Revisiting Purāṇic Chronology
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European Journal of Science and Theology, February 2021, Vol.17, No.1, 25-37 _______________________________________________________________________ REVISITING PURĀṆIC CHRONOLOGY Sidharth Chhabra* MIT School of Vedic Sciences, Rajbaug, Loni Kalbhor, Pu, Al Luqta St, Maharashtra, 412201, India (Received 22 May 2020, revised 21 October 2020) Abstract The Purāṇas provide dates for major events in the history of the Earth, Solar System and Universe. These dates are within 0.3% of half of the modern scientific dates for these events. Since modern scientific dating involves several completely independent techniques that are subject to different sources of error, the fact that all of these scientific techniques yield dates that are twice those of Purāṇic dates suggests that traditional Purāṇic chronology is off by a factor of two. The 14th century Purāṇic scholar, Śrīdhara Svāmī, alluded to this in his commentary on the Viṣṇu Purāṇa. This paper also reviews Purāṇic time units and notes the presence of a time unit, the pratisaṃdhi, which has hitherto escaped scholarly attention. Keywords: purāṇas, cosmology, chronology, radiometric dating, Big Bang 1. Introduction The Purāṇas are Indian encyclopaedias handed down by oral tradition for thousands of years and first written down on palm leaves between the second and twelfth centuries AD [1]. The oldest extant editions of the Purāṇas date to the 19th century. Scholars now universally acknowledge that the Purāṇic system of time units is at least 2000 years old [2]. The Purāṇas provide dates for significant paleontological and astrophysical events, recorded in terms of specific periods of time known as yugas, manvantaras and kalpas. There are eighteen Maha Purāṇas, which are considered corollaries to the four Vedas. Their names are Brahma Purāṇa, Padma Purāṇa, Viṣṇu Purāṇa, Śiva Purāṇa, Liṅga Purāṇa, Garuḍa Purāṇa, Nārada Purāṇa, Bhāgavata Purāṇa, Agni Purāṇa, Skanda Purāṇa, Vāyū Purāṇa, Brahma-vaivarta Purāṇa, Mārkaṇḍeya Purāṇa, Vāmana Purāṇa, Varāha Purāṇa, Matsya Purāṇa, Kūrma Purāṇa and Brahmāṇḍa Purāṇa. They all give exactly the same number of years for the yugas, manvantaras, manvantara-saṃdhyās and kalpas, which are the time-units used for measuring long periods [3]. Among these Purāṇic time units, the smallest is kali yuga, which is preceded by dvāpara yuga, then tretā yuga and, finally, satya yuga. A cycle of these four yugas is a caturyuga. Seventy-one caturyugas make a manvantara. A manvantara-saṃdhyā is situated between *E-mail: [email protected] Chhabra/European Journal of Science and Theology 17 (2021), 1, 25-37 consecutive manvantaras. Fourteen manvantaras and fifteen manvantara- saṃdhyās make a Kalpa. Since there is no ambiguity in the number of years assigned to these Purāṇic time units, there is no scope for speculation regarding the conversion of Purāṇic time units into human years. Table 1 lists human years for each of these Purāṇic time units, which is uniformly accepted by scholars. Table 1. Purāṇic time units and their human equivalents. Purāṇic time units Human years Satya Yuga 1.728 million Tretā Yuga 1.296 million Dvāpara Yuga 0.864 million Kali Yuga 0.432 million Caturyuga 4.32 million Manvantara 306.72 million Manvantara-Saṃdhyā 1.728 million Kalpa 4.32 billion There is a Purāṇic time unit that has hitherto escaped scholarly attention [4] and this unit is essential for the rest of this article. This is the saṃdhyā between consecutive kalpas, which is known as the pratisaṃdhi. This time unit is discussed in the following verses from the Vāyu Purāṇa (VP), and it is also discussed in the Brahmāṇḍa Purāṇa [5, 6]. Although most scholars are not aware of this unit, it is fully consistent with Purāṇic chronology in general because other Purāṇic time units always have a saṃdhyā associated with them. “Sambodhya sūtaṃ vacasā papracchāthottarāṃ kathām / ataḥ prabhṛti kalpajña pratisaṃdhiṃ pracakṣva naḥ / samatītasya kalpasya vartamānasya cobhyoḥ // kalpayorantaraṃ yatra pratisaṃdhiyyratastayoḥ / etadveditumicchāmaḥ atyantakuśalo’hyasi //” (Desirous of further instruction, the son of Kaśyapa asked the intelligent Sūta: O sage, who are conversant with the subject of kalpa, please describe to me the pratisaṃdhi, which is the period between the previous kalpa and the current kalpa) (VP 1.7.2-3). This verse explicitly states that there is an interval between two kalpas and this interval is known as the pratisaṃdhi. Scholarly presentations (not really needed here in my opinion) on the subject of Purāṇic chronology have overlooked this chapter of the Vāyu Purāṇa that describes the time interval between kalpas. To my knowledge, I am the first to take into account the pratisaṃdhi. “Lomaharśaṇa [Sūta] spoke: I will describe to