According to Mahabharata.:
“śrīruvāca na mā̃ virōcanō vēda nāyaṁ vairōcanō baliḥ. āhurmā̃ duḥsahētyēvaṁ vidhitsēti ca mā̃ viduḥ.|7 bhūtirlakṣmīti māmāhuḥ śrīrityēvaṁ ca vāsava. tvaṁ mā̃ śakra na jānīṣē sarvē dēvā na mā̃ viduḥ|” (MBH 12:225:7-8)
“Sree said, ‘Virochana did not know me. This Bali also that is the son of Virochana knows me not. The learned called me by the name of Duhshaha. Some knew me by the name of Vidhitsa. I have other names also, O Vasava! They are Bhuti, Lakshmi, and Sree. Thou knowest me not, O Sakra, nor doth any one among the deities know me”.
When Indra asks her the reason behind her deserting Bali and asks if due to his(Indra's) acts or due to Bali’s any act, Sree says that it is nobody’s acts that can invite her or make her desert someone. She functions at the commands of Kala (mahakala).
“śrīruvāca nō dhātā na vidhātā mā̃ vidadhāti kathañcana. kālastu śakra paryāgānmainaṁ śakrāvamanyathāḥ|” (MBH 12:225:10)
“Sree said, ‘Neither the Creator(Brahma) nor the Ordainer(Vishnu) rules me. It is Kala(Shiva) that moves me from one place to another. Do not, O Sakra, disregard Bali."
Sree clearly says that neither the creator (dhata i.e., Brahma) nor the ordainer (vidhata i.e., Vishnu) rule her. She moves from one place to another at the command of Mahakala (Shiva).
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So my question is why is that.?
I saw many people are saying that why kaala is being translated to shiva and some are saying purusha suktam says this and that. To clear all these confusions let me put some verses in this question only, so that I think it will make this question more clearer.
.Shvetashvatara Upanishad makes this point very clear.
“sa viśvakṛd viśvavidātmayōnirjñaḥ kālakālō guṇī sarvavid yaḥ | pradhānakṣētrajñapatirguṇēśaḥ saṁsāramōkṣasthitibandhahētuḥ |” (Ṣvētāṣvatāra Upaniṣad 6:16) “He (i.e., Rudra) makes all, he knows all, the self-caused, the knower, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man, the lord of the three qualities (guna), the cause of the bondage, the existence, and the liberation of the world”
“sarvaanana shirogriivaH sarvabhuutaguhaashayaH | sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH |” (Svetaswatara Upanishad. 3:11) “All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all— pervading Bhagavan. Therefore He is omnipresent Shiva”.
Vedas say that Maheshwara is beyond the Vedas and is the highest Brahman as follows.
“yo vedaadau svaraH prokto vedaante cha pratishhThitaH tasya prakR^itiliinasya yaH paraH sa maheshvaraH ” (Taittiriya Aranyaka 10.12.3.17) “That (being) who transcends (or is higher than) the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation, is Maheshwara”.
“mahādēvaṁ paraṁ brahmā ṣabdabrahmātanumparaṁ |” (Shiva Purana 2:08:13) “That Mahadeva who is the supreme brahman is superior than the sabda-brahman”.
In the Uttara Khanda of Padma Purana (Shiva Gita).
“prāṇaḥ kālastathā mṛtyuramṛtaṁ bhūtamapyahama | bhavyaṁ bhaviṣyatkṛtsnaṁ ca viśvaṁ sarvātmakō’pyahama |” (Shiva Gita 6:26) “I’m the Prana (life force), I’m the time, death, and eternity. I’m the past, present and future. I’m everything indeed!”
Taittiriya Aranyaka of Yajurveda for vamdeva shiva state as follows.
“vāmadēvāya namō jyēṣṭhāya namaḥ śrēṣṭhāya namō rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namō |” (Taittiriya Aranyaka 10.18.1) “Salutation to Vamadeva. Salutation to Jyestha (the Eldest, existing before creation). Salutation to Srestha (the most worthy and excellent). Salutation to Rudra. Salutation to Kala. Salutation to Kalavikarana (He who causes changes in the evolution of the universe beginning with Prakriti)”.
Taittiriya Aranyaka of Yajurveda describes Supreme Brahman as follows.
