Social System

Role of a Guru

In Hinduism the social system is based on respect for elders or those greater than oneself in terms especially of knowledge. A ‘Guru’ is very important for self development and revered as much as one’s parents and held in the highest regard. This holds true even for a king. The Guru is one’s teacher who imparts knowledge ‘Gyan’ and provides spiritual guidance. Hinduism also emphasises the importance of keeping the company of the wise (Satsang) in order to live in the right way.

A slight distinction is made sometimes between the ‘Guru’ who grants a disciple the wisdom to live a good  life (‘Gyan’), or the ‘Acharya’ as a highly learned person who teaches skills, arts etc. (i.e. giving shiksha or instruction) or the ‘Sat Guru’ provides the initiation and life long guidance to reach spiritual realms of the supreme God through self realization. (i.e. giving ‘diksha’ ). The initiation (diksha ) is due to the power of the Guru to absorbs the past sins and karmas of his disciple so that true spiritual knowledge can be revealed.

From ancient ages to modern day the relevance and importance of a Guru or a Mentor or Guide remains and even today, more than ever we all need a Guru.  It is said that a true Guru places the highest regard to true knowledge and is a symbol of wisdom, peace, piety, tolerance and simplicity all of which inspire respect. In the Bhagavad Gita, Arjuna surrenders to his Guru Lord Krishna and this divine example provides a reference of what is expected out of the Guru also. Sometimes however teachers are themselves lacking in the essential qualities a ‘Guru’ must have and are highly overrated and yet demand the reverence of their student as they place themselves on a pedestal. It is vital to guard against such ‘self deification’ and ensure that the Guru one accepts matches the standards and expectations in the first place as they are to be held in the highest regard.

It is also important because faiths, thoughts, movements survive based on the qualities of the ‘Guru’ promoting them which sometimes becomes far more important than the quality of the message itself in those teachings. A ‘Guru’ who inspires with his wisdom, serenity, compassion and presence is essential as much for the community as for the individual to maintain cohesion and virtue and goodness in social interactions.

Aashrama

Vedas recommend specific lifestyle and aims during life based on the stage of life one is in and divides life into four stages. The first stage (‘Brahmacharya’) is that of being a student learning about life with obedience, discipline, self control and respect for elders. The role of the Guru is most important in this stage although guidance is required for life. The second stage (‘Grihasta’) is that of a householder with the focus being on family duties, material well being and stability. The third stage (‘Vanaprasta’) requires one to reduce attachment to relations, renounce one’s control over family matters relations and detach from material ties during one’s old age. In olden days this was done by retreating to nature (dwelling in forests) or pilgrimages. The final stage (‘Sanyasa’) requires complete attention on ‘Brahman’ in order to realize the higher cosmic truth and attain liberation. These stages therefore correspond somewhat to the four ‘ Purushartha’ of Dharma, Artha, Kaam and Moksha.

In today’s age, with humans enjoying ever longer and healthier lives, it becomes even more relevant and important to find the balance between these prescribed Aashrama versus ever growing human ambitions and desires that sometimes only get fulfilled by the time the third stage of life is reached. Elders often want to still be in the driving seat and continue to demand the respect and obedience of those in the first two stages but forget that they themselves are in fact required to relinquish control and demands from their family ties in order to let younger people rise to their aspirations. The onus of overcoming their egos and looking to serve lies on the elders more as they are in the third stage and have had the chance to gain the necessary wisdom through experience and self fulfilment.  I find the Aashrama concept very important therefore and feel that therein might lie the secrets of how sons and daughters could be allowed to live happily with their parents if both were to recognize and respect what their roles ought to be at that stage. 

Varna

Varna classifies society into four types of professional divisions namely Brahmana (priest/teacher), Kshatriya (warrior/politician), Vaishya (landowner/entrepreneur) and Shudra (servant/manual labourer). This is an ancient concept when society functioned under different rules of governance and within a different framework that wasn't purely economical. Traditionally children followed into their father’s footsteps and thus families belonged to the same Varna over generations. The Varna provided guidance on role and responsibilities of individuals to provide them with a meaningful life and also achieve a well functioning society and kingdom.

