Hindu mythology uses her story to explain Brahma’s four heads. When Brahma created Shatarupa, he was immediately infatuated and pursued her wherever she went. Shatarupā moved in various directions to avoid his gaze but wherever she went, Brahmā developed another head until he had four, one for each direction of the compass. Desperate, Shatarupa leaped over him to stay out of his gaze even for a moment. A fifth head, however, appeared above the others. Thus, Brahmā developed five heads. At this moment Shiva appeared, cut off the top head and determined that since Shatarupā was Brahma’s daughter (being created by him), it was wrong and incestous of Brahma to become obsessed with her. He directed that there be no proper worship in India for the “unholy” Brahma. Thus, only the other two Gods of the Trimurti, Vishnu and Shiva continue to be worshipped, while Brahma is almost totally ignored. Ever since the incident, Brahma has been reciting the four Vedas, one from every mouth, in his attempt at repentance.

Another version of the story describes Shatarupa as a deity with beauty in many forms. After Brahma had grown his fifth head Shatarupa had turned into a cow to avoid his lust. When Brahma found out he turned into a bull in order to continue to follow Shatarupa, eventually finding her. She hid in the form of another animal in order to quell his unnatural lust. But, alas, Brahma found out again and incarnated as the appropriate male animal. Again, she hid in the form of another animal. This continued until all of the animals of all kinds in today’s world were born and Shiva finally ripped off one of Brahma’s five heads to put an end to his lust.

I hope, I have given the right fact as this time line here with.

He is closely associated with Vishnu. His name means “that which remains”, from the Sanskrit root śiṣ, because when the world is destroyed at the end of the kalpa, Shesha remains as he is.

Sesha was born to sage Kashyapa and his wife Kadru.

Kadru gave birth to a thousand snakes, of which Sesha was the eldest. After Sesha were born Vasuki, Airavata and Takshaka, in order.

A lot of Sesha’s brothers were cruel in nature and were bent upon inflicting harm on others. They were even unkind to Garuda, who was Kashyapa’s son through Vinatha, sister of Kadru. (Kadru and Vinatha were daughters of Daksha)

Sesha, disgusted by the cruel acts of his brothers, left his mother and kin, and took to austere penances. He lived on air, and meditated in various places including Gandhamadhana, Badrikāshrama, Gokarna, Pushkara and Himalayas. His penances were so severe that his flesh, skin and muscles dried up and merged with his frame.

Brahma, satisfied with his penances, asked Sesha to request a boon. Sesha asked that he be able to keep his mind under control so that he could continue to perform ascetic penances. Brahma gladly accepted the request.

Brahma then asked a favour of Sesha – to go beneath the unstable earth and stabilize it. Sesha agreed and went to the netherworld, and stabilized her with his hood. He is known to support her even today, thus making Patala his perennial residence. (Mbh, Adi Parva)

Sesha with Vishnu and Mahalakshmi

It is shown that he comes back to Patala when the purpose of his Avatar is complete (as in he case of Lakshmana and Balarama).

Sesha is also depicted as floating in the ocean, forming the bed of Vishnu. He is also known as Adisesha (the foremost of snakes) and Ananthasesha or just Anantha (endless, as he is known to remain in existence even after the end of the Kalpa, when the whole world is destroyed)

Krishna, in order to remove the stain on his reputation, set out in search of the jewel and found it in Jambavan’s cave, with his child. Jambavan attacked Krishna thinking him to be an intruder who had come to take away the jewel. They fought each other for 28 days, when Jambavan, his whole body terribly weakened from the hammering of Krishna’s fists, finally recognised Him as Rama and surrendered.

As repentance for his having fought Krishna, Jambavan gave Krishna the jewel and also his daughter Jambavati in marriage. Krishna returned the jewel to Satrajit, who in turn repented for his false accusation. He promptly offered to give Krishna the jewel and his daughter Satyabhama in marriage. Krishna accepted Satyabhama as His wife but did not accept the jewel.

