०५४ कालः

54. Praise of time.

कालः।
१-५ भृगुः। कालः। अनुष्टुप्, २ त्रिपदाऽर्षी गायत्री, ५ त्र्यवसाना षट्पदा विराडष्टिः।

[Bhṛgu etc. (as 53).—pañcakam. 2. 3-p. ārṣī gāyatrī; 5 ⌊5 and 6 of the Berlin ed.⌋. 3-av. 6-p. virāḍ aṣṭi.⌋

Comment

Properly a part of the same hymn with the preceding, and found with vss. 7-10 of the latter in Pāipp. xii. See under hymn 53.

Translations

Translated: Muir, v. 409; Ludwig, p. 191; Scherman, Philosophische Hymnen, p. 80; Deussen, Geschichte, i. 1. 212; Griffith, ii. 311; Bloomfield, 225, 687.—As to the verse-division, see under vss. 2 and 5, and SPP’s Critical Notice, vol. i., p. 24.

A hymn to Kala; a continuation of the preceding hymn

Translation

1. From time came into being the waters; from time [came] the
   bráhman, fervor, the quarters; by time the sun rises; in time he goes
   to rest (ni-viś) again.

Notes

All the mss. save two ⌊of SPP’s⌋ read abhavat at end of a; SPP.
also ⌊as well as the Berlin ed.⌋ gives -an, with the comm., and with
Ppp. In b, the comm. reads vratatapas for bráhma tápas.

From Kala sprang the Waters, sprang the regions, Brahma, Holy Fire. The Sun ascends by Kala, and in Kala sinks again to rest.

का॒लात्। आपः॑। सम्। अ॒भ॒व॒न्। का॒लात्। ब्रह्म॑। तपः॑। दिशः॑। का॒लेन॑। उत्। ए॒ति॒। सूर्यः॑। का॒ले। नि। वि॒श॒ते॒। पुनः॑। ५४.१।

• कालः
• भृगुः
• अनुष्टुप्
• काल सूक्त

काल की महिमा का उपदेश।

पदार्थान्वयभाषाः - (कालात्) काल [गिनती करनेवाले समय] से (आपः) प्रजाएँ, (कालात्) काल से (ब्रह्म) वेदज्ञान, (तपः) तप [ब्रह्मचर्यादि नियम] और (दिशः) दिशाएँ (सम् अभवत्) उत्पन्न हुई हैं। (कालेन) काल के साथ (सूर्यः) सूर्य (उत् एति) निकलता है, (काले) काल में (पुनः) फिर (नि विशते) डूब जाता है ॥१॥

भावार्थभाषाः - समय के प्रभाव से प्रलय के पीछे परमात्मा सब पदार्थों और नियमों को उत्पन्न करता और प्रलय समय में लय कर देता है, जैसे सूर्य पृथिवी के सन्मुख होने से दिखाई देता और पृथिवी की आड़ में होने से अदृश्य हो जाता है ॥१॥

टिप्पणी: १−(कालात्) सू० ५३। म० १। संख्याकारकात् समयात् (आपः) आप्ताः प्रजाः (सम् अभवन्) अजायन्त (कालात्) (ब्रह्म) वेदज्ञानम् (तपः) ब्रह्मचर्यादिव्रतम् (दिशः) प्राच्याद्याः (कालेन) (उदेति) उदयं गच्छति (सूर्यः) गमनशील आदित्यः (काले) (नि) नीचैः (विशते) प्रविश्यते। विलीयते (पुनः) सायङ्काले ॥

Translation

2. ⌊Comm’s 2 a, b, c.⌋ By time the wind cleanses (pavate); by time
   the earth [is] great; the great sky in time [is] set.

Notes

A part of the verse is lost in Ppp. The comm. adds the first two pādas
of our vs. 3 to this one, and makes then the three remaining verses of
four pādas each. This makes a decidedly better division, so far as the
sense is concerned; but the mss., the Anukr., and SPP. agree in the
division given in our text (except as regards vs. 6), and it is
accordingly retained here.

