24. THE FOUR YUG/JUG.

There was a general belief among the Hindus that the earth rested on the horns
of a white bull – dhaul. Gurmat, however, refuted this claim. In Japji Guru Nanak
Dev says that what supports the earth is dharm. Dharm, in this context, is described as
the Lord’s unchangeable procedure or law – neyam – which supports this earth. This
dharm was the offspring – poot – of compassion – daya – and the dharm in turn gave
birth to santokh – contentment, which kept everything in God’s creation in harmony
with the neyam thread – soot.
Dhaul dharm daya ka poot. Santokh thaap rakhea jen soot. P.3
DoOlu Drmu dieAw kw pUqu Ò sMqoKu Qwip riKAw ijin sUiq Ò
According to Hindu belief the dhaula – white – bull had all four legs – pair -
intact initially. Righteousness and virtue reigned supreme. As vice gradually crept in,
one leg of the bull became disabled . Later two legs got incapacitated. Lastly there
came the stage when there was a significant increase in vice and only about a quarter
of the original virtue remained. These four stages are referred to as:
Satyug which is believed to have lasted about 1,728,000 years. In this age all
the four legs of the dhaula bull were supposed to be intact.
Tretayug which is said to have lasted about 1,596,000 years. This is the age
when one leg of the bull got disabled.
Duapur yug which is thought to have lasted for about 864,000 years. In this
age two legs of the dhaula bull got incapacitated.
Kalyug, the present age which is supposed to last about 472,000 years. In this
age one leg only of the dhaula bull is supposed to be intact.
Guru Amar Das refers to these four ages, and after describing what was then
the generally accepted belief in respect of each, Guru Ji gives His own views. He
says that in satyug it was believed that everyone spoke the truth – satyug sac kahai
sabh koi. However, according to Guru Ji’s view, rare is the person who understands
that it is possible to do bhagti only after seeking the saran of the guru. This is a
necessary condition to be able to speak the truth.
Satjug sac kahai sabh koi ……..Satjug dharm pair hai caar. Gurmukh boojhai
ko bicaar. P.880
sqjuig scu khY sBu koeI Ò …… sqjuig Drmu pYr hY cwir Ò gurmuiK bUJY ko
bIcwir Ò
In treta / traytai yug one support – ek kal – of the dhaula bull disappeared .
Hypocricy – paakhand – found its way into the lives of people and the Lord was
regarded as being far away – jaanan door. But according to Guru Ji, in this yug too,
sojhi – understanding - of God came only as a result of seeking the saran of the
guru. Then only, when naam dwelt in the heart one enjoyed sukh – antar naam vasai
sukh hoi.
Traytai ek kal keeni door. Paakhand vartea Har jaanan door. Gurmukh
boojhai sojhi hoi. Antar naam vasai sukh hoi. P.880
qRyqY iek kl kInI dUir Ò pwKMfu vriqAw hir jwxin dUir Ò gurmuiK bUJY soJI
hoeI Ò AMqir nwmu vsY suKu hoeI Ò
In duapur yug people were caught in ideas of mine thine, referred to as
doojai, dubhedha, doe. Peace of mind was swept away and people began to go astray
under the influence of these ideas. The dharm bull lost two legs and only two
supports remained. Guru Ji says that only the guru’s saran can help in firmly
implanting the naam – naam derraa-ay - in the mind.
 Duapur doojai dubedha hoe. Bharm bhulaanay jaaneh doe. Duapur dharm
due pair rakhaa-ay. Gurmukh hovai ta(n) naam derraa-ay. P.880
duAwpuir dUjY duibDw hoie Ò Brim Bulwny jwxih doie Ò duAwpuir Drim duie
pYr rKwey Ò gurmuiK hovY q nwmu idRVwey Ò
In kalyug, the dharm bull was left with only one support – kaljug dharm kala
ek rahaa-ay. Attachment to maya moh increased significantly and this led to virtual
darkness spiritually – maya moh at gubaar. But, Guru Ji points out that if one meets
the guru – satgur bhaytai, one could be saved by naam – naam udhaar.
Kaljug dharm kala ek rahaa-ay. Ek pair calai maya moh vadhaa-ay. Maya
moh at gubaar. Satgur bhaytai naam udhaar. P.880
kljuig Drm klw iek rhwey Ò iek pYir clY mwieAw mohu vDwey Ò mwieAw
mohu Aiq gubwru Ò siqguru BytY nwim auDwru Ò
Guru Ji in the above quoted sabad, maintains that respect can only be earned
by resorting to naam semran, be it any yug. It is naam’s reputation – naam vadya-ee,
that whoever meditates on the Lord is freed from the evil effects of vekaars – naam
laagai so mukat hovai. The naam, however, cannot be acquired from anyone other
than the guru.
