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Kala as related to the Universe refers to the theories of creation, the cosmogenesis on the macroscopic scale.  

Kala as related to the Universe refers to the theories of creation, the cosmogenesis on the macroscopic scale.  

Kala pertains to that cycle where creation begins with the intense effort, tapas and the determination, the samkalpa, of Brahman as given in the Prasnopanishad and reiterated by the Taittiropanishad<blockquote>तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्रणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ॥ ४ ॥ (Pras. Upan. 1.4)<ref>Prasnopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83 Prashna 1])</ref></blockquote><blockquote>सोऽकामयत । बहुभ्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदँ सर्वमसृजत । (Taitt. Upan. 2.6)<ref>Taittriyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A5%8A%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Brahmanandavalli Anuvaka 6])</ref></blockquote>Summary : Pippalada, the venerable seer, tells about the beginning of the creation that the creator became desirous of creating and with that in view, practiced tapas and created a pair Rayi, the moon, the food and Prana, fire, the consumer, the surya (corresponding to matter and life force) with the intention of springing forth all dual existence whatsoever from them. In a similar spirit Taittriyopanishad also tells us that the creator at the beginning practiced tapas and having done so created all that exists.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika and Prasna)'' Calcutta: Advaita Ashrama</ref>

Kala pertains to that cycle where creation begins with the intense effort, tapas and the determination, the samkalpa, of Brahman as given in the Prasnopanishad and reiterated by the Taittiropanishad<blockquote>तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्रणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ॥ ४ ॥ (Pras. Upan. 1.4)<ref>Prasnopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83 Prashna 1])</ref></blockquote><blockquote>tasmai sa hovāca prajākāmo vai prajāpatiḥ sa tapo'tapyata sa tapastaptvā sa mithunamutpādayate । rayiṁ ca praṇaṁ cetyetau me bahudhā prajāḥ kariṣyata iti ॥ 4 ॥ (Pras. Upan. 1.4)</blockquote><blockquote>सोऽकामयत । बहुभ्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदँ सर्वमसृजत । (Taitt. Upan. 2.6) <ref>Taittriyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A5%8A%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Brahmanandavalli Anuvaka 6])</ref></blockquote><blockquote>so'kāmayata । bahubhyāṁ prajāyeyeti । sa tapo'tapyata । sa tapastaptvā । idam̐ sarvamasr̥jata । (Taitt. Upan. 2.6)</blockquote>Summary : Pippalada, the venerable seer, tells about the beginning of the creation that the creator became desirous of creating and with that in view, practiced tapas and created a pair Rayi, the moon, the food and Prana, fire, the consumer, the surya (corresponding to matter and life force) with the intention of springing forth all dual existence whatsoever from them. In a similar spirit Taittriyopanishad also tells us that the creator at the beginning practiced tapas and having done so created all that exists.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika and Prasna)'' Calcutta: Advaita Ashrama</ref>

Shri. Dharampal rightly explained the influence of Kala on the Chitta (manas) or the psyche of people of Bharatavarsha as follows<ref>Dharampal. (2000) ''Dharampal Collected Writings. Volume 5 : Essays on Tradition, Recovery and Freedom.'' Goa : Other India Press</ref><blockquote>''The universe once created passes through a number of cycles of growth and decay, and at the end is drawn back into Brahman. This cycle of creation of the universe from Brahman and its disappearance into Him is repeated again and again according to the predefined flow of time. Within this large cycle, there are a number of shorter cycles, at the end of each of which the universe gets destroyed, and created again at the beginning of the next. Thus the universe keeps on passing through repeated cycles of creation and destruction, and there are series of cycles within cycles.''</blockquote><blockquote>''The terms ‘creation’ and ‘destruction’ are probably not wholly appropriate in this context. Because, at the time of creation, it is not something external to Him that Brahman creates. He only manifests Himself in the varied forms of the universe, and at the end He merely contracts those manifestations into Himself, and thus there is in reality nothing that gets created or destroyed. The universe, in a sense, is a mere play of Brahman, a cosmic game of repeated expansion and contraction of the ultimate essence of the universe. But it is a game that is played according to well defined cycles of time. The universe is play, but the play is not arbitrary. Even Brahman is governed by kala. He manifests and contracts according to a definite flow of time that even He cannot transcend.''</blockquote><blockquote>''Every Indian is probably aware of this Indian view of the universe as the play of Brahman. Every Indian is also aware of the supremacy of kala in this play. Many Indians may not know the very detailed arithmetic of the various cycles of time that is given in the Puranas. But the thought that the universe is a play that had no beginning and will have no end, and that this play of Brahman proceeds according to the inexorable flow of kala, is deeply etched on the chitta of the people of India.''</blockquote>

Shri. Dharampal rightly explained the influence of Kala on the Chitta (manas) or the psyche of people of Bharatavarsha as follows<ref>Dharampal. (2000) ''Dharampal Collected Writings. Volume 5 : Essays on Tradition, Recovery and Freedom.'' Goa : Other India Press</ref><blockquote>''The universe once created passes through a number of cycles of growth and decay, and at the end is drawn back into Brahman. This cycle of creation of the universe from Brahman and its disappearance into Him is repeated again and again according to the predefined flow of time. Within this large cycle, there are a number of shorter cycles, at the end of each of which the universe gets destroyed, and created again at the beginning of the next. Thus the universe keeps on passing through repeated cycles of creation and destruction, and there are series of cycles within cycles.''</blockquote><blockquote>''The terms ‘creation’ and ‘destruction’ are probably not wholly appropriate in this context. Because, at the time of creation, it is not something external to Him that Brahman creates. He only manifests Himself in the varied forms of the universe, and at the end He merely contracts those manifestations into Himself, and thus there is in reality nothing that gets created or destroyed. The universe, in a sense, is a mere play of Brahman, a cosmic game of repeated expansion and contraction of the ultimate essence of the universe. But it is a game that is played according to well defined cycles of time. The universe is play, but the play is not arbitrary. Even Brahman is governed by kala. He manifests and contracts according to a definite flow of time that even He cannot transcend.''</blockquote><blockquote>''Every Indian is probably aware of this Indian view of the universe as the play of Brahman. Every Indian is also aware of the supremacy of kala in this play. Many Indians may not know the very detailed arithmetic of the various cycles of time that is given in the Puranas. But the thought that the universe is a play that had no beginning and will have no end, and that this play of Brahman proceeds according to the inexorable flow of kala, is deeply etched on the chitta of the people of India.''</blockquote>

