CHAPTER 4  What is Kāla (Time)?

In the last chapter, we have learnt about the Prakṛti and its attributes. The inert and inactive state of the Prakṛti is known as ‘Mahāpralaya’ (universal dissolution). According to Ārṣa (Vaidika) texts, the duration of the Sṛiṣtī (active Prakṛti) and the Mahāpralaya (inactive Prakṛti) is equal. When the equilibrium is disturbed the formation of this universe begins. In this chapter, we will learn how the entire cosmos is created from the inert Prakṛti. What is the first thing created from the Prakṛti? As per Vaidika science, the first thing that is created is ‘Kāla’ or the ‘Time’ as we observe. Let us first understand the ‘Time’ in present context. Later we will delve from the Vaidika perspective.

4.1 The notion of ‘Time’ as per modern science

            Time is among those subjects which are still a mystery to us. Some identify it is 4^th dimension of the space-time framework, others consider it just as delusion of mind. While some others consider it to be the progress of the past events into the future. They say that if there is no change in a coordinate system, it means it is void of time. In the modern sciences, the time is considered as the gap between the two events. But what is time, no one knows. Scientists believe that the time started with Big Bang, but exact functioning is still unknown to modern physics.

       Today, the time is considered as a ‘dimension’. According to Albert Einstein, different reference frames have different values of time. Modern science accepts that in the space, the time is slow and fast at some places.

          Here Δt’ is the time difference between two events the given reference frame, Δt is the time difference between the events in the own reference frame, c is the speed of light in vacuum, and v is the velocity of the object.

       Till the time, the watch was not invented, the time was calculated based on the day-night, movement and positions of the sun and its shadow on the earth.

          Presently, the time is measured in Hours, Minutes and Seconds using a watch. Its SI unit is second which is the duration of 9,19,26, 31,770 wave cycles of the radiation corresponding to the transition between the two hyperfine levels of the ground state of the Cesium-133 atom. The smallest unit of time is considered as Plank’s time which is 5.391 10^-44 seconds.

            If we talk about Āryāvarta (Bhārata), we find a detailed time calculation in the 3500 years old ‘Jyotiśa Śāstra’. According to it-

       [Samullāsa-12, Vedokta Jyotiśa evaṁ Vedārtha, Svāmī Brahmānanda Sarasvatī]

4.2 Analysis of the ‘Time’ of modern science

            What is time – is a complex question. Several books have been written about Time, but none explains what time is? Is it that which is flowing at a constant speed? Or is it that which is continuously degrading the substances and moving ahead? In reality, whatever we understand about the ‘Time’ is the duration gap or interval between two events. Whenever we think about time, our attention goes towards the clock.

            Clock is an instrument which is measuring something unknown, that has not been seen or observed by anyone. Whatever we are measuring by the clock is the duration gap.

Let us understand the Time in a different way-

            Imagine that we are weighing something with weighing scale- let’s say apples. At this point, we know what we are measuring, in our case- It is apples. Likewise, what are we measuring in a clock? When we say it is 1 hour, what is this hour or minute. We are unaware of it. Modern scientists combine time with space, but they neither explain the space nor the time. Are these two words only to be used in routine behavior or are these some real matter, which play role in the creation of this universe? Let us learn about it.

4.3 The Vaidika perspective of Kāla

            Maharṣi Kaṇāda, the creator of the notable text on material science not only considers the substance as the matter (Dravya) but its properties and functions too as separate matter. Of the nine matters, Maharṣi has considered Kāla (time) and Ākāśa (space) too as matter (Dravya).

            Explaining the properties of matter (Dravya), he says that those substances which can contain properties and functions, means in which the properties and functions reside or can reside and are ‘samavāya kāraṇa’ of a kāryarūpa substance, are called matter (Dravya).

            Here ‘samavāya kāraṇa’ means they are always combined together with substance they originate with. [Properties always exists with the matter; properties are also matter] Here we will only discuss about the matter named as ‘Kāla’ or Time.

            Maharṣi Kaṇāda, while highlighting the differences between other substances and the time, space and direction, has written that these three are inactive substances (dravya).

            Mentioning about the properties of time, he writes that apart from getting smaller and bigger, getting faster and slower are also the behavioral properties of the time.

            Here a question can be asked whether the Kāla is an imaginary matter and remains inactive and inert and used in behavioral interactions. Earlier Maharṣi had said that matter (Dravya) has actions and attributes but again he says that, of all matter, time, space and direction are inactive. What is the mystery behind it? In the view of Maharṣi Kaṇāda, time is a substance which is both active and inactive or inert. On the other hand, as per Maharṣi Yāska, time is a substance which has properties like motivation or stimulation, holding or retention, mobility and acquisition.

            In reality Kāla is a substance we will discuss subsequently, while the ‘time’ (as we understand generally) is a dimension used in daily interactions. Let us understand it with our previous example of measuring apple. Imagine that the apples that we weigh are 5 Kilograms, here the ‘weight’ is the attribute of a substance which is ‘apple’ and that is five; and the substance whose attribute is measured is ‘apples’. Likewise, when we measure the ‘duration gap’ between two events, then the ‘duration gap’ bears the same relation to ‘Kāla’ as that ‘weight’ is to ‘apples’. 

