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Srîmad
Bhâgavatam
&
Bhagavad Gîtâ Time Quotes:
In the meditations of the
different forms of yoga it is all about transcending the duality and
developing stability in that consciousness above matter. One of the
most
primary dualities is the one of the personal, the completeness, the
integrity as opposed to the impersonal, the numerical, the temporary
and distinct. In the Bhâgavatam both are dealt with. For when we
meditate, with or without a mantra, we become aware of the different
dualities and attain equilibrium with them. Then we see matters the way
they are and are freed from illusion. That constitutes the basis of all
religiosity and science. Striving for freedom from illusion is the
essence of and condition for that what we call civilization. Thus
constitutes meditating on time, with calendars and clocks, and thus
learning to observe, respect and experience time, the course of time
and the changing moment of the eternal Now the way we have it naturally
(see tempometer), the perfect counterpart
of the religious or not religious meditation upon the person (of God),
the transcendence towards the complete, the acquiring of an overview
and reaching of an integrity of beatitude. When one respects one half,
one automatically achieves respect and motivation for the proper order
of the reality of the other half of this duality. Thus to meditate upon
and have respect for the natural order of time leads to meditation on
and respect for the original nature and order of the person. When one
is soberly aware of the time the way it has its course in nature, one
is consequently also aware of the counterpart constituted by the person
as the ideal integrity, the coherence and the completeness and
unification of the forces of nature as a form of conscious control, as
a
conscious counterplay of those further impersonal forces of nature. The
person thus cannot be separated from his natural counterpart that is
the impersonal. One belongs to the other, the one exists because of the
other, the way light and darkness and heat and cold do. In order to
offer a clear notion of how this impersonal aspect is described in the
Bhâgavatam, I offer here an overview of all that in this book is
stated about time.
Anand
Aadhar Prabhu
CANTO 1
S.B.
1.5:
18
The
philosophically inclined should for that reason endeavor only for that
which is not so much found wandering from high to low. In the course of
time, the time that is so impetuous and subtle, one will automatically
everywhere find the enjoyment - as good as the miseries - as a result
of one's work.
S.B.
1.6:
8-9
I,
being only five years old, attended the school of the brahmins and
lived, depending on her, without having a clue about the time, the
direction and country in which we were living.
When
she once went out at night to milk a cow, she was bitten in the leg by
a snake on the path and thus fell victim of the supreme time.
S.B.
1.8:
4
Lord Krishna together
with the munis there pacified the shocked and affected family who had
lost their friends and members, by showing how each is subjected to the
Time that cannot be avoided.
S.B.
1.8:
28
I
consider You the personification of Eternal Time, the Lord without a
beginning or an end, the All-pervasive One distributing Your mercy
everywhere equally among the beings who live in dissent with each other.
S.B.
1.9:
14
All the unpleasant that
happened I think, is the inescapable effect of Time; you, just like the
rest of the world with its ruling demigods, fall under that control
just like the clouds that are carried by the wind.
S.B.
1.9:
15
Why else would there be
that misfortune with the presence of Yudhishthhira, the son of the
ruler of religion, Bhîma with his mighty club, Arjuna carrying
his Gândîva and our well-wisher Lord Krishna?
S.B.
1.11: 6
They
said: 'We have always bowed down to Your lotus feet like one does with
the worship of Brahmâ and his sons and the king of heaven,
because You, for the one who desires the supreme welfare in this life,
are the Master of Transcendence upon whom the inevitable time has no
grip.
S.B.
1.13:
17-20
But
Time, insurmountable and imperceptible in its being, surpasses
inimitably those who are inattentive and engrossed in the mind of
attachment to family affairs.
Vidura
who knew this said to Dhritarâshthra: 'O King, [dear brother],
please withdraw yourself without delay, just see how fear has taken the
lead in your life.
In this
material world there is no help of anyone or anything to escape from
this fear, because that fear concerns the Supreme Lord who approaches
us all in the form of eternal Time.
Inevitably
overtaken
by
the pull of time a person must, just like that, give up
this life as dear as it is to everyone, not to mention the wealth and
such he has acquired.
S.B.
1.13:
46
How is
this body, which is made out of the five elements [fire, water, air,
earth and ether] and is controlled by time, materially motivated action
and the modes of nature [kâla, karma and the gunas], capable of
protecting others when it is just as well bitten by that snake?
S.B.
1.13: 49
That Unborn One, the
Father of Creation, has, o King, at present descended in this world in
a form of [the all-devouring] Time in order to eliminate all the
enemies of the enlightened.
S.B.
1.14:
3
The time had taken an
inauspicious turn: he observed seasonal irregularities and saw that the
people in their human sinfulness turned to anger, greed and falsehood
in heartening their means of livelihood.
S.B.
1.14:
5
The people gradually
were acquiring godless habits as wantonness and such. The king facing
these serious matters and bad omens, spoke with his younger brother
about it.
S.B.
1.14:
8
Is it
so, as Nârada instructed, that the Supreme Personality has
decided it is time to leave this manifest world?
S.B.
1.15:
27
Bearing in mind the
words spoken by Govinda, I remember how attractive they are, and how
they, imbued with importance and appropriate to the time and
circumstance, put an end to the pain in the heart.' "
S.B.
1.16:
24
Please
inform me, o reservoir of all riches, about the reason of your sadness
that reduced you to such a weakness. Or has o mother, powerful Time
stolen away from you the good fortune that was even extolled by the
enlightened souls?'
S.B.
1.18:
37
'Verily,
seven
days
from now the wretched one of the dynasty who offended my
father will, because of breaking with the etiquette, be bitten by a
snake-bird.'
S.B.
1.19:
4
Thus
pondering the message reached him of the curse of death pronounced by
the sage's son. That curse in the form of the fire of a snake bird he
accepted as something auspicious because that expected happening would
be the logical consequence of the indifference of an all too attached
person.
CANTO 2
S.B.
2.1:
14
O
member of the Kuru family, therefore also your life's duration that is
limited to seven days, should inspire you to perform everything that
traditionally belongs to the rituals for a next life.
S.B.
2.1:
24
His
individual body is this gross material world in which we experience all
that belongs to the past, the present and the future of this universe
in existence.
S.B.
2.1:
33-34
His
veins
are
the rivers and the plants and trees are the hairs on the body
of the Universal Form, o King. The air is His omnipotent breathing, the
passing of the ages, Time, is His movement and the constant operation
of the modes of material nature is His activity.
Let
me
tell
you that the hairs on the head of the Supreme Controller are
the clouds o best of the Kurus, and that the intelligence of the
Almighty is the prime cause of the material creation, so one says. His
mind, the reservoir of all changes, is known as the moon.
S.B.
2.2:
15
Whenever
one
desires
to give up one's body o King, one should as a sage, without
being disturbed, comfortably seated and with one's thinking unperturbed
by matters of time and place, in control of the life air restrain the
senses with the help of the mind.
S.B.
2.2:
17
Therein
one will not find the supremacy of time that for sure controls the
godly who direct the worldly creatures with their demigods, nor will
one find there mundane goodness, passion or ignorance, nor any material
change or causality of nature at large.
S.B.
2.2:
18
Knowing
what and what not relates to the divine of the transcendental position,
they who wish to avoid the godless completely give up the perplexities
[of arguing to time and place], and place thereto in the absolute of
goodwill every moment the worshipable lotus feet in their heart.
S.B.
2.2:
24-25
In the
control of the divinity of fire [Vais'vânara, or with regular
sacrifice and meditation] one reaches through the gracious passage of
[the sushumnâ, the channel of balancing the] breath, provided one
follows the movements in the sky [the cakra order], the pure spirit
[Brahmaloka, the place of the Creator] that enlightens and washes away
the contaminations. Directed upwards one then reaches the circle [the
cakra, the wheel] o King, called S'is'umâra [meaning: dolphin, to
the form of the Milky Way, galactic time].
Passing
beyond that navel of the universe, the pivot, the center of spin of the
Maintainer [Vishnu], by the individual living being that was purified
by the realization of his smallness, the place is reached that is
worshipable for those who are transcendentally situated. There the
self-realized souls enjoy for the time of a kalpa [a day of
Brahmâ].
S.B.
2.5:
11
All of
the world that I created was created by the effulgence [the
brahmajyoti] of His existence, just as the fire, the sun, the
moon, the planets and the stars [radiate after His effulgence].
S.B.
2.5:
21-22
[The Lord of] Eternal
Time, the controller of the deluding potency of matter
[mâyâ] thus took upon Himself, from His own potency
spontaneously appearing in different obtained [guna] forms, the
workload [karma] and specific nature [or svabhâva, of the living
entity].
Because of the superintendence of the
original person the
creation of the mahat-tattva [the 'greater reality'] took place, from
eternal time there was the transformation of the modes and from these
specific natures the different activities found their existence.
S.B.
2.5:
26-29
By transformation of
the ether the air found its existence which is characterized by the
quality of touch. Along with it sound also appeared as a
characteristic that was remembered from the ether. Thus air
acquired a life of diversity as well with energy and force. Air
on its turn again transformed under the influence of time and generated
from its nature the element of fire in response to what preceded. With
its form there was likewise touch and sound [as the hereditary burden
or the karma of the previous elements]. Fire transformed [or
condensated from oxygen and hydrogen] into water. Thus the element of
taste came about which consequently was accompanied by touch, sound and
form. But because of the variegatedness of that transformation of water
next followed the smell of the juice which assumed form [as the earth
element] together with the qualities of touch and sound.
S.B.
2.5:
34
The universe after
countless millenia having been submerged in the [causal] waters, was by
the individual soul [the jîva or the Lord] who animates the
inanimate awakened to its own time of living.
S.B. 2.6: 11
The unseen mover [viz.
Time] of the seas and oceans of the living beings that are involved
with evolution and extinction is, as seen from His belly [the middle
worlds, S'iva], by the intelligent known as the [beating] heart that is
located in the subtle body.
S.B.
2.6:
24
For the performance of
sacrifices, the sacrificed such as flowers and leaves and burning
material [such as straw] is needed together with an altar as also a
framework of time [a calendar e.g.] in order to follow the modes of
nature.
S.B. 2.6: 42
The first avatâra of the Lord is the
Original Person: [Mahâvishnu or Kâranodakas'âyi
Vishnu. He forms the basis of] spacetime [kâla svabhavah, the
original nature of time], cause, effect, the elements, the modes, as
also the ego, the senses and the mind. These together constitute the
diversity of the complete whole of all that moves and doesn't
move of the universal being [also called Garbhodakas'âyî
Vishnu].
S.B.
2.8:
12-13
And what about a day of
Brahmâ [a kalpa] and the periods between them [vikalpas]? What
can you say about the time measures we call the past, the future and
the present? And how about the lifespan allotted to embodied beings?
O purest of the
twice-born, what could be the beginning of time and what can you say
about the way time, in the context of one's karma, is experienced as
being short or long?
S.B.
Text
2.9: 3
The very moment
he [the witness, the soul], in his glory of transcending the time of
the material energy, enjoys to be free from illusion, he in that
fulness will forsake the two [of that 'I' and 'mine'].
