Om sakalajagatam pataye namaha, Salutations to the Sun who is the Lord of all that comes and goes, eternal change, real and unreal.
sakal Hin. sakala San. adj. whole, entire, complete, all; perfect; consisting of parts.
jag, jagat, jaga– Hin. m. jagat, jagad-, jagaj-, jagan- San. n. ‘all that moves’, ‘that which comes and goes’ – the world; all created things; the ever-changing universe, apparent but illusory, the cosmic manifestation, ‘this passing show’; people, mankind. ‘All this world has arisen out of sat (a really existent cause) and therefore it must also be real, though impermanent.’ The cosmos is seen as the divine play (līlā) of God: ‘The cosmos is the dream of God; it arises in him and merges in him’.
pataye San. m. to/for the Lord, master. See pati
pati Hin. a husband San. pati (voc. pate) m. lord, master, possessor, king, ruler, chief, controller.
Lord Shiva is also known as Sakala tattva. One of the two aspects of the omniscient, omnipresent, conscious Absolute. In this essence, the Absolute doesn’t consists of any desire (icchā), action (kriyā) or Knowledge (jnāna) related properties. It is in its pure conscious state.
Vidya or the education process teaches one that the Cosmos is a manifestation of the Lord’s sport and nothing else. The Upanishads declare this Truth thus: Isaavaasyam idam jagath. This world is the residence of the Lord. Therefore, no one can entertain a sense of personal possession or even a trace of egoism. Renounce the feeling of attachment; feel the Presence of the Lord everywhere. Welcome the bliss that the Lord who is the Embodiment of Bliss confers on you and experience it with thankfulness and without being bound by desire. This is the message of the Rishis, the sages and seers.
What is the real and the unreal? The one and only, non-dual, Sat-Chit-Ananda Parabrahma (being-awareness-bliss of the All) is the real. Just as the name and the form of the snake are superimposed on a rope, this Jagath (inclusive of everything from Brahma to a blade of grass, all creatures, all inert objects like the earth) is superimposed on the Parabrahmavastu (The Absolute Real that is the being all that is). The Jagath is the Avastu, the unreal, that is the superimposed thing.
However long the interval, however many lives elapse, one cannot escape the obligation of suffering from the consequences of one’s actions. There can be no place for inquiry into the origins of the act or when it happened, for, one has to trace from the beginning of Time itself. One cannot discover the beginnings of the Lord, the Universe, the Living Being, Activity and Ignorance; they are all beyond the Beginning. In the Bhagavadgita, Krishna declares, “Gahanaa Karmano Gathih” (the way of action is elusively subtle and difficult to discover). The consequence might confront the person, even after the passage of many lives. The Lord is the eternal Witness, the Power that presides over every act. Looked at from this point of view, one has to realise and declare that the Lord and the Individual are bound inextricably together. In the absence of living beings, there can be no Lord. When there are no children, how can the word ‘father’ be meaningful? So, the Lord, it can be said, manifested the Universe, in order to provide living beings with fields of activity and in order to grant them the consequences of those actions. The five elements serve the same purpose; they also help constitute the physical vehicles of life, in accordance with the quality and quantity of those consequences.