahmins. They were the sons of Brahma. They were very proud of their father, Brahma, because he was the creator of the holy books, Vedas. They were aware of three Vedas - Rigveda, Yajurveda, and Samaveda and considered that the whole knowledge is complete in these three books. Sage Atharva approached Shiva to gain his approval of his collected knowledge, which he gathered from the universe using his divine powers. Shiva, impressed by his creation, blessed Sage Atharva, stating that his book of knowledge would be added to the list of Vedas, and would be called the Atharvaveda. When this news reached the sons of Brahma, they protested, believing that there was no need for a fourth Veda. They argued with Shiva and challenged his authority to certify the fourth Veda. The parties decided that a knowledge-debate (jnana-vivada) amongst them would settle this matter. The goddess Saraswati was appointed as the judge. The four Kumaras posed very complicated questions to Shiva and were very confident of their victory. But Shiva, as the supreme deity of wisdom, answered each and every question. The Kumaras accepted their defeat gracefully and asked for forgiveness. The Atharva Veda was thus added to the list of Vedas, making the total four. The Kumaras went to their brother, the Prajapati Daksha, who was a bitter rival of Shiva. On listening about the defeat of his four brothers, he cursed them to become small children. The Kumaras thanked Daksha for this curse, reasoning that it would instil a great passion for learning within them.[citation needed] Other legends An incident about the meeting of the four Kumaras with Vishnu's avatar Rama is narrated in the Uttarakanda of the Ramcharitmanas. The Kumaras once stayed in the hermitage of the sage Agastya, who told them about the glory of Rama. So to meet Rama, they went to a forest grove where Rama with his brothers and disciple Hanuman had come. Rama and his brothers were so delighted in meeting the four enlightened sages that they paid obeisance to them. The sages were wonderstruck looking at the divinity of Rama that they prostrated before him and out of great ecstasy started shedding tears of happiness. Rama looking at the sages was deeply impressed and asked them to be seated and praised them for their great achievements and their erudite knowledge of the Vedas and Puranas. The four Kumaras were also delighted to hear the words of praise showered on them by Rama. They in turn extolled his great virtues in a hymn.[30] In Kumara Sampradaya Vaishnavism (the devotees that worships Vishnu as the Supreme) is divided into four sampradayas or traditions. Each of them traces its lineage to a heavenly being. The Kumara Sampradaya, also known as the Nimbarka Sampradaya, Catuḥ Sana Sampradaya and Sanakadi Sampradaya, and its philosophy Dvaitadvaita ("duality in unity") is believed to be propagated in humanity by the four Kumaras. The swan avatar of Vishnu Hamsa was the origin of this philosophy and taught it to the four Kumaras, who in turn taught Narada, who finally passed it to the earthy Nimbarka, the main exponent of the sampradaya.[31] References Citations 1 2 3 4 5 "Bhaktivedanta VedaBase: Srimad Bhagavatam 3.12". Vedabase.net. Archived from the original on 2 March 2013. Retrieved 22 December 2012. 1 2 3 D Dennis Hudson (25 September 2008). The Body of God:An Emperor's Palace for Krishna in Eighth-Century Kanchipuram: An Emperor's Palace for Krishna in Eighth-Century Kanchipuram. Oxford University Press. pp. 355–. ISBN 978-0-19-536922-9. Retrieved 22 December 2012. ↑ Hudson, D. Dennis (25 September 2008). The Body of God: An Emperor's Palace for Krishna in Eighth-Century Kanchipuram. Oxford University Press, USA. p. 412. ISBN 978-0-19-536922-9. ↑ James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: Volume Two. The Rosen Publishing Group. pp. 592–. ISBN 978-0-8239-3180-4. Retrieved 17 December 2012. ↑ "Bhaktivedanta VedaBase: Srimad Bhagavatam 6.3.20–21". Vedabase.net. Archived from the original on 4 February 2012. Retrieved 22 December 2012. ↑ Alain Daniélou (1 December 1991). The Myths and Gods of India: The Classic Work on Hindu Polytheism from the Princeton Bollingen Series. Inner Traditions / Bear & Co. p. 165. ISBN 978-0-89281-354-4. Retrieved 26 December 2012. 