4.4 Origin of ‘Kāla’

            When this cosmos or Srishti is created, then the initial activities that happen are as below-

            At First, the omnipresent conscious entity desires to create the cosmos. It is the first step in creation. It should be remembered that non-living matter has no tendency to act by self. Just like our body is non-living, and only because of the conscious entity we have desire to act; similarly, the cosmos cannot begin creating on its own, neither it has capacity to do so. After his desire, the first thing that is created is ‘Kāla’.

            Let us now revert back to our discussion of creation of cosmos. At first, the almighty conscious entity initiates the vibrations of ‘Om Raśmi’ everywhere in subtlest and ‘Parā’ form, in the ‘Prakṛti’ which is in the equilibrium state of ‘Sattva’, Rajasa’ and ‘Tamas’; this ‘Om Raśmi’ stimulates and activates the three attributes.

            Also, among these, Sattvaa and Rajasa are activated first in order to create ‘Kāla’. As these two are activated, the ‘Kāla’ is functional. This ever-active ‘Kāla’ stimulates the ‘TriGuṇa’ Prakṛti means sets it into action. Also this ‘Kāla Tattva’ (Kāla matter) is latently transmitted in ‘Om Raśmi’ form, in this ‘two-attributes’ Prakṛti. This way, it combines with the smallest form of ‘Om’ – the Prakṛti and takes the form of ‘Kāla’.

            In this form the attributes of Prakṛti are not in equilibrium as in the root form (before the beginning of the creation of cosmos), hence it cannot be considered as latent or imperceptible. Due to this, a subtle force is generated. ‘Om Raśmi’ is capable to initiate ‘attraction’ in the root matter. But till now too, the equilibrium state is not completed breached. This form of the Prakṛti is ‘Kāla’. Om Raśmi is directly linked to the conscious entity. It originates in the Prakṛti hence it is Jada (non-living or inactive) matter, while it is directly connected to ‘Cetanā Tattva’ (conscious entity), it behaves like conscious entity.

            That imperceptible (but not completely imperceptible) form, in which Om Raśmi begins to flow very subtly, due to which the ‘Sattva’ and ‘Raja’ attributes begin to emerge subtly, but ‘Tamoguṇa’ stays latent; such form of Prakṛti matter having origin of very small attractive force and mobility is ‘Kāla’, which provides initiation force in the entire Prakṛti and objects are created from it.

4.5 Feature of the Kāla

1. ‘Kāla Tattva’ has two attributes (Guṇa) of Prakṛti – ‘Sattva’ and ‘Rajasa’. In this the ‘Tamoguṇa’ is completely inactive, hence it is absent. Due to this reason, Kāla always flows and never pauses.
2. Apart from Kāla, all other substances will compulsorily have the three (‘Guṇa-s’) attributes in some proportion.
3. Kāla is omnipresent, always in motion consistent matter, which stimulates all other substances, but itself gets stimulated from none other than the almighty conscious entity.
4. Kāla stimulates the creation of ‘Mana’, ‘Prāṇa’ and ‘Chanda Raśmi-s’ and these further create other objects.
5. ‘Kāla Tattva’ is the root of many objects and activities. Kāla is in the root of all substances, actions, attributes etc. But it is only the ‘Sadhāraṇa Kāraṇa’ and not the ‘Upādāna Kāraṇa’. It means that Kāla Tattva does not contain any components from them.
6. Kāla Tattva, stimulates the ‘Manas–Tattva’ and produces seven ‘Vyahṛti Raśmi-s’ (Bhūḥ, Bhuvaḥ, Svaḥ, Mahah, Janaḥ, Tapaḥ, Satyam). Using these seven Raśmi-s, Kāla Tattva creates subsequent Raśmi-s.
7. ‘Kāla Tattva’ is neither capable to degrade nor degrades the eternal entities and substances. However, it pervades in the transient objects and degrades and corrodes them continuously.

            It is the ‘Kāla Tattva’, which is the form of Prakṛti as mentioned above, which converts the ‘Triguṇa Prakṛti’ into ‘Mahat-Tattva’ and later stimulates it. In this process the Kāla Tattva activates the ‘Tamoguṇa’ and creates the ‘Mahat-Tattva’ and other substances. This way, it creates, stimulates and activates various substances and also holds them. Modern science too accepts that the matter has been stimulated and created by energy, it is a form of energy and that it is held by energy.

            Kāla Tattva, which is also the ‘Prakṛti’ substance having ‘Parā Om Raśmi’, never decays. In the state of ‘absolute dissolution’ or ‘Pralaya’, it continues to exist in latent form without stimulating the ‘Prakṛti’. Hence, it can be said that the activation of Kāla or Om Raśmi is the first step in the creation of this cosmos, however in reality, the Kāla, always exists in latent form.