Jug caaray naam vadya-ee hoi. Je naam laagai so mukat hovai gur ben naam
na paavai koi. P.880
jug cwry nwim vifAweI hoeI Ò ij nwim lwgY so mukiq hovY gur ibnu nwmu n
pwvY koeI Ò
Guru Ram Das disagrees with the accepted Hindu philosophy about the four
ages. He mentions that satyug is that lofty spiritual state of mind when santokh and
Godly virtues are the support of one’s life.This is the four legged dhaula bull. A man
of such high spiritual status sings the praises of the Lord and resorts to naam semran
and thus enjoys spiritual bliss – parm sukh paavai. He possesses divine knowledge
which he regards as a very valuable thing. For him naam semran is vital to a
successful human life – Har Har kertaarath, and having sought the saran of the guru
he earns praise and respect everywhere.
Satjug sabh santokh sareera pag caaray dharm dhean jiu. Man tan Har
gaaveh parm sukh paaveh Har herdai Har gun gyan jiu. Gun gyan padaarath Har
Har kertaarath sobha gurmukh hoi. P.445
sqjuig sBu sMqoK srIrw pg cwry Drmu iDAwnu jIau Ò min qin hir gwvih
prm suKu pwvih hir ihrdY hir gux igAwnu jIau Ò gux igAwnu pdwrQu hir hir
ikrqwrQu soBw gurmuiK hoeIÒ
According to the Yug philosophy those who use unjust force on others are
deemed to be in treta / tayta jug. These persons forget naam semran and resort to
suppression of their sense organs – jat sanjam karm kmae. They reckon that such
actions pertain to dharm – righteousness. A person in this state is considered to have
lost one of the four dharm legs – pag cautha khesea. Three legs remain – trai pag
tekea. Anger – krodh – becomes predominant in the mind and heart, and this burns up
one’s spiritual life. Guru Ji regards this krodh as a poisonous tree called beslodh. This
krodh leads kings and princes –nerp – to war against one another which brings about
dukh. Such people suffer from mamta and experience an increase in haumai and
ahan(g)kaar - antar mamta rog lagaana haumai ahan(g)kaar vadhaea. But, Guru Ji
maintains that if these people resort to naam semran and follow the Guru’s mat the
poisonous krodh and haumai can disappear as a result of the Lord’s kerpa - Har Har
kerpa dhaari mayrai thakur bekh gurmat lahe jae jiu.
 Tayta jug aea antar jor paea jat sanjam karm kmae jiu. Pag cautha khesea
trai pag tekea man herdai krodh jalae jiu. Man herdai krodh maha beslodh nerp
dhaaveh lar dukh paea. Antar mamta rog lagaana haumai ahan(g)kaar vadhaea. Har
Har kerpa dhaari mayrai thakur bekh gurmat lahe jae jiu. P.445
qyqw jugu AwieAw AMqir joru pwieAw jqu sMjm krm kmwie jIau Ò pgu
cauQw iKisAw qRY pg itikAw min ihrdY kRouDu jlwie jIau Ò min ihrdY kRoDu mhw
ibsloDu inrp Dwvih liV duKu pwieAw Ò AMqir mmqw rogu lgwnw haumY AhMkwru
vDwieAw Ò hir hir ikRpw DwrI myrY Twkur ibKu gurmiq hirnwim lih jwie jIau Ò
All those women and men – gopi kaanh – created by God, whose minds
wander about – bharm bharmaea – because of the influence of maya, are considered
to be experiencing duapur jug. Persons in this state of mind resort to tap penance
and they also resort to acts of punn karm such as holding jag – sacrifical feast with
prayers. People who resort to these acts of kerea karm / karm kaand, instead of naam
semran, are deemed to have lost two of the four dharm legs. Because of the mind’s
bhatkna – wandering of the mind, people resort to numerous wars – judh bahu
keenay. Man suffers - pacai pacae - because of haumai and inflicts suffering on
others. But according to Guru Ji those who are helped by the compassionate Lord to
meet the guru - deen dayal gur saadh melaea, have their minds cleansed of the filth
of maya - mal lahe jae .
Jug duapur aea bharm bharmaea Har gopi kaanh upae jiu. Tap taapan taapeh
jag punn aarambheh at kerea karm kmae jiu. Kerea karm kmaea pag due kheskaea
due pag tekai tekae jiu. Maha judh jodh bahu keenay vec haumai pacai pacae jiu.