== कालमानम् ॥ Kalamanam ==

== कालमानम् ॥ Kalamanam ==

Kalapramana or the duration of time and measurements, are variously described in different texts. The calculations are based on nakshatras, suryodaya, chandra (moon), planetary transits for earthly time measurements. Thus we have nakshatramana, sauramana, chandramana etc ways to measure time. Astronomy and Astrology texts such as Surya Siddhanta, deal extensively with the topic of time and its calculations ranging from less than a second to trillions of years. Kala is classified into two according to Surya Siddhanta as follows  <blockquote>लोकानामन्तकृत्कालः कालोन्यः कलनात्मकः । स द्विधा स्थूलसूक्ष्मत्वान्मू्र्त्तश्चामूर्त उच्यते॥ (Sury. Sidd. 1.10) (Page 5 of Book in Reference<ref name=":4">Mahaviraprasad, Shrivastav. (1982 2nd Edition) ''Surya Siddhanta with Vijnana Bhashya, Khanda One.'' Allahabad: Dr. Ratnakumari Svadhyaya Sansthan</ref>)</blockquote>Summary : Kala is (1) Anadi and Ananta (is continuous and endless) which destroys all animate and inanimate things (2) Kalanatmaka (that which can be known). The later kind of time which is measurable time is again of two kinds. (1) Sthula (2) Sukshma. Sthula time is that which can be measured hence called Murta, while Sukshma is (a small time scale) which cannot be measured (immeasurable due to its smallness) hence called Amurta.<ref name=":4" /><ref name=":5">Pt. Bapu Deva Sastri (1861) ''Translation of the Surya Siddhanta from the Sanskrit.'' Calcutta : Asiatic Society of Bengal</ref>

Kalapramana or the duration of time and measurements, are variously described in different texts. The calculations are based on nakshatras, suryodaya, chandra (moon), planetary transits for earthly time measurements. Thus we have nakshatramana, sauramana, chandramana etc ways to measure time. Astronomy and Astrology texts such as Surya Siddhanta, deal extensively with the topic of time and its calculations ranging from less than a second to trillions of years. Kala is classified into two according to Surya Siddhanta as follows  <blockquote>लोकानामन्तकृत्कालः कालोन्यः कलनात्मकः । स द्विधा स्थूलसूक्ष्मत्वान्मू्र्त्तश्चामूर्त उच्यते॥ (Sury. Sidd. 1.10) (Page 5 of Book in Reference<ref name=":4">Mahaviraprasad, Shrivastav. (1982 2nd Edition) ''Surya Siddhanta with Vijnana Bhashya, Khanda One.'' Allahabad: Dr. Ratnakumari Svadhyaya Sansthan</ref>)</blockquote><blockquote>lokānāmantakr̥tkālaḥ kālonyaḥ kalanātmakaḥ । sa dvidhā sthūlasūkṣmatvānmūrttaścāmūrta ucyate॥</blockquote>Summary : Kala is (1) Anadi and Ananta (is continuous and endless) which destroys all animate and inanimate things (2) Kalanatmaka (that which can be known). The later kind of time which is measurable time is again of two kinds. (1) Sthula (2) Sukshma. Sthula time is that which can be measured hence called Murta, while Sukshma is (a small time scale) which cannot be measured (immeasurable due to its smallness) hence called Amurta.<ref name=":4" /><ref name=":5">Pt. Bapu Deva Sastri (1861) ''Translation of the Surya Siddhanta from the Sanskrit.'' Calcutta : Asiatic Society of Bengal</ref>

First kind of Kala cannot be imagined as one cannot know its origin and end, it is indivisible and exists as is even though Brahmas and Indras pass, creation and destruction take place, hence Mrtyu is called also called Kala.<ref name=":4" />

First kind of Kala cannot be imagined as one cannot know its origin and end, it is indivisible and exists as is even though Brahmas and Indras pass, creation and destruction take place, hence Mrtyu is called also called Kala.<ref name=":4" />

=== Yuga in Vedas ===

=== Yuga in Vedas ===

Astronomical knowledge was necessary since early Rig vedic times for the day-today-life of the people seasons for sowing, rains for growth and reaping were all acquired. Direct connection of astronomy, particularly the lunar transits, are seen in the performance of monthly rites such as Darsapurnamasa and seasonal rites such as chaturmasya. Thus vedic people had knowledge required for their religious activities. The Vedic astronomers evolved a system of five years yuga. As seen in Rigveda time period of yuga was mentioned <blockquote>दीर्घतमा मामतेयो जुजुर्वान् दशमे युगे । (Rig Veda 1.158.6)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-158/ Mandala 1 Sukta 158])</ref></blockquote>The names of the five years of a yuga being<ref name=":0" />

Astronomical knowledge was necessary since early Rig vedic times for the day-today-life of the people seasons for sowing, rains for growth and reaping were all acquired. Direct connection of astronomy, particularly the lunar transits, are seen in the performance of monthly rites such as Darsapurnamasa and seasonal rites such as chaturmasya. Thus vedic people had knowledge required for their religious activities. The Vedic astronomers evolved a system of five years yuga. As seen in Rigveda time period of yuga was mentioned <blockquote>दीर्घतमा मामतेयो जुजुर्वान् दशमे युगे । dīrghatamā māmateyo jujurvān daśame yuge । (Rig Veda 1.158.6)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhitas-mandal-01-sukta-158/ Mandala 1 Sukta 158])</ref></blockquote>The names of the five years of a yuga being<ref name=":0" />

# संवत्सरः॥ Samvatsara

# संवत्सरः॥ Samvatsara

# परिवत्सरः ॥ Parivatsara

# परिवत्सरः ॥ Parivatsara

# अनुवत्सरः ॥ Anuvatsara

# अनुवत्सरः ॥ Anuvatsara

# इद्वत्सरः ॥ Idvatsara

# इद्वत्सरः ॥ Idvatsara

Yuga (युगम्) is one of the four large periods into which the basic Chaturyuga cycle is divided, it forms the basic Indian cycle of creation and destruction. Yuga Pramana is calculated in terms of Human varshas and Divya varshas. Bhagavata Purana describes the concept of time and yugas (in Divya varshas) in the following verses<blockquote>कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् । दिव्यैर्द्वादशभिर्वर्षैः सावधानं निरूपितम् ॥ १८ ॥ (Bhag. Pura. 3.11.18)</blockquote><blockquote>चत्वारि त्रीणि द्वे चैकं कृतादिषु यथाक्रमम् । सङ्ख्यातानि सहस्राणि द्विगुणानि शतानि च ॥ १९ ॥ (Bhag. Pura. 3.11.19) <ref name=":3">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Skanda 3 Adhyaya 11])</ref></blockquote>Meaning : The four yugas are namely Krta, Treta, Dvapara and Kali consisting of 12,000 divya varshas, in the order of 4000, 3000, 2000, and 1000 divya years respectively.  