Narakasura was a demon king, ruling Pragjothishyapur, the present day Assam. He gained a boon from Brahma that he would die only in the hands of his mother. Armed with the boon, he ruled like a despot. Narakasura was infamous for his wicked ruling and high disregard for demigods and women. His mother was Bhoomi Devi. Also his mother had obtained a boon from Lord Vishnu that her Son should die only when she wishes for.

Addicted to power, he defeated Lord Indra, king of demigods, and abducted 16,000 women and imprisoned them in his palace. He stole the earrings of Aditi, the heavenly mother goddess, and usurped some of her territory. Upon this the king of the gods Indra requested Sri Krishna to conquer and kill the demon and free Devlok from his atrocities. On his request Lord Krishna attacked the capital of Narkasura on his vehicle, Garuda along with his beloved wife Satyabhama.

A terrible battle ensued between Sri Krishna and Narkasura. The demon on several occasions proved a match for Krishna and nullified several of the missiles which Krishna hurled at him. On one instance, the demon hurled a shakti towards Krishna, which hurt Krishna mildly and fell Unconscious(Falsely). This enraged Sathyabhama who inturn fired arrows at Narakasura and both Krishna & Sathyabhama killed him finally. Sathyabhama is the incarnation of Bhoomi Devi during Krishnaavatar of Lord Vishnu and therefore the boons granted to both Bhoomi Devi and Narakasura are fulfilled. Thereafter, Krishna obtained the stolen ear-rings of the mother of the gods, Aditi. Aditi was pleased by Satyabhama’s dedication towards her husband and gave her a boon of staying young and beautiful for ever. This great day is celebrated as Narak-Chaturdashi which falls in the festival of Diwali (the second important day of Diwali).

Lord Krishna’s victory on Narakasura translated into freedom for all his prisoners and honouring of Aditi. Having rescued the 16,100 women, Krishna married them because of their purity which they retained in spite of being made captives.

Satyabhama prided herself about the love Krishna had for her and her grasp over his heart. On one contrived occasion, Rishi Narada arrived in Dwarka and in the course of conversation hinted to Satyabhama that the love that Krishna exhibits towards her is not all that real and in fact it is Rukmini(the first wife of Krishna) who has real control over his heart. Unable to bear this, Satyabhama challenged Narada to prove it. Narada, with his way with words, tricked her into accepting a Vrata (ritual) where she has to give Krishna away in charity to Narada and reclaim him by giving the weight of Krishna in wealth. Narada lured her into accepting this vrata by telling her that Krishna’s love to her will increase many folds if she succeeds in performing this Tulabharam. He also instigated her ego by hinting that her wealth may not be sufficient to equal the weight of Krishna. With Satyabhama’s ego duly raised, she told Narada that she can mobilize so much wealth that it is a child’s play for her to outweigh Krishna. Narada warned her that if she is not able to do this, Krishna will become his slave to be done with as he pleases.

The scene was soon set for the vrata. Satyabhama gave Krishna away in charity (dana) in spite of the other wives’ pleadings. Krishna, always the mischievous cowherd, meekly submitted to this drama. After donating Krishna to Narada, Satyabhama arranged for a big scale to be put up and sends with all assurance for her huge treasure of gold and jewellery. All that she has is soon put on the scale, but it didn’t budge. Narada started taunting her and threatening her that if she can’t put enough gold or diamonds, he will be forced to auction Krishna as a slave to someone else. Satyabhama, in frantic panic, swallowed her pride and begged all the other wives to give their jewels. They agreed out of love for Krishna but alas, it is of no use.

Krishna remained a mute witness to all this drama and rubbed salt into the open wounds of Satyabhama’s ego that he has now to become a slave to some cowherd and will have to suffer the separation from his dear wife. Narada suggested to Satyabhama that Rukmini may be able to get her out of the predicament. She finally swallowed her pride and appealed to the devoted first wife of Krishna. Rukmini came and with a prayer to her husband put a single leaf of the sacred Tulasi on the scale (tula). Lo and behold, the scales became all at once so heavy that even after removing all the jewels, the scales were weighed down on the side of the Tulasi leaf.