CANTO 3
S.B.
3.2:
7
Uddhava
said:
'What
can I say about our wellbeing now the sun of Krishna has
set and the house of my family has been swallowed by the great serpent
of the past?
S.B.
3.4:
16
Even
though
You
have no desires You engage in all kinds of activities, even
though You're unborn You still take birth, as the controller of eternal
Time You take nevertheless shelter of the fortress out of fear for Your
enemies and despite of enjoying within Yourself, You lead a household
life in the association of women; this bewilders the intelligence of
the scholars in this world.
S.B.
3.4:
17
You
are never divided under the influence of time, yet You, in Your eternal
intelligence o Master, call me in for consultation, as if You would be
bewildered. But that is never the case. That boggles my mind, o Lord.
S.B.
3.5:
14
I
pity all those ignorant poor people who, in decay with the divinity of
Time, in the sinfulness of their pitiable state of ignorance have
turned away from the stories about the Lord and waste the length of
their lives with useless philosophical exercises, imaginary purposes
and a diversity of rituals.
3.5:
26-28
With
the
effect
of Eternal Time [kâla] upon the three modes of this
illusory energy, the Supreme being, He who essentially is spiritual,
generated the virility [the valour, the manliness, the power] by
[entering the universe as] the person [as the Purusha].
From
the
unmanifested
then by the interaction of time came about the
Mahat-tattva [the complete of the Supreme, the cosmic intelligence].
This physical self that situated in the totality drives away darkness
and ignorance is of an understanding nature and capable of creating
complete [spiritual] universes.
The [sum total of manifestation]
which thus constitutes a plenary expansion of guna, kâla and
[jîv]-âtmâ, forms the range of sight of the
Personality of Godhead. It is the reservoir, the reason for existence,
the self, of the many differentiated life forms of this universe that
urges on creative effort.
S.B.
3.5:
33-36
Material
energy
is
a partial mixture of time [the time of expanding and
contracting]. The Supreme Lord glancing this over from the ether, thus
being contacted created the transformation of that touch in the form of
air.
The
air, also transformed by the extremely powerful ether, gave rise to the
form of light and [the bio-electricity] of sense perception by which
the world is seen.
From the interaction of the air and its bio-electricity with the
glance of the Lord [of the ether] there was by the mixture of time a
transformation of the material energy that created the taste [for life]
in water.
The electrified water thus created due to the transformation of
the Supreme Spirit [of the ether] glancing over the earth, led to the
creation of the quality of smell with the partly uniting of the
external energy with eternal time.
S.B.
3.5:
49
O Unborn One, direct us in making our offerings at the right time
whereby we can share our meals and also all other living beings can
have their sustenance so that we with our offerings of food can eat
without disturbance.
S.B.
3.6:
15
Eyes appeared in the gigantic
body which offered a position to Tvashthâ, the director of light
and the power of sight by which forms can be seen.
S.B.
3.6:
24
Next the
heart of the Universal Being manifested in which Candra, the god of the
moon took his position with the function of mental activity because of
which one is lost in thoughts.
S.B.
3.7:
33
O brahmin, how are
the periodical offerings [of S'râddha] regulated to honor the
deceased and to respect what the forefathers have created and how are
the times settled in respect of the positions of luminaries like the
planets and the stars?
S.B.
3.8:
11-12
The way the
power of fire is hidden in wood He resided there in the water keeping
all that existed in the subtle of His transcendental body from where He
gives life in the form of Time [kâla].
For the
duration of thousand times four yugas [4.32 billion years] He lay
asleep with His internal potency for the sake of the further
development - by means of His force called kâla [time] - of the
worlds of the living beings who depend on fruitive activities. That
role gave His body a bluish look [the blue of the refuge of the
vivifying water].
S.B.
3.8:
14
With the Time that roused the karma into
activity, soon from the original self [of Vishnu] with that [agitation]
a lotus bud appeared that just like a sun illumined the vast waters
with its effulgence.
S.B.
3.8:
20
Groping in the dark
o Vidura it with his contemplating this way thus came to pass that the
enormity of the three-dimensional of time [tri-kâlika] came about
which as a weapon [a cakra] inspires fear in the embodied, unborn soul
by limiting his span of life to a hundred years [compare 2.2:
24-25].
S.B.
3.9:
17
As long as the
people of the world are engaged in unwanted activities and in the
activities of their self-interest despise the by You as beneficial
pronounced devotional activities, the struggle for existence of these
people will be very tough and under Your Vigilant Rule [of Time] lead
straight to a shambles. Let there be my obeisances unto You.
S.B.
3.10:
5
He
who was born on the lotus, then saw how the
lotus upon which he was situated and the water surrounding it were
moved by the wind that was propelled by the power of eternal Time.
S.B.
3.10:
12-13
Time
[kâla] is the hidden, impersonal
feature of God by means of which the cosmic creation in the form of
material energy was separated from the Supreme Lord as His
objective manifestation, as the phenomenal that was established by
Vishnu's bewildering potency.
The way it [Eternal Time] is there in the present, it was there in the
beginning and will be there hereafter.
S.B. 3.11:
2-4
The supreme
oneness of that particle being
present within material bodies keeps its original form till the end of
time, it is of a continual, unrivaled uniformity.
And thus time,
my best one, can be measured by the motion of the minutest and largest
forms of combinations of particles, of which the Supreme, unmanifest
Lord is the great force that controls all physical action.
Atomic time is
the time taken by an infinitesimal particle in occupying [or vibrating
in] a certain atomic space. The greatest of time is the time taken by
the existence of the complete of all atoms.
S.B.
3.11: 11-15
The
aggregate of such a 'day' and 'night' is called an ancestral
[traditional and solar] month with two of them forming a season.
There are six of them [resp. 'cold' or hemanta, 'dew' or s'is'ira,
'spring' or vasanta, 'warm' or grîshma, 'rainy' or varshâs
and 'autumn' or s'arad, counting from December 22] corresponding to the
movement of the sun going through the southern and northern sky.
This movement of the sun is said to form one day of the demigods
and is called a vatsara [a tropical year] of twelve months. The
duration of life of the human being is estimated to be of a great
number [a hundred] of those years [see also the 'full calendar of
order'].
The infinitesimal particles and their combinations, the planets, the
heavenly bodies [like the moon] and the stars, all rotate in the
universe, to return in a year in the Almighty [cyclic order] of eternal
of time.
We speak about an orbit of the sun, about an orbit of the other
planets, the orbit of the stars [in our galaxy around Sagittarius A in
the sky], the orbit of the moon o Vidura, and the orbit of the earth as
being a single [but differently named] year [resp. a celestial year, a
planetary year, a galactic year, a lunation and a tropical year].
The One [Lord of Time] who differing from all that was created moves by
the name of Eternal Time, who by means of His energy in different ways
brings to life the seeds of creation and who during the day dissipates
the darkness of the living entities, should be offered respect with
attention for all His five different types of years, so that one thus
with one's offerings brings about quality in one's material existence.'
S.B.
3.11: 38-39
TThe
time
measured
by
the
two
halves
of
Brahmâ's
life
takes
but
a
second
for
the
beginningless,
unchanging
and
unlimited
Soul
of
the
universe.
This eternal
time, beginning from the atom up to the final duration of two
parârdhas, is never capable of controlling the Supreme Lord, it
is the controller of the ones identified with their body.
S.B.
3.15:
3
The
demigods said: 'You, o mighty one, must be knowing about this darkness
we are so very afraid of. Your supreme divinity is not affected by time
and thus nothing is hidden for you.
S.B.
3.21:
16
O
original father of all, the conditioned souls in the grip of desire are
all bound by the rope of the words of You as the Lord of the living
beings. I, following their example also offer my oblations to You, o
light of eternal time.
S.B.
3.21:
18
The
wheel of the universe that with a tremendous speed spins around the
axle of the imperishable [nature] of You [Brahman] with three naves
[sun, moon and stars], [twelve to] thirteen spokes [as lunar months],
three hundred and sixty joints [as days in a demigod year], six rims
[as seasons], and innumerable leaves [moments], cuts short the
life-span of the universe but not the lives of the devotees.
S.B.
3.24:
33
I
surrender
myself
to
Lord
Kapila,
who
is
the
transcendental
supreme
personality,
the
origin
of the world and full cognizance of the time
and the three modes of nature; the maintainer of all the worlds, who in
Himself after His own potency dissolved His manifestations and who is
the power of independence.
S.B.
3.25:
38
O mother, My
devotees
will
never, by no [change of] time or
weapon of destruction, lose
Me [and My opulence] who
was chosen by them as their dearest self, son, friend, preceptor,
benefactor
and deity.
S.B.
3.26:
15-18
Thus are
with the classification I provided the material qualities of the
Absolute Truth of Brahman summed up [called saguna brahman]. One speaks
thereto of time as the twenty-fifth element.
The influence of the Original
Personality of God is said to be the time factor that is feared by some
who are being deluded by the ego of being in contact with the material
nature of one's individual existence.
The
movement
of
material
nature
without
its
interaction
of
the
modes
and
its
specific
qualities, o daughter of Manu, is the time from which we
here know Him, the Supreme Lord.
He who within
abides in the form of the original person [purusha] and without in the
form of time [the 24th element], exists by [exhibiting] His potencies as the Lord of All Opulence [Bhâgavan, the Fortunate One] for
all
living
entities
[and elements].
S.B.
3.26:
22
The characteristic
traits of one's [reason in this state of Krishna or natural time]
consciousness
thus are
similar to those
of the natural state of pure water: clarity, invariability and serenity.
S.B.
3.26:
35
From
the ether evolving from the subtlety of sound the evolution of
the subtle element of touch takes place under the transforming impulse of time and thus the air is
found as well as the
sense organ for it and of that sense of touch the active perception.
S.B.
3.26:
50
When [in the beginning of creation] the
seven primary elements [the five material elements,
ego and cosmic intelligence - the mahat-tattva] were not yet
mixed, [the Lord,] the origin of
creation endowed with kâla,
karma and guna [time,
workload and the modes] entered
the universe.
S.B.
3.28:
12
When one's thinking by the practice of yoga is purified and
controlled, one should looking
at
the tip of one's nose meditate
upon the Supreme
Lord His form and measure of time [a mechanical clock or waterclock
fixed on
the sun's summit with the
division of time according to the
Bhâgavatam].
S.B.
3.29:
4
And
yes, what can You say about Eternal Time that represents the eternal
and original form of the Supreme Ruler ruling over all the other rulers
and under the influence of which the common people in act piously?
S.B.
3.29:
37
[Natural] time known as the divine
cause of the different manifestations of the
living entities, constitutes the reason why all living beings live in fear who
motivated by cosmic intelligence and such matters consider themselves
as separated.
S.B.
3.29:
38
He
who
from
within
enters
the
living
entities,
annihilates
by
living
entities
and
of
everyone is the support; He is named Vishnu, the
enjoyer of all sacrifices who is that time-factor which is the master
of all masters.
S.B.