1 2 3 4 Mani, Vettam (1975). Puranic Encyclopaedia: a Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature. Motilal Banarsidass Publishers. p. 682. ISBN 978-0-8426-0822-0. ↑ Bhag-P 3.15.12 Bhagavata Purana Archived 30 September 2007 at the Wayback Machine "Lord Brahma said: My four sons Sanaka, Sanatana, Sanandana and Sanatkumara, who were born from my mind" 1 2 The Vishńu Puráńa: A System of Hindu Mythology and Tradition. Oriental Translation Fund of Great Britain and Ireland. 1840. pp. 38–39. Retrieved 22 December 2012. ↑ "The Vedic dharma (religion) is verily twofold, characterized by Pravritti (social action) and Nivritti (inward contemplation), designed to promote order in the world; this twofold dharma has in view the true social welfare and spiritual emancipation of all beings."-Adi Shankaracharaya (A.D. 788–820). ↑ Sage Sanatkumara ↑ Part Seven Chapter I – Dialogue between Narada and Sanatkumara by Swami Nikhilananda. ↑ Chapter Three: Sanatkumara's Instructions on Bhuma-Vidya by Swami Krishnananda, The Divine Life Society, Shivananda Ashram, Rishikesh, India. ↑ Markandeya continued.. The Mahabharata translated by Kisari Mohan Ganguli (1883 –1896), Book 3: Vana Parva: Markandeya-Samasya Parva, Section: CLXXXIV. p. 372 "Markandeya continued, 'On hearing this, the great-mind Munis went instantly to Sanatkumara who was well versed in religion to clear their doubt... ↑ Sanatkumara The Mahabharata translated by Kisari Mohan Ganguli (1883–1896), Book 12: Santi Parva: Mokshadharma Parva: Section: CCLXXX. p. 295."While they were thus conversing with each other there came unto them the great sage Sanatkumara of the righteous soul for the purpose of dispelling their doubts. Worshipped by the prince of Asuras and by the sage Usanas, that foremost of sages sat down on a costly seat.". ↑ Narada The Mahabharata translated by Kisari Mohan Ganguli (1883–1896), Book 2: Sabha Parva: Lokapala Sabhakhayana Parva, section: XI. p. 25 And Daksha, Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis, and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental and prime causes of the world, – all stay in that mansion beside the lord Brahma. And Agastya of great energy, and Markandeya, of great ascetic power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and exalted Durvasa, and the virtuous Rishyasringa, the illustrious Sanatkumara of great ascetic merit and the preceptor in all matters affecting Yoga..." ↑ Kanakhala The Mahabharata translated by Kisari Mohan Ganguli (1883–1896), Book 3: Vana Parva: Tirtha-yatra Parva: Section: CXXXV. "Here, O king, before thee is the Kanakhala range, the favourite resort of sages. 'And yonder is the mighty river Ganga. Here, in ancient times, the holy sage Sanatkumara attained ascetic success. O scion of the Ajamidha race, by performing thy ablutions here in this river, thou wilt be freed from all thy sins." 1 2 3 4 5 6 7 8 9 Chandan Lal Dhody (1 January 1995). The Adhyātma Rāmāyaṇa: Concise English Version. M.D. Publications Pvt. Ltd. p. 274. ISBN 978-81-85880-77-8. Retrieved 25 December 2012. ↑ Dalal p. 215 ↑ Dalal p. 407 ↑ Dalal p. 224 ↑ Vaisampayana continued... The Mahabharata translated by Kisari Mohan Ganguli (1883 -1896), Book 12: Santi Parva, Part 3, Section: CCCXLI. p. 147 "The puissant Lord who is charged with the creation of all the worlds is called Aniruddha, Sana, Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana numbering the seventh,--these seven Rishis are known as the spiritual sons of Brahman. Their knowledge comes to them of itself (without being