The Sakaldwipiya Brahmin community of India identify themselves as having Iranian roots, and assert that they inherit their by-name maga from a group of priests  who established themselves in India as the Maga-Dias or Maga-Brahmanas.

Whatever their original beliefs, by the time the Bhavishya Purana 133 was composed the Sakaldwipiyas were identified as devotees of Surya, Hinduism’s deity of the Sun . Subsequently, in Vrihata samhita, Varahamihira directs that the installation of the Surya images should be made by the maga, as they were the first to worship the divinity.

the images of Surya should be dressed like a northerner with the legs covered, that he should wear a coat and a girdle. The early representations of the divinity actually follow these injunctions, and early iconography depicts the deity in central Asian dress, replete with boots. In time, the alien features by either discarded or stories were inventing to interpret the others. Nonetheless, the use of the word Mihir in India to refer to Hinduism’s Surya is regarded to represent Sakaldwipiya influence, a derivation from Middle Iranian myhr, that is itself a post-4th century BCE development of another.

the Shakdwipi Brahamins do in fact appear to have been instrumental in the construction of Sun temples in different part of the country,to include Kashmir, Kathiawad and Somnath in Gujarat, Dholpur in Rajasthan, Hissar in Jodhpur, Bharatput and Khajuraho in Madhya pradesh, Konark in Orissa and Deo, Punyark, Devkund and Umga in Bihar.

Apocryphally, the Sakaldwipiya centre was at Magadha. According to their tradition, they were there allotted 72 principalities (purs), and were identified by their purs rather than by their lineage (gotras). In time they migrated in all directions, but retained their affiliation with the original purs (as opposed to identifying themselves with their lineage, their gotras), and are strict in their practice ofgotra and pur exogamy (unlike other Brahmins) and give it prime importance in arranging marriages; endogamy within one of their 74 paras  is prohibited.

There are altogether 13 Śākadvīpī gotras: Kāśyapa, Garga, Pārāśara, Bhrigu/Bhargava, Kauṇḍinya, Kausala, Bharadwaj, Vasu, Suryadatta/Arkadatta, Nala, Bhavya Maṭi and Mihrāsu.

The Suryadhwaja have 5 gotras: Surya, Soral, Lakhi, Binju and Malek Jade.

Major Sakaldwipiya centers are in Rajasthan in Western India and near Gaya in Bihar.

The term ‘Bhojaka’ is popular in the western states while ‘Sakadvipi’ and its numerous variations is typical for the north and east. The terms ‘Graha Vipra’ and ‘Acharya Brahmin’ are common in Orissa,West Bengal and Rajasthan. One of the Sakaldwipiya groups, the ‘Suryadhwaja’ Brahmins, are endemic to Northern India and is the only Shakadwipiya group classified as Kashmiri Pandits.

The Bhojakas and sewaks are historically associated with several Jain temples in Gujarat and Rajasthan, where they serve as priests and attendants. Some of the Shakdwipi Brahmins of Bihar andUttar pradesh are Ayurvedic physicians, some are priests in Rajput families, while yet others are landholders.

A community called as Daivajna who speak Konkani hailing from Konkan area are believed to have descended from Magas.

Scholars further believe that these invading Euroasian nomads were Scythian tribes from the “Cyrus” (Kurosh) and “Cambyses” (Kambujiya) valleys, around the “Cambysene” province of Armenia Major in the west of the Caspian region. Strabo’s Geography attests Cambysene (the Latin form of the Greek Kambysēnē) as a country and mountainous region and makes it one of the northernmost provinces of Armenia, bordering on the Caucasus mountains.through which a road connecting Albania and Iberia passed.Strabo also attests a large river Cyrus (Kurosh),which according to Mela, rose from Montes Coraxici (main chain of Caucasus)and flowed from Iberia to Albania in nearly a south-east course. Cambyses (Kambujiya), modern Yori, Jora, or Gori another river rising in the Caucasus or according to Mela, in the Coraxici Montes flowed through the province of Cambysene and fell into the Cyrus (Kurosh) after uniting with the Alazonius (Alasan) a little distance away. Province Cambysene got its name from river Cambyses. A close reading of Strabo suggests that Cambysene stretched approximately from the Cyrus river on the west to the Alazonius river on the east.

