त्रेता

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

त्रेता, स्त्री, (त्रीन् भेदान् एति प्राप्नोतीति । यद्बा, त्रित्वमिता । पृषोदरादित्वात् साधुः । एतन्नि- रुक्तिर्यथा, हरिवंशे । २०५ । ५ । “त्रिधा प्रणीतो ज्वलनो मुनिभिर्व्वेदपारगैः । अतस्त्रेतात्वमापन्नो यदेकस्त्रिविधः कृतः ॥”) दक्षिणाग्निः गार्हपत्यः आहवनीयः एकोक्त्या इदमग्नित्रयम् । इत्यमरः । २ । ७ । २० ॥ (यथा, हरिवंशे । २६ । ४५-४६ । “मथित्वाग्निं त्रिधा कृत्वा अयजत् स नराधिपः । इष्ट्वा यज्ञैर्ब्बहुविधैर्गतस्तेषां सलोकताम् ॥ गन्धर्व्वेभ्यो वरं लब्धा त्रेताग्निं समकारयत् । एकोऽग्निः पूर्ब्बमेवासीदैलस्त्रेतामकारयत् ॥”) द्वितीययुगम् । तस्य परिमाणं यथा, -- “त्रिचत्वारिंशल्लक्षेण विंशत्सहस्राधिकेन च । चतुर्युगं परिमितं नरमानक्रमेण च ॥ द्बिषट्लक्षपरिमितं षण्णवतिसहस्रकम् । त्रेतायुगं परिमितं कालविद्भिः प्रकीर्त्तितम् ॥” इति ब्रह्मवैवर्त्ते प्रकृतिखण्डम् ॥ * ॥ तस्य धर्म्मा यथा, -- “त्रेतायुगे समायाते धर्म्मः पादोनतां गतः । अल्पक्लेशान्विता लोकाः केचित् केचित् दया- शयाः ॥ विष्णुध्यानरता लोका यज्ञदानपरायणाः । वर्णाश्रमाचाररताः सुखिनः सुस्थचेतसः ॥ क्षत्त्रा भूमिस्पृशः शूद्राः सर्व्वे ब्राह्मणसेविनः । ब्राह्मणाश्च महात्मानो वेदवेदाङ्गपारगाः ॥ प्रतिग्रहनिवृत्ताश्च सत्यसन्धा जितेन्द्रियाः । तपोव्रतरता नित्यं दातारो विष्णुसेविनः ॥ कालवर्षी तडित्वांश्च स्त्रियः सर्व्वाः पतिव्रताः । वसुन्धरा च शस्याढ्या पुत्त्राश्च पितृसेविनः ॥” इति पाद्मे क्रियायोगसारः ॥

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

त्रेता स्त्री।

दक्षिणगार्हपत्याहवनीयाग्नयः

समानार्थक:त्रेता

2।7।20।1।1

अग्नित्रयमिदं त्रेता प्रणीतः संस्कृतोऽनलः। समूह्यः परिचाय्योपचाय्यावग्नौ प्रयोगिणः॥

पदार्थ-विभागः : , इन्धनजम्

त्रेता स्त्री।

अग्निः

समानार्थक:अग्नि,वैश्वानर,वह्नि,वीतिहोत्र,धन्ञ्जय,कृपीटयोनि,ज्वलन,जातवेदस्,तनूनपात्,बर्हि,शुष्मन्,कृष्णवर्त्मन्,शोचिष्केश,उषर्बुध,आश्रयाश,बृहद्भानु,कृशानु,पावक,अनल,रोहिताश्व,वायुसख,शिखावत्,आशुशुक्षणि,हिरण्यरेतस्,हुतभुज्,दहन,हव्यवाहन,सप्तार्चिस्,दमुनस्,शुक्र,चित्रभानु,विभावसु,शुचि,अप्पित्त,धूमकेतु,त्रेता,तमोनुद्,शिखिन्,विरोचन,धिष्ण्य,बहुल,वसु,तमोपह

3।3।69।1।2

उदयेऽधिगमे प्राप्तिस्त्रेता त्वग्नित्रये युगे। वीणाभेदेऽपि महती भूतिर्भस्मनि सम्पदि॥

अवयव : अग्निज्वाला,अग्निकणः,अग्नितापः,अग्नेः_निर्गतज्वाला

पत्नी : अग्नेः_प्रिया

सम्बन्धि2 : अरणिः

 : बडवाग्निः, वनवह्निः, वज्राग्निः, आकाशादिष्वग्निविकारः, यागवेदिकायाम्_दक्षिणभागे_स्थिताग्निः, गार्हपत्याग्निः, आहवनीयाग्निः, दक्षिणगार्हपत्याहवनीयाग्नयः, संस्कृताग्निः, अग्निनाम, दक्षिणाग्नित्वेन_संस्कृत_गार्हपत्याग्निः, करीषाग्निः

पदार्थ-विभागः : , द्रव्यम्, आत्मा, देवता

त्रेता स्त्री।

त्रेतायुगम्

समानार्थक:त्रेता

3।3।69।1।2

उदयेऽधिगमे प्राप्तिस्त्रेता त्वग्नित्रये युगे। वीणाभेदेऽपि महती भूतिर्भस्मनि सम्पदि॥

पदार्थ-विभागः : नाम, द्रव्यम्, कालः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