3.29:
40-45
He
for
whom out of
fear the wind blows and this sun is shining, for whom out of
fear Indra sends his rains and the heavenly bodies
are shining; He because of whom out of fear the trees, creepers and
herbs each in their own time bear flowers and produce their fruits; He
afraid of whom the rivers flow and the oceans do not overflow, because
of whom fire burns and earth with her mountains doen't submerge; He
because of whom the sky provides air to the ones who breathe and under
the
control of whom the universe expands its body of the complete reality
[mahat-tattva]
with
its
seven
layers
[the
seven kos'as or also dvîpas with their states of consciousness at
the level of the physical, physiological, psychological, intellectual,
the enjoying, the consciousness and the true self], He for whom out
of fear the gods of creation and more in charge of the modes of nature
of this world carry out their functions according to the yugas
[see 3-11],
He of whom afraid all the beings animate and inanimate find their
control; that infinite, final operator of beginningless Time is
the unchangeable Creator who creates people out of people and puts an
end to the
rule of death by means of death.'
S.B.
3.30:
1
Kapila said: 'Just
like a mass of clouds has no knowledge of the powerful wind, a person
has no knowledge of this time factor, even though he is being
conditioned by it.
S.B.
3.31:
16
What else but Your divinity,
that as a partial representation [the Paramâtma] dwells in as
well
the animate as the inanimate, would give us the knowledge of the
threefold of Time, of past, present
and future? In
order to be freed from the threefold misery [as caused by
oneself, nature and others] we as individual souls engaged on the path of
fruitive activities
have to surrender to that divinity.
S.B.
3.32: 12-15
[But
remember that] even Brahmâ, the
Creator of the
mobile and immobile manifestations who is the source of Vedic wisdom, as also the sages and the masters
of yoga, the
Kumâras and the other perfected ones and original thinkers of
yoga who
attained the original Person of the Absolute Truth, the first one of
all the souls, by dint of their detached, egoless actions, despite of
their independent vison and all their spiritual qualities, again take
birth to assume their positions when this manifestation of the Lord is
recreated through the
operation of time and the three modes. And that is also true for all
others who enjoyed the divine opulence that resulted from their pious
deeds, they also return when the interaction of the modes again takes
place.
S.B.
3.32: 37
I explained to you
the four divisions of identity
[svarûpa]
in
devotional service [in
combination with
the modes and their transcendence *],
as also the
imperceptible action of time [the conditioning] that drives
the living entities.
CANTO 4
S.B.
4.11: 15
Man and woman [by the
impelling force of time] evolved from the five elements of matter and
by their sexual behavior even more men and women came about in this
world.
S.B.
4.11: 18-20
Under the influence of
the no
doubt hard to fathom potency of the Almighty One in the form of the
force of time, the interaction
[or disturbance of the equilibrium] of the modes of nature resulted in this
diversity of energies upon which the Supreme Personality
exerts His influence even though He is not the one acting and in which
He leads to death even though he is not the one who kills. He to
whom there is no end in
the form of Time puts everything to an end, He who knows no beginning
constitutes
the beginning of everything, He
who is inexhaustible gives life to one living being by means of
another one and He as death puts an end to everything that kills. As
death entering each his life no one is His ally or his definitive
enemy. All the combinations of the elements [organic and anorganic]
helplessly follow His movement like dust particles moved by the wind.
S.B.
4.11: 22
Some o king, explain that
karma [the work load of fruitive
activities] as arising from one's
particular nature or as brought
about by others o protector of men. Some say it's due to time, others
refer to fate, while still others ascribe it to the desire of the
living entity.
S.B.
4.12: 4
You didn't kill the
Yakshas,
nor killed the Yakshas your
brother, for it is the Time that is really the master of annihilation
and generation of all living beings.
S.B.
4.12: 16
He
considered everything created comprising his body,
his wives, children, friends, his influence, riches, the pleasure
grounds, the facilities for his women and the complete of the beauty of
the earth with its oceans, as something bound to time and for that
reason he left
for Badarikâs'rama [the Himalayan forest].
S.B.
4.12: 36
For all those notions
of a higher or lower form of life there will never be any peace, for
they depending upon the
interaction of the material modes are by the ordinance of the Lord [in the form of Time]
all destroyed.
S.B.
4.24: 56
To a soul of complete
surrender the invincible
time, by which You in Your
prowess
and
majesty with simply raising Your eyebrows vanquish the entire
universe, constitutes no
threat.
S.B.
4.24: 65
One may guess about
[the authority
and order of] Your reality [of TIme]. [All] we see is how You, just
like the wind scattering the clouds, with Your so very great force [of
Time] in the long run destroy all the planetary systems and how all
living being find their end therewith because of others.
S.B.
4.27: 3
Intimately
making fun she
embraced him as he held her in his arms. Thus being captivated by the
woman he lost his keenness and wasn't quite aware of how day and night
the insurmountable time was passing.
S.B.
4.27: 12 & 13
Thus
wantonly
involved
with
a
heart
enslaved
by
kith
and
kin, one day
the time [of old age] arrived that is not very loved by those who are
fond of women. O King, there is a king belonging to the heavenly kingdom
[Gandarvaloka] who is called
Candavega ['the impetuously streaming time']. He has the lead over threehundred and sixty very powerful other Gandharvas.
S.B.
4.27: 19
[All of this
happened during the time that] the daughter
of the Almighty
Time [called Kâlakanyâ] traveled the
three
worlds desiring someone for a husband o King
Prâcînabarhi, but there was never anyone who accepted her
proposal.
S.B.
4.27: 27
When the king of the
Yavanas heard the daughter of Time express herself in these words, he, according to the will of God prepared to do his duty in
the private sphere, addressed her with a smile:
S.B.
4.27: 21-22
The year symbolizing
[the passage of] time was called Candavega to which the threehundred
and sixty men and women from
heaven are to be understood as the days and nights that by their
footsteps reduce the lifespan
that one has on this earth [see 4.27: 13]. The daughter of Time who was welcomed by no one
and as the sister-in-law was accepted by the king of the Yavanas in
favor of death and
destruction, stood
for
jarâ,
old
age
[see 4.7:
19-30].
S.B.
4.29:
21-22
The year symbolizing
[the passage of] time was called Candavega to
which the three hundred and sixty men and women from
heaven are to be understood as the days and nights that by their
footsteps reduce the lifespan
that one has on this earth [see 4.27:
13]. The daughter of Time who was
welcomed by no one and as the sister-in-law was accepted by the king of the Yavanas in favor of death and
destruction, stood
for
jarâ,
old
age
[see 4.27:
19-30].
S.B.
4.29:
54
The
flowers work
just like a woman who with her sweet scent of flowers suggests the
safety of a household existence as being the result of an innocent
desire for sensual pleasures such as the plucking of flowers. Thus one fulfills one's desires [alike
the deer] in always being absorbed in thoughts of sex with the wife and
pleasures to the tongue. The sound of the different
bumblebees that is so very attractive to the ears compares to the most
attractive talks of the wife in the first place and also the children
that occupy one's mind completely. The tigers
together in front of him are alike all the moments of the days and
nights that
unnoticed in enjoying one's household take away one's life span. And
from behind there is the hunter taking care not to be seen who
crouches upon him like the superintendent of death by whose arrow one's
heart is pierced in
this
world. You
should see yourself in this as the one whose heart is
pierced o King.
S.B.
4.29:
69
With the
Fortunate
One constantly at one's side abiding by a spirit of pure goodness [free
from passion and ignorance], the world around oneself [the so-called
'here and now'] that
[with
all
those
impressions]
can
be
as
dark
as
the
[new]
moon,
thus
being
connected
will
manifest
itself
crystal
clear.
S.B.
4.29:
2b
The great
secret of
it all is that material existence dissolves in what we do not see as
yet and have been seeing in the past, just like during one's sleep; in
other words, everything that happened in the past, happens in the
present and is going to happen in the future is but a
dream.'
S.B.
4.30:
28
You who
in Your compassion by Your expansions
are visible for the humble devotees, are - with the necessary respect
of
time - always remembered by one's devotional service o destroyer
of all inauspiciousness.
S.B.
4.31: 18
All of you united in His quality be therefore
engaged in the devotional service of directly the Supreme Lord who is
the actual cause [pradhâna] of Time, the original Person
and the One Supreme Soul of the unlimited number of individual
souls *, He who by His
spiritual power is aloof from all emanations
of the self.
CANTO 5
S.B.
5.4: 17
He, worshiping [Vishnu] performed, with
[also] respecting the different gods and purposes and in line with the
instructions providing for everything that was needed, according to
time and circumstance all kinds of ceremonial sacrifices a hundred
times over with priests of the proper age and faith.
S.B.
5.9: 20
Oh,
Vishnudatta ['protected by Vishnu'; Parîkchit], to those who are not perplexed this is not such
a great miracle. They who without animosity are of goodness to all are
by the Supreme Lord of the
invincible Time who carries the best of all weapons [the Sudars'ana
disc] personally fully liberated from the very strong and tight knot
in the heart [that is the consequence] of a false physical concept of
life. Even when
threatened by decapitation [or other attacks on their lives], those
liberated souls and devotees who
full of surrender are protected at His lotus feet are never upset by these kinds of emotional states; they have
nothing to fear.'
S.B.
5.10: 6
Thus he sarcastically criticized him severely.
But there was no protest
of a false belief of 'I' and 'mine' with him who carried on in silence
the palanquin as before. As someone on the spiritual platform he was of such a
particular disposition concerning the physical matters
of having a from ignorance resulting, final vehicle of time, a physical
body that consists of a mixture of the natural modes, the workload and
material intentions.'
S.B. 5.8: 9
'Alas! [he thought to
himself], by the Controller turning the wheel of
time this creature was deprived of its family, friends and relatives.
Finding me for its shelter, it has only me as its father, mother,
brother and member of the herd. Surely having no one else it puts
great faith in me as the support to rely upon and thus fully depends
on me for
its learning, sustenance, love and protection. I have got to admit that
it
is wrong to neglect someone who has taken shelter and must
acccordingly
act without regrets.
S.B. 5.9: 6
Thus
supposing
that
his
son,
although
he
didn't
feel
for it, should be fully
instructed by him in all the cleanliness, Vedic literature,
vows,
principles, sacrifice and service to the guru that belongs to the
celibate state [the brahmacarya-âs'rama], the brahmin who considered his son to be
his life breath,
in reality with this engagement
was heavily attached to his
household so that he,
when he [was seized] by death who was not as forgetful [as he was],
died
as a man full of frustration about the insistent faking of his son.
S.B. 5.9: 20
Oh,
Vishnudatta ['protected by Vishnu'; Parîkchit], to those who are not perplexed this is not such
a great miracle. They who without animosity are of goodness to all are
by the Supreme Lord of the
invincible Time who carries the best of all weapons [the Sudars'ana
disc] personally fully liberated from the very strong and tight knot
in the heart [that is the consequence] of a false physical concept of
life. Even when
threatened by decapitation [or other attacks on their lives], those
liberated souls and devotees who
full of surrender are protected at His lotus feet are never upset by these kinds of emotional conditions; they have
nothing to fear.'