However Varna is not to be confused with ‘Jati’ (caste).  These classifications were based on the Guna (characteristics or tendencies) and Karma (action) of the individuals. The Brahmanas have an intellectual mindset with dominance of satwic qualities on rajasic base. The Kshatriya are more inclined to fight for Dharma due to a rajasic dominance on a satwic base. The Vaishya are good at trade due to rajasic qualities on a tamasic base and the Shudra are comfortable in providing service having tamasic qualities on a rajasic base. In olden days people in each Varna saw it as their role best suited to them based on their nature without one role being superior to another until somewhere along the line in history these meanings and intentions got distorted. I also believe that there is a provision to change one’s Varna by chosen work or action ‘karma’ even if it is usually determined by birth ‘Janma’. As per the Bhagwad Gita, at birth everybody is a Shudra; by Karma alone he becomes a twice-born.’

Varna and Jati are different. People in specific trades formed their community (Jati) with unique traditions, customs be it land managers or black smiths or farmers. But people in a particular ‘Jati’ were wrongly classified as belonging to one ‘Varna’ during the colonial era when the need to classify and census developed misconceived linkages between Jati and Varna and wrongly classified into higher or lower castes due to abuse of the Vedic practices to suit certain sections of society at certain times. Historically people in specific communities were more focused on preserving their traditions irrespective of Varna or even religion and in very olden times this system would have aided disciplined living free of conflict. It is important to overcome the terrible abuses and intolerances developed out of the Jati system in recent years just as it is important to erase intolerance or prejudice arising out of any differences over say race, religion, gender, age, nationality etc. Moreover abiding by ‘Jati’ alone without considering all the other doctrines laid out by the Vedas such as Dharma, Purushartha, Aashrama  Sat-karma etc. will naturally not translate into appropriate Vedic living as picking and choosing bits out of a whole system is bound to fail.

Lineage (‘Gotra’) of a family refers to being descendants of one of the eight identified Rishis (sages). As per Wikipedia the sages are Gautama, Bharadvaja, Vishwamitra, Jamadagni, Vashishta, Kashyapa, Atri and Agastya from whom all forty nine Gotra have evolved to which Brahmanas are said to belong. People belonging to the same Gotra are deemed brothers & sisters and hence cannot marry each other. A ‘Kula’ is a community of people following similar rites and rituals and worshipping the same deity (‘Kula Devata’). 

Yoga

Yoga is a medium to attain realization of God through controlling the mind, body and senses. Yoga is one of the six philosophical systems of attaining ultimate knowledge and the ‘Yoga Sutras’ composed by Sage Patanjali form the most prominently known scriptures elucidating this system.  

The process of attaining realization through action (Karma Yoga), devotion (Bhakti Yoga) or knowledge seeking (jnana Yoga) were also termed as ‘Yoga’ each being seen as a mode of worshipping to reach God. However the method described in the ‘Yoga Sutras’ which is known as ‘Raja Yoga’ lay out another fourth complimentary path and parts of this philosophy are most commonly referred to as ‘Yoga’ today.

Raja Yoga balances the physical, mental and spiritual sides of man through prescribed methods, rules and discipline in daily life in order to overcome the ego of one’s ‘self’. This system also called ‘Ashtanga Yoga’ is described in eight specific successive steps to enlightenment in the ‘Yoga Sutras’. The eight parts of ‘Ashtanga Yoga’ are as follows:

• Yama (restraint whilst dealing with our external world) shown through the doctrines of non violence (Ahimsa), not lying (Satya), not stealing or aspiring to acquire what is undeserved (Asteya), not being lustful (Brahmacharya) and not hoarding out of greed (Aparigraha)
• Niyama (rules of living for internal discipline) including cleanliness and purity (Shaucha), contentment with life (Santosha), austerity and simple living (Tapa), continuous self learning (Swadhyaya) and divine worship (Ishwar –Parnidhan)

Niyama and Yama are thus the ‘Dos’ and ‘ Don't s’ given as a starting point of ‘Ashtanga Yoga’.

• Asana meaning physical postures to keep the body fit and the life force energy within it, helps to improve self control and focus the mind too so as to enable one to concentrate in meditation. Asana maintain the internal functioning of the body organs and overall good health.
• Pranayama means maintaining the health of the ‘Prana’ which is the life force through breathing exercises
• Pratyahara practised with chanting mantras and visualizing beyond the senses helps to withdraw from the current world and go beyond the senses. This enables to break free from the cycle of rebirths.