“ṛtaṁ satyaṁ paraṁ brahma puruṣaṁ kṛṣṇapiṅgalam . ūrdhvarētaṁ virūpākśaṁ viśvarūpāya vai namō namaḥ |” (Taittiriya Aranyaka 10.23.1) “Supreme Brahman, the Absolute Righteousness (rita) and Truth (satyam), is the Purusha dark and tawny in hue(ardhanareshwara), absolutely chaste (having semen raised up) and possessing uneven eyes (three eyed) . Salutations to Him alone who is the Soul of the universe, or whose form is the universe”
In Mahabharata Mausala Parva when the time for the destruction of Yadava race (vrishni race) had come, then Lord Shiva as the Mahakala in his embodied (saguna) form started roaming in the Dwaraka city to end their race as stated below. Note the description of that embodied form – the dark and tawny (“kr̥ṣṇa-pingalaṁ”) form.
“vaiśampāyana uvāca ēvaṁ prayatamānānā̃ vṛṣṇīnāmandhakaiḥ saha. kālō gṛhāṇi sarvēṣā̃ paricakrāma nityaśaḥ |1 karālō vikaṭō muṇḍaḥ puruṣaḥ kṛṣṇapiṅgalaḥ. gṛhāṇyāvēkṣya vṛṣṇīnā̃ nādṛśyata kvacitkvacit |2 tamaghnanta mahēṣvāsāḥ śaraiḥ śatasahasraśaḥ. na cāśakyata vēddhũ sa sarvabhūtātyayastadā |” (MBH 16:2:1-3) “[Vaishampayana said:] While the Vrishnis and the Andhakas were thus endeavouring (to avoid the impending calamity), the embodied form of Time (death) every day wandered about their houses. He looked like a man of terrible and fierce aspect. Of bald head, he was black and of tawny complexion. Sometimes he was seen by the Vrishnis as he peered into their houses. The mighty bowmen among the Vrishnis shot hundreds and thousands of shafts at him, but none of these succeeded in piercing him, for he was none else than the Destroyer of all creatures”.
Note that here the Mahakala who has been personified as death has been described as “mundaḥ” (bald) and kṛṣṇapiṅgalaḥ (dark and tawny). We have already seen that kṛṣṇapiṅgalaḥ is an attribute of Bhagawan Shiva only. Now here we have another attribute described that is – he, the death god was bald. In fact Bhagawan Rudra appears as having matted locks of hair and also otherwise he appears as bald headed. In this connection we have Yajurveda itself hailing Rudra as having matted locks as well as who displays a bald head as follows.
“nama kapardine cha vyuptakesaya cha |” (Yajurveda IV:5:5:d) “Salutations to him who has a crown of hair and to him who has a shaved head”.
Therefore now it is clear from above discussion that the Supreme Brahman described in Vedas a ‘Dark and tawny’ lord is the same bald headed Mahakala who appeared in the city of Dwaraka to put an end to their entire race.
According to Mahabharata.:
“That Being whom, at the time of all thy battles, thou beheldest stalking in thy van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin. He is otherwise known by the name of Kala" (MBH 12:342:138-140)
According to Shiva maha puranam.:
“brahmovāca | yato vāco nivartaṃte aprāpya manasā saha yasmātsarvamidaṃ brahmaviṣṇurudreṃdrapūrvakam sahabhūteṃdriyaiḥ sarvaiḥ prathamaṃ saṃprasūyate eṣa devo mahādevaḥ sarvajño jagadīśvaraḥ ayaṃ tu parayā bhaktyā dṛśyate nā ‘nyathā kvacit |” (Shiva Purana 1:3:10-12) “[Brahma replied]: – that without grasping which speech turns back along with the mind, from whom Brahma, Vishnu, Rudra, Indra, together with all elements (and creatures) and senses, at first spring forth; That lord, Mahadeva is the omniscient and Ishwara (lord) of the universe. This Shankara can be grasped (or seen) through great devotion else he cannot be seen”.
So it's clear from here that from shiva(kala) Brahmas', Vishnus' and Rudras' etc originates. So it can also be said that after pralaya they disappear in him only.