S.B. 5.11: 11
These eleven
engagements of the mind are by the
material elements, by nature itself, by culture, by the karma and by
time
modified into the many hundreds,
thousands and millions [of considerations] that do not follow from one
another nor from
themselves, but [are caused by] the knower of the field.
S.B. 5.12: 10
Thus
is being meager, fat, tiny or big, existing as an individual entity,
inanimate matter or whatever natural phenomenon else that might be of
concern, all impermanence in the name of a certain place, time and
activity, an impermanence which you should understand to be [inherent
to] the operation of nature's duality.
S.B.
5.14:
9
Sometimes
also, in the dark of night driven by a momentary whirlwind of passion,
he copulates with an alluring woman. In total neglect of the
rules [a higher vision] he
then, blinded by the strength of that passion, notwithstanding the
divinities [of the sun and moon], loses all notion in being overcome by
a mind
full of lust.
S.B. 5.14: 29
It so happens that
because of the cakra of
the Controller, the
Supreme Lord Vishnu His cakra or disc of Time, the influence of which
stretches from the
first expansion of atoms to the duration of the complete life of
Brahmâ, one has to suffer the symptoms of its rotating, with
which
in due course, swiftly before one's eyes, without a blink, all lives of
the entities, from Brahmâ to the simplest blade of grass, are
spent. Directly for Him, the Controller whose personal weapon is the
disc of Time, one is afraid at heart. Not caring about the Supreme
Lord, the Original Person of Sacrifice, one accepts as worshipable that
what
misses any foundation, preoccupied as one is
with one's self-made gods who are
like
buzzards,
vultures,
herons
and
crows and
who are denied by the scriptures of
our civilization.
S.B. 5.18:
15
The Supreme Lord resides in Ketumâla in the form of Kâmadeva [or also
Pradyumna, see 4.24: 35] according to His
wish to satisfy the Goddess of Fortune as well as the sons [the
days]
and the daughters [the nights] of the founding father [Samvatsara, the
deity of the year] who rule the land and of whom there are as many as
there are days and nights in a human lifetime. The fetuses of these
daughters whose minds are upset by the radiation of the mighty weapon
[the cakra] of the Supreme Personality, are ruined and after one year
expelled dead [from the womb] as miscarriages.
5.18:
33
From You, with
Your countless different names, forms and features, the learned ones
derive their notion of numerical proportions, enumerations and
compositions, the truth of which they verify by observation. Unto Him
who thus discloses Himself in analysis, You, I offer my obeisances [see
also Kapila 3.28-33].
S.B. 5.19:
13-14
Having forsaken one's identification with the
body, one must, at the end of one's time [of living], with
a devotional attitude
concentrate one's mind upon You
who are transcendental to the material qualities. This forsaking
constitutes the perfection of the practice of yoga as explained by the
almighty Lord Brahmâ. A person driven
by desire thinks in fear about
the present and future of his children, wife and wealth, but anyone who
knows about the hopelessness of this vehicle of time, considers such endeavors only a waste of time
because the body is lost in the end.
S.B. 5.20: 12
'With His
effulgence He divides the time in the light and dark period of the
month
[s'ukla and krishna]. May He, that divinity of the moon
and the grain to be distributed to the forefathers and the
gods, may that King of All People, remain favorably disposed unto us.'
S.B. 5-20: 30
That dvîpa has one mountain range
named
Mânasottara that separates the varshas on the inner and
the outer side. Measuring a 10.000 yojanas high and wide,
it harbors in its four directions the cities of the four demigods
ruling there [Indra, Yama,
Varuna and Soma]. The chariot of the sun god Sûrya, circumambulating mount Meru on its highest point, moves
around in an orbit that
calculated in terms of the
days and nights of the demigods
[**] consists of one complete
year.
S.B. 5.20: 40
Because of
having entered the lifeless
form of
this globe at its time
of creation, he [Brahmâ] is known as Mârtanda ['the god of
the suns']. The designation known as Hiranyagarbha ['the gold inside'
or
Brahmâ] came about because he received his body from that [golden
splendor].
S.B. 5.21: 7
Thus
encircling
with
an
orbit
before
the
Mânasottara
mountains
[thereabout]
of
ninety-five
million
one
hundred
thousand
yojanas
long, so the scholars teach us, one
on the east of Meru finds Devadhânî, the city of King
Indra, south of it the one named Samyamanî of Yamarâja, in
the west the one named Nimlocanî of
Varuna, and in the north the one of the moon named
Vibhâvarî. At all the four sides of Meru [as the energetic
pivot] thus
creating sunrise, sunset, noontime and midnight, it brings about
the particular times of the living beings to be active or to cease
their activity [*].
S.B. 5.21: 13
This
vehicle
has
only
one
wheel
with
twelve
spokes
[the
months],
six
segments
[the
seasons]
and
three
pieces
to
its
hub
[four
month
periods],
which
in
its
entirety
is
known
as a solar year [a samvatsara]. Its axle is
fixed on the top of Meru with Mânasottara at the other end. The
wheel of the chariot of the sun being fixed there rotates to the
mountain
range of Mânasottara like a wheel of an oil press machine.
S.B. 5.22: 2
To that he [S'uka] clearly stated: 'Just as what one sees with the
movements of small ants spinning around on a potter's wheel, who
because of their changing positions experience a different orientation,
such a difference can also be observed with the movement [of the sun
and the planets] in relation to Meru
and
Dhruvaloka
[the central heap
of stars and the galaxy center].
With the stars moving around [that center], the two are
located at their right side, but
because of the individual movements of
the planets lead by the sun upon that rotating wheel of time, the sun
and planets that are observed in different mansions and constellations
are
evidently of another progress.
S.B.
5.22:
3
He
[that solar lead of time], this supremely powerful Original Person
who is Nârâyana Himself, the Supersoul of the three Vedic
principles
who is there for the benefit and karmic purification of all the worlds,
is the cause sought by all saintly and Vedic knowing. He divides the
year, as He
thinks fit, in
its twelve parts and arranges the six seasons beginning with spring with their different
qualities.
S.B. 5.22: 5&6
He now,
the Soul of all the
worlds, who [in the form of
the sun] has entered the wheel of time in a position between
heaven and earth, passes through the twelve divisions of the year consisting of the months that are named after
the signs of
the
zodiac. The scholars teach that they [according to the moon] are
divided in bright and dark halves or [fifteen day]
fortnights and that, following
their instruction,
the six portions of its orbit
called ritu or season calculated
to
the
stars each cover
two and a quarter constellations [thus one speaks of twelve or more
constellations]. They also say that the period
of time the sun moves
through [the visible] half of
outer space is called an ayana.
S.B. 5.22: 11
[More than] two hundred
thousand yojanas behind [the moon], there are [spinning] with
Meru to the right, to the many stars that by the Supreme Controller
were
attached to the wheel of time, the twenty-eight lunar mansions
including Abhijit.
S.B. 5.23: 1-3
S'rî S'uka said: '1.3 million yojanas
above them [the stars of the sages] one
finds that supreme abode of Lord
Vishnu which is praised in the mantras
of
the
Rig Veda. It is the
source of life of all entities that live from this moment till the end
of creation. There the great devotee Dhruva, the son of
Uttânapâda resides even today. His glory of obedient devotion I've described already. Agni, the fire-god, Indra the king of
heaven, the founding father who is the Prajâpati, Kas'yapa as
also Dharmarâja, in unison
full of respect move around that place keeping it to heir right [see 4-9]. For
all the
restless luminaries such as the planets and the stars that place
constitutes the
incandescent radiating pivot
that is established by the Lord. The inconceivable, all-powerful force
of Time is considered the cause of their revolving. The luminaries keep their positions, just like three bulls that
for threshing rice are yoked to a central pole [at fixed distances]. Moving in their orbits they have a fixed position
relative to the inner and outer rims of the wheel of time, the same way
as the planets around the sun keep their positions. Holding on to
Dhruvaloka till the end of the creation, they revolve in the sky as if they're driven by the
wind, just like
heavy clouds and big birds do who controlled by the air move their
bodies around in respect of their previous positions. Thus the
luminaries behave consequentially, by the combined effort of material
nature and the Original Person, the way they always have and never
collide with the earth.
S.B. 5.23: 4
Some imagine this great army
of luminaries to be a s'is'umâra [a dolphin] and describe
it, concentrated in yoga, as [that what can be seen of] the Supreme
Lord Vâsudeva
[see also a picture
of
the
celestial
sky
as factually seen in a telescope].
S.B.
5.23:
8&9
This [form of S'is'umâra] certainly is
the form of the Supreme Lord, of Lord Vishnu who consists of all the
demigods. With that form before one's eyes one should each morning,
noon and
evening in all modesty meditate upon the following words: 'Our obeisances unto this resting place of all the luminous
worlds, unto the master of the demigods, the Supreme Personality in the
form of Time upon whom we meditate' [namo jyotih-lokâya
kâlâyanâya animishâm pataye
mahâ-purushâya abhidhîmahîti, see also 2.2:
24]. Those who in respect
of that leader of the demigods consisting of all the planets and stars,
that destroyer of sin, practice the mantra as mentioned above by three
times a day offering their respects this way or by three times a day
meditating as
such
[in silence], will by that respect of time very soon find all their
sins annihilated.
5.24: 3
The
Supreme Lord who is
there for the protection of both [these divinities] operates by the
supreme presence of the wheel of Time [the Sudars'ana Cakra]. This disc
is deemed the most dear, most devoted and favorite weapon that by
its power and unbearable heat makes Râhu, with a mind
full of fear and a bewildered heart, flee far away from that position
wherein he resides for
almost an hour and which by the people is called an eclipse.
5.24: 11
There
one assuredly is of no concern about the
divisions of time relative to the
changes of night and day [as observed with sundials and lunar phases].
5.24:
14
No
other cause of death than the
almighty wheel of Time in the form of His disc weapon is capable of
influencing them in any way.
5.24:
15
It is
practically always out of fear for the Lord His cakra order
[the compelling natural order of time] that the wives of
the godless ones lose their fetuses in
miscarriages.
5.24: 28
Below Sutala in the world of Talâtala
the dânava [demon] king named Maya rules. His cities
were burned by the almighty Tripurâri [S'iva], the lord of the
three cities, who desired the welfare of the three worlds. But he as
the master and teacher of all sorcery by his grace obtained a
kingdom. Thus being protected by
Mahâdeva [the great god who is
S'iva] he thinks he has nothing to fear from the Sudars'ana Cakra [the
presence of the Lord in the form of Time] which [with clocks and calendars] is worshiped [in all worlds].
5.26:
8
Someone
who
takes
away
the
money,
the
wife
or children of someone else is sure
to be bound with the fetters of time by the most terrible men of
Yamarâja and by force to be thrown into the hell of
Tâmisra ['the darkness']. Having landed in that darkest of all
conditions being deprived
of
food
and
water,
beaten
with
sticks
and
scolded,
he
sometimes, in his
desperation, loses his consciousness because of the
severe punishments received.
CANTO 6
6.1:
42
All [the divinity
of]
the sun,
the
fire, the sky, the air, the gods, the moon, the evening, the day and
the night, the directions, the water and the land bears witness to [or
structures] the
personal dharma [the very nature] of the embodied living entity [see
also B.G. 8: 4].