Deen dayal gur saadh melaea mel satgur mal lahe jae jiu. P.445
jugu duAwpuru AwieAw Brim BrmwieAw hir gopI kwn@ aupwie jIau Ò qpu
qwpn qwpih jg pMun AwrMBih Aiq ikirAw krm kmwie jIau Ò ikirAw krm
kmwieAw pgu duie iKskwieAw duie pg itkY itkwie jIau Ò mhw juD joD bhu kIny@
ivic haumY pcY pcwie jIau Ò dIn dieAwil guru swDu imlwieAw imil siqgur mlu
lih jwie jIau Ò
According to the existing Hindu belief any person who loses three of the four
dharm legs – pag trai kheskia, and has only a little bit of righteousness left in him is
regarded as being in kalyug, a state of affairs created for that person by the Lord.. But,
according to Guru Ji, he who moulds his life according to the guru’s sabad acquires
the naam medicine – aukhadh, and he resorts to singing the praises of God – Har
keerat. The Lord blesses him with peace of mind – saant / shaanti- even in what is
supposed to be the kalyug age.
Kaljug Har kee-a pag trai kheskia pag cautha tekai tekae jiu. Gur sabad
kmaea aukhadh Har paea Har keerat Har saant pae jiu. P.446
kiljug hir kIAw pg qRY iKskIAw pgu cauQw itkY itkwie jIau Ò gur sbdu
kmwieAw AauKDu hir pwieAw hir kIriq hir sWiq pwie jIau Ò
Guru Ji goes on to mention that the person who resorts to sowing the seeds of
karm kaand activities, other than naam semran, not only loses what capital – mool –
he had by way of good virtues, but he also fails to derive any benefit – laaha – from
the karm kaand activities that he pursues – sabh laaha mool gvaea.
Kaljug beej beejay ben naavai sabh laaha mool gvaea. P.446
kiljuig bIju bIjy ibnu nwvY sBu lwhw mUlu gvwieAw Ò
Guru Nanak Dev in Aasa di Vaar bani uses the words rath and rathvaahi –
chariot and charioteer. In satjug the aim of life was dharm. This dharm was the
rathvaahi and santokh – contentment – was the rath. Being contented in life became
the nature - subhau - of the people. This behavioural trait was used as the vehicle -
rath - to achieve dharm as the aim of life. Thus dharm - the desire to lead virtuous
lives - became the rathvaahi, prompting the people to use santokh as the rath to
lead virtuous lives i.e. dharmic lives. As time passed on people began to give
priority to force – jor – instead of dharm. Force became the factor guiding the lives of
people, i.e. force became the rathvaahi. People veered towards the idea of becoming
jati – one who controls his sense organs. Jat became the rath with jor as the
rathvaahi. This change brought about the onset of treta. In duapur, sat – good
character, became the rathvaahi and people resorted to performing tap penance to
save themselves from vekaars. Tap now became the rath. The desire to lead vekaar
free lives became the driver of the tap rath. With the passage of time the attitude and
behaviour of people changed, thus bringing about a change of yug. People became
mayadhaaris and this brought about the advent of kalyug when koor – falsehood –
took over as the driving force resulting in the fires of tresna burning in people to
satisfy their desires. The tresna ag / agni became the rath with koor becoming the
rathvaahi.
Satjug rath santokh ka dharm agai rathvaahu. Traytai rath jatai ka jor agai
rathvaahu. Duapur rath tapai ka sat agai rathvaahu. Kaljug rath agan ka koor agai
rathvaahu. P.470
sqjuig rQu sMqoK kw Drmu AgY rQvwhu Ò qRyqY rQu jqY kw joru AgY rQvwhu Ò
duAwpuir rQu qpY kw squ AgY rQvwhu Ò kljuig rQu Agin kw kUVu AgY rQvwhu Ò
According to the age-old jug philosophy satjug was characterized by sat,
santokh, daya, dharm, with practically no vice. Vice makes its appearance in treta jug
and this increases in duapur and increases yet more in kaljug. Gurmat however does
not subscribe to this philosophy. Instead, anyone even in kaljug can experience satjug
if by seeking the saran of the guru Godly virtues begin to predominate in the person
concerned. On the other hand, the person in whom falsehood predominates because of
maya moh, is deemed to be in kaljug. No particular period can have the name kaljug
appended to it.