त्रेता¦ स्त्री त्रित्वमिता पृषो॰। दक्षिणाग्निगार्हपत्याहवनीया-त्मके समुदिते

१ अग्नित्रये, सत्ययुगामन्तरवर्त्तिनि युग-भेदे, द्यूतक्रीडासाधनस्याक्षस्य यस्मित् पार्श्वे त्रयोऽङ्का-स्तस्य पार्श्वस्य उत्तानतया

३ पतने, द्यूतविशेषे वराट-कानां मध्ये त्रयाणामुत्तानतया

४ पतने च
“त्रेतथाहृतसर्वस्वः” इति मृच्छकटिका। अयशब्दे

३३

४ पृ॰ दृश्यम्(
“त्रेतायुगमानञ्च दिव्यमानेन

३०

०० वर्षाः आदौसन्ध्या

३०

० । अन्ते सन्ध्यांशः

३०

० मिलिताः

३६

०० । वर्षाः मानुषमानेन

३६

० गुणिता

१२

९६

००

० वर्षाः। यथाह मनुः
“चत्वार्य्यहुः सहस्राणि वर्षा-णान्तु कृतं युगम्। तस्य तावच्छती सन्ध्या सन्ध्यां-शश्च तथाविधः। इतरेषु ससन्ध्येषु ससन्ध्यांशेषु चत्रिषु। एकापायेन वर्तन्ते सहस्राणि शतानि च”। सि॰शि॰
“खखाभ्रदन्तसागरैर्युगाग्नियुग्मभूगुणैः। क्रमेणसूर्य्यवत्सरैः कृतादयोयुगाङ्घ्रयः। स्वसन्ध्यकातदंशकै-र्निजार्क

१२ भागसम्मितैः। युताश्च तद्युता युगं रदाब्धयो-ऽयुताहताः”। खखाभ्रदन्तसागरैः

४३

२०

०० अङ्कैस्त्रिभि-र्गुणितैस्तन्मिता वर्षा त्रेतामानं तत्रापि त्रेतादौ सन्ध्या-मानं

१०

८०

०० त्रेतामानं

१०

८०

००

० वर्षाः। त्रेतान्तेसन्ध्यांशमानम्

१०

८०

०० । मिलित्वा

१२

९६

००

० वर्षाः त्रेतामानम्। स्पष्टमुक्तं ब्रह्मवै॰ प्र॰ ख॰
“द्वि-षट्लक्षपरिमितं षण्णवतिसहस्रकम्। त्रेतायुगं परि-मितं कालविद्भिः प्रकीर्तितम्”।
“दण्डनीत्यां यदा राजा त्रीनंशाननुवर्त्तते। चतुर्थमंश-मुत्सृज्य तदा त्रेता प्रवर्त्तते। अशुभस्य चतुर्थांशस्त्री-नंशाननुवर्त्तते। कृष्टपच्यैव पृथिवी भवन्त्योषधय-स्तथा”।
“राजा कृतयुगसृष्टा त्रेताया द्वापरस्य च। युगस्य च चतुर्थस्य राजा भवति कारणम्। कृतस्य[Page3391-b+ 38] कारणाद्राजा स्वर्गमत्यन्तमश्नुते। त्रेतायाः कारणा-द्राजा स्वर्गं नात्यन्तमश्रुते” भा॰ शा॰

६९ अ॰। तद्धर्माश्च
“त्रेतायुगे समायाते धर्मः पादोनतां गतः। अल्प-क्लेशान्विता लोकाः केचित्, केचिद्दयाशयाः। विष्णुध्याग-रता लोका यज्ञदानपरायणाः। वर्णाश्रमाचाररताःसुखिनः सुस्थचेतसः। क्षत्रा भूमिस्पृशः शूद्राः सर्वेब्राह्मणसेविनः। ब्राह्मणाश्च महात्मानो वेदवेदाङ्गपा-रगाः। प्रतिग्रहनिवृत्ताश्च सत्यसन्धा जितेन्द्रियाः। तपो-व्रतपरा नित्यं दातारो विष्णुसेविनः। कालवर्षीं तडि-त्वांश्च स्त्रियः सर्वाः पतिव्रताः। वसुन्धरा च शस्याढ्यापुत्राश्च पितृसेविनः” इति पाद्ने क्रियायोगसारोक्ताः।
“अत्राहाद्या भगवती जीवानां निष्कृतिं यथा। कृतेव्यतीते त्रेतायां दृष्ट्वा धर्मव्यतिक्रमम्। वेदोक्तकर्मभि-र्मर्त्या न शक्ताः स्वेष्टसाधने। बहुक्लेशकरं कर्म बैदिकंभूरिसाधनम्। कर्तुं न योग्यामनुजाश्चिन्ताव्याकुलमा-नसाः। त्यक्तुं कर्तुं न चार्हन्ति सदा कातरचेतसः। वेदार्थयुक्तशास्त्राणि स्मृतिरूपाणि भूतले। तदा त्वंप्रकटीकृत्य तपःस्वाध्यायदुर्बलान्। लोकानतारयःपापात् दुःखशोकमयप्रदात्। त्वां विना कोऽस्ति जी-वानां घोरसंसारसागरे। भर्त्ता पाता समुद्धर्त्ता पितृवत्प्रियकृत् प्रभुः” इति श्रीमहानिर्वाणतन्त्रे जीवोद्धारण-हेतये सदाशिवं प्रति जगन्मातुः वाक्यम्। तस्मिन्युगे पुरुषायुषकालश्च त्रिशतवर्षो मनुनोक्तो यथा
“चतुष्पात्सकलो धर्मः सत्यञ्चैव कृते युगे। नाधर्मेनागमः कश्चि-न्मनुष्यान् प्रतिवर्त्तते। इतरेष्वागमाद्धर्मः पादशस्त्वव-रोपितः। चौरिकानृपमायाभिर्धर्मश्चापैति पादशः। अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः। कृते त्रेता-दिषु ह्येषामायुर्ह्रसति पादशः। वेदोक्तमायुर्मर्त्या-नामाशिषश्चैव कर्मणाम्। फलन्त्यनुयुगं लोके प्रभा-वश्च शरीरिणाम्”। ( पुराणान्तरे अयुतवर्षास्तत्काल उक्तः अतएव
“दश-वर्षसहस्राणि रामो राज्यमकारयत्” इत्यादि सङ्गच्छते। तपसा आयुःकालाधिक्यमिति न मनूक्तिविरोधः इतितु न्याय्यम्।
“धर्माद्यो हि यथा त्रेता वह्निस्त्रेता तथैव च। तथैवपुत्रपौत्राणां स्वर्गस्त्रेता किलाक्षयः” भा॰ आश्व॰