6.1; 47
Just
as the present time carries the
characteristics of what was and what will become, someone's present
birth likewise is indicative
of the dharma and adharma of what one did and will be doing.
6.3: 27
They, the devotees who
with an equal vision are of surrender to the Supreme Lord and whose
sacred histories are proclaimed by the demigods and perfected ones, you
should never approach, for they are fully protected by the mace of the
Lord. It is not given to us to punish them, just as it isn't given to
time itself [to tell right from wrong].
6.5: 11
The earth[ly affair,
the body,] was the field of action, the eternal cause engrossing the
individual soul that constitutes the basis of his bondage. What would
the use of time-bound labor be when one doesn't see the finality of it
all?
6.5: 19
kâla-cakram
bhrami
tîkshnam
sarvam nishkarshayaj jagat
svatantram abudhasyeha
kim asat-karmabhir bhavet
The so very sharp,
revolving wheel of Time governs all the world according to its own rule
and measure; of what use is it to endeavor in desire for results
in this world when one doesn't know about this [this order of time]?
6.5: 20
How can one, entangled
in the modes of nature [see B.G. 18: 19-29], undertake anything [like
begetting children], if one doesn't understand the instructions of the
scriptures of the Father that tell one how to put an end to the
material way of life?'
6.8: 20-23
May
Kes'ava protect me with His club during the hours after sunrise, may
Govinda holding His flute protect me early in the morning, may
Nârâyana the Lord of all potencies, protect me late in the
morning
and may Lord Vishnu the ruler with the
disc in His hand, protect me during the hours at noon [see also 5.21: 10]. May Lord
Madhusûdana with the
fearful bow S'ârnga protect me early in the afternoon. May
Mâdhava, the Lord of Brahmâ, Vishnu and S'iva, protect me
in the late afternoon and may Lord Hrishîkes'a protect me
during the hours at dusk. May Lord
Padmanâbha [the Lord from
whose navel the universe sprang] be the one
protector during the entire
evening early and late. May the Lord
with the S'rîvatsa mark protect me during the hours after
midnight, may Janârdana the Lord with the sword
in His hand protect me late at night and may Lord
Dâmodara protect me during the hours before dawn [during which
there is the brâhmamuhûrta **]. May
the Controller of the
Universe, the Supreme Lord in the form of time protect me [as
the kâla-mûrti, also the clock]. Please
let
the
sharp
rimmed [Sudars'ana] disc [His
order of time, the cyclic of natural time] that wielded by the Lord
destructively moves in all directions alike the fire at the end of
time, burn to ashes the enemy forces, the same way a blazing fire with
its friend the wind would burn dry
grass in an instant.
6.8:
31
We pray that whatever
that is disturbing us [and our
devotion] will find
its end
as a logical consequence of the fact that it is You, the Lord [of time]
alone who decides
what the ultimate reality would be of that what is and that what is not
[like happiness and grief coming and going, see B.G. 2: 14].
6.9:
31
The godly ones said:
'You, oh Lord awarding the results of sacrifice, we offer our
obeisances. You using the cakra [the disc, the cyclic order of time] as
a weapon are the one to set the limits. All our respect for You who are
known by so many transcendental names.
6.9:
35
Therefore we do not
really know whether Your Lordship is there like an ordinary human being
bound to actions in the material world, who under the influence of the
modes thus depends on time, space, activities and nature, and thereby
is forced to accept the good and bad results of his own actions, or
whether You are there as a completely self-satisfied
[âtmârâma] and self-controlled person who never fails
in his spiritual potency and is always a neutral witness.
6.9:
38
Those two positions
certainly do not form a contradiction in You, the Fortunate One. For
what would be impossible to You whose attributes are unlimited, You who
are the Supreme Lord of unfathomable glories? You are by the
present-day thinkers doubted with opinions and arguments laid down in
scriptures containing judgments based upon halfhearted investigations
and fallacious logic. But You are out of the range of the agitated
minds of the obstinate theorists resorting to controversies. You
withdrawn from all of them are hidden from view behind Your bewildering
yoga potency, the incomparable and inscrutable potency [by which you
make and break]. You after all, are not divided in two natures.
6.9: 42
Therefore oh Supreme
Lord, what would we, as sparks of the original fire [the 'golden
seed'], now all have to tell You who personally are amused to be
engaged in creation, destruction and maintenance with Your divine
energy, You who as the Supersoul and spirit of the absolute Brahman
resides in the hearts of all the different living beings and externally
are present according to time, place and the physical constitution, You
whom one realizes as the cause of that what constitutes the [existence
and consciousness of the] living being, You, as the witness of
all that is going on, as the witnessing itself and the embodiment of
the eternal memory of the entire universe [the âkâs'a
record]?
6.12:
8-10
Like
birds
caught
in
a
net, all worlds and their rulers sigh powerlessly
under the time factor that is the cause out here. Peope not aware of that
[time factor, Him, de Lord of Time, the] strength of our
senses, mind, body, life force, death ànd
immortality, consider their indifferent body the cause. Oh
sir [dear Indra], please understand that all things thus o generous
one, just like
a wooden doll [a 'woman made of wood'] or a cuddy animal [of 'straw and
leaves'], depend on Îs'a [the Power, the Lord and
master of Time constituting their life and coherence].
|
Srîmad
Bhâgavatam
&
Bhagavad Gîtâ Time Quotes:
In the meditations of the
different forms of yoga it is all about transcending the duality and
developing stability in that consciousness above matter. One of the
most
primary dualities is the one of the personal, the completeness, the
integrity as opposed to the impersonal, the numerical, the temporary
and distinct. In the Bhâgavatam both are dealt with. For when we
meditate, with or without a mantra, we become aware of the different
dualities and attain equilibrium with them. Then we see matters the way
they are and are freed from illusion. That constitutes the basis of all
religiosity and science. Striving for freedom from illusion is the
essence of and condition for that what we call civilization. Thus
constitutes meditating on time, with calendars and clocks, and thus
learning to observe, respect and experience time, the course of time
and the changing moment of the eternal Now the way we have it naturally
(see tempometer), the perfect counterpart
of the religious or not religious meditation upon the person (of God),
the transcendence towards the complete, the acquiring of an overview
and reaching of an integrity of beatitude. When one respects one half,
one automatically achieves respect and motivation for the proper order
of the reality of the other half of this duality. Thus to meditate upon
and have respect for the natural order of time leads to meditation on
and respect for the original nature and order of the person. When one
is soberly aware of the time the way it has its course in nature, one
is consequently also aware of the counterpart constituted by the person
as the ideal integrity, the coherence and the completeness and
unification of the forces of nature as a form of conscious control, as
a
conscious counterplay of those further impersonal forces of nature. The
person thus cannot be separated from his natural counterpart that is
the impersonal. One belongs to the other, the one exists because of the
other, the way light and darkness and heat and cold do. In order to
offer a clear notion of how this impersonal aspect is described in the
Bhâgavatam, I offer here an overview of all that in this book is
stated about time.
Anand
Aadhar Prabhu
CANTO 1
S.B.
1.5:
18
The
philosophically inclined should for that reason endeavor only for that
which is not so much found wandering from high to low. In the course of
time, the time that is so impetuous and subtle, one will automatically
everywhere find the enjoyment - as good as the miseries - as a result
of one's work.
S.B.
1.6:
8-9
I,
being only five years old, attended the school of the brahmins and
lived, depending on her, without having a clue about the time, the
direction and country in which we were living.
When
she once went out at night to milk a cow, she was bitten in the leg by
a snake on the path and thus fell victim of the supreme time.
S.B.
1.8:
4
Lord Krishna together
with the munis there pacified the shocked and affected family who had
lost their friends and members, by showing how each is subjected to the
Time that cannot be avoided.
S.B.
1.8:
28
I
consider You the personification of Eternal Time, the Lord without a
beginning or an end, the All-pervasive One distributing Your mercy
everywhere equally among the beings who live in dissent with each other.
S.B.
1.9:
14
All the unpleasant that
happened I think, is the inescapable effect of Time; you, just like the
rest of the world with its ruling demigods, fall under that control
just like the clouds that are carried by the wind.
S.B.
1.9:
15
Why else would there be
that misfortune with the presence of Yudhishthhira, the son of the
ruler of religion, Bhîma with his mighty club, Arjuna carrying
his Gândîva and our well-wisher Lord Krishna?
S.B.
1.11: 6
They
said: 'We have always bowed down to Your lotus feet like one does with
the worship of Brahmâ and his sons and the king of heaven,
because You, for the one who desires the supreme welfare in this life,
are the Master of Transcendence upon whom the inevitable time has no
grip.
S.B.
1.13:
17-20
But
Time, insurmountable and imperceptible in its being, surpasses
inimitably those who are inattentive and engrossed in the mind of
attachment to family affairs.
Vidura
who knew this said to Dhritarâshthra: 'O King, [dear brother],
please withdraw yourself without delay, just see how fear has taken the
lead in your life.
In this
material world there is no help of anyone or anything to escape from
this fear, because that fear concerns the Supreme Lord who approaches
us all in the form of eternal Time.
Inevitably
overtaken
by
the pull of time a person must, just like that, give up
this life as dear as it is to everyone, not to mention the wealth and
such he has acquired.
S.B.
1.13:
46
How is
this body, which is made out of the five elements [fire, water, air,
earth and ether] and is controlled by time, materially motivated action
and the modes of nature [kâla, karma and the gunas], capable of
protecting others when it is just as well bitten by that snake?
S.B.
1.13: 49
That Unborn One, the
Father of Creation, has, o King, at present descended in this world in
a form of [the all-devouring] Time in order to eliminate all the
enemies of the enlightened.
S.B.
1.14:
3
The time had taken an
inauspicious turn: he observed seasonal irregularities and saw that the
people in their human sinfulness turned to anger, greed and falsehood
in heartening their means of livelihood.
S.B.
1.14:
5
The people gradually
were acquiring godless habits as wantonness and such. The king facing
these serious matters and bad omens, spoke with his younger brother
about it.
S.B.
1.14:
8
Is it
so, as Nârada instructed, that the Supreme Personality has
decided it is time to leave this manifest world?
S.B.
1.15:
27
Bearing in mind the
words spoken by Govinda, I remember how attractive they are, and how
they, imbued with importance and appropriate to the time and
circumstance, put an end to the pain in the heart.' "
S.B.
1.16:
24
Please
inform me, o reservoir of all riches, about the reason of your sadness
that reduced you to such a weakness. Or has o mother, powerful Time
stolen away from you the good fortune that was even extolled by the
enlightened souls?'
S.B.
1.18:
37
'Verily,
seven
days
from now the wretched one of the dynasty who offended my
father will, because of breaking with the etiquette, be bitten by a
snake-bird.'
S.B.
1.19:
4
Thus
pondering the message reached him of the curse of death pronounced by
the sage's son. That curse in the form of the fire of a snake bird he
accepted as something auspicious because that expected happening would
be the logical consequence of the indifference of an all too attached
person.
CANTO 2
S.B.