“asādhāraṇakarmā cha sr̥ṣtyādikaraṇātpr̥thak | brahmāṇōpi ṣiraṣchhētā janakastasya tatsutaḥ |121 janakastanayaṣchāpi viṣṇōrapi niyāmakaḥ | bōdhakaṣcha tayōrnityamanugrahakaraḥ |” (Shiva Purana 7:02:31:121-122) “His (Shiva’s) works are said to be uncanny because he (alone) carries out creation, preservation and destruction. He is the one who cut brahma’s head. He is the father of Brahma as well as his son. Similarly, He is the father of Vishnu as well as his son and he is also the controller of Vishnu. He confers knowledge on these two – Brahma and Vishnu and always showers his grace (upon them)”.
Which is also in sync with vedas.
“sá evá sáṃ bhúvanāny ā́bharat sá evá sáṃ bhúvanāni páry ait pitā́ sánn abhavat putrá eṣāṃ tásmād vái nā́nyát páram asti téjaḥ |” (Atharva Veda 19:53:4) “He surely did bring hither all the beings (worlds), he surely did encompass all the beings (worlds). Being their father, he became their son; there is, verily, no other force, higher than he”.
As for Purusha Shukran.:
Purusha Sukta appeared first in Rig Veda 10.90. Narayana Maharshi was the 'Mantra Drashta'(seer) of the hymn. This Narayana Maharshi was later incarnated as Devaki putra Sri Krishna during Dwaparayuga. His counterpart Nara Maharshi was born as 'Arjuna'. By the grace of Lord Shiva, Narayana Mahrshi got the divine vision of Purusha. He was the first Human Rishi to realise the universal oneness and oneness of Atman in all beings. This non-dual knowledge made Narayana Rishi merge with Lord Shiva. Those who know Purusha will become, verily, like Purusha, the self of all beings.
Sathapatha Brahmana of Shukla yajurveda describes how Narayana Rishi became one with Purusha.
"puruṣo ha nārāyaṇo'kāmayata atitiṣṭheyaṃ sarvāṇi bhūtānyahamevedaṃ sarvaṃ syāmiti sa etam puruṣamedham pañcarātram yajñakratumapaśyattamāharattenāyajata teneṣṭvātyatiṣṭhatsarvāṇi bhūtānīdaṃ sarvamabhavadatitiṣṭhati sarvāṇi bhūtānīdaṃ sarvam bhavati ya evam vidvānpuruṣamedhena yajate yo vaitadevam veda" ( Sathapatha Brahmana 13:6:1:1)
"Purusha Narayana desired, 'Would that I overpassed all beings ! would that I alone were everything- here (this universe) !' He beheld this 'five days' sacrificial performance, the Purushamedha and took it and performed offering therewith ; and having performed offering therewith, he overpassed all beings, and became everything here. And, verily, he who, knowing this, performs the Purushamedha, or who even knows this, overpasses all beings, and becomes everything here."
In Mahabharata, Anushasana parva Bishma pitamaha says to Yudhistira:
Rudra bhakthya thu krishnena jagat vyaptham mahathmana, Tham prasadhya thadha devam bhadaryam kila bharatha.
Arthath priya harathwam cha sarva lokeshu vai yadhaa, Prapthavaaneva rajendra suvarnaakshan maheswaraath.
"The Krishna, due to his devotion to Supreme Lord Rudra, Has spread all over the universe, Oh Bharatha, Oh king of kings, After making Lord Shiva pleased by his penance in Bhadrinath, He has attained the state of being more dear, Than all the worlds and all aspects of knowledge."
In Mahabaratha, Lord Shiva says :
satyaśaucārjava tyāgais tapasā niyamena ca kṣāntyā bhaktyā ca dhṛtyā ca buddhyā ca vacasā tathā ( Mh Bhar 10.7.60)
yathāvad aham ārāddhaḥ kṛṣṇenākliṣṭakarmaṇā tasmād iṣṭatamaḥ kṛṣṇād anyo mama na vidyate ( Mh Bhar 10.07.61)
"With truth, purity, sincerity, resignation, ascetic austerities, vows, forgiveness, devotion, patience, thought, and word, I have been duly adored by Krishna of pure deeds. For this there is none dearer to me than Krishna".