९० अ॰। अग्नित्रयस्य त्रेतानामनिरुक्तिर्यथा
“त्रिधाप्रणीतो ज्वलनो मुनिभिर्वेदपारगैः। अतस्त्रेतात्वमा-[Page3392-a+ 38] पन्नो यदेकस्त्रिविघः कृतः” हरिवंशे

२१

३ अध्याये।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

त्रेता¦ f. (-ता)
1. The second Yuga or age of the Hindus, consisting of 1,296,000 years.
2. The three sacred fires collectively, or the southern, household, and sacrificial fires. E. त्र preservation, &c. derived from त्रै to preserve, इत obtained, got.

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

त्रेता [trētā], 1 A triad, triplet.

The three sacred fires taken collectively (गार्हपत्य, दक्षिण and आहवनीय); cf. Ms.2.231; Bhāg.9.14.44; त्रेताग्निधूमाग्रमनिन्द्यकीर्ते- स्तस्येदमाक्रान्तविमानमार्गम् R.13.37.

A particular throw at dice, a cast of three or trey; त्रेताहृतसर्वस्वः Mk.2.8.

The second of the four Yugas of the Hindus; see युग.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

त्रेता f. (fr. त्रय)and triad , triplet MBh. xiv , 2759

त्रेता f. the 3 sacred fires(= अग्नि-) , v , 1559 Hariv. 1410

त्रेता f. trey (throw at dice or the side of a die marked with 3 spots) VS. xxx , 18 TS. iv Mr2icch. ii , 9

त्रेता f. " age of triads " , the 2nd युग(or silver age) AitBr. Mun2d2Up. S3a1n3khS3r. Mn. etc.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

--at the commencement of this Yuga, ब्रह्मा established the social polity of castes and orders; long life, learning, strength, beauty, health and righteousness were common; in course of time मोह made men irreligious and prejudiced; they appealed to Manu who created two sons, Priyavrata and उत्तानपाद through शतरूपा; they were the first kings of the earth; here was the division of the शम्हिता, Mantra, ऋषि and ब्राह्मण; the धर्म meant truth, जप, तपस् and दानम्; the kings were Cakravartins; फलकम्:F1: वा. ३२. ५७-8; ५७. २५, ५४-60; ७८. ३६.फलकम्:/F the धर्म of; फलकम्:F2: Ib. ५७. ८१-125.फलकम्:/F see त्रेतायुग.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Tretā  : f., Tretāyuga nt.: Name of the second Yuga among the four Yugas.


A. Place among the four Yugas: Second, occurs after Kṛta, hence mentioned after it (pūrvaṁ kṛtayugaṁ nāma tatas tretāyugaṁ vibho) 6. 11. 4; 6. 11. 3; 12. 224. 18; 12. 323. 50-51; after Tretā follows Dvāpara (tretānirmokṣasamaye dvāparapratipādane) 12. 139. 14; hence the junction of these two yugas is referred to (tretādvāparayoḥ sandhau) 1. 2. 3; 12. 139. 13; 12. 326. 78.


B. Duration: Mārkaṇḍeya told Yudhiṣṭhira that the duration of the Tretā Yuga was three thousand years, with dawns of three hundred years and twilights of the same duration (trīṇi varṣasahasrāṇi tretāyugam ihocyate/tasya tāvacchatī saṁdhyā saṁdhyāṁśas ca tataḥ param//… saṁdhyāsaṁdhyāṁśayos tulyaṁ pramāṇam upadhāraya) 3. 186. 19, 21 (for Nī.'s explanation of saṁdhyā and saṁdhyāṁśa, see Kali, Section


C. ); the same duration was told by Vyāsa to Śuka without specifically naming the Yuga but in relation to Kṛta (itareṣu sasaṁdhyeṣu sasaṁdhyāṁśeṣu ca triṣu/ekāpāyena saṁyānti sahasrāṇi śatāni ca//) 12. 224. 20.