Talking about kaljug Guru Amar Das says that the mind of a candaal – evil
person full of vices, gives birth to the kali mentality – kali ka janm candaal kai ghar
hoi. No karm kaand activities without naam can save such a person from his kali /
kaljug mentality.
Es kaljug meh karm dharm na koi. Kali ka janm candaal kai ghar hoi. Nanak
naam bena ko mukat na hoi. P.161
iesu kiljug mih krm Drmu n koeI Ò klI kw jnmu cMfwl kY Gir hoeI Ò
nwnk nwm ibnw ko mukiq n hoeI Ò
Guru Ji very emphatically states that in kaljug naam semran is the noblest –
saar – activity which one should resort to. By seeking the saran of the guru and doing
naam semran, an everlasting love – saaca pyar – for the Lord gets established.
Kaljug meh Ram naam hai saar. Gurmukh saaca lagai pyar. P.1130
kljug mih rwm nwmu hY swru Ò gurmuiK swcw lgY ipAwru Ò
In the same sabad Guru Ji says that kaljug is the one season for naam semran
of the Lord – kaljug meh Har jiu ayk. It is not the season for any other karam kaand
activities – hor rut na ka-ee.
Kaljug meh Har jiu ayk hor rut na ka-ee. P.1130
kiljug mih hir jIau eyku hor ruiq n kweI Ò
Guru Ji in another part of Gurbani mentions that in kaljug only those are
devilish – prayt, who have not realized the Lord in their hearts – Ram na pachaata.
In satjug only those were saintly – parm hans, who understood aatmak jeevan –
spiritual life. Not all in satjug were righteous and virtuous. In treta jug and duapur the
people – maans – were no different from those in satjug and kaljug ages. Guru Ji says
that in these intermediate ages of duapur and treta only the few rare persons – verla –
got rid of their haumai, as is the case even today in the kaljug age.
Kal meh prayt jeni Ram na pachaata satjug parm hans bicaari. Duapur
traytai maans varteh verlai haumai maari. P.1131
kil mih pRyq ijn@I rwm n pCwqw sqjuig prm hMs bIcwrI Ò duAwpuir qRyqY
mwxs vrqih ivrlY haumY mwrI Ò
Bhagat Ravedas also comments on the then accepted ideas of jugs. In
discussion, apparently, with a pundit, Bhagat Ji says that according to the Hindu
scriptures each jug was characterized by a certain accepted karm, as a result of the
karm kaand philosophy. In sat jug the giving of daan –gifts – was an acknowledged
practice. The word sat here refers to the giving of daan. In treta jug the practice of
holding jags – sacrifical feasts – was held in esteem. In duapur the worship – pooja –
of devis and devtas was the accepted norm. In kaljug the worship of idols of Lord
Ram and Lord Kreshna and repeating their names was regarded as the right practice.
Bhagat Ji poses the question as to how one can get across this bhavjal – paar kaisay
paebo ray – by resorting to karm kaand, and how the process of janm marn /
aavagavan could end – belae. Bhagat Ji laments that no one had been able to answer
that question – ko-oo na kahai samjhae. He then goes on to say that the prescribed
karm for each age did not help to promote the love for bhagti of the Lord – praym
bhagt(i) nahi oopjai. This bhagti is the only way by which one can get across the
bhavjal and thus terminate the process of janm marn. Hence Bhagat Ji felt sad –
udaas.
Satjug sat tayta jagi duapur pooja caar. Teenau jug teenau deray kal kayval
naam adhaar. Paar kaisay paebo ray. Mo sau ko-oo na kahai samjhae. Ja tay
aavagavan belae.………Praym bhagt(i) nahi oopjai ta(n) tay Ravedas udaas. P.346
sqjuig squ qyqw jgI duAwpuir pUjw cwr Ò qInO jug qInO idVy kil kyvl nwm
ADwr Ò pwru kYsy pwiebo ry Ò mo sau koaU n khY smJwie Ò jw qy Awvwgvnu iblwie Ò
……… pRym Bgiq nhI aUpjY qw qy rivdws audws Ò
Guru Amar Das also touches on this concept of one particular activity or karm
for one age – jug jug aapo aapna dharm hai. He says that if one were to go through
the Vedas and Puraanas, Hindu scriptures, one would find that every jug had its
prescribed activity or karm. But gurmat maintains that those who worship the Lord
through the saran of the guru are the ones who are regarded as perfect beings in this
world and are accepted by the Lord – pooray parvaana.