Ptolemy and Ammianus Marcellinus also mention two rivers called Cyrus (Kurush) and Cambyses (Kambujiya) flowing through Media Atropatenein in easterly direction and falling into the Caspian sea—river Cyrus falling between Araxes (Aras) and the Amardus (Sefid Rud) and if the order of Ammianus Marcellinus be correct, then river Cambyses (Kambujiya) would seem to have been closer to the Amardus (Sefid-Rud) and falling into Caspian at Rasht (in Gilan province). In the Epitome of Strabo a nation of the Caspians is spoken of περι τὀν Καμβύσην ποταμόν (Kambysen—Kambujiya?).

Stephen of Byzantium defines Kambysēnē as a Persikē khōra (Persian country) and relates the name to Achaemenid king Cambyses (i.e. Kambujiya). The Greek form of the name i.e. Kambysēnē, must have been derived in the Hellenistic period from an indigenous name, corresponding to Armenian Kʿambēčan, with the common ending -ēnē. In Georgian it is written Kambečovani, in Arabic Qambīzān. In Sanskrit, it is believed to have been transliterated as Kamboja. Though not attested prior to Strabo, the region Cambysene and the rivers Cyrus and Cambyses are believed to have born these name since remote antiquity.

The territorial name Cambysene (Gk. Kambysēnē) as well as the river names Cyrus (Kurosh) and Cambyses (Kambujiya) occurring in Strabo’s Geography and Pliny’s Histoires on north of Iran (1) in Media and (2) in Armenia Major as also the ancient ethnics inhabiting therein may be related to the ethno-geographical name Kambuja/Kamboja and Kuru of the Sanskrit texts. According to Ernst Herzfeld also, Cyrus and Cambyses, the names of two rivers, as well as the Achaemenid names Kurosh and Kambujiya were derived from Kuru and Kamboja tribal people as referred to in the Indian texts.t is very probable that before leaving the Caspian region for Iran/Afghanistan and North-west India in the wake of volker wanderung of the 9th/8th centuries BCE, these Caspians people (=Cambusene) may have been living as single tribe spread over the valleys of Cyrus and Cambyses in Armenia. But after migrating southwards to Indian sub-continent, they probably split-up into two distinct clans i.e. Kurus and Kambojas and first settled (1) in Trans-Himalayan region as Uttarakurus (Sikiang) and Parama Kambojas (Pamirs/Badakshan) and (2) later also moved to cis-Himalayan regions as Kurus (in South-Esat Punjab/Kuruksetra) and Kambojas (in south-west Kashmir/and in Kabul valley). In the Kurukshetra war, the Kurus and Kambojas are seen as very closely allied tribes. However, while referring to the classical names “Kambysene” and “Kambyses”, the German scholar Friedrich Spiegel speculates that the Iranian Kambojas had probably moved from the Indus-land (Kamboja of the north-west of Indian traditions) and took the name Kamboja with them and lent it to the regions and rivers on north-west of Iran (Armenia and Albania), just as the Indian while moving southwards have done it with names Ganga and Kosala etc.

It is also said that Cambyses (Jora, Yori or Gori) was the sacred river Champsis (=Cambyses=Kambujiya) of the Scythians before they went to the north Caucasus isthmus via Caspian and Nlanytsch.

Mahabharata abundantly attests that the Kambojas and their kindred Scythian tribes like the Sakas, Tusharas, Khasas etc had played a very prominent role in the Kurukshetra war where they had all fought under the supreme command of Sudakshina Kamboja. and had sided with the Kurus.