you the pratisaṃdhi, the period between the current kalpa and the previous kalpa” (lomaharṣaṇa uvāca atra’vo’haṃ pravakṣyāmi pratisaṃdhiśca yastayoḥ / samatītasya kalpasya vartamānasya cobhyoḥ //) (VP 1.7.4). “O sages of holy vows, manvantaras are in those kalpas. This auspicious kalpa that is current now is the Vārāha kalpa. The kalpa that has gone before this kalpa was the Sanātana kalpa. Now understand the interim period between that kalpa and the present one.” (VP 1.7.5-6) (manvantarāṇi kalpeṣu yeṣu yāni 26 Revisiting Purāṇic chronology ca suvratāḥ / yaścāyaṃ varttate kalpo vārāhaḥ sāṃprataḥ śubhaḥ // asmāt kalpāṣca yaḥ kalpaḥ pūrvvo'tītaḥ sanātanaḥ / tasya cāsya ca kalpasya madhyāvasthānnibodhata //) The first line of the 5th verse states that manvantaras are within kalpas, which would be irrelevant in these verses about pratisaṃdhi unless connected with the 2nd line of the 6th verse. These verses hint that the interim period between consecutive kalpas has the duration of a manvantara, which will be explicitly stated in verse 9. “First, the kalpa ends and, subsequently, the pratisaṃdhi ends. Then, the next kalpa begins [with life imported] from Jana loka. [This process occurs] again and again.” (VP 1.7.7) (pratyāhate pūrvakalpe pratisaṃdhiṃ ca tatra vai / anyaḥ pravarttate kalpo janalokāt punaḥ punaḥ//) “When a kalpa ends, a pratisaṃdhi begins. When this pratisaṃdhi ends, the next kalpa begins. At the end of a kalpa, all activities terminate. Thus, the period between consecutive kalpas is known as the pratisaṃdhi.” (VP 1.7.8) (vyucchinnat pratisaṃdhestu kalpāt kalpaḥ parasparam / vyucchidyante kriyāḥ sarvāḥ kalpānte sarvaśastadā / tasmāt kalpāttu kalpasya pratisaṃdhirnigadyate //) “The pratisaṃdhis have the duration of manvantaras. A pratisaṃdhi follows the last manvantara of the preceding kalpa.” (VP 1.7.9) (manvantarayugākhyānām avyucchinnāśca saṃdhayaḥ / parasparāḥ pravarttante manvantarayugaiḥ saha //) Thus, the above verses state that a pratisaṃdhi is situated between consecutive kalpas and has the duration of a manvantara. Tagare translated this verse as follows: “The joints (transition or saṃdhis) between the periods called manvantara and yuga are also cut off. manvantaras function with the inter-connections of yugas” [7]. This translation is unclear for the following reasons. First, the saṃdhis (joints or transitions) are time periods of fixed duration, which means that they are not subject to being „cut off‟. Second, the Purāṇas have specific time units, such as satya yuga and dvāpara yuga, but „yuga‟ is an unspecified period of time. There can‟t be a saṃdhi for something unspecified. Third, it is vague to say that manvantaras function with yugas. A manvantara is composed of 71 Caturyugas. Therefore, it appears Tagaare didn‟t understand what this verse is actually saying. In conclusion, a pratisaṃdhi, which has the duration of a manvantara, is situated between consecutive kalpas (306.72 million human years). 2. Our current position in Purāṇic chronology The next step is to ascertain our current position in Purāṇic chronology. The consensus among Purāṇic scholars is that we are currently situated a few thousand years into kali yuga [2]. The Vāyu and Viṣṇu Purāṇas provide specific information that enables us to determine which kali yuga this is. According to the Vāyu Purāṇa, the dvāpara yuga of the 28th caturyuga of the 7th manvantara (Vaivasvata manvantara) has already elapsed (VP 1.23.111-207), which means that we are now a few thousand years into the kali yuga of the 28th caturyuga of the 7th manvantara. This is confirmed by the Viṣṇu Purāṇa [3, p. 21]. In the 27 Chhabra/European Journal of Science and Theology 17 (2021), 1, 25-37 current caturyuga, satya, tretā, and dvāpara yugas have already elapsed, and we are in the beginning of the kali yuga. In this article, I have consistently neglected the few thousand years that have elapsed since the beginning of kali yuga because the precise date for the onset of kali yuga is a topic requiring further research. Therefore, the Purāṇic dates listed in this article are a few thousand years less than the actual dates. Since I am dealing with million- and billion-year time intervals, a few thousand years doesn‟t make much difference. 3. Matsya Avatāra The Matsya Purāṇa, Bhāgavata Purāṇa and Agni Purāṇa describe the activities (Līlā) of the Matsya Avatāra of Śrī Viṣṇu [8]. The most prominent feature of the Purāṇic description is a pralaya, which consisted of catastrophic environmental conditions that completely destroyed plant and animal life. Therefore, I chose mass extinction as the most appropriate translation of the word pralaya in this context. The Monier-Williams Sanskrit dictionary also translates pralaya as mass extinction. Verses 6 and 7 of Chapter 2 of the Matsya Purāṇa [9] explicitly state