Jug jug aapo aapna dharm hai sodh daykhuh Bed Puraana. Gurmukh jeni
dhea-ea Har Har jag tay pooray parvaana. P.797
juig juig Awpo Awpxw Drmu hY soiD dyKhu byd purwnw Ò gurmuiK ijn@I
iDAwieAw hir hir jig qy pUry prvwnw Ò
Guru Ji also says that kaljug is regarded as the black jug – kaala jug. But even
in this so called kaala jug a high spiritual status – uttam padvi – can be attained.
Those who come into this world with bhagti laykh written on their foreheads acquire
this spiritual status by seeking the saran of the guru and by singing the praises of the
Lord.
Cahu jugi kal kaali kaa(n)dhi ek uttam padvi es jug mahe. Gurmukh Har
keerat fal pa-ee-ai jen kau Har lekh pahe. P.651
chu jugI kil kwlI kWFI iek auqm pdvI iesu jug mwih Ò gurmuiK hir
kIriq Plu pweIAY ijn kau hir iliK pwih Ò
 Guru Arjan Dev says, “Oh satguru, you have even saved the kaljug – kaljug
udhaarea gurdev. All those bad and foolish people - moor mughad – are now
resorting to gur sayva and doing bhagti.”
Kaljug udhaarea gurdev. Mal moot moor je mugadh hotay sabh lagay tayri
sayv. P.406
kiljugu auDwirAw gurdyv Ò ml mUq mUV ij muGd hoqy siB lgy qyrI syv Ò
In the same sabad Guru Ji goes on to say that sat jug, treta, duapur are
described as good but it is clear that kaljug is the best of all – ootmo juga mahe. In
this age, the hand which does something reaps the fruit i.e. experiences the result or
consequences of the act done – ahe kar karay su ahe kar paa-ay. No one gets caught
in the place of someone else. – koi na pakri-ai kesai thae.
Satjug trayta duapur bhani-ai kaljug ootmo juga mahe. Ahe kar karay su ahe
kar paa-ay koi na pakri-ai kesai thae. P.406
sqjugu qRyqw duAwpru BxIAY kiljugu aUqmo jugw mwih Ò Aih kru kry su Aih
kru pwey koeI n pkVIAY iksY Qwie Ò
Guru Ji is of the opinion that if we participate in saadh sangat and sing the
Lord’s praises - saadh sang kirtan ga-ee-ai, the naam of the Lord becomes our
support, support of our lives - naam adhaar hio. Thus when the naam becomes the
support of the heart - hio, kaljug is worthy of congratulations -dhann su kaljug.
Dhann su kaljug saadh sang kirtan ga-ee-ai Nanak naam adhaar hio. P.382
DMnu su kiljugu swD sMig kIrqnu gweIAY nwnk nwmu AwDwru hIE Ò
In this connection it is worth noting what Bha-ee Gurdas mentions in his Vaar
No. 23, stanza 17, and in Vaar No. 26, stanza 7. He says that in Satjug the whole
country had to suffer because of the misdeeds of an individual. In trayta the whole
town or settlement was made to suffer. In duapur all members of the individual’s
family related by blood or marriage were punished. However, in kaljug the culprit
alone had to pay the price. No one else other than the culprit was caught.
It is quite common for some Sikhs and Hindus to remark that the poor morals
and undesirable character that generally exists in people at present is the result of
kaljug polluting the minds of the people. This is a mere pretext to conceal one's
weaknesses. Guru Nanak Dev exposes this by saying that no one has ever heard that
kaljug has arrived in a particular country and is residing at a particular teerath - holy
place.
Ketai days na aea suni-ai teerath paas na baitha. P.902
ikqY dyis n AwieAw suxIAY qIrQ pwis n bYTw Ò
According to the karm kaand philosophy mentioned above certain practices
which were regarded as beneficial were recommended as punn karm by the Vedas,
whilst certain practices which were regarded as paap karm were forbidden. Guru
Amar Das says that the Vedas placed a lot of emphasis on punn paap – punn
paap sabh Bed derraea. Guru Ji, however, maintains that it is far more important to
seek the saran of the guru, which enables the devotee to get naam amret to drink thus
enabling him to attain mukti.
Punn paap sabh Bed derraea gurmukh amret peejai hay. P.1050
pMunu pwpu sBu byid idRVwieAw gurmuiK AMimRqu pIjY hy Ò
Guru Nanak Dev says that the Vedas proclaimed that surag nark – heaven hell
– were the result of punn paap which were the biu - seeds - which brought about
heaven or hell. Hence punn karm were permitted and paap karm were forbidden.
Bed pukaaray punn paap surag narak ka biu. P.1243
bydu pukwry pMunu pwpu surg nrk kw bIau Ò.