The Mahabharata of Krishna-Dwaipayana Vyasa | Page 5

Sama, the Rich,
and the Yajus did not exist. And there was no manual labour. And then
the necessaries of life were obtained only by being thought of. And the
only merit was in renouncing the world. And during that yuga, there
was neither disease, nor decay of the senses. And there was neither
malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor cunning,
nor fear, nor misery, nor envy, nor covetousness. And for this, that
prime refuge of Yogis, even the Supreme Brahma, was attainable to all.

And Narayana wearing a white hue was the soul of all creatures. And in
the Krita Yuga, the distinctive characteristics of Brahmanas, Kshatriyas,
Vaisyas, and Sudras were natural and these ever stuck to their
respective duties. And then Brahma was the sole refuge, and their
manners and customs were naturally adapted to the attainment of
Brahma and the objects of their knowledge was the sole Brahma, and
all their acts also had reference to Brahma. In this way all the orders
attained merit. And one uniform Soul was the object of their meditation;
and there was only one mantra (the Om), and there was one ordinance.
And although of different characteristics, all of them followed a single
Veda; and they had one religion. And according to the divisions of time,
they led the four modes of life, without aiming at any object, and so
they attained emancipation. The religion consisting in the identification
of self with Brahma indicates the Krita Yuga. And in the Krita Yuga,
the virtue of the four orders is throughout entire in four-fold measure.
Such is the Krita Yuga devoid of the three qualities. Do thou also hear
from me of the character of the Treta Yuga. In this age, sacrifices are
introduced, and virtue decreaseth by a quarter. And Narayana (who is
the Soul of all creatures) assumeth a red colour. And men practise truth,
and devote themselves to religion and religious rites. And thence
sacrifices and various religious observances come into existence. And
in the Treta Yuga people begin to devise means for the attainment of an
object; and they attain it through acts and gifts. And they never deviate
from virtue. And they are devoted to asceticism and to the bestowal of
gifts. And the four orders adhere to their respective duties; and perform
rites. Such are the men of the Treta Yuga. In the Dwapara Yuga,
religion decreaseth by one half. And Narayana weareth a yellow hue.
And the Veda becometh divided into four parts. And then some men
retain (the knowledge of) the four Vedas, and some of three Vedas, and
some of one Veda, while others do not know even the Richs. And on
the Shastras becoming thus divided, acts become multiplied. And
largely influenced by passion, people engage in asceticism and gifts.
And from their incapacity to study the entire Veda, it becomes divided
into several parts. And in consequence of intellect having decreased,
few are established in truth. And when people fall off from truth, they
become subject to various diseases; and then lust, and natural
calamities ensue. And afflicted with these, people betake themselves to

penances. And some celebrate sacrifices, desiring to enjoy the good
things of life, or attain heaven. On the coming of the Dwapara Yuga,
men become degenerate, in consequence of impiety. O son of Kunti, in
the Kali Yuga a quarter only of virtue abideth. And in the beginning of
this iron age, Narayana weareth a black hue. And the Vedas and the
institutes, and virtue, and sacrifices, and religious observances, fall into
disuse. And (then) reign iti[1], and disease, and lassitude, and anger and
other deformities, and natural calamities, and anguish, and fear of
scarcity. And as the yugas wane, virtue dwindles. And as virtue
dwindles away, creatures degenerate. And as creatures degenerate, their
natures undergo deterioration. And the religious acts performed at the
waning of the yugas, produce contrary effects. And even those that live
for several yugas, conform to these changes. O represser of foes, as
regards thy curiosity to know me, I say this,--Why should a wise person
be eager to know a superfluous matter? (Thus), O long-armed one, have
I narrated in full what thou hadst asked me regarding the characteristics
of the different yugas. Good happen to thee! Do thou return.'"
[1] Iti means these six things, unfavourable to crops--excessive rain,
drought, rats, locusts, birds, and a neighbouring hostile king.
SECTION CXLIX
"Bhimasena said, 'Without beholding thy former shape, I will never go
away. If I have found favour with thee, do thou then show me thine
own shape.'"
Vaisampayana continued, "Being thus addressed by Bhima, the
monkey with a smile showed him that form of his in which he had
bounded over the main. And wishing to gratify his