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SAMBODHI
From these consideration, when iconographic systems evolved, they led to many iconographic presentations of Kāla as Mahākāla, Kālari, Kālacakra, Mahākālī etc. Usually, they have emphasised their destructive aspects, as the other aspects of creation and stability are either considered less important for Kāla or are attributed to other deities.
On the basis of these notions of time, the Indians have looked upon the past, the present and the future as the function of time, as a cycle of activities or Karma.
The Idea of linear activity of karma is well known. When any action is completed it comes to an end. The new Karma has to begin its linear action oncemore. The duration of the Karma and its Krama or sequence is different and remains adrsta. This is a term with many shades of meaning. Karma is essential for ultimate realisation or Moksa. Some schools emphasise that need of knowledge or Jñana and Bhakti. But all of them would agree on Karma without attachment and for lokasangraha or good of the living.
The World-View of most of these schools is the release from the bonds of the phenomenal world. This is achieved by the soul by his own effort. For this, the soul moves from different species of living organisms and becomes a Human being. His efforts ultimately lead to the Moksa. Thus, in such a world view, the short span of Human life is only a stage in the progress of the soul.
For this progress proper action and ideas are necessary. These aspect of life and its purpose have shaped the Indian notions of time, History, Archaeology and other subjects, along with the activities in life.
On a wider outlook of life, with its polycyclic nature of the phenomenal world, the ideas of History are shaped as understanding of the four-fold Puruşārtha as, if one has a progressive view of life as notied in Atharvaveda XV.6.11. Here the emphasis is more on action rather than linear chronology. It is, therefore, natural that action has more relevance in Indian thought than linear chronology. In Indian thought the chronology of an individual is cyclic. Each cycle begins with birth and terminates with death. So in these repetitive cycles linear chronology is not very appealing. However, for practical purpose of life, the business activities, administration, agricultural prupose and annual vratas, religious observations etc., minute calculations of time are found. Even in the acts of music and dancing the time-factor is carefully considered. The sciences in Indian also take careful conginsance of the time-factor. These aspects of phenomenal existence indicate that in India for practical, religious activities, the time was noted as an important factor. The correlation of Lunar and Solar year was established to regulate the understanding of the seasons for agricultural activities. The Indian Pañcānga not only takes care of the year, but the names of the months in final analysis are based on the changes observed in nature. Thus, necessary chronology was well-known to the Indians. Again, the chronological frame work for administration has led to the development of different eras that effectively served their function, in different parts of the country. When ever required, two or three eras were noted in the inscriptions and other functional records.