dependent on study or exertion). These seven are wedded to the religion of Nivritti. They are the foremost of all persons conversant with Yoga. They are possessed also of deep knowledge of the Sankhya philosophy. They are preceptors of the scriptures on duty and it is they that introduce the duties of the religion of Nivritti and cause them to flow in the worlds. ↑ Mahabharata Published by Geeta Press in Gorakhpur. Written in Hindi. ↑ The Mahabharata of Krishna-Dwaipayana Vyasa Santi Parva translated by Kisari Mohan Ganguli [published between 1883 and 1896] ↑ "Bhaktivedanta VedaBase: Srimad Bhagavatam 4.22". Vedabase.net. Archived from the original on 9 May 2013. Retrieved 22 December 2012. Click individual verses for explanatory notes ↑ Dalal p. 273 ↑ Deshpande 2005, pp. 66–69. ↑ Swami Venkatesananda; Venkatesananda (Swami.) (1989). The Concise Śrīmad Bhāgavataṁ. SUNY Press. p. 53. ISBN 978-0-7914-0149-1. Retrieved 25 December 2012. ↑ V. Ravi (2010). Lalita Sahasranama. MANBLUNDER. pp. 432–3. GGKEY:BH0QHZDKYK6. Retrieved 26 December 2012. ↑ Tulasīdāsa; R. C. Prasad (1 January 1999). Tulasīdāsa's Śrī Rāmacaritamānasa: The Holy Lake of the Acts of Rāma. Motilal Banarsidass. pp. 713–. ISBN 978-81-208-0762-4. Retrieved 17 December 2012. ↑ Dalal p. 129 Sources Dalal, Roshen (9 October 2023). Hinduism an Alphabetical Guide. Penguin. ISBN 978-0143414216. Deshpande, Aruna (2005). India: A Divine Destination. Crest Publishing House. pp. 66–69. ISBN 81-242-0556-6. External links Kumāra sampradaya Kumaras Pravritti-Nivritti, The religion of Pravritti Dharma and Nivritti Dharma This information is sourced from Wikipedia, the leading online open-content collaborative (crowd-sourced) encyclopedia. Wikipedia and/or TransLiteral Foundations can not guarantee the validaity of content above and can not be held responsible for inaccuracies or libelious information within. Please see Wikipedia General Disclaimer. [S135] WIKI.Manvantara, Wiki, (Wikipedia), http://en.wikipedia.org/wiki/Manvantara. Cyclic age of Manu in Hindu cosmology A manvantara, in Hindu cosmology, is a cyclic period of time identifying the duration, reign, or age of a Manu, the progenitor of mankind. In each manvantara, seven Rishis, certain deities, an Indra, a Manu, and kings (sons of Manu) are created and perish.[1] Each manvantara is distinguished by the Manu who rules/reigns over it, of which we are currently in the seventh manvantara of fourteen, which is ruled by Vaivasvata Manu.[2][3] Etymology Manvantara (Sanskrit: मन्वन्तर), sometimes spelled manwantara or manuantara, is a compound of manu (Sanskrit: मनु, lit. 'man, mankind, or Manu, the progenitor of mankind') and antara (Sanskrit: अन्तर, lit. 'interval, period, or term'), creating manu-antara or manvantara, literally meaning "the duration of a Manu", or his lifespan, with synonym meanings of "the interval, reign, period, or age of a Manu".[4] Sandhya (Sanskrit: सन्ध्या or संध्या, romanized: sandhyā or samdhyā, lit. 'union, juncture, or twilight i.e. dawn/morning or dusk/night') or sandhi (Sanskrit: सन्धि or संधि, romanized: sandhi or samdhi, lit. 'union or juncture'), sometimes with a compound of kala (Sanskrit: काल, romanized: kāla, lit. 'time'), have been used to represent "the juncture before or after a manvantara", a period of universal deluge (flood):[5][6] manvantara sandhya (Sanskrit: मन्वन्तर सन्ध्या, romanized: manvantara-sandhyā) manvantara sandhi (Sanskrit: मन्वन्तर सन्धि, romanized: manvantara-sandhi) sandhya kala (Sanskrit: सन्ध्या काल, romanized: sandhyākāla or sandhyā-kāla) when describing a manvantara sandhi kala (Sanskrit: सन्धि काल, romanized: sandhikāla or sandhi-kāla) when describing a manvantara Duration and structure See also: Hindu units of time and List of numbers in Hindu scriptures Each manvantara lasts for 306,720,000 years (852,000 divine years; 1 divine year = 360 solar years) and repeats seventy-one Yuga Cycles (world ages). In a kalpa (day of Brahma), which lasts for 4.32 billion years (12 million divine years or 1,000 Yuga Cycles), there are a total of fourteen manvantaras (14 x 71 = 994 Yuga Cycles), where each is followed by and the first preceded by a manvantara-sandhya (fifteen sandhyas) with each sandhya lasting for 1,728,000 years (4,800 divine years; the duration of Satya Yuga). During each manvantara-sandhya, the earth (Bhu-loka) is submerged in water.