The remaining three parts are at the higher level of intense concentration and meditation

• Dharana means complete focus by concentrating on objects such as internal ‘Chakras’ (circles or auras of energy in our body)
• Dhyana is complete meditation where the state of the mind has reached the highest level of self awareness and unaware of all external distractions
• Samadhi is the final stage of leaving the conditioning of the ego, mind, physical senses and entering into a one ness with the supreme reality.

Yogasana and Pranayama are the most popular aspects of ‘Yoga’ practised today for good health and mental well being. These aspects of Asana and Pranayama are covered in ‘Hatha Yoga’ which may be seen as a subset of the above and also includes purification procedures, use of ‘Mudras’ (hand gestures to improve physical fitness and mental concentration) and use of Kundalini or Chakra.

Another popular form of yoga is ‘Kundalini yoga’ also utilising some of the above techniques described in the ‘Yoga Sutras’.  Kundalini is considered as the life force energy originating from the base of the spine visualised as a coiled serpent. This energy is ‘awakened’ to attain enlightenment by techniques such as Asana, Pranayama, chanting mantras and meditation.

Some slightly varying systems from ‘Ashtanga Yoga’ also exist such as Pancadashânga-Yoga, Shadanga-Yoga, Saptânga-Yoga describing the five, six, seven steps of yoga which are comparatively less well known.

Paths to seek God

Prayer to Ishwara

Ishwara has ordained all of creation such that the law of Karma effects the entire cycle and system of the world. The appearance of a new universe from a past one is also dictated by the same moral law and founded upon moral justice (Dharma) as ordained by the all powerful Ishwara.

Advaita Vedanta also ascribes Ishwara the power to alter destiny. Ishwara maintains Dharma and ultimately also controls Karma.  Ishwara has the power to alter the effects too and bestow blessings upon true devotees (‘Ishwar-Kripa’). In addition to rightfully exercising one’s free will, it is therefore possible to overcome the effect of prior Karma by true prayer and devotion to Ishwara.

Paths of worship

Prayer to Ishwara is ultimately all about dissolving one’s ego to become selfless and being devoted to Ishwara instead of oneself so as to free oneself from the cycle of Karma.  The four different paths available to us seeking Ishwara are through ‘Bhakti Yoga’, ‘Karma Yoga’, ‘Jnana Yoga’ and ‘Raja Yoga’.

Bhakti Yoga characterised by intense love and devotion for Ishwara leads to surrendering to God with complete unquestioning faith.  Devotional prayers may be offered to the idol of a chosen God be it Vishnu or Shiva or Devi or Ganesha or another ‘Deva’ at home or in a temple or a shrine using rituals, offerings, chanting and singing as aids to slowly but surely focus one’s mind entirely on God.  This satisfies the primary emotional need to gain faith and support and eventually grow into loving God more than oneself.

Karma Yoga is the path of prayer through doing one’s duty with the utmost devotion and selfless sense of service. The aim is to gradually change from inaction (‘akarma’) and actions driven by selfish purposes (‘sakaam karma’) to selfless action not rooted in desires or expectations but in service and duty (‘Nishkaam Karma’). This is possible by placing full faith in the justice of the all pervasive all seeing God.

Jnana Yoga helps the devotee to renew faith by increasing awareness and knowledge about the supreme reality of ‘Brahman’. Through spending years studying and learning the scriptures and assimilating the information, one slowly begins to realise the identity of God and the ‘self’.

Raja Yoga refers to disciplined effort to control one’s physical senses and mental thoughts through meditation and physical conditioning in order to focus on the one God.

These ways of praying to Ishwara can help in improving ones present and future day to day life despite past Karma. Ultimately however these prayers lead to an extended understanding of the meaning of life and afterlife. All four paths are complimentary and just as suitable to be followed in this day and age.  ‘Karma Yoga’ and ‘Bhakti Yoga’ are the most helpful for beginning to pray until the mind is purified and the intellect gets more clarity through prayer. It is said that as devotees progress on their spiritual journey, the Bhakti Yoga and Raja Yoga paths merge and ultimately the final path consists of pure knowledge and the realization (‘Bodh’) of God. This is the removal of ignorance (avidya) and illusion (Maya) to realize oneself and identify with ‘Brahman’.

It is said that one can learn to pray in stages. Any prayer is better than no prayer, although selfless prayers are better than worshipping to ask God for favours in return. This process of praying to ultimately overcome one’s ego and self interests is an evolutionary one. Starting off by simply following prescribed rituals of worship with a pure heart is recommended even if it is only done in order to gain something in return such as good Karma. 

