Kala Sukta

Who is Kāla? It is but Lord Mahakāla Bhairava, the Origin, the Purusha, the first personification of the Absolute, Shiva Himself. He is Time Divine. He is the Father of Prajapati-Brahmā, the Lord of All. All conflicts and confusions that arise from stories occur within the constraints of time. It is only when we vie for timelessness that we realize the oneness in Sanātana Dharma. All paths lead to Lord Mahakāla Bhairava!

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो - I am mighty Kāla, Dissolver of the worlds.

Those who understand, understand!

Let us, today, imbibe from the twin hymns of Time Divine from the Atharvaveda.

Jai Mahakal! 

OM Namah Shivaya!

Also see: Doctrine of Time and Time Divine

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Prolific, thousand-eyed, and undecaying, a horse with seven reins Time bears us onward.

Sages inspired with holy knowledge mount him: his chariot wheels are all the worlds of creatures.

This Time hath seven rolling wheels and seven naves immorality is the chariot's axle.

This Time brings hitherward all worlds about us: as primal Deity is He entreated.

On Time is laid an overflowing beaker: this we behold in many a place appearing.

He carries from us all these worlds of creatures. They call him Kāla in the loftiest heaven.

He only made the worlds of life, He only gathered the worlds of living things together.

Their son did He become who was their Father: no other higher power than He existeth.

Kāla created yonder heaven, and Kāla made these realms of earth.

By Kāla, stirred to motion, both what is and what shall be expand.

Kāla created land; the Sun in Kāla hath his light and heat.

In Kāla rest all things that be: in Kāla doth the eye discern.

In Kāla mind, in Kāla breath, in Kāla name are fixt and joined.

These living creatures, one and all, rejoice when Kāla hath approached.

Kāla embraces Holy Fire, the Highest, Brahmā in Himself.

Yea, Kāla, who was Father of Prajāpati, is Lord of All.

From Kāla sprang the Waters, sprang the regions, Brahmā, Holy Fire.

The Sun ascends by Kāla, and in Kāla sinks again to rest.

By Kāla freshly blows the wind, mighty through Kāla is the Earth: on Kāla rests the mighty Sky.

In Kāla erst the text produced what is and what is yet to be.

From Kāla sprang the Richas, and from Kāla was the Yajus born.

They formed in Kāla sacrifice, eternal portion for the Gods.

In Kāla the Gandharvas and Apsarasas and worlds abide.

Atharvan and this Angiras in Kāla are supreme o'er heaven.

Both this world and the world that is most lofty, the pure worlds and pure intermediate spaces,

Yea, having conquered all the worlds by Brahmā, Kāla as God Supreme is supplicated.

He made, He stirred this universe to motion, and on Him it rests.

He, Kāla, having now become Brahmā, holds Parameshthin up.

Kāla created living things and, first of all, Prajāpati.

From Kāla self-made Kasyapa, from Kāla Holy Fire was born.

Holy Atharvaveda [Shaunaka Recension]: XIX:53-54

Essential Nature of the Great Lord

The essential nature of the great Lord (Parameshvara) is the fullness of His consciousness. This fullness of consciousness is His Shakti, which is known as body (kula), capacity (samarthya), wave (urmi), heart (hrdaya), essence (sara), vibration (spanda), glory of power (vibhuti), the three-formed Goddess (Trishika), the cause of kalana (Kali), one who minimizes (Karsini), dreadful (Chandi), speech (vani), enjoyment (bhoga), knowledge (drk), and the superintending Deity of lunar phases (Nitya). This Shakti is expressed by these and other appellations based on various grammatical, derivations, which are technical terms used in the Agamas. Let this Shakti abide in any of these forms in the heart of a meditator. If this Shakti is viewed collectively, as consisting of the totality of all Shaktis, the fullness of consciousness becomes manifest. The Lord possesses innumerable dynamic Shaktis. What more can we say? The entire universe is His Shakti. Therefore, it is impossible to enumerate all of them in this instruction.