Yuga (युगम्) is one of the four large periods into which the basic Chaturyuga cycle is divided, it forms the basic Indian cycle of creation and destruction. Yuga Pramana is calculated in terms of Human varshas and Divya varshas. Bhagavata Purana describes the concept of time and yugas (in Divya varshas) in the following verses<blockquote>कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् । दिव्यैर्द्वादशभिर्वर्षैः सावधानं निरूपितम् ॥ १८ ॥ (Bhag. Pura. 3.11.18) kr̥taṁ tretā dvāparaṁ ca kaliśceti caturyugam । divyairdvādaśabhirvarṣaiḥ sāvadhānaṁ nirūpitam ॥ 18 ॥ (Bhag. Pura. 3.11.18)</blockquote><blockquote>चत्वारि त्रीणि द्वे चैकं कृतादिषु यथाक्रमम् । सङ्ख्यातानि सहस्राणि द्विगुणानि शतानि च ॥ १९ ॥ (Bhag. Pura. 3.11.19) <ref name=":3">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7 Skanda 3 Adhyaya 11])</ref></blockquote><blockquote>catvāri trīṇi dvē caikaṁ kr̥tādiṣu yathākramam । saṅkhyātāni sahasrāṇi dviguṇāni śatāni ca ॥ 19 ॥ (Bhag. Pura. 3.11.19)</blockquote>Meaning : The four yugas are namely Krta, Treta, Dvapara and Kali consisting of 12,000 divya varshas, in the order of 4000, 3000, 2000, and 1000 divya years respectively.  

The earliest reference to a mahayuga's division into 4 yugas is found in the Aitereya Brahmana belonging to the Rig Veda.  <blockquote>कलिः शयानो भवति संजिहानस्तु द्वापरः। उत्तिष्ठंस्त्रेता भवति कृतं सम्पद्यते चरंश् चरैवेति चरैवेति... (Aite. Brah. 7.15)<ref>Aitereya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AD_(%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE) Panchika 7])</ref></blockquote>Thus, the concept of four yugas is vedic in origin, although the exact measure is not mentioned we rely on the Puranas and other texts.   

The earliest reference to a mahayuga's division into 4 yugas is found in the Aitereya Brahmana belonging to the Rig Veda.  <blockquote>कलिः शयानो भवति संजिहानस्तु द्वापरः। उत्तिष्ठंस्त्रेता भवति कृतं सम्पद्यते चरंश् चरैवेति चरैवेति... (Aite. Brah. 7.15)<ref>Aitereya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AD_(%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE) Panchika 7])</ref></blockquote><blockquote>kaliḥ śayānō bhavati saṁjihānastu dvāparaḥ। uttiṣṭhaṁstrētā bhavati kr̥taṁ sampadyatē caraṁś caraivēti caraivēti... (Aite. Brah. 7.15)</blockquote>Thus, the concept of four yugas is vedic in origin, although the exact measure is not mentioned we rely on the Puranas and other texts.   

=== Kala in Puranas ===

=== Kala in Puranas ===

==== कृतयुगम् ॥ Krta Yuga  ====

==== कृतयुगम् ॥ Krta Yuga  ====

Krta is the first Yuga of the Chaturyuga cycle. In this Yuga Dharma represented by the bull supporting the universe stands securely on all four legs. The four legs of Dharma are said to be Vidya (knowledge and purity), Dana (charity), tapas (penance) and satya (truth) in rough translation. With the increase of adharma, dharma became diminished by one leg each, in each of the other yugas.<ref name=":2" /> <blockquote>धर्मश्चतुष्पान्मनुजान् कृते समनुवर्तते । स एवान्येष्वधर्मेण व्येति पादेन वर्धता ॥ २१ ॥ (Bhag. Pura. 3.11.29)<ref name=":3" /></blockquote>According to the calculations of the Puranas, the length of the Krtayuga is 17,28,000 years. But with the passage of time, the universe starts getting more and more complex. The innate order starts getting disturbed. Dharma starts getting weakened. And, towards the end of Krta, the creator has to take birth on earth in various forms to re-establish the dharma.

Krta is the first Yuga of the Chaturyuga cycle. In this Yuga Dharma represented by the bull supporting the universe stands securely on all four legs. The four legs of Dharma are said to be Vidya (knowledge and purity), Dana (charity), tapas (penance) and satya (truth) in rough translation. With the increase of adharma, dharma became diminished by one leg each, in each of the other yugas.<ref name=":2" /> <blockquote>धर्मश्चतुष्पान्मनुजान् कृते समनुवर्तते । स एवान्येष्वधर्मेण व्येति पादेन वर्धता ॥ २१ ॥ (Bhag. Pura. 3.11.29)<ref name=":3" /></blockquote><blockquote>dharmaścatuṣpānmanujān kr̥tē samanuvartatē । sa ēvānyēṣvadharmēṇa vyēti pādēna vardhatā ॥ 21 ॥ (Bhag. Pura. 3.11.29)</blockquote>According to the calculations of the Puranas, the length of the Krtayuga is 17,28,000 years. But with the passage of time, the universe starts getting more and more complex. The innate order starts getting disturbed. Dharma starts getting weakened. And, towards the end of Krta, the creator has to take birth on earth in various forms to re-establish the dharma.