C. Events:

(1) Bhagavān (Nārāyaṇa) told Nārada that in the Tretāyuga, (first), he will be born as Rāma in the family of the Bhṛgus and will destroy the Kṣatriyas; and, (next), when the junction of the Tretā and the Dvāpara will have arrived he will be born as Rāma, son of Daśaratha, to be the king of the world (tretāyuge bhaviṣyāmi rāmo bhṛgukulodvahaḥ/kṣatraṁ cotsādayiṣyāmi…//saṁdhau tu samanuprāpte tretāyāṁ dvāparasya ca/rāmo dāśarthir bhūtvā bhaviṣyāmi jagatpatiḥ//) 12. 326. 77-78; 1. 2. 3;

(2) A being without bodily form informed from the sky (12. 323. 46) Ekata, Dvita and Trita that when the Kṛtayuga had passed and the Tretāyuga of the 7th manvantara presided over by Manu Vaivasvata will have arrived they will work as helpers of gods for achieving a great purpose (vaivasvate 'ntare viprāḥ prāpte tretāyuge tataḥ/ surāṇāṁ kāryasiddhyarthaṁ sahāyā vai bhaviṣyatha) 12. 323. 51; (cf. 12. 326. 7980);

(3) Vyāsa told Yudhiṣṭhira that Karaṁdhama's son (Avikṣit) was born at the commencement of the Tretāyuga--he was glorious, not inferior to Indra, and invincible even by the gods 14. 4. 17;

(4) Bhīṣma told Yudhiṣṭhira that formerly at the junction of the Tretā and the Dvāpara, a terrible drought, lasting for twelve years, occurred due to the working of the fate (daivavidhikramāt) 12. 139. 13; when the Tretā was about to end and the Dvāpara was about to set in and when the end of the eon was at hand Indra did not release rain (yugānte paryupasthite/tretānirmokṣasamaye dvāparapratipādane//na vavarṣa sahasrākṣaḥ) 12. 139. 14-15.


D. Nārāyaṇa-Kṛṣṇa and Tretā: Bhagavān (Nārāyaṇa) told Mārkaṇḍeya that his colour in the Tretāyuga was yellow (pītas tretāyuge mama) 3. 187. 31; but according to Hanūmant, Acyuta was red in the Tretā (raktatāṁ yāti cācyutaḥ) 3. 148. 23; Bhīṣma told Yudhiṣṭhira that Kṛṣṇa conformed to jñāna in the Tretā (tretākāle jñānam anuprapannaḥ) 13. 143. 9 (Nī. on Bom. Ed. 13. 158. 10: jñānam akartavyakoṭer api upasthānāt tretāyāṁ viveka āsīt).


E. King and Tretā: When the king observes daṇḍanīti only in three parts and leaves out the fourth, the Tretāyuga sets in; the place of the fourth part is then made up by what is inauspicious and this part gets associated with the other three, hence the earth has to be ploughed for the growth of the plants (daṇḍanītyā yadā rājā trīn aṁśān anuvartate/caturtham aṁśam utsṛjya tadā tretā pravartate//aśubhasya caturthāṁśas trīn aṁśān anuvartate/kṛṣṭapacyaiva pṛthivī bhavantyoṣadhyas tathā//) 12. 70. 14-15; (pādonenāpi dharmeṇa gacchet tretāyuge tathā) 12. 259. 32; a king is the cause of the Tretā (as also of the other three Yugas) (tretāyāḥ…/…rājā bhavati kāraṇam) 5. 130. 16 = 12. 70. 25; (also cf. rājā kālasya kāraṇam 12. 70. 6 = 5. 130. 15); Tretā, like the other three Yugas, depends on the conduct of the king and hence the king is called a Yuga (rājavṛttāni sarvāṇi rājaiva yugam ucyate) 12. 92. 6; (rājamūlāni sarvāṇi) 12. 139. 10; a king obtains heaven, but not endlessly, because he introduces Tretā (tretāyāḥ karaṇād rājā svargaṁ nātyantam aśnute) 5. 130. 17 = 12. 70. 26; description of the people in the Tretā in the absence of daṇḍanīti 12. 65. 24-27;


F. Tretā and dharma: In the Tretāyuga Dharma loses one of its four feet (tatra (i. e. tretāyuge) pādacaturtho vai dharmasya na bhaviṣyati) 12. 327. 74; (pādena hrasate dharmaḥ) 3. 148. 22-23; in the Tretā, Dharma is established in three parts and the remaining one part is affected by adharma (adharmapādaviddhas tu tribhir aṁśaiḥ pratiṣṭhitaḥ/tretāyām) 3. 188. 11; also of 12. 259. 32; in the Tretā and the other two following Yugas the dharma is displaced from tradition successively by one quarter and the adharma is on increase due to thefts, falsehood and deceit (itareṣv (i. e. yugeṣu) āgamād dharmaḥ pādaśas tv avaropyate/caurikānṛtamāyābhir adharmaś copacīyate) 12. 224. 23; the dharmas in the Tretā were different from those in the Kṛta 12. 224. 26 = 12. 252. 8; jñāna was considered to be the best dharma for the Tretā (tretāyāṁ jñānam uttamam) 12. 224. 27; Hanūmant told Bhīma that times in the different Yugas were different 3. 148. 6; Vyāsa told his son Śuka that he had heard that the study of the Vedas decreased in every following Yuga and so also the benefit derived by people from the Veda (vedavādāś cānuyugaṁ hrasantīti ca naḥ śrutam/…vedasyaiva ca yat phalam) 12. 224. 25; the Sātvata dharma, which flourished in the Kṛtayuga of the fourth birth of Brahman (12. 336. 25), disappeared when the Tretā returned (tataḥ so 'ntardadhe bhūyaḥ prāpte tretāyuge punaḥ) 12. 336. 35; but in the seventh birth of Brahman (12. 336. 44) the same Sātvata dharma was taught by Vivasvān to Manu 12. 326. 47; according to Mārkaṇḍeya, however, the dharma for the Kṛta, the Tretā and the Dvāpara was the same 3. 189. 13.


