We chase minutes and hours, while galaxies drift for eons—and beyond. Yet the very time we are constantly running after has been measured and understood with unfathomable depth since ages. In the Vidur–Maitreya Samvad, Sage Maitreya gradually unveils the history of the universe. Strikingly, he doesn’t begin with cosmology, incarnation, or divine pastimes. Instead, he first turns to time itself, inviting us to pause and behold it as an eternal continuum.

Sage Maitreya tells Vidurji:

The time it takes for a ray of light to pass through a Trasarenu (a cluster of six celestial atoms) is called a truti.
Three hundred trutis form one bodh.
Three bodhs make a luv.
Three luvs make a pal.
Three pals make a nimesh.
Three nimesh make a kshan.
Five kshan form a laghu.
Fifteen laghu make a kaashtha.
Fifteen kaashtha make a ghadi.
And two ghadis make a muhurt.
Six muhurts make a prahar.
Eight prahars complete a day and night.
Seven such days form a saptah.
Two saptahs make a paksh.
Two pakshas make a maas.
Two maasas form a ritu.
Three ritus create an ayan.
And two ayans complete a varsh—a year.

And then he goes further…

History of the Universe

According to the Vedic time cycle,

●       Kaliyug lasts 4,32,000 years. We are presently living in Kaliyug–prathame–charane—the very first phase of Kaliyug.

●       Double this duration gives us Dwaparyug, which spans 8,64,000 years.

●       Tretayug stretches further, covering 1,296,000 years.

●       The longest of the four, Satyug, extends across 17,28,000 years.

Together, these four epochs form a Chaturyug, totalling 43,20,000 years—also called a Mahayug. When 71 such Mahayugs pass, they constitute one Manvantar, a period of approximately 31,67,20,000 years. Now imagine this cycle repeating 14 times—that vast span becomes one full day of Brahma, called a Kalp, measuring 4,320,000,000 years. This is regarded as the largest standard unit of time described anywhere in any tradition.

Just as Brahma has a day, he has an equally long night. With this rhythm of day and night, Brahma lives for 100 years, which equals 31 Neel, 1.24 trillion years. The Brahma of our universe has already completed 50 such years. We now stand in his 51^st year, on the very first day, known as the Shvetvaraha Kalp. Within this Kalp, six Manvantars have already passed, and we are presently in the seventh. In this seventh Manvantar, 27 Mahayugs are complete, and we now journey through the 28^th. Of this Mahayug, Satyug, Tretayug, and Dwaparyug have already elapsed. And in Kaliyug, 5,119 years have passed so far.

Having traced time down to the present day of Brahma, Sage Maitreya turns to the unfolding of creation itself.

In the beginning, with the desire to create, Brahma ji manifested from his mind the four Kumars (manas putras): Sanak, Sanatan, Sanat, and Sanandan. To them he entrusted the task of carrying forward creation. But the Kumars were already supremely enlightened. Reflecting deeply, they discerned that advancing into youth would inevitably invite the distractions of the senses. Choosing instead to remain forever in childhood—brahmacharya avastha—they immersed their minds solely in contemplation of the Supreme. For them, the world held no allure, and thus Brahmaji’s intent was thwarted. It was in that moment of deep disappointment that his brow furrowed—and from his forehead manifested Shankar ji.

Yet, the vision of creation remained unfulfilled.

Creation of the World

Undeterred, Brahmaji then brought forth ten manas putras—among them the illustrious Maharishi Vasishth, Devarishi Narad, Pulastya, Pulaha, and Durvasa and entrusted them with the task of expanding the universe and populating the worlds. These sages, too, were deeply realized souls. With clear insight, they perceived the entanglements of household life and the distractions of worldly expansion. They chose instead the path of detachment, devoting themselves wholly to ultimate realization. Thus, once again, creation remained incomplete.

At this juncture, Brahmaji understood that creation required an incentive—Maithuni Srishti, the principle of procreation. From one half of his body emerged a man, and from the other, a woman—the first human pair, Manu and Shatarupa. With their arrival, the dynamics of attraction, relationship, and lineage entered the cosmos, providing the impetus for expansion. Manu and Shatarupa became the progenitors of humankind. They had five children: two sons: Priyavrat and Uttanapad, and three daughters: Devahuti, Prasuti, and Aahuti. Through these children, creation began to branch out.

Prasuti was married to the Sage Daksh, and from their union, many daughters were born. Among them was Sati, who became the consort of  Lord Shiv. Two other daughters of Daksh, Diti and Aditi, were married to the Sage Kashyap. From these unions, vast lineages of beings came forth, populating the worlds and shaping the cosmic order.

The Sweetness of the Divine Form

Meanwhile, the four Kumars, still in their childhood state, with their minds deeply absorbed in the contemplation of the Brahman (formless Absolute), journeyed to Vaikunth, the resplendent abode of Lord Narayan. At its entrance stood two vigilant gatekeepers, Jay and Vijay. When the Kumars sought entry, the guardians sternly barred their way, declaring, “You are not permitted inside.” Vexed by this affront, the Kumars pronounced a curse decreeing that the two guards be cast down to the earthly realm to live as demons.

Yet the tale did not end in wrath. In due course, the Kumars passed through the gates of Vaikunth, where an unexpected wonder awaited them. The sacred aroma of Tulsi leaves offered at the lotus feet of the Lord Narayan gently wafted into their nostrils. At once, they were seized with astonishment.

तस्यारविन्दनयनस्य पदारविन्द- किञ्जल्कमिश्रतुलसीमकरन्दवायुः ।

अन्तर्गत: स्वविवरेण चकार तेषां सङ्क्षोभमक्षरजुषामपि चित्ततन्वोः ॥ ~ Verse 3.15.43

When the breeze, infused with the divine fragrance of tulasi leaves adorning the lotus feet of the Supreme Divine, reached the nostrils of the sages, it transformed both their bodies and minds. Even though they were previously devoted to the formless Brahman, they experienced a profound shift in their consciousness.