Moksha

Moksha – liberation from ahamkara and samsara

Moksha is the final goal of life, to detach oneself and merge with the supreme consciousness. The first step towards Moksha is through overcoming our ego.

Our ego (‘ahamkara’) is attached to our intellect and together this ‘ego complex’ (without going into detail) is responsible for identifying what our senses and mind have sensed and perceived. The ‘ego complex’ thus distinguishes external objects and creates preferences or possessions out of these identifications. ‘Karma’ is the result of our attempt to satisfy our ‘ahamkara’ by trying to acquire or achieve something even if it is unjustified or undeserved or at the expense of others which results in bad karma (Paap).  When the ‘jiva’ takes a new birth, it carries with it old habits and tendencies developed in the past life (‘ Vasanas’) and ‘previous karma’ as part of its ‘ego complex’. So when the ego dissolves then the Karma also cannot survive.  Karma exists as long as the ‘I’ (is-ness) exists. Surrendering to Ishwara can gradually release one from attachments and one’s karma in this way.

This results in freeing the jiva-atma from the conditioning provided by the body, mind and intellect (known as ‘Upadhis’ that also form the five koshas or layers covering the jiva) which control and separate the ‘jiva-atma’ from ‘Atman’ the supreme God. Moksha means liberation from these Upadhis to merge with Atman. Just as the cycle of birth and death keeps on recurring, so does the cycle of karma through deeds and thoughts. Moksha means liberation from this cycle (known as ‘Samsara’)

Even those who are not on a path to attain Moksha can and should work on their ‘ahamkara’. It may not be possible to become completely detached and devoid of desires arising out of ‘ahamkara’ and the feeling of possessiveness regarding something or someone as well as qualities such as personal ambition and a wish to gain a reputation etc. In practical life, it may be sufficient to aim simply to satisfy one’s own ahamkara purely through self effort and without relying on negative efforts to undermine others in order to achieve one’s goals. Deserved gains through following ‘Dharmic ways’ i.e. working harder rather than through sabotaging others will not give ‘bad karma’ regardless of whether we choose to thereafter take the next step of complete detachment that leads to the path of Moksha. 

Dharma, Purushartha

Dharma

The scriptures provide guidance so as to enable humans to distinguish between good and bad and thus concentrate on good karma in actions and thoughts. We must therefore adhere to the eternal guiding principles of ‘Sanaatan Dharma’ so that our way of life is balanced, righteous, virtuous, duty bound and balanced.

Dharma is about being fair and just in any given context. Dharmic behaviour advocates righteous conduct with a pious helpful outlook, being fearless, being truthful and doing one’s duty as best possible in the circumstances of that life.

Dharma ensures cosmic order and social order. Following one’s Dharma thus ultimately brings peace and happiness even though there are conflicting tensions in life that often make it appear as a dilemma at the time since upholding justice and fairness in the face of powerful resistance or dire consequences can be very testing. If it is necessary to fight for Dharma then that must however be done out of duty not out of hatred or greed as Dharma in fact mandates selfless love for all fellow beings.


Dharma is variable depending on the circumstance, the period of time, the place and person. It is not fixed universally but still can be determined using sound judgement in order to adhere to Dharma in any given situation.

Dharma translates into duty, goodness, justice and above all a balance

Purushartha
The Karmic Law and the idea of Dharma inspire confidence of humans in cosmic justice which can be a great comfort in the face of seemingly unjust unfair circumstances of life. The Hindu philosophy encourages the right way of living on this basis and provides four principle doctrines (‘Purushartha’) as appropriate goals that the common man can aim for in each stage of life thus providing essential guidance on ‘how to live’ and ‘what to live for’ whilst exercising ‘free will’. 

These four goals are known as ‘Dharma’ (ethical duty bound righteous living), ‘Artha’ (pursuit of material prosperity and social standing in righteous ways), ‘Kaam’ (fulfilment of sensual and artistic or material desires through Dharmic means), ‘Moksha’ (detachment and liberation from physical and material bonds). The path to Moksha is through dispassionate detachment (‘Vairagya’) and begins with freedom even in action rather than freedom from action. 