==== त्रेतायुगम् ॥ Treta Yuga  ====

==== त्रेतायुगम् ॥ Treta Yuga  ====

=== कल्पम् ॥ Kalpa ===

=== कल्पम् ॥ Kalpa ===

Kalpa is the period of one thousand Chaturyugas or Mahayugas, forming a day of Brahma. Surya Siddhanta describes as follows  <blockquote>युगानां सप्ततिस्सैका मन्वन्तरमिहोच्यते । कृताब्दसङ्ख्या तस्यान्ते प्रोक्तो जलप्लवः ॥ (Sury. Sidd. 1.18)</blockquote><blockquote>ससन्धयस्ते मनवः कल्पे ज्ञेयाश्चतुर्दश  । कृतप्रमाणः कल्पादौ संधिः पञ्चदश स्मृताः ॥ (Sury. Sidd. 1.19)</blockquote>Summary : 71 Mahayugas (containing 306,720,000 solar years) constitute a Manvantara (ruled by a Manu). At the end of it, in the number of solar years (17,28,000 solar years) equal to that of the Krtayuga (called as Sandhi period) a Jalaplava or a universal deluge is said to happen. Fourteen such Manu periods along with the Sandhi periods and the fifteenth sandhi at the beginning, having the same number of years as the Krtayuga constitute a Kalpa.<ref name=":5" />

Kalpa is the period of one thousand Chaturyugas or Mahayugas, forming a day of Brahma. Surya Siddhanta describes as follows  <blockquote>युगानां सप्ततिस्सैका मन्वन्तरमिहोच्यते । कृताब्दसङ्ख्या तस्यान्ते प्रोक्तो जलप्लवः ॥ (Sury. Sidd. 1.18)</blockquote><blockquote>yugānāṁ saptatissaikā manvantaramihōcyatē । kr̥tābdasaṅkhyā tasyāntē prōktō jalaplavaḥ ॥ (Sury. Sidd. 1.18)</blockquote><blockquote>ससन्धयस्ते मनवः कल्पे ज्ञेयाश्चतुर्दश  । कृतप्रमाणः कल्पादौ संधिः पञ्चदश स्मृताः ॥ (Sury. Sidd. 1.19)</blockquote><blockquote>sasandhayastē manavaḥ kalpē jñēyāścaturdaśa । kr̥tapramāṇaḥ kalpādau saṁdhiḥ pañcadaśa smr̥tāḥ ॥ (Sury. Sidd. 1.19)</blockquote>Summary : 71 Mahayugas (containing 306,720,000 solar years) constitute a Manvantara (ruled by a Manu). At the end of it, in the number of solar years (17,28,000 solar years) equal to that of the Krtayuga (called as Sandhi period) a Jalaplava or a universal deluge is said to happen. Fourteen such Manu periods along with the Sandhi periods and the fifteenth sandhi at the beginning, having the same number of years as the Krtayuga constitute a Kalpa.<ref name=":5" />

A Kalpa is thus divided into 14 [[Manvantaras (मन्वन्तराणि)]], and there is a Manu, the patriarch, of each of the 14 Manvantaras. The list of Manus who were the rulers in different Manvantaras is given variously in different Puranas. Bhagavata Purana mentions as follows  <blockquote>त्रिलोक्या युगसाहस्रं बहिराब्रह्मणो दिनम् । तावत्येव निशा तात यन्निमीलति विश्वसृक् ॥ २२ ॥ (Bhag. Pura. 3.11.22)</blockquote><blockquote>निशावसान आरब्धो लोककल्पोऽनुवर्तते । यावद्दिनं भगवतो मनून् भुञ्जंश्चतुर्दश ॥ २३ ॥ (Bhag. Pura. 3.11.23)<ref name=":3" /> </blockquote>Summary : A day of Brahma consists of one thousand cycles of four yugas (when creation proceeds). The night is also of the same duration when Brahma withdraws from creation (and is said to be in sleep). At the end of the night (cyclic time) the creation of the world (Kalpa) starts and proceeds so long as it is Brahma's day which covers the time period of fourteen Manus.  

A Kalpa is thus divided into 14 [[Manvantaras (मन्वन्तराणि)]], and there is a Manu, the patriarch, of each of the 14 Manvantaras. The list of Manus who were the rulers in different Manvantaras is given variously in different Puranas. Bhagavata Purana mentions as follows  <blockquote>त्रिलोक्या युगसाहस्रं बहिराब्रह्मणो दिनम् । तावत्येव निशा तात यन्निमीलति विश्वसृक् ॥ २२ ॥ (Bhag. Pura. 3.11.22)</blockquote><blockquote>trilōkyā yugasāhasraṁ bahirābrahmaṇō dinam । tāvatyēva niśā tāta yannimīlati viśvasr̥k ॥ 22 ॥ (Bhag. Pura. 3.11.22)</blockquote><blockquote>निशावसान आरब्धो लोककल्पोऽनुवर्तते । यावद्दिनं भगवतो मनून् भुञ्जंश्चतुर्दश ॥ २३ ॥ (Bhag. Pura. 3.11.23)<ref name=":3" /> </blockquote><blockquote>niśāvasāna ārabdhō lōkakalpō'nuvartatē । yāvaddinaṁ bhagavatō manūn bhuñjaṁścaturdaśa ॥ 23 ॥ (Bhag. Pura. 3.11.23)</blockquote>Summary : A day of Brahma consists of one thousand cycles of four yugas (when creation proceeds). The night is also of the same duration when Brahma withdraws from creation (and is said to be in sleep). At the end of the night (cyclic time) the creation of the world (Kalpa) starts and proceeds so long as it is Brahma's day which covers the time period of fourteen Manus.  