[5][7][8] Each kalpa has 14 manvantaras and 15 manvantara-sandhyas in the following order: 1st manvantara-sandhya (a.k.a. adi sandhya) 1st manvantara 2nd manvantara-sandhya 2nd manvantara ... 14th manvantara-sandhya 14th manvantara 15th manvantara-sandhya Manusmriti, Ch. 1:[9] (67) A year is a day and a night of the gods ... (79) The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-one, (constitutes what) is here named the period of a Manu (Manvantara). (80) The Manvantaras, the creations and destructions (of the world, are) numberless; sporting, as it were, Brahman [(Brahma)] repeats this again and again. Surya Siddhanta, Ch. 1:[10] (13) ... twelve months make a year. This is called a day of the gods. (14) ... Six times sixty [360] of them are a year of the gods ... (15) Twelve thousand of these divine years are denominated a Quadruple Age (caturyuga); of ten thousand times four hundred and thirty-two [4,320,000] solar years (18) One and seventy [71] Ages are styled here a Patriarchate (manvantara); at its end is said to be a twilight which has the number of years of a Golden Age, and which is a deluge. (19) In an Æon (kalpa) are reckoned fourteen such Patriarchs (manu) with their respective twilights; at the commencement of the Æon is a fifteenth dawn, having the length of a Golden Age. Vishnu Purana, Part 1, Ch. 3:[11] Twelve thousand divine years, each composed of (three hundred and sixty) such days, constitute the period of the four Yugas, or ages ... a thousand such aggregates are a day of Brahma, and fourteen Manus reign within that term ... Seven Rishis, certain (secondary) divinities, Indra, Manu, and the kings his sons, are created and perish at one period; and the interval, called a Manwantara, is equal to seventy-one times the number of years contained in the four Yugas, with some additional years: this is the duration of the Manu, the (attendant) divinities, and the rest, which is equal to 852,000 divine years, or to 306,720,000 years of mortals, independent of the additional period. Fourteen times this period constitutes a Brahma day, that is, a day of Brahma ... Manus Main article: Manu (Hinduism) In our current kalpa (day of Brahma), these fourteen Manu's reign in succession: Swayambhu Manu Swarochisha Manu Uttama Manu Tapasa/Tamasa Manu Raivata Manu Chakshusha Manu Vaivasvata Manu (current) Savarni Manu Daksa Savarni Manu Brahma Savarni Manu Dharma Savarni Manu Rudra Savarni Manu Raucya or Deva Savarni Manu Indra Savarni Manu See also Itihasa Hindu units of time Kalpa (day of Brahma) Manvantara (age of Manu) Pralaya (period of dissolution) Yuga Cycle (four yuga ages): Satya (Krita), Treta, Dvapara, and Kali Hindu cosmology List of numbers in Hindu scriptures Manu Saptarishi (Names in each manvantara) References ↑ Wilkins, William Joseph (1913) [1st ed. 1882]. Hindu Mythology, Vedic and Purānic (3rd ed.). Calcutta: London Missionary Society. p. 365. In each Manvantara (period of a Manu), seven Rishis, certain deities, an Indra and a Manu, and the kings, his sons, are created and perish. ↑ Account of the several Manus and Manwantaras Vishnu Purana, translated by Horace Hayman Wilson, 1840, Book III: Chapter I. p. 259, The first Manu was Swáyambhuva, then came Swárochisha, then Auttami, then Támasa, then Raivata, then Chákshusha: these six Manus have passed away. The Manu who presides over the seventh Manwantara, which is the present period, is Vaivaswata, the son of the sun... ↑ Pralaya The Secret Doctrine by H. P. Blavatsky, Vol. 2, p. 307 THE SEVEN AND FOURTEEN MANUS. ↑ "मनु (manu)". Wiktionary. Retrieved 2021-02-28. "अन्तर (antara)". Wiktionary. Retrieved 2021-02-28. "Manvantara, Manu-antara". Wisdom Library. 