These doctrines thus provide realistic religious guidance for everyday life. The first doctrine is Dharma. It is not permissible to violate this whilst pursuing the next goals of Artha and Kaam  Otherwise the result is accumulation of bad karma which will bring misfortunes in the same life or next life. On the other hand it is said that pursuing all four of these goals truthfully will enable a natural graduation towards liberation after fulfilment of more basic needs and desires throughout life. For instance rightfully gained material comfort and prosperity (Artha) is likely to bring harmony, health and greater well being to a household and similarly consensual gratification of passions within social norms (Kaam) ensures more balanced, stable and calm existence as well as reproduction to ensure continuity of life. It is with this perspective that the instructions from the respective scriptures of ‘Dharma Shastras’ (notably by sage Manu), Arthashastra (by sage Kautilya) and ‘Kamasutra’ may be followed as appropriate to the times. 

Spiritual growth is obstructed by the five negative tendencies which must be avoided. These are ignorance (‘avidya’), ego (‘asmita’), negative emotions (‘raga’), unjustified aversions or prejudices (‘dwesha’) and lack of discipline (‘abhinivesha’). There are also six emotional enemies which disturb the mind and prevent rightful pursuit of the Purushartha. These are anger (‘krodh’), greed (‘lobh’), uncontrolled temptations (‘moh’), pride (‘madh’), jealousy/envy (‘matsar’) and lustful desires (‘kaam’) which are beyond control unlike the Purushartha signifying fulfilment of desires with discipline and Dharma. All of these are to be avoided and overcome using free will to build up good karma and free oneself of evil thoughts, intentions and actions.  Prayer to Ishwara will help to achieve this.

Karma and Free Will

Karma and Rebirth

Life is said to be governed by the law of Karma referring to action and reaction.  One’s good and bad actions and thoughts in the present necessarily affect one’s future circumstances. This law therefore determines and explains why for instance some humans suffer more than others and how life presents different conditions to different individuals.  Moreover Karma remains associated with the Jiva-atma and has its effect not only in this life but also gets carried forward to the next life (Punar Janma)

It is said that the total sum of good and bad deeds and intentions (Punya and Paap) associated with the ‘jiva’ is stored as one’s ‘Sanchita Karma’.  Out of this ‘Prarabdha Karma’ is the portion of past Karma which is assigned to influence the current life (Janma). Both good and bad parts of ‘Prarabdha Karma’ are deducted from the ‘Sanchita Karma’ as they are used up to present equivalent good or bad circumstances in this life. The Punya and Paap committed in this life (current Janma) is called ‘Kriyamana Karma’ and the actions we plan to execute are accumulated as ‘Agaami Karma’ which all gets added to the ‘Sanchita Karma’. Thus the ‘Sanchita Karma’ is a running account.  Based on one’s ‘Prarabdha Karma’ the ‘jiva’ takes birth either in one of the ‘Deva Lokas’ or on earth in human/animal/plant form or still inferior births are in the lower Lokas beneath the earth. As humans are not detached from their desires, upon death the ‘Jiva’ carries with it all its cravings and inclinations (‘Vasanas’) as well as the ‘karma’ associated with it. When the ‘Jiva’ enters a new body, these ‘Vasanas’ come back into play and sometimes also influence dreams at night.

Free will

If the ‘Jiva-atma’ takes human form, based on its past karma a human would definitely have to undergo some hardships or may experience very favourable circumstances.  However humans do possess ‘free will’ to best deal with even negative circumstances that may be presented to them owing to negative Prarabdha karma so as to improve the outcomes of these events in their present life. Good actions and positive thoughts if projected strongly enough have the power to nullify some of the impact of bad Prarabdha karma even though the initial hardship will befall one. Although it is not possible to measure or define the exact impact of good actions, that good ‘Kriyamana Karma’ can positively impact this life is certain as is the fact that good actions can add up to positive ‘Agaami Karma’ for the future which all goes to one’s Karma account of ‘Sanchita Karma’.  Some of this ‘fructifies’ as ‘Prarabdha Karma’ for the next life. Thus one must believe in the powers of free will and intelligence and use it to make the best of challenges and opportunities that life throws as this is the way to mould one’s destiny to an extent and to come out a winner despite being dealt a bad hand.

As seen in the movie matrix, everything in life is not absolutely pre written  there are merely ‘possibilities’ and depending on the choices humans make, their destiny keeps on taking shape as life progresses.

Yugas

It is believed that in different ages ‘Yugas’ there lived on this earth more powerful species of humans for many more years than in the current age of ‘Kali Yuga’. A Yuga is considered as an era consisting of four ages namely Satya Yuga, Treta Yuga, Dvapara Yuga and Kali Yuga where virtue gradually declines by a quarter in each age starting from a one hundred percent virtuous age and sin gradually increases so that Kali Yuga has three quarters of sinners.