  1 Kalpa = 1 Day of Brahma

  1 Kalpa = 1 Day of Brahma

  360 Days and 360 Nights of Brahma = 1 Brahma Year

  360 Days and 360 Nights of Brahma = 1 Brahma Year

According to Matsya purana<ref>Matsya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AF%E0%A5%A6 Adhyaya 290])</ref>, a few names of the Kalpas are given as follows<blockquote>प्रथमं श्वेतकल्पस्तु द्वितीयो नीललोहितः। वामदेवस्तृतीयस्तु ततोराथन्तरोऽपरः ।। २९०.३</blockquote><blockquote>रौरवः पञ्चमः प्रोक्तः षष्ठो देव इति स्मृतः। सप्तमोऽथ बृहत्कल्पः कन्दर्पोऽष्टम उच्यते ।। २९०.४</blockquote><blockquote>सद्योऽथ नवमः प्रोक्तः ईशानो दशमः स्मृतः। तम एकादशः प्रोक्तः तथा सारस्वतः परः ।। २९०.५</blockquote><blockquote>त्रयोदश उदानस्तु गारुड़ोऽथ चतुर्दशः। कौर्मः पञ्चदशः प्रोक्तः पौर्णमास्यामजायत ।। २९०.६</blockquote><blockquote>षोड़शो नारसिंहस्तु समानस्तु ततोऽपरः। आग्नेयोऽष्टादशः प्रोक्तः सोमकल्पस्तथापरः ।। २९०.७</blockquote><blockquote>मानवो विंशतिः प्रोक्तस्तत् पुमानिति चापरः। वैकुण्ठश्चापरस्तद्वल्लक्ष्मीकल्पस्तथापरः ।। २९०.८</blockquote><blockquote>चतुर्विंशतिमः प्रोक्तः सावित्री कल्पसंज्ञकः। पञ्चविंशस्ततो घोरो वाराहस्तु ततोऽपरः ।। २९०.९</blockquote><blockquote>सप्तविंशोऽथ वैराजो गौरि कल्पस्तथापरः। माहेश्वरस्तु स प्रोक्त स्त्रिपुरो यत्र घातितः ।। २९०.१०</blockquote><blockquote>पितृकल्पस्तथान्ते तु या कुहूर्ब्रह्मणः परा। इत्येवं ब्रह्मणो मासः सर्वपातकनाशनः ।। २९०.११</blockquote>{{columns-list|colwidth=15em|style=width: 800px; font-style: normal;|# Svetakalpa (श्वेतकल्पः)

According to Matsya purana<ref name=":9">Matsya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AF%E0%A5%A6 Adhyaya 290])</ref>, a few names of the Kalpas are given in the following list{{columns-list|colwidth=15em|style=width: 800px; font-style: normal;|# Svetakalpa (श्वेतकल्पः)

# Nilalohita (नीललोहितः)

# Nilalohita (नीललोहितः)

# Vamadeva (वामदेवः)

# Vamadeva (वामदेवः)

=== ब्राह्मायुः ॥ Brahma Ayuh ===

=== ब्राह्मायुः ॥ Brahma Ayuh ===

The largest Indian time cycle is that of 100 years of the life of Brahma. Like [[Indra (इन्द्रः)|Indra]] is a position, Brahma is also a position of a creator.  <blockquote>एवंविधैरहोरात्रैः कालगत्योपलक्षितैः । अपक्षितमिवास्यापि परमायुर्वयःशतम् ॥ ३२ ॥</blockquote><blockquote>यदर्धमायुषस्तस्य परार्धमभिधीयते । पूर्वः परार्धोऽपक्रान्तो ह्यपरोऽद्य प्रवर्तते ॥ ३३ ॥</blockquote><blockquote>पूर्वस्यादौ परार्धस्य ब्राह्मो नाम महानभूत् । कल्पो यत्राभवद्‍ब्रह्मा शब्दब्रह्मेति यं विदुः ॥ ३४ ॥ (Bhag. Pura. 3.11.32-34)<ref name=":3" /></blockquote>Summary : In due course of Kala, with such types of days and nights as described above, even the Ayu (long span of life) of 100 years of Brahma comes to an end. Half of this Brahmayu is called Parardha (परार्धः). The first parardha of Brahma's life has passed, now the other half is running.   

The largest Indian time cycle is that of 100 years of the life of Brahma. Like [[Indra (इन्द्रः)|Indra]] is a position, Brahma is also a position of a creator.  <blockquote>एवंविधैरहोरात्रैः कालगत्योपलक्षितैः । अपक्षितमिवास्यापि परमायुर्वयःशतम् ॥ ३२ ॥</blockquote><blockquote>ēvaṁvidhairahōrātraiḥ kālagatyōpalakṣitaiḥ । apakṣitamivāsyāpi paramāyurvayaḥśatam ॥ 32 ॥</blockquote><blockquote>यदर्धमायुषस्तस्य परार्धमभिधीयते । पूर्वः परार्धोऽपक्रान्तो ह्यपरोऽद्य प्रवर्तते ॥ ३३ ॥</blockquote><blockquote>yadardhamāyuṣastasya parārdhamabhidhīyatē । pūrvaḥ parārdhō'pakrāntō hyaparō'dya pravartatē ॥ 33 ॥</blockquote><blockquote>पूर्वस्यादौ परार्धस्य ब्राह्मो नाम महानभूत् । कल्पो यत्राभवद्‍ब्रह्मा शब्दब्रह्मेति यं विदुः ॥ ३४ ॥ (Bhag. Pura. 3.11.32-34)<ref name=":3" /></blockquote><blockquote>pūrvasyādau parārdhasya brāhmō nāma mahānabhūt । kalpō yatrābhavad‍brahmā śabdabrahmēti yaṁ viduḥ ॥ 34 ॥ (Bhag. Pura. 3.11.32-34)</blockquote>Summary : In due course of Kala, with such types of days and nights as described above, even the Ayu (long span of life) of 100 years of Brahma comes to an end. Half of this Brahmayu is called Parardha (परार्धः). The first parardha of Brahma's life has passed, now the other half is running.   

Purva parardha constitutes the first fifty years and Dvitiya parardha makes the later fifty years of Brahma's age. At the beginning of the purva parardha, there was great Kalpa called Brahma Kalpa when Brahma was born called as Sabda Brahma. The subsequent Kalpa was called Padma Kalpa, when Brahma is said to have sprouted from the navel of Hari in the form of world-like lotus.   

Purva parardha constitutes the first fifty years and Dvitiya parardha makes the later fifty years of Brahma's age. At the beginning of the purva parardha, there was great Kalpa called Brahma Kalpa when Brahma was born called as Sabda Brahma. The subsequent Kalpa was called Padma Kalpa, when Brahma is said to have sprouted from the navel of Hari in the form of world-like lotus.   

=== Current Kala ===

=== Current Kala ===

Currently we are in the Vaivasvata Manvantara, the seventh Manvantara of the Svetavaraha Kalpa, which is at the beginning of the second Parardha, or the fifty-first year of the current 100 year cycle of Brahma.<blockquote>अयं तु कथितः कल्पो द्वितीयस्यापि भारत । वाराह इति विख्यातो यत्रासीत् शूकरो हरिः ॥ ३६ ॥ (Bhag. Pura. 3.11.36)<ref name=":3" /></blockquote>Sumamary : The present Kalpa of the second Parardha is known as Varaha (pertaining to the boar) as Hari assumed the boar-form (शूकरः) in this Kalpa.