2.1:
14
O
member of the Kuru family, therefore also your life's duration that is
limited to seven days, should inspire you to perform everything that
traditionally belongs to the rituals for a next life.
S.B.
2.1:
24
His
individual body is this gross material world in which we experience all
that belongs to the past, the present and the future of this universe
in existence.
S.B.
2.1:
33-34
His
veins
are
the rivers and the plants and trees are the hairs on the body
of the Universal Form, o King. The air is His omnipotent breathing, the
passing of the ages, Time, is His movement and the constant operation
of the modes of material nature is His activity.
Let
me
tell
you that the hairs on the head of the Supreme Controller are
the clouds o best of the Kurus, and that the intelligence of the
Almighty is the prime cause of the material creation, so one says. His
mind, the reservoir of all changes, is known as the moon.
S.B.
2.2:
15
Whenever
one
desires
to give up one's body o King, one should as a sage, without
being disturbed, comfortably seated and with one's thinking unperturbed
by matters of time and place, in control of the life air restrain the
senses with the help of the mind.
S.B.
2.2:
17
Therein
one will not find the supremacy of time that for sure controls the
godly who direct the worldly creatures with their demigods, nor will
one find there mundane goodness, passion or ignorance, nor any material
change or causality of nature at large.
S.B.
2.2:
18
Knowing
what and what not relates to the divine of the transcendental position,
they who wish to avoid the godless completely give up the perplexities
[of arguing to time and place], and place thereto in the absolute of
goodwill every moment the worshipable lotus feet in their heart.
S.B.
2.2:
24-25
In the
control of the divinity of fire [Vais'vânara, or with regular
sacrifice and meditation] one reaches through the gracious passage of
[the sushumnâ, the channel of balancing the] breath, provided one
follows the movements in the sky [the cakra order], the pure spirit
[Brahmaloka, the place of the Creator] that enlightens and washes away
the contaminations. Directed upwards one then reaches the circle [the
cakra, the wheel] o King, called S'is'umâra [meaning: dolphin, to
the form of the Milky Way, galactic time].
Passing
beyond that navel of the universe, the pivot, the center of spin of the
Maintainer [Vishnu], by the individual living being that was purified
by the realization of his smallness, the place is reached that is
worshipable for those who are transcendentally situated. There the
self-realized souls enjoy for the time of a kalpa [a day of
Brahmâ].
S.B.
2.5:
11
All of
the world that I created was created by the effulgence [the
brahmajyoti] of His existence, just as the fire, the sun, the
moon, the planets and the stars [radiate after His effulgence].
S.B.
2.5:
21-22
[The Lord of] Eternal
Time, the controller of the deluding potency of matter
[mâyâ] thus took upon Himself, from His own potency
spontaneously appearing in different obtained [guna] forms, the
workload [karma] and specific nature [or svabhâva, of the living
entity].
Because of the
superintendence of the
original person the
creation of the mahat-tattva [the 'greater reality'] took place, from
eternal time there was the transformation of the modes and from these
specific natures the different activities found their existence.
S.B.
2.5:
26-29
By transformation of
the ether the air found its existence which is characterized by the
quality of touch. Along with it sound also appeared as a
characteristic that was remembered from the ether. Thus air
acquired a life of diversity as well with energy and force. Air
on its turn again transformed under the influence of time and generated
from its nature the element of fire in response to what preceded. With
its form there was likewise touch and sound [as the hereditary burden
or the karma of the previous elements]. Fire transformed [or
condensated from oxygen and hydrogen] into water. Thus the element of
taste came about which consequently was accompanied by touch, sound and
form. But because of the variegatedness of that transformation of water
next followed the smell of the juice which assumed form [as the earth
element] together with the qualities of touch and sound.
S.B.
2.5:
34
The universe after
countless millenia having been submerged in the [causal] waters, was by
the individual soul [the jîva or the Lord] who animates the
inanimate awakened to its own time of living.
S.B.
2.6: 11
The unseen mover [viz.
Time] of the seas and oceans of the living beings that are involved
with evolution and extinction is, as seen from His belly [the middle
worlds, S'iva], by the intelligent known as the [beating] heart that is
located in the subtle body.
S.B.
2.6:
24
For the performance of
sacrifices, the sacrificed such as flowers and leaves and burning
material [such as straw] is needed together with an altar as also a
framework of time [a calendar e.g.] in order to follow the modes of
nature.
S.B. 2.6: 42
The first avatâra of the Lord is the
Original Person: [Mahâvishnu or Kâranodakas'âyi
Vishnu. He forms the basis of] spacetime [kâla svabhavah, the
original nature of time], cause, effect, the elements, the modes, as
also the ego, the senses and the mind. These together constitute the
diversity of the complete whole of all that moves and doesn't
move of the universal being [also called Garbhodakas'âyî
Vishnu].
S.B.
2.8:
12-13
And what about a day of
Brahmâ [a kalpa] and the periods between them [vikalpas]? What
can you say about the time measures we call the past, the future and
the present? And how about the lifespan allotted to embodied beings?
O purest of the
twice-born, what could be the beginning of time and what can you say
about the way time, in the context of one's karma, is experienced as
being short or long?
S.B.
Text
2.9:
3
The very moment
he [the witness, the soul], in his glory of transcending the time of
the material energy, enjoys to be free from illusion, he in that
fulness will forsake the two [of that 'I' and 'mine'].
CANTO 3
S.B.
3.2:
7
Uddhava
said:
'What
can I say about our wellbeing now the sun of Krishna has
set and the house of my family has been swallowed by the great serpent
of the past?
S.B.
3.4:
16
Even
though
You
have no desires You engage in all kinds of activities, even
though You're unborn You still take birth, as the controller of eternal
Time You take nevertheless shelter of the fortress out of fear for Your
enemies and despite of enjoying within Yourself, You lead a household
life in the association of women; this bewilders the intelligence of
the scholars in this world.
S.B.
3.4:
17
You
are never divided under the influence of time, yet You, in Your eternal
intelligence o Master, call me in for consultation, as if You would be
bewildered. But that is never the case. That boggles my mind, o Lord.
S.B.
3.5:
14
I
pity
all those ignorant poor people who, in decay with the divinity of
Time, in the sinfulness of their pitiable state of ignorance have
turned away from the stories about the Lord and waste the length of
their lives with useless philosophical exercises, imaginary purposes
and a diversity of rituals.
3.5:
26-28
With
the
effect
of Eternal Time [kâla] upon the three modes of this
illusory energy, the Supreme being, He who essentially is spiritual,
generated the virility [the valour, the manliness, the power] by
[entering the universe as] the person [as the Purusha].
From
the
unmanifested
then by the interaction of time came about the
Mahat-tattva [the complete of the Supreme, the cosmic intelligence].
This physical self that situated in the totality drives away darkness
and ignorance is of an understanding nature and capable of creating
complete [spiritual] universes.
The [sum total of
manifestation]
which thus constitutes a plenary expansion of guna, kâla and
[jîv]-âtmâ, forms the range of sight of the
Personality of Godhead. It is the reservoir, the reason for existence,
the self, of the many differentiated life forms of this universe that
urges on creative effort.
S.B.
3.5:
33-36
Material
energy
is
a partial mixture of time [the time of expanding and
contracting]. The Supreme Lord glancing this over from the ether, thus
being contacted created the transformation of that touch in the form of
air.
The
air, also transformed by the extremely powerful ether, gave rise to the
form of light and [the bio-electricity] of sense perception by which
the world is seen.
From the interaction of the air and its bio-electricity with the
glance of the Lord [of the ether] there was by the mixture of time a
transformation of the material energy that created the taste [for life]
in water.
The electrified water thus created due to the transformation of
the Supreme Spirit [of the ether] glancing over the earth, led to the
creation of the quality of smell with the partly uniting of the
external energy with eternal time.
S.B.
3.5:
49
O Unborn One, direct us in making our offerings at the right time
whereby we can share our meals and also all other living beings can
have their sustenance so that we with our offerings of food can eat
without disturbance.
S.B.
3.6:
15
Eyes appeared in the gigantic
body which offered a position to Tvashthâ, the director of light
and the power of sight by which forms can be seen.
S.B.
3.6:
24
Next the
heart of the Universal Being manifested in which Candra, the god of the
moon took his position with the function of mental activity because of
which one is lost in thoughts.
S.B.
3.7:
33
O brahmin, how are
the periodical offerings [of S'râddha] regulated to honor the
deceased and to respect what the forefathers have created and how are
the times settled in respect of the positions of luminaries like the
planets and the stars?
S.B.
3.8:
11-12
The way the
power of fire is hidden in wood He resided there in the water keeping
all that existed in the subtle of His transcendental body from where He
gives life in the form of Time [kâla].
For the
duration of thousand times four yugas [4.32 billion years] He lay
asleep with His internal potency for the sake of the further
development - by means of His force called kâla [time] - of the
worlds of the living beings who depend on fruitive activities. That
role gave His body a bluish look [the blue of the refuge of the
vivifying water].
S.B.
3.8:
14
With
the Time that roused the karma into
activity, soon from the original self [of Vishnu] with that [agitation]
a lotus bud appeared that just like a sun illumined the vast waters
with its effulgence.
S.B.
3.8:
20
Groping in the dark
o Vidura it with his contemplating this way thus came to pass that the
enormity of the three-dimensional of time [tri-kâlika] came about
which as a weapon [a cakra] inspires fear in the embodied, unborn soul
by limiting his span of life to a hundred years [compare 2.2:
24-25].
S.B.
3.9:
17
As long as the
people of the world are engaged in unwanted activities and in the
activities of their self-interest despise the by You as beneficial
pronounced devotional activities, the struggle for existence of these
people will be very tough and under Your Vigilant Rule [of Time] lead
straight to a shambles. Let there be my obeisances unto You.
S.B.
3.10:
5
He
who
was
born on the lotus, then saw how the
lotus upon which he was situated and the water surrounding it were
moved by the wind that was propelled by the power of eternal Time.
S.B.
3.10:
12-13
Time
[kâla]
is the hidden, impersonal
feature of God by means of which the cosmic creation in the form of
material energy was separated from the Supreme Lord as His
objective manifestation, as the phenomenal that was established by
Vishnu's bewildering potency.
The way it [Eternal Time] is there in the present, it was there in the
beginning and will be there hereafter.
S.B. 3.11:
2-4
The
supreme
oneness of that particle being
present within material bodies keeps its original form till the end of
time, it is of a continual, unrivaled uniformity.
And thus time,
my best one, can be measured by the motion of the minutest and largest
forms of combinations of particles, of which the Supreme, unmanifest
Lord is the great force that controls all physical action.
Atomic time is
the time taken by an infinitesimal particle in occupying [or vibrating
in] a certain atomic space. The greatest of time is the time taken by
the existence of the complete of all atoms.
S.B.
3.11: 11-15
The
aggregate of such a 'day' and 'night' is called an ancestral
[traditional and solar] month with two of them forming a season.
There are six of them [resp. 'cold' or hemanta, 'dew' or s'is'ira,
'spring' or vasanta, 'warm' or grîshma, 'rainy' or varshâs
and 'autumn' or s'arad, counting from December 22] corresponding to the
movement of the sun going through the southern and northern sky.