There are two calculations regarding the actual duration of each Yuga. By one methodology, converting the 12,000 years of the Gods into earth years, one Maha Yuga consisting of the four Yugas is said to be 432,000 times (4+3+2+1) that is 4.32 million years long. 71 Maha Yugas are said to make one ‘Manvantara’ and after each ‘Manvantara’ there follows a ‘Samdhi Kala’  when the earth is submerged in water for 1.72 million years but living beings are reborn without destroying the earth or the solar system (minor Pralaya). 1000 Maha Yugas is 1 Kalpa or 1 day of Brahma. Mathematically this comes to 14 Manvataras and 15 Samdhi Kalas (sandhya Kalas and twilight). Thus 8.64 billion years is one day and one night of Brahma that is 2 Kalpa.

After one day of Brahma, there follows a ‘Naimittik Pralaya’ during the one night of Brahma (which is said to be the equal time of 1000 Maha Yugas when the world is dissolved). The lower ten ‘Lokas’ are destroyed but the four Lokas, Satya-Loka, TapaLoka, Jana Loka, and Maha-Loka are preserved.  In this time it is said that Brahma is resting for one night.) Brahma lives for 100 years (each 50 year span is called ‘Parardha’ and each year of Brahma is for 360 days). At the end of the 100 years there is a ‘Maha Pralaya’ where all 14 Lokas are dissolved and all creation completes one cycle and begins the next cycle.  

Within each day of Brahma, there are 14 Manvantaras (each consisting of 71 Maha Yugas) and in each of these Manvantara all humans descend from one ‘Manu’ (the first man created by Brahma in that Manvantara) whereas in Indra Loka the ‘Indra’ changes for each Manvantara.  Also in each Maha Yuga, from time to time the Supreme God takes an ‘Avatar’ (incarnation) to appear on earth and eradicate evil thus reinforcing righteousness (Dharma) in answer to calls and prayers from devotees. The most prominently known Avatars are the ‘Dashavtars’ (ten incarnations) of Lord Vishnu who is said to have assumed four Avatars in the Satya Yuga, three Avatars in the Treta Yuga, two in the Dvapara Yuga and one avatar in Kali Yuga still awaited. 

One interpretation of all these Vedic calculations puts the age of Brahma in this cycle at 50 years claiming we are in the first day of the year 51. Within this day, six Manvantaras have apparently elapsed and in this seventh Manvantara 27 Maha Yugas are now over.  We are in the fourth Yuga, Kali Yuga of the Maha Yuga 28.  This Yuga began in 3102 BC. Thereby just considering this day of Brahma the total earth years elapsed so far would be 1.98 billion years approx [(6*71*4.32 million + 7 Samdhi Kala = 1.852 billion years) + (27*4.32 million) + (3.88 million years of the 3 Yugas in this Maha Yuga 28)+ 5113 years of the current Kali Yuga] . The time elapsed in this Manvantara (if civilization was wiped out after each of the last six) would be roughly 121 million years. In just the current Maha Yuga 3.88 million years have elapsed. Considering all the 50 divine years of Brahma in addition, the age of the universe becomes 155.52 trillion years (8.64 million * 1000 *30 *12 *50)

Modern science estimates the age of earth to be about 4.54 billion years (not 1.98) and the age of the universe to be about 13.8 billion years (not 1.55 trillion). The first homo sapiens are said to have evolved about 3 to 5 million years old (the current Maha Yuga has 3.88 million years so far). Thus the calculations mostly cannot be correlated and to this end the mystery of creation thereby remains partially unsolved. Also different interpretations of the Vedic calculations of ages exist. Another oft quoted interpretation claims that one Maha Yuga actually consists of 12,000 human years rather than divine years (4800+ 3600+2400+1200 for each of the four Yugas respectively). Also suggested is that after the Yugas complete their descending cycle from Satya (or Krita), Treta, Dvapara and Kali Yuga, they then begin an ascending cycle starting with the Kali Yuga.  Where some similarity is found between these Vedic descriptions with western concepts is in the story of the seventh Manu, ‘Satyavrata’. He is credited with having saved mankind from a great flood (after the sixth Manvantara) with the help of the ‘Matsya Avatar’ of Lord Vishnu by building a giant boat.