G. Tretā and the sacrifice: There were no sacrifices in the Kṛtayuga, but they all, very strong, collected together appeared in the Tretā and became controllers of those that move (living beings) and those that do not (non-living beings) (tretāyuge vidhis tv eṣāṁ yajñānāṁ na kṛte yuge…tretāyāṁ tu samastās te prādurāsan mahābalāḥ/saṁyantāraḥ sthāvarāṇāṁ jaṅgamānāṁ ca sarvaśaḥ// tretāyāṁ saṁhatā hy ete yajñāḥ…) 12. 224. 62, 64, 65 (Nī., however, on Bom. Ed. 12. 232. 34: tretāyāṁ dharme nṛṇāṁ svataḥ pravṛttyabhāvāt tatra saṁyantāro dharmaśāstāro vedāś ca saṁhatā yajñādyanuṣṭhāpanāya sannaddhā āsan); Bhagavān (Nārāyana) told the gods that the three Vedas will rule the Tretāyuga and then the animals, consecrated for the sacrifice, will be killed (tatas tretāyugaṁ nāma trayī yatra bhaviṣyati/prokṣitā yatra paśava vadhaṁ prāpsyanti vai makhe/) 12. 327. 74; (tretām api nibodha tvam yasmin satraṁ pravartate) 3. 148. 22; (tato yajñāḥ pravartante dharmāś ca vividhāḥ kriyāḥ/ tretāyāṁ bhāvasaṁkalpāḥ kriyādānaphalodayāḥ//) 3. 148. 24 (Nī. on Bom. Ed. 3. 149. 23: satraṁ yajñakriyā rajomiśratvāt; on 3. 149. 25: bhāvasaṁkalpāḥ bhāvo bhāvanā kriyā aham anena karmaṇā idaṁ phalaṁ anena prakāreṇa kariṣyāmīty evaṁrūpā tadviṣaya eva saṁkalpo yeṣām); Vyāsa told Śuka that at the commencement of the Tretā the Vedas and the sacrifices are complete in form (tretādau sakalā vedā yajñā varṇāśrāmās tathā) 12. 230. 14; (also cf. Maheśvara (Viṣṇu) recommending the performance of sacrifices for the benefit of gods, and the gods, on their part, sustaining the worlds in the Yugas (not named) other than the Kṛta 12. 327. 53-60).


H. Nature of the Tretāyuga: Hanūmant told Bhīma that the times in the Tretā were different from those in the Kṛta (anyaḥ kṛtayuge kālas tretāyāṁ dvāpare 'paraḥ) 3. 148. 6; Hanūmant then described to Bhīma the condition of the world in the Tretāyuga 3. 148. 22-25 (men are truthful (satyapravaṛttāś ca narāḥ), they do not deviate from the path of dharma, are given to the practice of austerities and to giving gifts); the Tretāyuga also described by Saṁjaya to Dhṛtarāṣṭra (Kṣatriyas are long-lived, they are great warriors, excellent archers in war, brave and emperors) 6. 11. 10 (jāyante kṣatriyāḥ śūrās tretāyāṁ cakravartinaḥ); according to Mārkaṇḍeya the condition of dharma in the Tretā is not different from the one in the Kṛta described by him (eṣa dharmaḥ kṛtayuge treāyām) 3. 189 13; the ascetics in the Tretā, who are steady in the sattva guṇa, have no doubt whatever whether puruṣa, daiva or svabhāva is the cause of a man's success in his activities; they see no distinction, as same people for want of judgement do, between them (pauruṣaṁ kāraṇaṁ kecid āhuḥ karmasu mānavāḥ/daviam eke praśaṁsanti svabhāvaṁ cāpare janāḥ//… trayam etat pṛthagbhūtam avivekaṁ tu kecana/…karmasthā viṣamaṁ brūyuḥ sattvasthāḥ samadarśinaḥ// tretāyāṁ… tapasvinaḥ…) 12. 230. 4, 6-7; in the Tretā, as in the Kṛta, people could get progeny by mere thought and did not have to cohabit for this purpose (tatra tretāyuge kāle saṁkalpāj jāyate prajā/na hy abhūt maithuno dharmas teṣām api narādhipa//) 12. 200. 36; evil tribes like the Talavaras, the Andhrakas and others in the south and the Yaunas (Yavanas), the Kāmbojas and others in the north, unlike in the Kṛtayuga, begin to roam about on the surface of the earth from the Tretāyuga onwards (naite kṛtayuge tāta caranti pṛthivīm imām/ tretāprabhṛti vartante te janā bharatarṣabha//) 12. 200. 42.