This movement of the sun is said to form one day of the demigods
and is called a vatsara [a tropical year] of twelve months. The
duration of life of the human being is estimated to be of a great
number [a hundred] of those years [see also the 'full calendar of
order'].
The infinitesimal particles and their combinations, the planets, the
heavenly bodies [like the moon] and the stars, all rotate in the
universe, to return in a year in the Almighty [cyclic order] of eternal
of time.
We speak about an orbit of the sun, about an orbit of the other
planets, the orbit of the stars [in our galaxy around Sagittarius A in
the sky], the orbit of the moon o Vidura, and the orbit of the earth as
being a single [but differently named] year [resp. a celestial year, a
planetary year, a galactic year, a lunation and a tropical year].
The One [Lord of Time] who differing from all that was created moves by
the name of Eternal Time, who by means of His energy in different ways
brings to life the seeds of creation and who during the day dissipates
the darkness of the living entities, should be offered respect with
attention for all His five different types of years, so that one thus
with one's offerings brings about quality in one's material existence.'
S.B.
3.11: 38-39
TThe
time
measured
by
the
two
halves
of
Brahmâ's
life
takes
but
a
second
for
the
beginningless,
unchanging
and
unlimited
Soul
of
the
universe.
This eternal
time, beginning from the atom up to the final duration of two
parârdhas, is never capable of controlling the Supreme Lord, it
is the controller of the ones identified with their body.
S.B.
3.15:
3
The
demigods said: 'You, o mighty one, must be knowing about this darkness
we are so very afraid of. Your supreme divinity is not affected by time
and thus nothing is hidden for you.
S.B.
3.21:
16
O
original father of all, the conditioned souls in the grip of desire are
all bound by the rope of the words of You as the Lord of the living
beings. I, following their example also offer my oblations to You, o
light of eternal time.
S.B.
3.21:
18
The
wheel of the universe that with a tremendous speed spins around the
axle of the imperishable [nature] of You [Brahman] with three naves
[sun, moon and stars], [twelve to] thirteen spokes [as lunar months],
three hundred and sixty joints [as days in a demigod year], six rims
[as seasons], and innumerable leaves [moments], cuts short the
life-span of the universe but not the lives of the devotees.
S.B.
3.24:
33
I
surrender
myself
to
Lord
Kapila,
who
is
the
transcendental
supreme
personality,
the
origin
of the world and full cognizance of the time
and the three modes of nature; the maintainer of all the worlds, who in
Himself after His own potency dissolved His manifestations and who is
the power of independence.
S.B.
3.25:
38
O mother, My
devotees
will never, by no [change of] time or
weapon of destruction, lose
Me [and My opulence] who
was chosen by them as their dearest self, son, friend, preceptor,
benefactor
and deity.
S.B.
3.26:
15-18
Thus
are
with
the
classification I provided the material qualities of the
Absolute Truth of Brahman summed up [called saguna brahman]. One speaks
thereto of time as the twenty-fifth element.
The influence of the
Original
Personality of God is said to be the time factor that is feared by some
who are being deluded by the ego of being in contact with the material
nature of one's individual existence.
The
movement
of
material
nature
without
its
interaction
of
the
modes
and
its
specific
qualities, o daughter of Manu, is the time from which we
here know Him, the Supreme Lord.
He who within
abides in the form of the original person [purusha] and without in the
form of time [the 24th element], exists by [exhibiting] His potencies as the Lord of All Opulence [Bhâgavan, the Fortunate One] for
all
living
entities
[and elements].
S.B.
3.26:
22
The characteristic
traits of one's [reason in this state of Krishna or natural time]
consciousness
thus are
similar to those
of the natural state of pure water: clarity, invariability and serenity.
S.B.
3.26:
35
From
the ether evolving from the subtlety of sound the evolution of
the subtle element of touch takes place under the transforming impulse of time and thus the air is
found as well as the
sense organ for it and of that sense of touch the active perception.
S.B.
3.26:
50
When [in the beginning of creation] the
seven primary elements [the five material elements,
ego and cosmic intelligence - the mahat-tattva] were not yet
mixed, [the Lord,] the origin of
creation endowed with kâla,
karma and guna [time,
workload and the modes] entered
the universe.
S.B.
3.28:
12
When one's
thinking by the practice of yoga
is purified
and
controlled, one should looking
at
the tip of one's nose meditate
upon the Supreme
Lord His form and measure of time [a mechanical clock or waterclock
fixed on
the sun's summit with the
division of time according to the
Bhâgavatam].
S.B.
3.29:
4
And
yes, what can You say about Eternal Time that represents the eternal
and original form of the Supreme Ruler ruling over all the other rulers
and under the influence of which the common people in act piously?
S.B.
3.29:
37
[Natural] time
known as the divine
cause of the different manifestations of the
living entities, constitutes the reason why all living beings live in fear who
motivated by cosmic intelligence and such matters consider themselves
as separated.
S.B.
3.29:
38
He
who
from
within
enters
the
living
entities,
annihilates
by
living
entities
and
of
everyone is the support; He is named Vishnu, the
enjoyer of all sacrifices who is that time-factor which is the master
of all masters.
S.B.
3.29:
40-45
He
for
whom
out
of
fear the wind blows and this sun is shining, for whom out of
fear Indra sends his rains and the heavenly bodies
are shining; He because of whom out of fear the trees, creepers and
herbs each in their own time bear flowers and produce their fruits; He
afraid of whom the rivers flow and the oceans do not overflow, because
of whom fire burns and earth with her mountains doen't submerge; He
because of whom the sky provides air to the ones who breathe and under
the
control of whom the universe expands its body of the complete reality
[mahat-tattva]
with
its
seven
layers
[the
seven kos'as or also dvîpas with their states of consciousness at
the level of the physical, physiological, psychological, intellectual,
the enjoying, the consciousness and the true self], He for whom out
of fear the gods of creation and more in charge of the modes of nature
of this world carry out their functions according to the yugas
[see 3-11],
He of whom afraid all the beings animate and inanimate find their
control; that infinite, final operator of beginningless Time is
the unchangeable Creator who creates people out of people and puts an
end to the
rule of death by means of death.'
S.B.
3.30:
1
Kapila
said: 'Just
like a mass of clouds has no knowledge of the powerful wind, a person
has no knowledge of this time factor, even though he is being
conditioned by it.
S.B.
3.31:
16
What else but Your divinity,
that as a partial representation [the Paramâtma] dwells in as
well
the animate as the inanimate, would give us the knowledge of the
threefold of Time, of past, present
and future? In
order to be freed from the threefold misery [as caused by
oneself, nature and others] we as individual souls engaged on the path of
fruitive activities
have to surrender to that divinity.
S.B.
3.32: 12-15
[But
remember
that]
even Brahmâ, the
Creator of the
mobile and immobile manifestations who is the source of Vedic wisdom, as also the sages and the masters
of yoga, the
Kumâras and the other perfected ones and original thinkers of
yoga who
attained the original Person of the Absolute Truth, the first one of
all the souls, by dint of their detached, egoless actions, despite of
their independent vison and all their spiritual qualities, again take
birth to assume their positions when this manifestation of the Lord is
recreated through the
operation of time and the three modes. And that is also true for all
others who enjoyed the divine opulence that resulted from their pious
deeds, they also return when the interaction of the modes again takes
place.
S.B.
3.32: 37
I
explained to you
the four divisions of identity
[svarûpa]
in
devotional service [in
combination with
the modes and their transcendence *],
as also the
imperceptible action of time [the conditioning] that drives
the living entities.
CANTO 4
S.B.
4.11: 15
Man and
woman [by the
impelling force of time] evolved from the five elements of matter and
by their sexual behavior even more men and women came about in this
world.
S.B.
4.11: 18-20
Under the
influence of
the no
doubt hard to fathom potency of the Almighty One in the form of the
force of time, the interaction
[or disturbance of the equilibrium] of the modes of nature resulted in this
diversity of energies upon which the Supreme Personality
exerts His influence even though He is not the one acting and in which
He leads to death even though he is not the one who kills. He to
whom there is no end in
the form of Time puts everything to an end, He who knows no beginning
constitutes
the beginning of everything, He
who is inexhaustible gives life to one living being by means of
another one and He as death puts an end to everything that kills. As
death entering each his life no one is His ally or his definitive
enemy. All the combinations of the elements [organic and anorganic]
helplessly follow His movement like dust particles moved by the wind.
S.B.
4.11: 22
Some o king,
explain that
karma [the work load of fruitive
activities] as arising from one's
particular nature or as brought
about by others o protector of men. Some say it's due to time, others
refer to fate, while still others ascribe it to the desire of the
living entity.
S.B.
4.12: 4
You didn't kill the
Yakshas,
nor killed the Yakshas your
brother, for it is the Time that is really the master of annihilation
and generation of all living beings.
S.B.
4.12: 16
He
considered everything created comprising his body,
his wives, children, friends, his influence, riches, the pleasure
grounds, the facilities for his women and the complete of the beauty of
the earth with its oceans, as something bound to time and for that
reason he left
for Badarikâs'rama [the Himalayan forest].
S.B.
4.12: 36
For all those
notions
of a higher or lower form of life there will never be any peace, for
they depending upon the
interaction of the material modes are by the ordinance of the Lord [in the form of Time]
all destroyed.
S.B.
4.24: 56
To a soul of
complete
surrender the invincible
time, by which You in Your
prowess
and
majesty with simply raising Your eyebrows vanquish the entire
universe, constitutes no
threat.
S.B.
4.24: 65
One may guess
about
[the authority
and order of] Your reality [of TIme]. [All] we see is how You, just
like the wind scattering the clouds, with Your so very great force [of
Time] in the long run destroy all the planetary systems and how all
living being find their end therewith because of others.
S.B.
4.27: 3
Intimately
making fun she
embraced him as he held her in his arms. Thus being captivated by the
woman he lost his keenness and wasn't quite aware of how day and night
the insurmountable time was passing.
S.B.
4.27: 12 & 13
Thus
wantonly
involved
with
a
heart
enslaved
by
kith
and
kin, one day
the time [of old age] arrived that is not very loved by those who are
fond of women. O King, there is a king belonging to the heavenly kingdom
[Gandarvaloka] who is called
Candavega ['the impetuously streaming time']. He has the lead over threehundred and sixty very powerful other Gandharvas.
S.B.
4.27: 19
[All of this
happened during the time that] the daughter
of the Almighty
Time [called Kâlakanyâ] traveled the
three
worlds desiring someone for a husband o King
Prâcînabarhi, but there was never anyone who accepted her
proposal.
S.B.
4.27: 27
When the king
of the
Yavanas heard the daughter of Time express herself in these words, he, according to the will of God prepared to do his duty in
the private sphere, addressed her with a smile:
S.B.
4.27: 21-22
The year
symbolizing
[the passage of] time was called Candavega to which the threehundred
and sixty men and women from
heaven are to be understood as the days and nights that by their
footsteps reduce the lifespan
that one has on this earth [see 4.27: 13]. The daughter of Time who was welcomed by no one
and as the sister-in-law was accepted by the king of the Yavanas in
favor of death and
destruction, stood
for
jarâ,
old
age
[see 4.7:
19-30].