Purusha Sukta :
sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt | sabhūmiṃ viśvato vṛtvātyatiṣṭhad daśāṅghulam || sahasra - Thousands; ( Thousand implies uncountable ) śīrṣā - of heads has; puruṣaḥ - the great being. sahasra -Thousands of aksha - eyes has he, sahasrapāt - and thousands of legs. sa - He vṛtvā - manifests bhūmiṃ - the world. ātyatiṣṭhat - e stands beyond daśāṅghulam - the count of ten fingers.
A thousand heads hath Puruṣa, a thousand eyes, a thousand feet. On every side pervading earth he fills a space ten fingers wide.
The Taittirya Aranyaka(10:24:1) of Yajur Veda clearly says Lord Rudra is 'Veda Purusha' (purusho vai rudrah) Kaushitaki Brahmana (6:1:13) of Rig Veda calls Lord Rudra as "sahasrakha sahasrapat". ( tata.udatiṣṭhat.sahasra.akṣaḥ.sahasra.pāt). The same thing is confirmed in Svetasvatara Upanishad.
viśvataś cakṣur uta viśvato-mukho viśvato-bāhur uta viśvatas-pāt saṃ6 bāhubhyāṃ dhamati sampatatrair dyāv-ābhūmī janayan deva ekaḥ ( Sv Up III-3) "His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, this God (deva ekaḥ) remains as their non—dual manifestation.
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According to purusha shuktam of yajurveda.:
"Hri and Lakshmi(Sri) are thy (Purusha Rudra's) wives: each side of thee are Day and Night."
According to Uma Samhita and Shiva Puran :
"Satī and Pārvatī are Umā's direct incarnations (Rudranī). The first primordial Śakti of Śiva the great Brahman, who is called Umā, is the great mother of the three worlds. Her two incarnations — Satī and Haimavatī, have been heard, O intelligent Sūta. Please mention Her other incarnations (Mahākālikā; Mahālakṣmī; Mahāsarasvatī) too. (Umā Saṁhitā: 45:3-4)"
"Mahākālikā; Mahālakṣmī; Mahāsarasvatī are Umā's incarnation as warrior goddess. According to Śiva Purāṇa, Bhavānī Umā is the source of these three forms Navārṇa Caṇḍikā of Devī Māhātmyam, hence both Aṣṭādaśabhujā Mahālakṣmī (not to be confused with Viṣṇupatni Lakṣmī) as well as Bhavānī Umā are identified with one another by Śiva Purāṇa. (Umā Saṁhitā: Chapter 45-48)"
Mahalakshmi is another name Goddess Parvati. Who is wife of lord Shiva. Real name is Ambabai Mahalakshmi she is Goddess Parvati. Kollapur Ambabai Mahalakshmi its Shaktipeet of Goddess Sati / Parvati not a wife of vishnu. Even devi kamla (lakshmi) one of the 10 mahavidhyas is a form of devi uma .
The Chamunda Mantra of Maa Kali/Durga.
"Om aim hrim srim Klim chamundaye viche" Om = lord shiva of creator and destroyer Aim = goddess saraswati of knowledge and wisdom Shreem = goddess lakshmi of wealth and luck Hreem = goddess pravati of divine mother Kleem = goddess maha kali of love and desire Chamundaye = The slayer of demons chand and mund Viche = shield us.
So here we can see all these names belongs to maa durga/kali she is also called as "sri" and maa parvati as "hri".
So from above we can conclude that purusha Rudra's two wives are maa Parvati and maa Kali/Durga. One is day (Maa Parvati as she is calm and giving in nature) and other is night (Maa Kali who is angrier and fierce in nature).
"let mothers such as Sarasvati, Dhriti, Medha, Hri, Sri, Lakshmi protect you and give you success."
As you can see here sometimes, sri is only refered to maa durga and not maa Lakshmi and hri always to maa parvati.
Just like lord vishnu is called shrivatsa (the one with shree/lakshmi in his chest), lord shiva is also called as shrikantha (the one with shree/durga in his throat).
I still have so many verses left to add but I think this is enough otherwise it will get double in length because it is lengthy as it is.
So again my main question was why Maa Lakshmi only listens to Lord Mahakala is it because of him being the Supreme Brahman?