Currently we are in the Vaivasvata Manvantara, the seventh Manvantara of the Svetavaraha Kalpa, which is at the beginning of the second Parardha, or the fifty-first year of the current 100 year cycle of Brahma.<blockquote>अयं तु कथितः कल्पो द्वितीयस्यापि भारत । वाराह इति विख्यातो यत्रासीत् शूकरो हरिः ॥ ३६ ॥ (Bhag. Pura. 3.11.36)<ref name=":3" /></blockquote><blockquote>ayaṁ tu kathitaḥ kalpō dvitīyasyāpi bhārata । vārāha iti vikhyātō yatrāsīt śūkarō hariḥ ॥ 36 ॥ (Bhag. Pura. 3.11.36)</blockquote>Sumamary : The present Kalpa of the second Parardha is known as Varaha (pertaining to the boar) as Hari assumed the boar-form (शूकरः) in this Kalpa.

Present Kalpa = Svetavaraha Kalpa (51 year of the 100 years of Brahma Ayuh)   

Present Kalpa = Svetavaraha Kalpa (51 year of the 100 years of Brahma Ayuh)   

=== Importance of Astronomy ===

=== Importance of Astronomy ===

Vedanga Jyotisha (Yajurveda recension) clearly indicates how Jyotisha forms a part of Veda apart from highlighting the need for an accurate calendar system.<blockquote>वेदा हि यज्ञार्थमभिप्रवृत्ताः कालानुपूर्व्या विहिताश्च यज्ञाः । तस्मादिदं कालविधामशास्त्रं यो ज्योतिषं वेद स वेद यज्ञम् ॥ (Veda. Jyot. Yaju. 3)<ref name=":8" /></blockquote>Summary : The Vedas have indeed been revealed for the sake of performance of the Yajnas. But these yajnas are dependent on (various segments of) time. Therefor, only he who knows the lore of time. viz., Jyotisha, understands the processes of Yajnas.<ref name=":8" />  

Vedanga Jyotisha (Yajurveda recension) clearly indicates how Jyotisha forms a part of Veda apart from highlighting the need for an accurate calendar system.<blockquote>वेदा हि यज्ञार्थमभिप्रवृत्ताः कालानुपूर्व्या विहिताश्च यज्ञाः । तस्मादिदं कालविधामशास्त्रं यो ज्योतिषं वेद स वेद यज्ञम् ॥ (Veda. Jyot. Yaju. 3)<ref name=":8" /></blockquote><blockquote>vēdā hi yajñārthamabhipravr̥ttāḥ kālānupūrvyā vihitāśca yajñāḥ । tasmādidaṁ kālavidhāmaśāstraṁ yō jyōtiṣaṁ vēda sa vēda yajñam ॥ (Veda. Jyot. Yaju. 3)</blockquote>Summary : The Vedas have indeed been revealed for the sake of performance of the Yajnas. But these yajnas are dependent on (various segments of) time. Therefor, only he who knows the lore of time. viz., Jyotisha, understands the processes of Yajnas.<ref name=":8" />  

Given the importance of the calendrical system, Indian astronomers took it as a challenge upon themselves to prepare accurate calendars to cater to the needs of the society. Thus arose the concepts of Panchangas and the specific calculations associated with them.

Given the importance of the calendrical system, Indian astronomers took it as a challenge upon themselves to prepare accurate calendars to cater to the needs of the society. Thus arose the concepts of Panchangas and the specific calculations associated with them.

=== Surya Siddhanta ===

=== Surya Siddhanta ===

<blockquote>प्राणादिः कथितो मूर्तः त्रुट्याद्योऽमूर्तसंज्ञकः । षड्भिःप्राणैः विनाडी स्यात्तत्षष्ट्या नाडिका स्मृता ॥ </blockquote><blockquote>नाडी षष्ट्या तु नाक्षत्रमहोरात्रं प्रकीर्तितम् । तत्त्रिंशता भवेन्मासः सावनोऽर्कोदयैःस्मृतः ॥</blockquote><blockquote>ऐन्दवस्तिथिभिः तद्वत्सङ्क्रान्त्या सौर उच्यते । मासैर्द्वादशभिर्वर्ष दिव्यं तदह उच्यते ॥ (Sury. Sidd. 11 - 13)<ref name=":4" /></blockquote>Summary : The time called Murta begins with Prana and the time called Amurta begins with Truti. The time which contains six Pranas is called Pala and that which contains sixty Palas is called a Nadika (also called Nadi or ghatika). The time which contains sixty Ghatikas is called Naakshatra Ahoratra (Sidereal Day and Night). Thirty Naakshatra Ahoratras makes up a Naakshatra Masa. Thirty Savana days (day counted from Sunrise to sunset) make a Savana month.

<blockquote>प्राणादिः कथितो मूर्तः त्रुट्याद्योऽमूर्तसंज्ञकः । षड्भिःप्राणैः विनाडी स्यात्तत्षष्ट्या नाडिका स्मृता ॥ </blockquote><blockquote>prāṇādiḥ kathitō mūrtaḥ truṭyādyō'mūrtasaṁjñakaḥ । ṣaḍbhiḥprāṇaiḥ vināḍī syāttatṣaṣṭyā nāḍikā smr̥tā ॥</blockquote><blockquote>नाडी षष्ट्या तु नाक्षत्रमहोरात्रं प्रकीर्तितम् । तत्त्रिंशता भवेन्मासः सावनोऽर्कोदयैःस्मृतः ॥</blockquote><blockquote>nāḍī ṣaṣṭyā tu nākṣatramahōrātraṁ prakīrtitam । tattriṁśatā bhavēnmāsaḥ sāvanō'rkōdayaiḥsmr̥taḥ ॥</blockquote><blockquote>ऐन्दवस्तिथिभिः तद्वत्सङ्क्रान्त्या सौर उच्यते । मासैर्द्वादशभिर्वर्ष दिव्यं तदह उच्यते ॥ (Sury. Sidd. 11 - 13)<ref name=":4" /></blockquote><blockquote>aindavastithibhiḥ tadvatsaṅkrāntyā saura ucyatē । māsairdvādaśabhirvarṣa divyaṁ tadaha ucyatē ॥ (Sury. Sidd. 11 - 13)</blockquote>Summary : The time called Murta begins with Prana and the time called Amurta begins with Truti. The time which contains six Pranas is called Pala and that which contains sixty Palas is called a Nadika (also called Nadi or ghatika). The time which contains sixty Ghatikas is called Naakshatra Ahoratra (Sidereal Day and Night). Thirty Naakshatra Ahoratras makes up a Naakshatra Masa. Thirty Savana days (day counted from Sunrise to sunset) make a Savana month.