However, the whole universe can be summed up under three main Shaktis. The supreme energy (Parashakti) of the Lord is that Shakti by means of which this universe, beginning with Shiva and ending with earth principle (prithivi tattva), is born, seen, and manifested by the Lord in indeterminate consciousness. Paraparashakti of the Lord is that Shakti by means of which He projects the universe just like the reflection of an elephant, etc., in a mirror: as different-cum-nondifferent. The glorious Aparashakti is that Shakti by means of which He manifests this differentiated universe, in which all these objects appear as different from one another.

Tantrasara of Abhinavagupta, Chapter 4  

H.N. Chakravarty, 2012

OM Sauh Parayai Namah

Thus Spake Vayu

Like all Puranas, the Shiva Purana is an anthology of multiple books. Experts believe that the Shiva Purana was built upon the earlier version of the Vayu Purana, and hence still contains a book termed Vayaviya Samhita divided in two parts. In the chapter below, we read the teaching of Vayu regarding the Shaiva Dharma. Herein, the entirety of Shaivism is summarized very succinctly so anyone can understand the Dharma quickly. 

Obeisance unto Vayu!

OM Namah Shivaya.

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The sages said:—

1. What is that excellent practice of holy rites, whereby salvation is directly acquired? O Māruta, it behoves you to explain it as well as its means.

Vāyu said:—

2. What is termed excellent practice is the great Dharma of Śiva wherein Śiva the Bestower of salvation is directly perceived.

3. It is fivefold divided into five sections, holy rites, penance, japa, meditation and knowledge

4. The five activities along with attendant virtuous rites constitute the greatest Dharma. Thereby one attains the direct and indirect knowledge that bestows salvation.

5. The two Dharmas the higher and secondary are mentioned in the Vedas. In the matter of Dharma the Vedas constitute the final authority for us.

6. The higher dharma upto the practice of Yoga is mentioned in the Vedantic section of the Vedas. The secondary Dharma is mentioned in the Karmakāṇḍa section of the same.

7. The Ātmans freed from Pāśa are authorised in the higher Dharma and in the other one, every one is authorised.

8. This higher Dharma is the means for achieving the greatest virtue of Śiva. It shall be supplemented in all parts by Dhasmaśāstras and other holy treatises.

9. The greatest Dharma of Śiva termed the excellent practice is explained in the Itihāsas and the Purāṇas.

10. In the Śaiva Āgamas a detailed explanation of every thing including the consecratory rites is given.

11. The Śaiva Āgama is of two varieties: Śrauta and Aśrauta. The Śrauta consists of condensed Vedic texts; the other one consists of independent texts, but well consecrated.

12. The independent texts were originally ten but supplemented subsequently by eight more so as to constitute eighteen texts. They are called Kāmika etc., and the entire literature is called Siddhānta. 

13. The Śrauta literature consists of a billion verses. In it the Pāśupata Vrata and and are explained.

14. In every circle of Yugas, Śiva incarnates as Yogācārya in different places and propagates yoga.

15. The four great sages Ruru, Dadhīca, Agastya and the renowned Upamanyu have condensed these principles and propagated them.

16. They are all Pāśupatas and exponents of the Saṃhitās. Hundreds and thousands of their descendants have been the preceptors of their principles.

17. The great virtue of Śiva mentioned before is four-fold with regular performance and observance as the basic Atman for them. Among them the Pāśupata yoga facilitates the direct perception of Siva.

18. Hence the excellent practice is this Pāśupata Yoga. The mode of it as practiced by Brahmā shall now be mentioned.

19. This is Nāmāṣṭakayoga prescribed by Śiva himself. By means of this Yoga the discernment of Śiva is generated.

20. Through this discernment the stable and perfect knowledge is attained ere long. Śiva is delighted with him whose knowledge is well-founded.

21. Thanks to his grace the great Yoga is attained which facilitates the direct perception of Śiva. By perceiving Śiva directly the cause of worldly existence (saṃsāra) is quelled.

22. Then the devotee is liberated from worldly existence and being liberated he becomes identical with Śiva. The means mentioned by Brahmā is now separately mentioned here.

23-24. Śiva, Maheśvara, Rudra, Viṣṇu, Pitāmaha, Samsāravaidya, Sarvajña and Paramātman—these eight names mainly indicate Śiva. The first five are the names of the deities presiding over the Kalās, Śāntyatīta etc.