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

का॒लेन॑। वातः॑। प॒व॒ते॒। का॒लेन॑। पृ॒थि॒वी। म॒ही। द्यौः। म॒ही। का॒ले। आऽहि॑ता। ५४.२।

• कालः
• भृगुः
• त्रिपदार्षी गायत्री
• काल सूक्त

काल की महिमा का उपदेश।

पदार्थान्वयभाषाः - (कालेन) काल [समय] के साथ (वातः) पवन (पवते) शुद्ध करता है, (कालेन) काल के साथ (पृथिवी) पृथिवी (मही) बड़ी है। (काले) काल में (मही) बड़ा (द्यौः) आकाश (आहिता) रक्खा है ॥२॥

भावार्थभाषाः - समय के कारण वायु, पृथिवी, आकाश आदि के परमाणु संयोग पाकर साकार होकर संसार का उपकार करते हैं ॥२॥

टिप्पणी: २−(कालेन) (वातः) वायुः (पवते) पुनाति। शोधयति (कालेन) (पृथिवी) (मही) महती वर्तते (द्यौः) आकाशः (मही) महती (काले) (आहिता) स्थापिता ॥

Translation

3. ⌊Comm’s 2 d, e.⌋ Time, [their] son, generated of old what is
   and what is to be. ⌊Comm’s 3 a, b.⌋ From time the verses (ṛ́c) came
   into being; the sacrificial formula (yájus) was born from time;—

Notes

In the first half-verse, the translation follows the mss. ⌊they read
kāló and putró⌋, rather than our emendations ⌊kālé* and
mántro⌋, which seem more venturesome than there is reason for; and
departs from them only in assuming at the end purā́, instead of
púras, as the mss. in general read (purā́ is accepted by both
editions, and is supported apparently by Ppp., and to a certain degree
by one of SPP’s mss. which has púrā). Perhaps púnaḥ ⌊which Whitney’s
I. actually has⌋ is a yet more plausible substitute for púraḥ. Ppp.
has kālena bhūtaṁ janayat: ⌊so Roth’s Collation: I take it to mean
“kālena bhūtaṁ in a and ‘janayat in b"⌋; and the comm. also
has at the beginning kālena ⌊which he glosses with pitrā prerakeṇa:
cf. his putras in b, and cf. 53. 4 c⌋; and at the end of b
he seems to have read puras ⌊the word does not actually appear⌋, since
he gives purastāt for explanation. In c, part of the mss. have
abhavat. *⌊As kāló is given by all the mss. collated by W. before
publication, kālé was indeed an emendation; but some of SPP’s
authorities do have kālé.⌋

In Kala erst the text produced what is and what is yet to be. From Kala sprang the Richas, and from Kala was the Yajus born.

का॒लः। ह॒। भू॒तम्। भव्य॑म्। च॒। पु॒त्रः। अ॒ज॒न॒य॒त्। पु॒रा। का॒लात्। ऋचः॑। सम्। अ॒भ॒व॒न्। यजुः॑। का॒लात्। अ॒जा॒य॒त॒। ५४.३।

• कालः
• भृगुः
• अनुष्टुप्
• काल सूक्त

काल की महिमा का उपदेश।

पदार्थान्वयभाषाः - (कालः) कालरूपी (पुत्रः) पुत्र ने (ह) ही (भूतम्) बीता हुआ (च) और (भव्यम्) होनेवाला (पुरा) पहिले (अजनयत्) उत्पन्न किया है। (कालात्) काल से (ऋचः) ऋचाएँ [गुणप्रकाशक विद्याएँ] (सम् अभवन्) उत्पन्न हुई हैं, (कालात्) काल से (यजुः) यजुर्वेद [सत्कर्मों का ज्ञान] (अजायत) उत्पन्न हुआ है ॥३॥

भावार्थभाषाः - नित्य वर्तमान काल पिता के समान पहिले और पुत्र के समान पीछे भी विद्यमान रहता है-[देखो गत सूक्त मन्त्र ४]। काल के ही प्रभाव से सब आगे-पीछे की सृष्टि और वेदों का प्रादुर्भाव होता है ॥३॥

टिप्पणी: ३−(कालः) (ह) एव (भूतम्) अतीतम् (भव्यम्) भविष्यत् (च) (पुत्रः) पुत्र इव पश्चाद् वर्तमानः (अजनयत्) उत्पादितवान् (पुरा) पूर्वम् (कालात्) (ऋचः) ऋग्वेदमन्त्राः। गुणप्रकाशिका विद्याः (सम् अभवन्) अजायन्त (यजुः) यजुर्वेदः सत्कर्मणां ज्ञानम् (कालात्) (अजायत्) ॥

Translation

4. ⌊Comm’s 3 c, d.⌋ Time set in motion (sam-īr) the sacrifice, an
   unexhausted portion for the gods. ⌊Comm’s 4 a, b.⌋ In time are set
   firm the Gandharvas-and-Apsarases; in time the worlds;—

Notes

In a, the translation implies kālás, with all the authorities, but
āirayat, against nearly all of them; the comm. gives āirayat and
SPP. accepts it; ⌊and it is supported by his ms. P. (which has
āirayan, p.m., corrected to āirayat) and by Ppp’s īrayat. Ppp.
reads kālo yajño sam īrayat, and has at the end samāhitāḥ.