=== Shiva Mahapurana ===

=== Shiva Mahapurana ===

Shivapurana mentions that Kala is controlled by Sadashiva with time based on the divisions involving Kshana, Truti, Lava, Nimesha, Kashtha, Muhurta, Day, NIght, Paksha, Masa, season, Samvatsara, Yuga, Kalpa and Mahakalpa<ref>Shastri, J. L. (1960) Shiva Purana, Volume 3, Ancient Indian Tradition and Mythology Series. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/in.ernet.dli.2015.459585/page/n492 Adhyaya 25 of Uma Samhita on Page 1558])</ref> as given in the following slokas<blockquote>क्षणं त्रुटिर्लवं चैव निमेषं काष्ठकालिकम् ।। ३८ ।। </blockquote><blockquote>मुहूर्तकं त्वहोरात्रं पक्षमासर्तुवत्सरम् ।। अब्दं युगं तथा कल्पं महाकल्पं तथैव च ।। ३९ ।। </blockquote><blockquote>एवं स हरते कालः परिपाट्या सदाशिवः ।। (Shiv. Pura. 5.25.38 - 40)<ref>Shiva Purana (Samhita 5 (Uma Samhita) [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%AB_(%E0%A4%89%E0%A4%AE%E0%A4%BE%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AB Adhyaya 25])</ref></blockquote>

Shivapurana mentions that Kala is controlled by Sadashiva with time based on the divisions involving Kshana, Truti, Lava, Nimesha, Kashtha, Muhurta, Day, NIght, Paksha, Masa, season, Samvatsara, Yuga, Kalpa and Mahakalpa<ref>Shastri, J. L. (1960) Shiva Purana, Volume 3, Ancient Indian Tradition and Mythology Series. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/in.ernet.dli.2015.459585/page/n492 Adhyaya 25 of Uma Samhita on Page 1558])</ref> as given in the following slokas<blockquote>क्षणं त्रुटिर्लवं चैव निमेषं काष्ठकालिकम् ।। ३८ ।। kṣaṇaṁ truṭirlavaṁ caiva nimēṣaṁ kāṣṭhakālikam ।। 38 ।। </blockquote><blockquote>मुहूर्तकं त्वहोरात्रं पक्षमासर्तुवत्सरम् ।। अब्दं युगं तथा कल्पं महाकल्पं तथैव च ।। ३९ ।। </blockquote><blockquote>muhūrtakaṁ tvahōrātraṁ pakṣamāsartuvatsaram ।। abdaṁ yugaṁ tathā kalpaṁ mahākalpaṁ tathaiva ca ।। 39 ।।</blockquote><blockquote>एवं स हरते कालः परिपाट्या सदाशिवः ।। ēvaṁ sa haratē kālaḥ paripāṭyā sadāśivaḥ ।। (Shiv. Pura. 5.25.38 - 40)<ref>Shiva Purana (Samhita 5 (Uma Samhita) [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%AB_(%E0%A4%89%E0%A4%AE%E0%A4%BE%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AB Adhyaya 25])</ref></blockquote>

Bhagavata Purana describes the smallest particles as Paramanus, two of which make up an Anu. Three such anus make up the Trasarenu. It is the smallest particle which is visible. (Bhag. Pura. 3.11.5-8)<ref name=":3" /> Another measure of Kala as mentioned in the Prashastapada Bhashya (chap 5) is also tabularized. After the lapse of a hundred years of Brahma (1 year of Brahma has 360 days of Brahma or Kalpa) there comes the time for the final deliverance of the Brahma of the time.<ref name=":6">Prashastapada Bhashya ([https://archive.org/details/prashastapadabhashya/page/n61 Chapter 5])</ref>

Bhagavata Purana describes the smallest particles as Paramanus, two of which make up an Anu. Three such anus make up the Trasarenu. It is the smallest particle which is visible. (Bhag. Pura. 3.11.5-8)<ref name=":3" /> Another measure of Kala as mentioned in the Prashastapada Bhashya (chap 5) is also tabularized. After the lapse of a hundred years of Brahma (1 year of Brahma has 360 days of Brahma or Kalpa) there comes the time for the final deliverance of the Brahma of the time.<ref name=":6">Prashastapada Bhashya ([https://archive.org/details/prashastapadabhashya/page/n61 Chapter 5])</ref>

== कालस्य ईश्वररूपम् ॥ Kala's Ishvaraswarupa ==

== कालस्य ईश्वररूपम् ॥ Kala's Ishvaraswarupa ==

Defining Kala, Bhagavata Purana (Skanda 3<ref name=":7" />) describes the different qualities of time and the divinity associated with it. Time is that divine form which is the cause of change in appearance of things.    <blockquote>रूपभेदास्पदं दिव्यं काल इत्यभिधीयते । भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥ ३७ ॥</blockquote><blockquote>योऽन्तः प्रविश्य भूतानि भूतैरत्त्यखिलाश्रयः । स विष्ण्वाख्योऽधियज्ञोऽसौ कालः कलयतां प्रभुः ॥ ३८ ॥</blockquote>He pervades in all beings (भूतानि) and supports them. He is Vishnu, the deity of Yajnas, who blesses the performer with the fruits of Yajnas. He is the ruler of rulers.<blockquote>न चास्य कश्चिद् दयितो न द्वेष्यो न च बान्धवः । आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥ ३९ ॥</blockquote><blockquote>यद्‍भयाद् वाति वातोऽयं सूर्यस्तपति यद्‍भयात् । यद्‍भयाद् वर्षते देवो भगणो भाति यद्‍भयात् ॥ ४० ॥</blockquote>He is neither shows compassion on anyone, nor hates, nor is a relative to anyone. He is always alert, and takes possession of the inattentive people to their destruction. It is out if fear of Kala that the wind blows, the sun shines, the devatas shower rains and the celestial bodies shine forth.<blockquote>यद् वनस्पतयो भीता लताश्चौषधिभिः सह । स्वे स्वे कालेऽभिगृह्णन्ति पुष्पाणि च फलानि च ॥ ४१ ॥</blockquote><blockquote>स्रवन्ति सरितो भीता नोत्सर्पत्युदधिर्यतः । अग्निरिन्धे सगिरिभिः भूर्न मज्जति यद्‍भयात् ॥ ४२ ॥</blockquote><blockquote>सोऽनन्तोऽन्तकरः कालो अनादिरादिकृदव्ययः । जनं जनेन जनयन् मारयन् मृत्युनान्तकम् ॥ ४५ ॥<ref name=":7">Bhagavata Purana (Skanda 3 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AF Adhyaya 29])</ref></blockquote>It is out of fear (rather obedience to or in alignment with) that the trees, creepers, medicinal herbs and plants blossom forth and bear fruits in accordance to the seasonal changes. It is Kala that controls the flow of rivers and keeps the checks of seas from overflowing (crossing fixed limits). It is this power that makes the fires burn and prevents the earth though burdened with the mountains from submerging in the seas.