Chandra Chakravarty says that “the Kambojas… Kamuias in Lion Capital of Mathura, the Kambohs of north-west Punjab was a branch of the Scythian Cambysene of Ancient Armenia”.He writes that the (Caucasian name) Cambysene/Cambyses transliterates into Kamboja and the (Caucasian name) Cyrus into Kuru of the Sanskrit texts. He also notes that the hordes, who had participated in the earlier invasion of Iran along with Yauteyas were the Kambysene Scythians living around the Kambysene region, near Caucasus Mountains in ancient Armenia. Later, they became the Kuru-Kambojas of the Sanskrit texts. These Kuru-Kamboja hordes later got mixed with the mountain based “Parsa-Xsayatia” (Purush-Khattis) Iranians and gave birth to the famous Achaemenian dynastic line of Persia. This might explain as to why the Achamenians chose to name their famous kings as Kambujiya (Cambyses) and Kurush (Cyrus).

James Hope Moulton however, remarks: “The names Kuru and Kamboja are of disputed etymology, but there is no reason whatever to doubt their being Aryan. I do not think there has been any suggestion more attractive than that made long ago by Spiegel that they attach themselves to Sanskrit Kura (Kuru) and Kamboja, originally Aryan heroes of the fable, whose names were naturally revived in a royal house (in Persia)….Kamboja is a geographical name, and so is Kuru often: hence their appearance in Iranian similarly to-day as Kur and Kamoj”.

Chandra Chakravarty further states that the Kambohs of NW Punjab are the modern representatives of these Scythian Kambysene, whom he calls Scythian Kambojas. He further asserts that a branch of these Scythian Kambysenes which had settled in the north-west India (in northern Afghanistan) became known in ancient Sanskrit/Pali texts as Kamboja; and yet another branch of them reached Tibetan plateau where they got mixed with the locals; and some Tibetans are still called Kambojas.

Kaikeyi’s personality is worth examining and provides a strong clue to her motivations which later led to her insisting on the exile of her stepson from Ayodhya. As a young girl and the only sister to seven brothers, Kaikeyi grew up without a maternal influence in her childhood home. Her father had banished her mother from Kekaya after realizing that his wife’s nature was not conducive to a happy family life. Amongst other things, due to a boon, Ashwapati was able to understand the language of the birds. However, this was accompanied by a caveat that if he ever revealed the content of bird speak to anyone, even his own mother, that he would forthwith lose his life. One day, the King and his Queen were strolling through the palace gardens when Ashwapati happened to overhear the conversation of a pair of mated swans. The conversation so amused him that he laughed heartily, instigating his wife’s curiosity. Despite being aware of the fact that he could not divulge the content of the conversation to her, without losing his life, Kaikeyi’s mother insisted on knowing the cause of the King’s mirth. When Ashwapati realized that his wife cared little for his life or well-being, he had her banished to her parents’ home.

Kaikeyi never saw her mother again. She was raised by her wet nurse, Manthara, who accompanied Kaikeyi to Ayodhya as a trusted maid upon her marriage to Dasaratha. Her father’s treatment of her mother and the latter’s subsequent exile led to Kaikeyi harboring a deep distrust of men in general and husbands in particular, and to considering their love as “fickle” and “passing” in nature. In addition, she was very insecure in her position as secondary consort to Dasaratha. She realized that Dasaratha deeply respected his Queen and Empress, Kausalya, and had only married her in order to produce the much-needed heir. To this end, Kaikeyi realized that her position in her husband’s affections and esteem relied heavily on her ability to produce that heir. When she remained barren, she became increasingly insecure and realized that she could never win in her struggle for supremacy over Kausalya, although Manthara proved to be a great help in this regard. The older woman schemed constantly to further her own position at the Court. And since her position depended on Kaikeyi’s status at Court, Manthara lost no opportunity to feed the young Kaikeyi’s insecurity and jealousy of Kausalya, despite Dasaratha’s obvious enchantment and love for all of his wives. It is important to point out that other sources state that Kaikeyi was not insecure, that she loved her other Queen sisters, and was the backbone of the group. She had saved King Dasaratha in battle and demonstrated her warrior courage.

Reason why Manthara was accompanied Kaikeyi to Ayodhya

As king Ashwapati was able to understand the language of the birds, he came to know that in near future there would be the dangerous of many evil kings, who could destroy the entire humanity and also about the avatar of lord Rama. King Dasaratha loved Rama so much that he won’t allow Rama to go to the dense jungle and kill rakshasas who are wrecking the tapasya and sacrifices of brahmins and other humans of entire India. So king Ashwapati told this and ordered the manthara to send the Rama in the jungles to save the lives of many innocents. Lord Rama was completely aware of the entire incidence. Therefore while returning back from Lanka, he first met and touched the feet of mata Kaikeyi.

