
Rishi: Late Atharvanic attribution; variable.
Devata: Kāla (with Sūrya/Āpas/Diś as subordinated manifestations).
Chandas: Anuṣṭubh.
Mantra 1
कालः। कालादापः समभवन् कालाद् ब्रह्म तपो दिशः । कालेनोदेति सूर्यः काले नि विशते पुनः
Time: from Time the Waters came to be; from Time came Brahman, austere Heat, and the Quarters. By Time the Sun ariseth; in Time he entereth down again.
Mantra 2
कालेन वातः पवते कालेन पृथिवी मही। द्यौर्मही काल आहिता
By Time the Wind bloweth; by Time the mighty Earth (endureth). Great Heaven is in Time established.
Mantra 3
कालो ह भूतं भव्यं च पुत्रो अजनयत् पुरा। कालादृचः समभवन् यजुः कालादजायत
Time, verily, as a Son, begat of old both what hath been and what shall be. From Time the Ṛc-verses came to full being; from Time the Yajus was born.
Mantra 4
कालो यज्ञं समैरयद् देवेभ्यो भागमक्षितम्। काले गन्धर्वाप्सरसः काले लोकाः प्रतिष्ठिताः
Time set the Sacrifice in ordered motion, an undiminishing portion for the Gods. In Time stand fixed the Gandharvas and Apsarases; in Time the worlds are firmly founded.
Mantra 5
कालेऽयमङ्गिरा देवोऽथर्वा चाधि तिष्ठतः । इमं च लोकं परमं च लोकं पुण्यांश्च लोकान् विधृतीश्च पुण्याः । सर्वांल्लोकानभिजित्य ब्रह्मणा कालः स ईयते परमो नु देवः
In Time stand presiding this Angiras, the God, and Atharvan likewise. This world and the highest world, the holy worlds, and holy sustaining supports—having conquered all worlds by sacred power, Time moves onward: he, indeed, is the supreme God.
It declares Time as the supreme principle from which key cosmic realities arise—waters, sacred power (brahman/tapas), directions, and the Sun’s daily motion—so everything is ordered and contained within Kāla.
To claim that even Vedic revelation and ritual speech depend on Time’s ordering power; mantra efficacy and ritual authority are framed as time-grounded.
It can be recited as a śānti/paustika text at sunrise/sunset or at the start of important undertakings to align the rite and patron with auspicious timing, stability, and cosmic order—often with simple purification water.