I. Span of life: Vyāsa told Śuka that people in each succeeding Yuga lived a quarter years less than those in the Kṛtayuga who lived for four hundred years, i. e. in the Tretā they lived for three hundred years (caturvarṣaśatāyuṣaḥ/kṛte tretādiṣv eteṣāṁ pādaśo hrasate vayaḥ) 12. 224. 24; Vyāsa had heard that life gradually decreased in each successive Yuga (anuyugaṁ hrasantīti ca naḥ śrutam/āyūṁṣi) 12. 224. 25; the same thing was told by Mārkaṇḍeya to Yudhiṣṭhira (āyur vīryam atho buddhir balaṁ tejaś ca pāṇḍava/manuṣyāṇām anuyugaṁ hrasatīti nibodha me) 3. 188. 13; however, Saṁjaya, told Dhṛtarāṣṭra that people lived for three thousand years in the Tretā (āyuḥsaṁkhyā…saṁkhyātā rājasattama/tathā trīṇi sahasrāṇi tretāyāṁ manujādhipa//) 6. 11. 5-6 (apparently, in Saṁjaya's narration, there is cunfusion between the duration of the Tretāyuga (cf. section


B. above) and the life expectancy of the people in this Yuga).


J. Simile: The region where the river Narmadā (f.) passes along the Vaiḍūrya mountain (m.) is compared with the conjunction of the Tretā (f.) and the Dvāpara (m) (vaiḍūryaparvataṁ dṛṣṭvā narmadām avatīrya ca/sandhir eṣa naraśreṣṭha tretāyā dvāparasya ca//) 3. 121. 18-19.


K. Name of Sūrya: Tretā appears as the 47th name among the hundred and eight names of Sūrya taught by Dhaumya to Yudhiṣṭhira 3. 3. 22. [The words Kṛta, Tretā and Dvāpara occurring in 5. 140. 715 are wrongly interpreted by Nī. (Bom. Ed. 5. 142. 7-15) as names of the three Yugas and not as the names of the throws of dice in a dice-game].


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Mahabharata Cultural Index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Tretā  : f., Tretāyuga nt.: Name of the second Yuga among the four Yugas.


A. Place among the four Yugas: Second, occurs after Kṛta, hence mentioned after it (pūrvaṁ kṛtayugaṁ nāma tatas tretāyugaṁ vibho) 6. 11. 4; 6. 11. 3; 12. 224. 18; 12. 323. 50-51; after Tretā follows Dvāpara (tretānirmokṣasamaye dvāparapratipādane) 12. 139. 14; hence the junction of these two yugas is referred to (tretādvāparayoḥ sandhau) 1. 2. 3; 12. 139. 13; 12. 326. 78.


B. Duration: Mārkaṇḍeya told Yudhiṣṭhira that the duration of the Tretā Yuga was three thousand years, with dawns of three hundred years and twilights of the same duration (trīṇi varṣasahasrāṇi tretāyugam ihocyate/tasya tāvacchatī saṁdhyā saṁdhyāṁśas ca tataḥ param//… saṁdhyāsaṁdhyāṁśayos tulyaṁ pramāṇam upadhāraya) 3. 186. 19, 21 (for Nī.'s explanation of saṁdhyā and saṁdhyāṁśa, see Kali, Section


C. ); the same duration was told by Vyāsa to Śuka without specifically naming the Yuga but in relation to Kṛta (itareṣu sasaṁdhyeṣu sasaṁdhyāṁśeṣu ca triṣu/ekāpāyena saṁyānti sahasrāṇi śatāni ca//) 12. 224. 20.


C. Events:

(1) Bhagavān (Nārāyaṇa) told Nārada that in the Tretāyuga, (first), he will be born as Rāma in the family of the Bhṛgus and will destroy the Kṣatriyas; and, (next), when the junction of the Tretā and the Dvāpara will have arrived he will be born as Rāma, son of Daśaratha, to be the king of the world (tretāyuge bhaviṣyāmi rāmo bhṛgukulodvahaḥ/kṣatraṁ cotsādayiṣyāmi…//saṁdhau tu samanuprāpte tretāyāṁ dvāparasya ca/rāmo dāśarthir bhūtvā bhaviṣyāmi jagatpatiḥ//) 12. 326. 77-78; 1. 2. 3;

(2) A being without bodily form informed from the sky (12. 323. 46) Ekata, Dvita and Trita that when the Kṛtayuga had passed and the Tretāyuga of the 7th manvantara presided over by Manu Vaivasvata will have arrived they will work as helpers of gods for achieving a great purpose (vaivasvate 'ntare viprāḥ prāpte tretāyuge tataḥ/ surāṇāṁ kāryasiddhyarthaṁ sahāyā vai bhaviṣyatha) 12. 323. 51; (cf. 12. 326. 7980);

(3) Vyāsa told Yudhiṣṭhira that Karaṁdhama's son (Avikṣit) was born at the commencement of the Tretāyuga--he was glorious, not inferior to Indra, and invincible even by the gods 14. 4. 17;

(4) Bhīṣma told Yudhiṣṭhira that formerly at the junction of the Tretā and the Dvāpara, a terrible drought, lasting for twelve years, occurred due to the working of the fate (daivavidhikramāt) 12. 139. 13; when the Tretā was about to end and the Dvāpara was about to set in and when the end of the eon was at hand Indra did not release rain (yugānte paryupasthite/tretānirmokṣasamaye dvāparapratipādane//na vavarṣa sahasrākṣaḥ) 12. 139. 14-15.