24 June 2012. Retrieved 2021-02-28. 1 2 Gupta, S. V. (2010). "Ch. 1.2.4 Time Measurements". In Hull, Robert; Osgood, Richard M. Jr.; Parisi, Jurgen; Warlimont, Hans (eds.). Units of Measurement: Past, Present and Future. International System of Units. Springer Series in Materials Science: 122. Springer. pp. 7–8. ISBN 9783642007378. Paraphrased: Mahayuga equals 12,000 Deva (divine) years (4,320,000 solar years). Manvantara equals 71 Mahayugas (306,720,000 solar years). Kalpa (day of Brahma) equals an Adi Sandhya, 14 Manvantaras (14 x 71 = 994 Mahayugas), and 14 Sandhya Kalas, where 1st Manvantara preceded by Adi Sandhya and each Manvantara followed by Sandhya Kala, each Sandhya lasting same duration as Satya yuga (1,728,000 solar years), during which the entire earth is submerged in water. Day of Brahma equals 1,000 Mahayugas, the same length for a night of Brahma (Bhagavad-gita 8.17). Brahma lifespan (311.04 trillion solar years) equals 100 360-day years, each 12 months. Parardha is 50 Brahma years and we are in the 2nd half of his life. After 100 years of Brahma, the universe starts with a new Brahma. We are currently in the 28th Kali yuga of the first day of the 51st year of the second Parardha in the reign of the 7th (Vaivasvata) Manu. ↑ "sandhyA". Sanskrit Dictionary for Spoken Sanskrit. Retrieved 2021-02-28. "संध्या (samdhyā)". Wiktionary. Retrieved 2021-02-28. "सन्धि (sandhi)". Wiktionary. Retrieved 2021-02-28. "संधि (samdhi)". Wiktionary. Retrieved 2021-02-28. "काल (kāla)". Wiktionary. Retrieved 2021-02-28. "Sandhi, Shandhi". Wisdom Library. 3 August 2014. Retrieved 2021-02-28. "Sandhyakala, Sandhyākāla". Wisdom Library. 29 July 2018. Retrieved 2021-02-28. "Samdhyakala, Saṃdhyākāla, Samdhya-kala". Wisdom Library. 22 August 2019. Retrieved 2021-02-28. "Kala-sandhi, Kāla-sandhi". Wisdom Library. 17 December 2019. Retrieved 2021-02-28. ↑ Doniger, Wendy; Hawley, John Stratton, eds. (1999). "Merriam-Webster's Encyclopedia of World Religions". Merriam-Webster. Merriam-Webster, Incorporated. p. 691 (Manu). ISBN 0877790442. a day in the life of Brahma is divided into 14 periods called manvantaras ("Manu intervals"), each of which lasts for 306,720,000 years. In every second cycle [(new kalpa after pralaya)] the world is recreated, and a new Manu appears to become the father of the next human race. The present age is considered to be the seventh Manu cycle. ↑ Krishnamurthy, V. (2019). "Ch. 20: The Cosmic Flow of Time as per Scriptures". Meet the Ancient Scriptures of Hinduism. Notion Press. ISBN 9781684669387. Each manvantara is preceded and followed by a period of 1,728,000 (= 4K) years when the entire earthly universe (bhu-loka) will submerge under water. The period of this deluge is known as manvantara-sandhya (sandhya meaning, twilight). ↑ Bühler, G. (1886). "Ch. 1, The Creation". In Müller, F. Max (ed.). The Laws of Manu: translated with extracts from seven commentaries. Sacred Books of the East. Vol. XXV. Oxford University Press. pp. 20 (1.67), 22 (1.79–80). ↑ Burgess, Rev. Ebenezer (1935) [1860]. "Ch. 1: Of the Mean Motions of the Planets.". In Gangooly, Phanindralal (ed.). Translation of the Surya-Siddhanta, A Text-Book of Hindu Astronomy; With notes and an appendix. University of Calcutta. pp. 7–9 (1.13–15), 11 (1.18–19). ↑ Wilson, Horace Hayman (1840). "Ch. III". The Vishnu Purana. Vol. Book I. pp. 23–25. This information is sourced from Wikipedia, the leading online open-content collaborative (crowd-sourced) encyclopedia. Wikipedia and/or TransLiteral Foundations can not guarantee the validaity of content above and can not be held responsible for inaccuracies or libelious information within. Please see Wikipedia General Disclaimer.