            The smallest form of ‘Om’ and other ‘Akṣara’ form of ‘Vāk Raśmi-s’ do not get destructed completely hence these are called as ‘Akṣara Raśmi’. It is true that during ‘Mahāpralaya’ the latent Om Raśmi does not actively interacts with the Prakṛti matter, however the ‘Kāla Tattva’ exists in the most latent state possible. It continues to stay in this form for the entire duration of Mahāpralaya and is infinitely and eternally present as root form in the other forms of Prakṛti matter. Due to this ageless (Ajara) Kāla flow, the cycle of creation and destruction continues infinitely. We will read more about ‘Akṣara Raśmi’ in the next chapter.

            To summarize, every small and big thing in this cosmos originates from and is stimulated by the Kāla.

4.6 The working principles of Kāla

            The question now is how does the Kāla works? Let us know about it-

            When ‘Parā Om Raśmi’ (the Kāla) stimulates and distorts the causal root matter (which was in equilibrium earlier) of the Prakṛti Tattva, the various latent ‘Akṣara Raśmi-s’ become active and gradually convert the root matter into ‘Mahat’, ‘Ahankāra’ and ‘Manas-Tattva’ forms. But the Prakṛti, having Sattva and Rajasa attributes (Guṇa) and the Kāla form of ‘Om’ itself remains undisturbed; which in turn stimulates and distorts the ‘twin-attribute Prakṛti’ along with the Tamoguṇa to create the cosmos. That Kāla Tattva generates the ‘Paśyantī’ form of ‘Om’ and induces vibrations and activity to produce seven subtle ‘Vyāhṛti Raśmi-s’. Subsequently, using these Raśmi-s, it creates the seven mains ‘Prāṇa Raśmi-s’ (Prāṇa, Apan etc.) and later the other ‘Prāṇa’, ‘Marut’, and ‘Chanda’ Raśmi-s and continues the creation of cosmos. Even today, the Kāla Tattva continues to stay within all objects, root elements, waves, space etc.; stimulates the ‘Paśyantī’ form of ‘Om’ and from subtle ‘Vyāhṛti’ Raśmi-s to all other Raśmi-s and activates them. It suitably decays them too.

Question: What are ‘stimulation’ and ‘activation’ functions?

Answer: We see different forms of stimulation and activation in the world. When a person drives an animal by a stick, then he is stimulating the animal by stick to do a particular task. A father scolds his rogue son to stimulate him and pushes him for work and post the stimulation, the son is compelled to work; while for an intelligent and obedient son, the father stimulates him only through his eyes. On the other side, if a person while doing his work hears a sad news and if then he starts considering himself weak, he will actually become weak.

            In a nutshell, the conscious entity stimulates and creates the Kāla Tattva in latent and enigmatic process. Next the Kāla subtly stimulates and initiates the vibrations in the Prakṛti. These vibrations distort the equilibrium of Prakṛti and converts it into Mahat, Ahankāra and Manas-Tattva. Subsequently this process of stimulations and vibrations goes on.

            In creation of any substance, there exists a stimulation of its predecessor substance. Likewise, all substances, from big to small, work together in conjunction, with stimulation from the conscious entity and Kāla. The stimulation by Kāla, conscious entity, Manas-Tattva etc. is very-very subtle which cannot be explicitly described.

4.7 Is it possible to ‘Travel in Time’?

            Some people talk about traveling in Time i.e., going back and forth in time. But is it possible? Let’s explore-

            What it means to visit in the past or go back in Kāla? Is it possible for an old scientist to see his childhood or youth, and also can he attain that look? Can he meet those people who are dead at present? Is it possible to travel back in the age of Rāmāyaṇa and Mahābhārata and observe and create the people and situations existing that time on the earth? This is not possible. Yes, we do accept that in future scientists can invent techniques through which we can listen the sounds of the Mahābhārata war (as per the Vaidika Science the sound is eternal), but in reality, they cannot create those situations. It is also possible that by using some chemical, an old person may look younger, but this does not mean that the past has returned. Science can use special techniques of force and energy to increase or decrease the reactions within the substances, but it cannot be construed that it is due to controlling the speed of time.

            When we talk about moving into the future, what does this mean? Can someone directly observe all the happenings of the future? This is just an imagination. At least the past is fixed, but the future is completely uncertain, then how can it be seen? A yogi of higher order can possibly guess the future events but this does not imply that he has traveled in the future. Is it possible for someone to travel in time and see himself burning in the funeral pyre? Can one witness the future geographic events in a moment?

            In reality, modern scientists do not understand ‘Kāla’ but only consider the mathematical calculations as the only basis to draw such inferences. They are abusing the theory of relativity of Einstein. They are unbale to understand the difference between the ‘gap in Time Duration’ and the ‘Kāla’. If a person considers the Length, Width and the Height or their measuring units Meter, Feet etc. as the space, then is it not his delusion? It will be the same as considering the Hour, Minute and the Second, which are the duration measuring units, as Kāla. We are of the opinion that modern science which is unaware of the Vaidika Science has been making such mistakes and will continue to do it in the future.