D. Nārāyaṇa-Kṛṣṇa and Tretā: Bhagavān (Nārāyaṇa) told Mārkaṇḍeya that his colour in the Tretāyuga was yellow (pītas tretāyuge mama) 3. 187. 31; but according to Hanūmant, Acyuta was red in the Tretā (raktatāṁ yāti cācyutaḥ) 3. 148. 23; Bhīṣma told Yudhiṣṭhira that Kṛṣṇa conformed to jñāna in the Tretā (tretākāle jñānam anuprapannaḥ) 13. 143. 9 (Nī. on Bom. Ed. 13. 158. 10: jñānam akartavyakoṭer api upasthānāt tretāyāṁ viveka āsīt).


E. King and Tretā: When the king observes daṇḍanīti only in three parts and leaves out the fourth, the Tretāyuga sets in; the place of the fourth part is then made up by what is inauspicious and this part gets associated with the other three, hence the earth has to be ploughed for the growth of the plants (daṇḍanītyā yadā rājā trīn aṁśān anuvartate/caturtham aṁśam utsṛjya tadā tretā pravartate//aśubhasya caturthāṁśas trīn aṁśān anuvartate/kṛṣṭapacyaiva pṛthivī bhavantyoṣadhyas tathā//) 12. 70. 14-15; (pādonenāpi dharmeṇa gacchet tretāyuge tathā) 12. 259. 32; a king is the cause of the Tretā (as also of the other three Yugas) (tretāyāḥ…/…rājā bhavati kāraṇam) 5. 130. 16 = 12. 70. 25; (also cf. rājā kālasya kāraṇam 12. 70. 6 = 5. 130. 15); Tretā, like the other three Yugas, depends on the conduct of the king and hence the king is called a Yuga (rājavṛttāni sarvāṇi rājaiva yugam ucyate) 12. 92. 6; (rājamūlāni sarvāṇi) 12. 139. 10; a king obtains heaven, but not endlessly, because he introduces Tretā (tretāyāḥ karaṇād rājā svargaṁ nātyantam aśnute) 5. 130. 17 = 12. 70. 26; description of the people in the Tretā in the absence of daṇḍanīti 12. 65. 24-27;


F. Tretā and dharma: In the Tretāyuga Dharma loses one of its four feet (tatra (i. e. tretāyuge) pādacaturtho vai dharmasya na bhaviṣyati) 12. 327. 74; (pādena hrasate dharmaḥ) 3. 148. 22-23; in the Tretā, Dharma is established in three parts and the remaining one part is affected by adharma (adharmapādaviddhas tu tribhir aṁśaiḥ pratiṣṭhitaḥ/tretāyām) 3. 188. 11; also of 12. 259. 32; in the Tretā and the other two following Yugas the dharma is displaced from tradition successively by one quarter and the adharma is on increase due to thefts, falsehood and deceit (itareṣv (i. e. yugeṣu) āgamād dharmaḥ pādaśas tv avaropyate/caurikānṛtamāyābhir adharmaś copacīyate) 12. 224. 23; the dharmas in the Tretā were different from those in the Kṛta 12. 224. 26 = 12. 252. 8; jñāna was considered to be the best dharma for the Tretā (tretāyāṁ jñānam uttamam) 12. 224. 27; Hanūmant told Bhīma that times in the different Yugas were different 3. 148. 6; Vyāsa told his son Śuka that he had heard that the study of the Vedas decreased in every following Yuga and so also the benefit derived by people from the Veda (vedavādāś cānuyugaṁ hrasantīti ca naḥ śrutam/…vedasyaiva ca yat phalam) 12. 224. 25; the Sātvata dharma, which flourished in the Kṛtayuga of the fourth birth of Brahman (12. 336. 25), disappeared when the Tretā returned (tataḥ so 'ntardadhe bhūyaḥ prāpte tretāyuge punaḥ) 12. 336. 35; but in the seventh birth of Brahman (12. 336. 44) the same Sātvata dharma was taught by Vivasvān to Manu 12. 326. 47; according to Mārkaṇḍeya, however, the dharma for the Kṛta, the Tretā and the Dvāpara was the same 3. 189. 13.


G. Tretā and the sacrifice: There were no sacrifices in the Kṛtayuga, but they all, very strong, collected together appeared in the Tretā and became controllers of those that move (living beings) and those that do not (non-living beings) (tretāyuge vidhis tv eṣāṁ yajñānāṁ na kṛte yuge…tretāyāṁ tu samastās te prādurāsan mahābalāḥ/saṁyantāraḥ sthāvarāṇāṁ jaṅgamānāṁ ca sarvaśaḥ// tretāyāṁ saṁhatā hy ete yajñāḥ…) 12. 224. 62, 64, 65 (Nī., however, on Bom. Ed. 12. 232. 34: tretāyāṁ dharme nṛṇāṁ svataḥ pravṛttyabhāvāt tatra saṁyantāro dharmaśāstāro vedāś ca saṁhatā yajñādyanuṣṭhāpanāya sannaddhā āsan); Bhagavān (Nārāyana) told the gods that the three Vedas will rule the Tretāyuga and then the animals, consecrated for the sacrifice, will be killed (tatas tretāyugaṁ nāma trayī yatra bhaviṣyati/prokṣitā yatra paśava vadhaṁ prāpsyanti vai makhe/) 12. 327. 74; (tretām api nibodha tvam yasmin satraṁ pravartate) 3. 148. 22; (tato yajñāḥ pravartante dharmāś ca vividhāḥ kriyāḥ/ tretāyāṁ bhāvasaṁkalpāḥ kriyādānaphalodayāḥ//) 3. 148. 24 (Nī. on Bom. Ed. 3. 149. 23: satraṁ yajñakriyā rajomiśratvāt; on 3. 149. 25: bhāvasaṁkalpāḥ bhāvo bhāvanā kriyā aham anena karmaṇā idaṁ phalaṁ anena prakāreṇa kariṣyāmīty evaṁrūpā tadviṣaya eva saṁkalpo yeṣām); Vyāsa told Śuka that at the commencement of the Tretā the Vedas and the sacrifices are complete in form (tretādau sakalā vedā yajñā varṇāśrāmās tathā) 12. 230. 14; (also cf. Maheśvara (Viṣṇu) recommending the performance of sacrifices for the benefit of gods, and the gods, on their part, sustaining the worlds in the Yugas (not named) other than the Kṛta 12. 327. 53-60).