⌊5 and 6 of Berlin ed. = 5 of Bombay ed.⌋ ⌊Comm’s 4 c, d.⌋ Upon time
stand this heavenly An̄giras and Atharvan. ⌊Comm’s 5 a, b.⌋ Both this
world and the highest world, and the pure (púṇya) worlds and the pure
separations—⌊6 of Berlin ed.: Comm’s 5 c, d.⌋ all worlds by the
bráhman having conquered, this time goes on as highest god.

Verses 5 and 6 of our edition are here combined into one, on the
authority of the Anukr. and part of the mss., and in accordance with
SPP. Of the mss. compared by us before printing, all made a sixth verse
of the last two pādas. In a, the mss. read kāléyám ⌊W’s O. has
kāleyám⌋ (p. kāleyám or kāléyam) ⌊SPP’s pada-ms. Cp., here
unaccented, has kāleyam; SPP. emends the pada-text to kālé: ayám,
but strangely presents a saṁhitā-text inconsistent with this, namely
kālé ‘yám, instead of kālè ‘yám, as our edition reads. All the mss.
read divó ‘th- in a-b (p. diváḥ), but SPP., on authority of the
comm., emends to devó ‘th-, and the translation follows this; Ppp.
also reads devo ‘th-. ⌊At the end of b, the comm. reads
tiṣṭhati.⌋ In d a number of the mss. give vídhṛtīṅś ca; the
obscure word is passed over lightly by the comm., who simply glosses it
with lokadhārakān. The last pāda is identical with 53. 2 d, ⌊save
that it has paramó where 53. 2 d has prathamó⌋, and Ppp.
combines, as there, sāiyyate. The most natural count of syllables (8

• 8: 11 + 11: 11 + 12 = 61) comes three short of a full aṣṭi: ⌊the
  jagatī cadence of e suggests that something is missing (read
  sárvāṅś ca lo-?) in that pāda; and f is to be read (like 53. 2
  d, with Ppp. double saṁdhi) as 11 syllables⌋. ⌊Here ends the sixth
  anuvāka, with 9 hymns, and with 63 verses as they are numbered by the
  Berlin text and summed up by certain mss.; but the Anukr. counts 9 and 5
  verses (instead of 10 and 6) in hymns 47 and 54 respectively, which
  makes the sum 61 instead of 63.⌋

They formed in Kala sacrifice, eternal portion for the Gods. In Kala the Gandharvas and Apsarasas and worlds abide.

का॒लः। य॒ज्ञम्। सम्। ऐ॒र॒य॒त्। दे॒वेभ्यः॑। भा॒गम्। अक्षि॑तम्। का॒ले। ग॒न्ध॒र्व॒ऽअ॒प्स॒रसः॑। का॒ले। लो॒काः। प्रति॑ऽस्थिताः। ५४.४।

• कालः
• भृगुः
• अनुष्टुप्
• काल सूक्त

काल की महिमा का उपदेश।

पदार्थान्वयभाषाः - (कालः) काल ने (यज्ञम्) यज्ञ [सत्कर्म] को (देवेभ्यः) विद्वानों के लिये (अक्षितम्) अक्षय (भागम्) भाग (सम्) पूरा-पूरा (ऐरयत्) भेजा है। (काले) काल में (गन्धर्वाप्सरसः) गन्धर्व [पृथिवी पर धरे हुए पदार्थ] और अप्सराएँ [आकाश में चलनेवाले पदार्थ], और (काले) काल में (लोकाः) सब लोक (प्रतिष्ठिताः) रक्खे हुए हैं ॥४॥

भावार्थभाषाः - समय के उपयोग से विद्वान् लोग सत्कर्म करके सद्गति पाते हैं और काल में ही संसार के सब पदार्थ ठहरे हैं ॥४॥