Sidereal metrics

• a Paramaanus (परमाणु) is the normal interval of blinking in humans, or approximately 4 seconds
• a vighati (विघटि) is 6 paramaanus, or approximately 24 seconds
• a ghadiya (घटि) is 60 vighatis, or approximately 24 minutes
• a muhurta (मुहूर्त) is equal to 2 ghadiyas, or approximately 48 minutes
• a nakshatra ahoratram (नक्षत्र अहोरत्रम्) or sidereal day is exactly equal to 30 muhurtas (Note: A day is considered to begin and end at sunrise, not midnight.)

An alternate system described in the Vishnu Purana Time measurement section of the Vishnu Purana Book I Chapter III is as follows:

• 10 blinks of the eye = 1 Kásht́há
• 35 Kásht́hás = 1 Kalá
• 20 Kalás = 1 Muhúrtta
• 30 Muhúrttas = 1 day (24 hours)
• 30 days = 1 month
• 6 months = 1 Ayana
• 2 Ayanas = 1 year or one day (day + night) of the gods

 Small units of time used in the Vedas

• a trasarenu is the combination of 6 celestial atoms.
• a truti is the time needed to integrate 3 trasarenus, or 1/1687.5th of a second.
• a vedha is 100 trutis.
• a lava is 3 vedhas.
• a nimesha is 3 lavas, or a blink.
• a kshanas is 3 nimeshas.
• a kashthas is 5 kshanas, or about 8 seconds.
• a laghu is 15 kashthas, or about 2 minutes.
• 15 laghus make one nadika, which is also called a danda. This equals the time before water overflows in a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four masha and measuring four fingers long. The pot is then placed on water for calculation.
• 2 dandas make one muhurta.
• 6 or 7 muhurtas make one yamah, or 1/4th of a day or night.
• 4 praharas or 4 yamas are in each day or each night.

Lunar metrics

• a tithi (or thithi ) or lunar day is defined as the time it takes for the longitudinal angle between the moon and the sun to increase by 12°. Tithis begin at varying times of day and vary in duration from approximately 19 to approximately 26 hours.
• a paksa (also paksha) or lunar fortnight consists of 15 tithis
• a masa or lunar month (approximately 29.5 days) is divided into 2 pakshas: the one between new moon and full moon (waxing) is called gaura (bright) or shukla paksha; the one between full moon and new moon (waning) krishna (dark) paksha.
• a ritu (or season) is 2 masa
• an ayanam is 3 rituhs
• a year is 2 Aayanas

Tropical metrics

• a yaama (याम) is 7½ Ghatis (घटि)
• 8 yaamas 1 half of the day (either day or night)
• an ahoratram is a tropical day (Note: A day is considered to begin and end at sunrise, not midnight.)

Reckoning of time amongst the pitrs (ancestors)

• 1 human fortnight (14 days) = 1 day of the pitrs
• 30 days of the pitrs = 1 month of the pitrs = (14 x 30 = 420 human days)
• 12 months of the pitrs = 1 year of the pitrs = (12 months of pitrs x 420 human days = 5040 human days)
• The lifespan of the pitrs is 100 years of the pitrs (= 36,000 pitr days = 504,000 human days)

Reckoning of time amongst the Devas.

• 1 human year = 1 day of the Devas.
• 30 days of the Devas = 1 month of the Devas.
• 12 months of the Devas = 1 year of the Devas = 1 divine year.
• The lifespan of the Devas is 100 years of the Devas (= 36,000 human years)

The Vishnu Purana Time measurement section of the Vishnu Purana Book I Chapter III explains the above as follows:

• 2 Ayanas (six month periods, see above) = 1 human year or 1 day of the devas
• 4,000 + 400 + 400 = 4,800 divine years = 1 Krita Yuga
• 3,000 + 300 + 300 = 3,600 divine years = 1 Tretá Yuga
• 2,000 + 200 + 200 = 2,400 divine years = 1 Dwápara Yuga
• 1,000 + 100 + 100 = 1,200 divine years = 1 Kali Yuga
• 12,000 divine year = 4 Yugas = 1 Mahayuga (also called divine yuga)

Reckoning of time for Brahma.