H. Nature of the Tretāyuga: Hanūmant told Bhīma that the times in the Tretā were different from those in the Kṛta (anyaḥ kṛtayuge kālas tretāyāṁ dvāpare 'paraḥ) 3. 148. 6; Hanūmant then described to Bhīma the condition of the world in the Tretāyuga 3. 148. 22-25 (men are truthful (satyapravaṛttāś ca narāḥ), they do not deviate from the path of dharma, are given to the practice of austerities and to giving gifts); the Tretāyuga also described by Saṁjaya to Dhṛtarāṣṭra (Kṣatriyas are long-lived, they are great warriors, excellent archers in war, brave and emperors) 6. 11. 10 (jāyante kṣatriyāḥ śūrās tretāyāṁ cakravartinaḥ); according to Mārkaṇḍeya the condition of dharma in the Tretā is not different from the one in the Kṛta described by him (eṣa dharmaḥ kṛtayuge treāyām) 3. 189 13; the ascetics in the Tretā, who are steady in the sattva guṇa, have no doubt whatever whether puruṣa, daiva or svabhāva is the cause of a man's success in his activities; they see no distinction, as same people for want of judgement do, between them (pauruṣaṁ kāraṇaṁ kecid āhuḥ karmasu mānavāḥ/daviam eke praśaṁsanti svabhāvaṁ cāpare janāḥ//… trayam etat pṛthagbhūtam avivekaṁ tu kecana/…karmasthā viṣamaṁ brūyuḥ sattvasthāḥ samadarśinaḥ// tretāyāṁ… tapasvinaḥ…) 12. 230. 4, 6-7; in the Tretā, as in the Kṛta, people could get progeny by mere thought and did not have to cohabit for this purpose (tatra tretāyuge kāle saṁkalpāj jāyate prajā/na hy abhūt maithuno dharmas teṣām api narādhipa//) 12. 200. 36; evil tribes like the Talavaras, the Andhrakas and others in the south and the Yaunas (Yavanas), the Kāmbojas and others in the north, unlike in the Kṛtayuga, begin to roam about on the surface of the earth from the Tretāyuga onwards (naite kṛtayuge tāta caranti pṛthivīm imām/ tretāprabhṛti vartante te janā bharatarṣabha//) 12. 200. 42.


I. Span of life: Vyāsa told Śuka that people in each succeeding Yuga lived a quarter years less than those in the Kṛtayuga who lived for four hundred years, i. e. in the Tretā they lived for three hundred years (caturvarṣaśatāyuṣaḥ/kṛte tretādiṣv eteṣāṁ pādaśo hrasate vayaḥ) 12. 224. 24; Vyāsa had heard that life gradually decreased in each successive Yuga (anuyugaṁ hrasantīti ca naḥ śrutam/āyūṁṣi) 12. 224. 25; the same thing was told by Mārkaṇḍeya to Yudhiṣṭhira (āyur vīryam atho buddhir balaṁ tejaś ca pāṇḍava/manuṣyāṇām anuyugaṁ hrasatīti nibodha me) 3. 188. 13; however, Saṁjaya, told Dhṛtarāṣṭra that people lived for three thousand years in the Tretā (āyuḥsaṁkhyā…saṁkhyātā rājasattama/tathā trīṇi sahasrāṇi tretāyāṁ manujādhipa//) 6. 11. 5-6 (apparently, in Saṁjaya's narration, there is cunfusion between the duration of the Tretāyuga (cf. section


B. above) and the life expectancy of the people in this Yuga).


J. Simile: The region where the river Narmadā (f.) passes along the Vaiḍūrya mountain (m.) is compared with the conjunction of the Tretā (f.) and the Dvāpara (m) (vaiḍūryaparvataṁ dṛṣṭvā narmadām avatīrya ca/sandhir eṣa naraśreṣṭha tretāyā dvāparasya ca//) 3. 121. 18-19.


K. Name of Sūrya: Tretā appears as the 47th name among the hundred and eight names of Sūrya taught by Dhaumya to Yudhiṣṭhira 3. 3. 22. [The words Kṛta, Tretā and Dvāpara occurring in 5. 140. 715 are wrongly interpreted by Nī. (Bom. Ed. 5. 142. 7-15) as names of the three Yugas and not as the names of the throws of dice in a dice-game].


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