25-28. The five names of Sadāśiva originate from the conditioning factors. When the conditioning factors cease to exist they too recede. The region is eternal and the Ātmans who occupy them are non-eternal. When the Padas are changed the Padins are released. In another evolution they attain the same region. But the first five Ātmans undergo the change of names. The last three names are due to the adoption of the three conditioning factors. They indicate only Śiva.

29-30. He who is naturally pure is called Śiva. He has the antecedent non-existence of the contact of the primordial dirt. Or, he who is full of good attributes and is Īśvara is called Śiva by good men who propound the Śaivite principles.

31-35. The name Maheśvara is explained thus: Prakṛti is greater than the twenty-three principles. Puruṣa the twenty fifth principle is greater than Prakṛti. Puruṣa is Praṇava the first Svara in the Vedas. Since his real nature is comprehensible only through the Vedas he is established in the Vedānta. He who is beyond this Puruṣa, who is associated with Prakṛti is Maheśvara because both the Prakṛti and Puruṣa function in subservience to him. Or, Maheśvara is the wielder of Māyā. Māyā is Prakṛti the principle with the three Guṇas. It is unchanging. He who makes this Māyā energetic is Maheśvara. He is glorified as Kālātman, Paramātman, the primordial, the gross and the subtle.

36. The explanation of the word Rudra:—‘Rud’ means misery and ‘Drāvayati’ means ‘routs’. Since the Lord quells our misery he is called Rudra. He is Śiva, the great cause.

37. Śiva pervades all living beings, the principles and elements. He is wakefully present in the bodies and presides over them. Hence he is called Viṣṇu.

38. Śiva is the progenitor of the souls that have attained the status of fathers. He is therefore called the grandfather (Pitāmaha).

39-40. Śiva is called the physician of the universe (Samsāravaidya). Just as the physician who is conversant with the pathology diagnoses and cures the ailment with medicines so also the Lord annihilates the worldly existence (saṃsāra) along with its roots. He is so called by all those who understand the nature of principles.

41-43. Even when they have the sense-organs for comprehending the ten objects of sensual perception, the atoms do not know the beings gross and subtle, present in the three periods of time, in their entirety because they are hidden by the particles of dirt in the form of Māyā, whereas Sadāśiva has not these causes of perception. Even when they are not present, he knows without any strain every object as it is. Hence, He is Sarvajña (omniscient).

44. Śiva is the Ātman of all. He perpetually possesses all these qualities. There is no greater Ātman than Śiva. Śiva is Paramātman.

45-47. By the grace of the preceptor the eight names shall be acquired. The knots of the Kalā, Nivṛtti and others shall be cut off with the five names of Śiva and purified by repetitions, strokes and non-restraints. By means of the Suṣumṇā, the Puryaṣṭaka alone with the chest, neck, palate, middle of the eyebrows and the hole on the top of the head, shall be cut off.

48-49. The Ātman shall be taken above to the splendour of Śiva beyond the moon stationed in the twelve-petal led lotus of the heart. The mouth is shrunk in size. The body is drenched with the shower of the nectar of the Śakti and merged in their reasons. The Ātman is then let down into the heart.

50-52. The devotee then meditates on the great god Śiva, favourably disposed to his devotees who is conceived as sitting in the white twelve-petalled lotus beyond the moon, who in the sweet crystal-pure, delighted, cool, lustrous form of Ardhanārīśvara, shall be meditated upon. The devotee shall have the mind in normal state. He shall then worship the Lord with the eight names of Śiva and the sacred flowers.

53. At the end of the worship the devotee shall perform Prāṇāyāma and concentrate the mind well. He shall perform the japa of the eight names of Śiva.

54-56. He shall perform eight Āhutis in the navel and repeat “Namaḥ” alone with the Pūrṇāhūti, offering eight flowers and conclude worship. With a palmful of water he shall dedicate his Ātman. By doing this, ere long, the auspicious knowledge of Pāśupata cult is obtained. He acquires its magnificent status and the excellent conduct. Then securing the great Yoga he is liberated. There is no doubt in this.

Śri Śiva Mahāpurāṇa, Vayāviya Samhitā (Part I) 32:1-56