Kaalamaana the eternal cycle of time

14. Athaanyatraapi uktam: annam vaa asya sarvasya yonih, kaalashchaannasya, Suryo yonih kaalasya, Suryo yonih kaalasya, tasyaitad rupam yan nimishaadi kaalaat sambhrutam dwaadashaatmakam vatsaram etasyaagneyam kramenotkramena saarpaadyam shraavishthaardham aagneyam kramenot - kaamena saarpaadyam shravishthaardhaantam saumyam tatraikaikam aatmano navaamshakam sachaarakavidham, saukshamyaatvaad upaiti aatmaa sambodhanaantaram iti yevam hi aah/ Yaavatyo vai kaalasya kalaas taavateeshu charati asau, yah kaalam brahmeti upaasheeta kaals tasyaati duuraam apasaraateeti, evam hi aaha: Kaalat sravantik bhutaani, kaalad vriddhim prayaanti cha,kaale chaastam niyacchanti kaalo murtir amurtimaan.

While food dominates life, the factor of time and its major support, the Pratyaksha Bhaskara, controls the kaalamaana. As Surya Deva moves northward in ‘Uttarayana’, Agni gains momentum. When Surya Deva is in ‘Dakshinaayana’, on the descent during the second phase, Varuna Deva takes dominance. During the course of the Sun going northward, kaalamaana dominates the symbolic ‘Maagha’ or the sickle while ‘sravishtha’ or drum represents the south bound Bhaskara. Thus, kaalamaana is regulated by the movements of Surya Deva.

Briefly explaining the ‘kaalamaana’, Dharma Sindhu states: Ayanaas are of two kinds, viz. Dakshinaayana and Uttaraayana: Surya’s passage through six rashis from Karka to Dhanu is called Dakshinaayana and the passage from Makara to Mithuna rashis is called Uttaraayana. Ritus (Seasons) are counted both Surya-maana or of Surya’s passage and Chandra maana or Chandra’s passage. Commencing from Meena/Mesha rashis, the passage of Surya through the subsequent two further rashis is called Vasanta Ritu or Spring Season of pleasant weather, roughly coinciding with Chaitra/Vaishaaka or March end to May end when festivals like Ugadi, Shri Rama Navami, and Baishaakhi are celebrated.

The subsequent Ritus are as follows: Greeshma Ritu or Summer, coinciding with Jyeshtha-Aashaadha or the end of May-June being summer and hot, when festivals like Ratha Yatra and Guru Purnima are observed; Varsha Ritu or monsoon season coinciding with Shravana-Bhadrapada or the last portions of May-July being very hot, observing Raksha Bandhana, Krishna Ashtami, Ganesha Chaturthi, and Onam; Sharad Ritu or Autumn Season coinciding with Ashwin-Kartika Maasaas, the last portions of September-November being mild weather, celebrating Navaratras and Deepavali; Hemanta Ritu or pre-winter season coinciding with Margaseersha-Poushya of the last quarters of November-January, celebrating Pongal and Sankranti; and finally Shishira Ritu or winter coinciding with Maagha-Phalguna Maasaas and the last quarters of January-March observing Vasanta Panchami, Shiva Ratri and Holi. The Chandra-maana procedure varies in the sense that the cycle of seasons starts from the first day of Chaitra itself. In any case, the Shrouta-Smaarta Karmaas are re-emphasised and are better performed in Chandra Ritus only.

15. Dve vaava braamano rupe kaalash chaakalaash chaatha yah praag aadityaat sokalokalotha ya aadityaad yah sakalah,sakalah, sakalasya vaa etad rupam yat samvatsarah, samvatsaraat khalv evemaah prajaah prajaayante, samvatsarenah vai jaataa vivardhante, samvatsare pratyastam yanti, tasmaat samvatsaro vai prajaa patih kaalonnam Brahma needam aamaa cheti evam hi aah, kaalah pachati bhutaani sarvaani eva mahaatmani, yasmin tu pachyate kaalo yas tam veda sa vedavit/

Paramatma has two forms viz. the ‘kaalamaana’ and ‘kaalarahita’ or the time and timeless. Well before the time of Pratyaksha Bhaskara, Brahman was avyakta or the Unknown when the universe was dark and non-existent. With the manifestation of Bhaskara, ‘Kaalamaana’ appeared and the Sun is indeed the time schedule.Since then, life and beings of ‘charaachara jagat’ or the moving and the immovables were created. Since the Prajapati got self-manifested and time at the abode of Brahaman the Antaratma , the true reflection of Brahman was realised; thus, time schedule the regulator of Shrishti was launched; Indeed, He who realises is the essence of Vedas thus become the essence of Paramatma.

