पञ्चमोऽवतारः
कालः
एक
१. अथ अचिद्विशेषः कालो निरूप्यते । कालो नाम गुण- त्रयरहितो जडद्रव्यविशेषः । स च नित्यो विभुश्च । भूतभविष्य- द्वर्तमानभेदेन त्रिविधः । युगपत्क्षिप्रचिरादिव्यपदेशहेतुः । निमेष- काष्ठकलामुहूर्तदिवसपक्षमा सऋत्वयनसंवत्सरादिव्यपदेशहेतुश्च । २. मनुष्यमानेन मासः पितॄणां दिनम् । तेषाम् अमावास्या
AVATĀRAV form
ly
ए
KĀLA
T
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Now, time, which is a particular kind of the non-sentient, is explained. What is called time is that particular inert substance which is devoid of the three gunas. It is eternal and all pervasive. 3 It is divided into three kinds as past, present and future. It is the cause of the designation of such terms as “simultaneous’, ‘immediate’, ’ long’, etc. and ’nimisa’, 4 ‘kāstha’5, ‘kala’, ‘muhurta’, 7’day’, ‘fortnight’, ‘month’, ‘season’, ‘solstice’, ‘year’, etc.
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One month by human standard (measure ) is a day of the manes; their midday is the day of
७६
76
तु मध्याह्नम् । मनुष्यमानेन संवत्सरो देवानां दिनम् । तेषामुत्त- रायणमहः । दक्षिणायनं रात्रिः । एवं देवमानेन द्वादशवर्षसहस्र- सङ्ख्याकं चतुर्युगमित्युच्यते ।
३. तत्र चतुः सहस्रवर्षसङ्ख्याकं कृतयुगम् । तत्र पूर्णो धर्मः । त्रिसहस्रवर्ष सङ्ख्याकं त्रिपाद्धर्मवत् त्रेतायुगम् । द्विसहस्र- वर्षपरिमितं द्विपाद्धर्मवत् द्वापरम् । सहस्रवर्ष सङ्ख्याकम् एकपाद- धर्मसंयुक्तं कलियुगम् । एतेषां सन्धिद्विसहस्रसङ्ख्याकः ।
४. एवं चतुर्युगसहस्राणि ब्रह्मणो दिवसप्रमाणम् । एवं रात्रिरपि ।
the new moon.
One year by human standard is a day of the devas; (the duration of) their daytime is the summer solstice. (The duration of) their night is the winter solstice. Twelve thousand years by divine standard is said to constitute the four yugas.
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Of these, Krtayuga is that which has four thousand years (as its duration); in it dharma is full. Tretayuga which consists of three feet (i.e., three- fourths) of dharma has three thousand years (as its duration). Dvāparayuga which consists of two feet (i.e., half) of dharma has a measure of two thousand years (as its duration). Kaliyuga with one foot (i.e., one- fourth) of dharma has one thousand years (as its dura- tion). The junction period of these ( yugas) constitutes two thousand years.
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Thus one thousand of such (set of) four yugas constitute the measure of Brahma’s day; so the night also.
vi çelbim
५.
कालः
७७
ब्रह्मणोऽह्नि चतुर्दश मनवो जायन्ते । इन्द्रा अपि तथैव । तथा सप्तर्षयश्च । एकैकमनोरेकसप्ततिचतुर्युगपरिमाण- कालः । एवं ब्रह्ममानेन ब्रह्मणः शतवर्षजीवित्वम् ।
६. एतत् सर्वं कालाधीनम् । एवं नित्यनैमित्तिक प्राकृताः प्रलया अपि कालाधीनाः । कालस्य स्वकार्यं प्रति स्वस्व उपादा- नत्वम् ।
७. अखण्डकालो नित्यः । खण्डकालाः पुनरनित्यः ।
८. एवम्भूतः काल ईश्वरस्य क्रीडापरिकरो भवति । लीलाविभूतौ ईश्वरः कालाधीन एव कार्यं करोति । नित्यविभूतौ तु कालस्य विद्यमानत्वेऽपि स्वातन्त्र्येण ।
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Fourteen Manus take birth in a day of Brahmā. Like that (fourteen ) Indras also ( take birth); likewise the (fourteen) Saptarsis. Each Manu has a measure of seventy-one (sets of) four yugas for his time. Thus by Brahma’s standard Brahma’s longevity is a hundred years.
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All this is dependent on time. Likewise the nitya, naimittika and prākṛta dissolutions also are dependent on time. Time itself is the material cause in respect of its own effect.
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Impartite time is eternal. Partite time, again, is non-eternal .9
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Time of such description becomes an instru- ment in the cosmic sport of Iśvara. 10 In the ‘sport- manifestation'11 Isvara functions indeed as dependent on time. In the ’eternal-manifestation’, though time exists, He functions independently.
७८
९. केचित्तु तत्र कालो नास्तीति वदन्ति । अन्ये तु ताम- समहान् काल इति । उभयेषाम् आगमबाधः प्रत्यक्षबाधश्च । षडिन्द्रियवेद्यः काल इत्याचार्याः । तेन अनुमेयवादनिरासः । इति कालो निरूपितः ।
इति श्रीवाधूलकुलतिलकश्रीमन्महाचार्यस्य प्रथमदासेन श्रीनिवासदासेन विरचितायां यतीन्द्रमतदीपिकायां कालनिरूपणं
ह
नाम पञ्चमोऽवतारः ॥
न
- Some say that time does not exist there; others say that time is the tamas-predominant mahat. Both these views are opposed to Scripture and percep- tion. The ācāryas say that time is cognizable by the six senses. By this, the view that it is an object of inference is refuted. Thus time has been explained.
Here ends the fifth ‘avatara’ on kala of Yatindramatadipika composed by Srinivasadasa, the foremost disciple of Sriman
Mahācārya, an ornament in the line of Sri Vādhūlas
T
Amppinen
Jens-no
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१.