Defining Kala, Bhagavata Purana (Skanda 3<ref name=":7" />) describes the different qualities of time and the divinity associated with it. Time is that divine form which is the cause of change in appearance of things.    <blockquote>रूपभेदास्पदं दिव्यं काल इत्यभिधीयते । भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥ ३७ ॥ </blockquote><blockquote>rūpabhēdāspadaṁ divyaṁ kāla ityabhidhīyatē । bhūtānāṁ mahadādīnāṁ yatō bhinnadr̥śāṁ bhayam ॥ 37 ॥</blockquote><blockquote>योऽन्तः प्रविश्य भूतानि भूतैरत्त्यखिलाश्रयः । स विष्ण्वाख्योऽधियज्ञोऽसौ कालः कलयतां प्रभुः ॥ ३८ ॥</blockquote><blockquote>yō'ntaḥ praviśya bhūtāni bhūtairattyakhilāśrayaḥ । sa viṣṇvākhyō'dhiyajñō'sau kālaḥ kalayatāṁ prabhuḥ ॥ 38 ॥</blockquote>He pervades in all beings (भूतानि) and supports them. He is Vishnu, the deity of Yajnas, who blesses the performer with the fruits of Yajnas. He is the ruler of rulers.<blockquote>न चास्य कश्चिद् दयितो न द्वेष्यो न च बान्धवः । आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥ ३९ ॥</blockquote><blockquote>na cāsya kaścid dayitō na dvēṣyō na ca bāndhavaḥ । āviśatyapramattō'sau pramattaṁ janamantakr̥t ॥ 39 ॥</blockquote><blockquote>यद्‍भयाद् वाति वातोऽयं सूर्यस्तपति यद्‍भयात् । यद्‍भयाद् वर्षते देवो भगणो भाति यद्‍भयात् ॥ ४० ॥</blockquote><blockquote>yad‍bhayād vāti vātō'yaṁ sūryastapati yad‍bhayāt । yad‍bhayād varṣatē dēvō bhagaṇō bhāti yad‍bhayāt ॥ 40 ॥</blockquote>He is neither shows compassion on anyone, nor hates, nor is a relative to anyone. He is always alert, and takes possession of the inattentive people to their destruction. It is out if fear of Kala that the wind blows, the sun shines, the devatas shower rains and the celestial bodies shine forth.<blockquote>यद् वनस्पतयो भीता लताश्चौषधिभिः सह । स्वे स्वे कालेऽभिगृह्णन्ति पुष्पाणि च फलानि च ॥ ४१ ॥</blockquote><blockquote>yad vanaspatayō bhītā latāścauṣadhibhiḥ saha । svē svē kālē'bhigr̥hṇanti puṣpāṇi ca phalāni ca ॥ 41 ॥</blockquote><blockquote>स्रवन्ति सरितो भीता नोत्सर्पत्युदधिर्यतः । अग्निरिन्धे सगिरिभिः भूर्न मज्जति यद्‍भयात् ॥ ४२ ॥</blockquote><blockquote>sravanti saritō bhītā nōtsarpatyudadhiryataḥ । agnirindhē sagiribhiḥ bhūrna majjati yad‍bhayāt ॥ 42 ॥</blockquote><blockquote>सोऽनन्तोऽन्तकरः कालो अनादिरादिकृदव्ययः । जनं जनेन जनयन् मारयन् मृत्युनान्तकम् ॥ ४५ ॥<ref name=":7">Bhagavata Purana (Skanda 3 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%AF Adhyaya 29])</ref></blockquote><blockquote>sō'nantō'ntakaraḥ kālō anādirādikr̥davyayaḥ । janaṁ janēna janayan mārayan mr̥tyunāntakam ॥ 45 ॥</blockquote>It is out of fear (rather obedience to or in alignment with) that the trees, creepers, medicinal herbs and plants blossom forth and bear fruits in accordance to the seasonal changes. It is Kala that controls the flow of rivers and keeps the checks of seas from overflowing (crossing fixed limits). It is this power that makes the fires burn and prevents the earth though burdened with the mountains from submerging in the seas.

It is due to the control of Kala that the sky gives space for the living breathing entities and Mahat pervades into the world enveloped in seven sheaths. It is this power which drives the devatas, who control the mobile and immobile beings, to carry out their duties of creation in every Yuga. Kala is Ananta (endless) but puts an end to all. TIme is Anadi (beginningless) but marks the beginning of all. Kala is Avyaya (immutable). Time causes beings to be born and by means of death takes them to their end.<ref>Tagare, Ganesh. Vasudeo. (1976) The Bhagavata Purana (Part 1 Skandas 1-3) Translation into English. Ancient Indian Tradition and Mythology Volume 7. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/in.ernet.dli.2015.190677/page/n530 Skanda 3 Adhyaya 29])</ref>

It is due to the control of Kala that the sky gives space for the living breathing entities and Mahat pervades into the world enveloped in seven sheaths. It is this power which drives the devatas, who control the mobile and immobile beings, to carry out their duties of creation in every Yuga. Kala is Ananta (endless) but puts an end to all. TIme is Anadi (beginningless) but marks the beginning of all. Kala is Avyaya (immutable). Time causes beings to be born and by means of death takes them to their end.<ref>Tagare, Ganesh. Vasudeo. (1976) The Bhagavata Purana (Part 1 Skandas 1-3) Translation into English. Ancient Indian Tradition and Mythology Volume 7. Delhi : Motilal Banarsidass Pvt. Ltd. ([https://archive.org/details/in.ernet.dli.2015.190677/page/n530 Skanda 3 Adhyaya 29])</ref>

== References ==

== References ==

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[[Category:Vedangas]]

[[Category:Vedangas]]