• 1000 Mahayugas = 1 kalpa = 1 day (day only) of Brahma

(Two kalpas constitute a day and night of Brahma)

• 30 days of Brahma = 1 month of Brahma (259.2 billion human years)
• 12 months of Brahma = 1 year of Brahma (3.1104 trillion human years)
• 50 years of Brahma = 1 Pararddha
• 2 parardhas = 100 years of Brahma = 1 Para = 1 Mahakalpa (the lifespan of Brahma)(311.04 trillion human years)

One day of Brahma is divided into 10,000 parts called charanas. The charanas are divided as follows:

The cycle repeats itself so altogether there are 1,000 cycles of mahayugas in one day of Brahma.

• One cycle of the above four yugas is one mahayuga (4.32 million solar years)
• as is confirmed by the Gita statement “sahasra-yuga paryantam ahar-yad brahmano viduh”, meaning, a day of brahma is of 1000 mahayugas. Thus a day of Brahma, kalpa, is of duration: 4.32 billion solar years. Two kalpas constitute a day and night of Brahma
• A manvantara consists of 71 mahayugas (306,720,000 solar years). Each Manvantara is ruled by a Manu.
• After each manvantara follows one Sandhi Kala of the same duration as a Krita Yuga (1,728,000 = 4 Charana). (It is said that during a Sandhi Kala, the entire earth is submerged in water.)
• A kalpa consists of a period of 1,728,000 solar years called Adi Sandhi, followed by 14 manvantaras and Sandhi Kalas.

• A day of Brahma equals

(14 times 71 mahayugas) + (15 x 4 Charanas)

= 994 mahayugas + (60 Charanas)

= 994 mahayugas + (6 x 10) Charanas

= 994 mahayugas + 6 mahayugas

= 1,000 mahayugas

Currently, 50 years of Brahma have elapsed and we are in the first Day of the 51st year. This Brahma’s day, Kalpa, is named as ShvetaVaraha Kalpa. Within this Day, six Manvantaras have already elapsed and we are in the seventh Manavatara, named as – Vaivasvatha Manvantara (or Sraddhadeva Manavatara). Within the Vaivasvatha Manavantara, 27 Mahayugas (4 Yugas together is a Mahayuga), and the Krita, Treta and Dwapara Yugas of the 28th Mahayuga have elapsed. We are in the Kaliyuga of the 28th Mahayuga. This Kaliyuga began in the year 3102 BC in the proleptic Julian Calendar. Since 50 years of Brahma have already elapsed, we are in the second Parardha, also called as Dvithiya Parardha.

The time elapsed since the current Brahma has taken over the task of creation can be calculated as

432000 x 10 x 1000 x 2 = 8.64 Billion Years (2 Kalpa(day and night) )
8.64 x 10⁹ x 30 x 12 = 3.1104 Trillion Years (1 year of Brahma)
3.1104 x 10¹² x 50 = 155.52 Trillion Years (50 years of Brahma)

(6 x 71 x 4320000 ) + 7 x 1.728 x 10⁶ = 1.973 billion years elapsed in first six Manvataras, and Sandhi Kalas in the current Kalpa
27 x 4320000 = 116.640000 million years elapsed in first 27 Mahayugas of the current Manvantara
1.728 x 10⁶ + 1.296 x 10⁶ + 864000 = 3.888 million years elapsed in current Mahayuga
3102 + 2010 = 5112 years elapsed in current Kaliyuga.

So the total time elapsed since current Brahma is

155.52 x 10¹² + 1.973×10⁹ + 0.00012053302 = 155.52 Trillion Years

The current Kali Yuga began at midnight 17 February / 18 February in 3102 BC in the proleptic Julian calendar.