16. Vigrahavaan esha kaalah sindhuraajah prajaanaam, esha tat sthatah savitaakhyo yasmaad eveme chandra rakshah-graha samvatsaraadayah suunante, athaibhyah sarvam idam atra vaa yat kinchit shubhaa drushyentah loke tad etebhyas, tasmaad aadityaatmaa brahmaatha kaala samjnaanam Aadityam upaashitaadityo brahmetyekatha evam hi aaha/Hotaa bhoktaa havir mantro yagjno vishnuh prajaapatih, sarvah kaschit prabhuh saakshee yomushmin bhaati mandale/
Kaalamaana is like the never drying oceans as regulated by Savitur from whom Bhaskara emerged as also Chandra, Nakshatra mandali, and the planets and ‘samvatasaras’ or years too. Indeed, from Savitur the aspects of virtue and vice too were caused. Thus, the Self of the Surya Deva is the reflection of Paramatma; indeed he is also the ‘bhokta’ and ‘bhukta’ or the enjoyer and the offeror of sacrifice - the Hota and the Yagna phala in the forms of the homa karyaa, the mantra reciter – Vishnu, and Prajapati too is the unique Brahman whose witness is Aditya.

Chhandogya Upanishad is relevant vide III.xix.1)
Adityo Brahmeti aadeshah, tasyopa vyaakhyaanaayam: asad eveam agra aaseet, tats
ad aaseet, tat samabhavat, tad aandam niravartata, tat samvatsarasya maatram ashaata, taqn nirabhidyata, te aandakapaale rajatam cha suvarnam chaabhavataam/
The very original teaching was that Aditya, the Supreme Effulgence was Brahman the Paramatma! The explanation pertained was that in the very beginning, all this was unmanifest and non-existent. Then that became manifest and took the shape of an egg and it existed in that position for a year; eventually the egg got split up in two halves: one of gold and another of silver!

III.xix.2) Tad yad rajataam seyam Prithvi, yat suvarnam saa dyauh; Yajjaraayu te parvataah, yad ulbam sa megho neehaarah, yaa dhamanayah taa nadyah, yad udakam sa samudrah/

Of the two halves of the egg, the silver portion got manifested as Earth and the golden half as Heaven. The outer membrane which was thick emerged as mountains and the thin membrane appeared as clouds and mist. Then the arteries shaped up as rivers and the Sea was like the bladder!

III.xix.3) Atha yat tad ajaayata sosaavaadityah; tam jaayamaanam ghoshaa ululavonudatishthan, sarvaan cha bhutani, sarve cha kaamaah; tasmaat tasyodayam prati pratyaayanaam prati ghoshaa uluklavonutthishthanti, sarvaani cha bhutaani sarve cha kaamaah/

Then Surya got generated and as soon as he was seen, there were innumerable sounds of joy and mirth which reverberated and so were also were seen several beings and desirable entities. Then followed Sunrises and Sunsets and again these happenings came to be events of thrill and excitement; these led to the creation of innumerable desires and happenings of mirth!

III.xix.4) Sa ya etamevam Vidwaan Adityam Brahmeti upaastebhyaaso hayad enam saadhavo ghosha aa cha upa cha nimrederan nirmederan/

As these swift developments were witnessed in a quick sweep, whosoever took stock of the events, went into raptures of joy and anticipation and unconsciously dedicated themselves into intense meditation of Surya as Brahman the Supreme, experiencing heights of delight!

17. Brahma ha vaa idam agra aaseet, ekonantah, praagananto dakshinaatonantah; praateechi anantah udeechee ananta urthvaan chaavaan cha sarvatonantah;na hiyaasyaa praachyaadi-dishaa kalpaanteha tiryaagvaan chorthvam vaa, anuhya esha paramatma aparimitojotarkyochintyaa esha aakaashatmaa; evaishaa kritsna khshaya eko jaagarteeti, etasmaad aakaashaad esha khalv idam chetaamaatram bodhayati; anenaiva chedam dhyaayate asminn aaditye tapati, agnau chaadhumake yaj jyotish chitraataram, udarsthotha vaa yah pachati annam; iti evam hi aah; yaschaishoaganau yashchaayam hridaye yaschaasaav aaditye sa esha ekaaa iti ekasya haikatvam eti ya evamvedaa/

Indeed, Brahman was the origin of the Universe being all pervasive in the east-south-west and north, beyond above and deep below; the Supreme is avyatam- shashvatam-anantam and beyond the space. Into Him the Universe dissolves and recreates. He is radiance manifested beyond Surya Bhagavan, the smokeless Agni - the jatharaagni that digests; that extraordinary brilliance which is the Ultimate Bliss.

Chhandogya Upanishad is quoted III.14.1) Sarvam khalvidam Brahma tajjvalaaniti shaanta upaaseeta/ Atha khalu kratumayah Purusho yathaa kratur asmin loke purusho bhavat tathetah pretya bhavati, sa kratum kurveeta/

This Universe in totality is Brahman from whom it is born, exists and dissolves; hence one ought to meditate with tranquillity and with sincerity; as he exists with conviction and faith, so does he depart; indeed he or she shapes one’s own destiny for sure!

III.14.2) Manomayah praana shareero bhaarupah satya sankalpa aakaashaatmaa sarvakarmaa sarva kaamah sarva gandhah sarvarasah sarvamidam abhyaattovaakya- naadarah/

The Self comprises of mind, the vital force of the body and inner consciousness; his soul is like the space; he is essentially of good nature, good intentions, good actions and without complaints and cravings!