A deep realization dawned upon the Kumars: If even the faint fragrance emanating from the Lord’s divine feet was so imbued with sweetness and ras, how immeasurably blissful must His divine Form be! They pondered, why they, for so long, had limited themselves to the pursuit of the formless aspect of God. That path now seemed insipid beside the ineffable ecstasy awakened by the Lord’s tangible presence.

And then, as Bhagavan Himself appeared before them, the Kumars offered their most heartfelt prayers:

कामं भवः स्ववृजिनैर्निरयेषु नः स्ता- च्चेतोऽलिवद्यदि नु ते पदयो रमेत ।

वाचश्च नस्तुलसिवद्यदि तेऽङ्घ्रि शोभाः पूर्येत ते गुणगणैर्यदि कर्णरन्ध्रः ॥ 3.15.49 ॥

O Lord, we humbly pray that even if we are destined to take birth in the most hellish conditions, let our hearts and minds remain forever engaged in the loving service of Your lotus feet. May our words be sanctified by glorifying Your divine pastimes, just as tulasi leaves are considered holy when offered to You. Let our ears constantly be filled with the nectar of Your divine qualities, bestowing us with eternal devotion.

In essence, those who worship the formless, all-pervading Brahman, experience God’s presence inwardly, as bliss within the mind (Brahmanand). Yet those devoted to God’s personal Form, Bhagavan, can behold Him, serve Him with love, and rejoice in His tender, divine Pastimes (Premanand). Both paths lead to infinite bliss, yet their flavors differ. It is like carrying a child in the womb compared to cradling the newborn in one’s arms—both precious, yet the latter is tangibly sweeter and overflowing with love. It was for this nectar of devotion that the four Kumars humbly entreated the Lord.

And so, what transpired was but the prelude, setting the curtain to rise on another divine leela.

Leela of God

When Lord Narayan learned that His gatekeepers had been cursed, He gently intervened. “O revered sages, please do not condemn them. Show them your mercy.” This moment invites a profound reflection: how could sages as exalted as the four Kumars give way to anger? And more intriguingly, why would the Supreme Lord—knower of past, present, and future—appear to request anything from anyone?

In the material world, concealing the truth is called deception. But when God veils His omniscience and omnipotence, it is not deception—it is leela, divine play. Consider a stage drama like Ram Leela: ordinary individuals step into exalted roles—one plays Ram, another Sita, another Hanuman. The powerless (asamarth) momentarily assume the roles of the powerful (samarth). Divine leela, however, is the reverse. Here, the All-Powerful (Sarva-Samarth) willingly appears powerless. He behaves as though He does not know, as though events happen beyond His control—so that a higher purpose may take shape.

For leela to unfold in its fullness, elements such as conflict, tension, and even opposition have their place. And only the most exalted souls are entrusted with the semblance of opposition in the divine play. What may appear as a lapse in saintly conduct is, in truth, a thread in a larger tapestry. Even those who seem to resist Him—demons and adversaries alike—are sages chosen participants in His leela. And through it all, the Supreme Lord graciously assumes the role of a humble participant, turning all curses into blessings.

And so, in response to the Lord’s plea, the four Kumars relented. They decreed that Jay and Vijay would not be condemned outright but instead granted a choice: to descend to the mortal realm either as devotees for seven lifetimes or as demons for three. Faced with the intensity of earthly existence, Jay and Vijay chose the latter—three brief lifetimes as demons rather than seven prolonged births. Thus, the once-exalted gatekeepers of the divine Abode descended first as Hiranyaksh and Hiranyakashipu; in their second birth, as Ravan and Kumbhakarn; and in their third, as Shishupal and Dantavakra.

Assuming full responsibility for His servants, the Lord resolved, “Since they descend for three lifetimes, I shall descend for four.” And so, with the earthly sojourns of His devotees as demons, the Supreme Almighty Himself appeared on earth in four glorious incarnations—Varaha, Narasimha, Ram, and Krishna.

FAQs

Q: In what ways does God manifest?

The Vedic seers explain that the one Supreme Divine manifests as Brahman, Paramatma, and Bhagavan. It is like seeing a train from afar: first, only a distant light is visible, then a shimmering form appears as it comes closer, and finally, when it halts at the platform, its full nature is revealed. Likewise, the path of Gyan leads to a distant realization of the Supreme as the formless Brahman—nirgun, nirvishesh, nirakar. The path of Ashtang Yog reveals Him as the indwelling Paramatma within our heart, a closer realization. But the path of Bhakti grants complete realization of God as Bhagavan, in His personal Form. Through Bhakti, a devotee is able to see Him, serve Him, and revel in His sweet Pastimes, which makes it a path filled with unsurpassed sweetness.

Q: What is the significance of divine leelas?

For bhakti to bloom, we need a tangible Form, a Name to chant, Pastimes to remember. The formless Absolute is inconceivable to the human mind. But when God descends in a beautiful, relatable Form, He becomes a basis of love for billions across generations.

The Pastimes of the Krishna avatar, for instance, sparkle like a treasure chest of bhakti. His leelas—from mud-eating to butter-stealing, lifting Govardhan to the moonlit Raas, were all to enchant souls into devotion, which is the ultimate spiritual dharma of the soul. Across centuries, saints appeared one after another, unlocking the nectar of the divine leelas and distributing their ras across the world. In this way, humanity was granted unparalleled access to an inexhaustible wealth of love left by the Lord Himself.

Video Resource

Understanding the Vedic Cycle of Creation - Srimad Bhagavatam by Swami Mukundananda Part 7