टिप्पणी: ४−(कालः) (यज्ञम्) सद्व्यवहारम् (सम्) सम्यक् (ऐरयत्) प्रेरितवान् (देवेभ्यः) विद्वद्भ्यः (भागम्) अंशम् (अक्षितम्) अक्षीणम् (काले) (गन्धर्वाप्सरसः) अ० १९।३६।६। गवि पृथिव्यां धृताः पदार्थाः अप्सु आकाशे सरणशीलाश्च पदार्थाः (काले) (लोकाः) सूर्यादयः (प्रतिष्ठिताः) दृढं स्थिताः ॥

का॒लेऽयमङ्गि॑रा दे॒वोऽथ॑र्वा॒ चाधि॑ तिष्ठतः ।
इ॒मं च॑ लो॒कं प॑र॒मं च॑ लो॒कं पुण्यां॑श्च लो॒कान् विधृ॑तीश्च॒ पुण्याः॑ ।
सर्वां॑ल्लो॒कान॑भि॒जित्य॒ ब्रह्म॑णा का॒लः स ई॑यते पर॒मो नु दे॒वः ॥५॥

Atharvan and this Angiras in Kala are supreme o’er heaven. Both this world and the world that is most lofty, the pure worlds and pure intermediate spaces,–

का॒ले। अ॒यम्। अङ्गि॑राः। दे॒वः। अथ॑र्वा। च॒। अधि॑। ति॒ष्ठ॒तः॒। इ॒मम्। च॒। लो॒कम्। प॒र॒मम्। च॒। लो॒कम्। पुण्या॑न्। च॒। लो॒कान्। विऽधृ॑तीः। च॒। पुण्याः॑। सर्वा॑न्। लो॒कान्। अ॒भि॒ऽजित्य॑। ब्रह्म॑णा। का॒लः। सः। ई॒य॒ते॒। प॒र॒मः। नु। दे॒वः। ५४.५।

• कालः
• भृगुः
• त्र्यवसाना षट्पदा विराडष्टिः
• काल सूक्त

काल की महिमा का उपदेश।

पदार्थान्वयभाषाः - (काले) काल [समय] में (अयम्) यह (अङ्गिराः) अङ्गिराः [ज्ञानवान्] (देवः) व्यवहारकुशल मनुष्य (च) और (अथर्वा) अङ्गिराः [निश्चलस्वभाव ऋषि] (अधि) अधिकारपूर्वक (तिष्ठतः) दोनों स्थित हैं। (इमम्) इस (लोकम्) लोक को (च च) और (परमम्) सबसे ऊँचे (लोकम्) लोक को (च) और (पुण्यान्) पुण्य (लोकान्) लोकों को (च) और (पुण्याः) पुण्य (विधृतीः) विविध धारणशक्तियों को [अर्थात्] (सर्वान्) सब (लोकान्) लोकों को (अभिजित्य) सर्वथा जीतकर, (ब्रह्मणा) ब्रह्म [परमेश्वर] के साथ, (सः) वह (परमः) सबसे बड़ा (देवः) दिव्य (कालः) काल (नु) शीघ्र (ईयते) चलता है ॥५॥

भावार्थभाषाः - काल के सादर निरन्तर सेवन से मनुष्य ज्ञानी ऋषि होकर और सब व्यवहारों और समाजों में प्रतिष्ठा पाकर परम गति प्राप्त कर आनन्द भोगते हैं ॥५॥

टिप्पणी: ५−(काले) (अयम्) (अङ्गिराः) अ० २।१२।४। अगि गतौ-असि, इरुडागमः। ज्ञानवान् पुरुषः (देवः) व्यवहारकुशलः (अथर्वा) अ० ४।१।७। अ+थर्व चरणे गतौ-वनिप्, वकारलोपः। निश्चलस्वभाव ऋषिः (च) (अधि) अधिकृत्य (तिष्ठतः) वर्तेते (इमम्) (च) (लोकम्) दृश्यमानं स्थानम् (परमम्) उत्कृष्टम् (च) (पुण्यान्) शुद्धान् शुभान् (च) (लोकान्) (विधृतीः) विविधधारिकाः शक्तीः (सर्वान्) (लोकान्) (अभिजित्य) अभिभूय (ब्रह्मणा) परमात्मना सह (कालः) (सः) प्रसिद्धः (ईयते) ईङ् गतौ-लट्। गच्छति (परमः) उत्कृष्टः (नु) शीघ्रम् (देवः) दिव्यः ॥