S.B.
4.29:
21-22
The year
symbolizing
[the passage of] time was called Candavega to
which the three hundred and sixty men and women from
heaven are to be understood as the days and nights that by their
footsteps reduce the lifespan
that one has on this earth [see 4.27:
13]. The daughter of Time who was
welcomed by no one and as the sister-in-law was accepted by the king of the Yavanas in favor of death and
destruction, stood
for
jarâ,
old
age
[see 4.27:
19-30].
S.B.
4.29:
54
The
flowers
work
just
like
a woman who with her sweet scent of flowers suggests the
safety of a household existence as being the result of an innocent
desire for sensual pleasures such as the plucking of flowers. Thus one fulfills one's desires [alike
the deer] in always being absorbed in thoughts of sex with the wife and
pleasures to the tongue. The sound of the different
bumblebees that is so very attractive to the ears compares to the most
attractive talks of the wife in the first place and also the children
that occupy one's mind completely. The tigers
together in front of him are alike all the moments of the days and
nights that
unnoticed in enjoying one's household take away one's life span. And
from behind there is the hunter taking care not to be seen who
crouches upon him like the superintendent of death by whose arrow one's
heart is pierced in
this
world. You
should see yourself in this as the one whose heart is
pierced o King.
S.B.
4.29:
69
With the
Fortunate
One constantly at one's side abiding by a spirit of pure goodness [free
from passion and ignorance], the world around oneself [the so-called
'here and now'] that
[with
all
those
impressions]
can
be
as
dark
as
the
[new]
moon,
thus
being
connected
will
manifest
itself
crystal
clear.
S.B.
4.29:
2b
The great
secret of
it all is that material existence dissolves in what we do not see as
yet and have been seeing in the past, just like during one's sleep; in
other words, everything that happened in the past, happens in the
present and is going to happen in the future is but a
dream.'
S.B.
4.30:
28
You
who
in
Your
compassion by Your expansions
are visible for the humble devotees, are - with the necessary respect
of
time - always remembered by one's devotional service o destroyer
of all inauspiciousness.
S.B.
4.31: 18
All of you united in His
quality be therefore
engaged in the devotional service of directly the Supreme Lord who is
the actual cause [pradhâna] of Time, the original Person
and the One Supreme Soul of the unlimited number of individual
souls *, He who by His
spiritual power is aloof from all emanations
of the self.
CANTO 5
S.B.
5.4: 17
He, worshiping [Vishnu] performed, with
[also] respecting the different gods and purposes and in line with the
instructions providing for everything that was needed, according to
time and circumstance all kinds of ceremonial sacrifices a hundred
times over with priests of the proper age and faith.
S.B.
5.9: 20
Oh,
Vishnudatta ['protected by Vishnu'; Parîkchit], to those who are not perplexed this is not such
a great miracle. They who without animosity are of goodness to all are
by the Supreme Lord of the
invincible Time who carries the best of all weapons [the Sudars'ana
disc] personally fully liberated from the very strong and tight knot
in the heart [that is the consequence] of a false physical concept of
life. Even when
threatened by decapitation [or other attacks on their lives], those
liberated souls and devotees who
full of surrender are protected at His lotus feet are never upset by these kinds of emotional states; they have
nothing to fear.'
S.B.
5.10: 6
Thus he sarcastically criticized him
severely.
But there was no protest
of a false belief of 'I' and 'mine' with him who carried on in silence
the palanquin as before. As someone on the spiritual platform he was of such a
particular disposition concerning the physical matters
of having a from ignorance resulting, final vehicle of time, a physical
body that consists of a mixture of the natural modes, the workload and
material intentions.'
S.B. 5.8: 9
'Alas! [he
thought to
himself], by the Controller turning the wheel of
time this creature was deprived of its family, friends and relatives.
Finding me for its shelter, it has only me as its father, mother,
brother and member of the herd. Surely having no one else it puts
great faith in me as the support to rely upon and thus fully depends
on me for
its learning, sustenance, love and protection. I have got to admit that
it
is wrong to neglect someone who has taken shelter and must
acccordingly
act without regrets.
S.B. 5.9: 6
Thus
supposing
that
his
son,
although
he
didn't
feel
for it, should be fully
instructed by him in all the cleanliness, Vedic literature,
vows,
principles, sacrifice and service to the guru that belongs to the
celibate state [the brahmacarya-âs'rama], the brahmin who considered his son to be
his life breath,
in reality with this engagement
was heavily attached to his
household so that he,
when he [was seized] by death who was not as forgetful [as he was],
died
as a man full of frustration about the insistent faking of his son.
S.B. 5.9: 20
Oh,
Vishnudatta ['protected by Vishnu'; Parîkchit], to those who are not perplexed this is not such
a great miracle. They who without animosity are of goodness to all are
by the Supreme Lord of the
invincible Time who carries the best of all weapons [the Sudars'ana
disc] personally fully liberated from the very strong and tight knot
in the heart [that is the consequence] of a false physical concept of
life. Even when
threatened by decapitation [or other attacks on their lives], those
liberated souls and devotees who
full of surrender are protected at His lotus feet are never upset by these kinds of emotional conditions; they have
nothing to fear.'
S.B. 5.11: 11
These eleven
engagements of the mind are by the
material elements, by nature itself, by culture, by the karma and by
time
modified into the many hundreds,
thousands and millions [of considerations] that do not follow from one
another nor from
themselves, but [are caused by] the knower of the field.
S.B. 5.12: 10
Thus
is being meager, fat, tiny or big, existing as an individual entity,
inanimate matter or whatever natural phenomenon else that might be of
concern, all impermanence in the name of a certain place, time and
activity, an impermanence which you should understand to be [inherent
to] the operation of nature's duality.
S.B.
5.14:
9
Sometimes
also, in the dark of night driven by a momentary whirlwind of passion,
he copulates with an alluring woman. In total neglect of the
rules [a higher vision] he
then, blinded by the strength of that passion, notwithstanding the
divinities [of the sun and moon], loses all notion in being overcome by
a mind
full of lust.
S.B. 5.14: 29
It so
happens that
because of the cakra of
the Controller, the
Supreme Lord Vishnu His cakra or disc of Time, the influence of which
stretches from the
first expansion of atoms to the duration of the complete life of
Brahmâ, one has to suffer the symptoms of its rotating, with
which
in due course, swiftly before one's eyes, without a blink, all lives of
the entities, from Brahmâ to the simplest blade of grass, are
spent. Directly for Him, the Controller whose personal weapon is the
disc of Time, one is afraid at heart. Not caring about the Supreme
Lord, the Original Person of Sacrifice, one accepts as worshipable that
what
misses any foundation, preoccupied as one is
with one's self-made gods who are
like
buzzards,
vultures,
herons
and
crows and
who are denied by the scriptures of
our civilization.
S.B. 5.18:
15
The
Supreme Lord resides in
Ketumâla in the form of
Kâmadeva [or also
Pradyumna, see 4.24: 35] according to His
wish to satisfy the Goddess of Fortune as well as the sons [the
days]
and the daughters [the nights] of the founding father [Samvatsara, the
deity of the year] who rule the land and of whom there are as many as
there are days and nights in a human lifetime. The fetuses of these
daughters whose minds are upset by the radiation of the mighty weapon
[the cakra] of the Supreme Personality, are ruined and after one year
expelled dead [from the womb] as miscarriages.
5.18:
33
From
You, with
Your countless different names, forms and features, the learned ones
derive their notion of numerical proportions, enumerations and
compositions, the truth of which they verify by observation. Unto Him
who thus discloses Himself in analysis, You, I offer my obeisances [see
also Kapila 3.28-33].
S.B. 5.19:
13-14
Having forsaken one's identification with the
body, one must, at the end of one's time [of living], with
a devotional attitude
concentrate one's mind upon You
who are transcendental to the material qualities. This forsaking
constitutes the perfection of the practice of yoga as explained by the
almighty Lord Brahmâ. A person driven
by desire thinks in fear about
the present and future of his children, wife and wealth, but anyone who
knows about the hopelessness of this vehicle of time, considers such endeavors only a waste of time
because the body is lost in the end.
S.B. 5.20: 12
'With His
effulgence He divides the time in the light and dark period of the
month
[s'ukla and krishna]. May He, that divinity of the moon
and the grain to be distributed to the forefathers and the
gods, may that King of All People, remain favorably disposed unto us.'
S.B.
5-20:
30
That
dvîpa has one mountain range
named
Mânasottara that separates the varshas on the inner and
the outer side. Measuring a 10.000 yojanas high and wide,
it harbors in its four directions the cities of the four demigods
ruling there [Indra, Yama,
Varuna and Soma]. The chariot of the sun god Sûrya, circumambulating mount Meru on its highest point, moves
around in an orbit that
calculated in terms of the
days and nights of the demigods
[**] consists of one complete
year.
S.B. 5.20: 40
Because
of
having entered the lifeless
form of
this globe at its time
of creation, he [Brahmâ] is known as Mârtanda ['the god of
the suns']. The designation known as Hiranyagarbha ['the gold inside'
or
Brahmâ] came about because he received his body from that [golden
splendor].
S.B. 5.21: 7
Thus
encircling
with
an
orbit
before
the
Mânasottara
mountains
[thereabout]
of
ninety-five
million
one hundred
thousand yojanas long, so the scholars teach us, one
on the east of Meru finds Devadhânî, the city of King
Indra, south of it the one named Samyamanî of Yamarâja, in
the west the one named Nimlocanî of
Varuna, and in the north the one of the moon named
Vibhâvarî. At all the four sides of Meru [as the energetic
pivot] thus
creating sunrise, sunset, noontime and midnight, it brings about
the particular times of the living beings to be active or to cease
their activity [*].
S.B. 5.21: 13
This
vehicle
has
only
one
wheel
with
twelve
spokes
[the
months],
six
segments
[the
seasons]
and
three
pieces
to
its
hub
[four
month
periods],
which
in
its
entirety
is
known as a solar year [a samvatsara]. Its axle is
fixed on the top of Meru with Mânasottara at the other end. The
wheel of the chariot of the sun being fixed there rotates to the
mountain
range of Mânasottara like a wheel of an oil press machine.
S.B. 5.22: 2
To that he [S'uka] clearly stated: 'Just as what one sees with the
movements of small ants spinning around on a potter's wheel, who
because of their changing positions experience a different orientation,
such a difference can also be observed with the movement [of the sun
and the planets] in relation to Meru
and
Dhruvaloka
[the
central heap
of stars and the galaxy center].
With the stars moving around [that center], the two are
located at their right side, but
because of the individual movements of
the planets lead by the sun upon that rotating wheel of time, the sun
and planets that are observed in different mansions and constellations
are
evidently of another progress.
S.B.
5.22:
3
He
[that solar lead of time], this supremely powerful Original Person
who is Nârâyana Himself, the Supersoul of the three Vedic
principles
who is there for the benefit and karmic purification of all the worlds,
is the cause sought by all saintly and Vedic knowing. He divides the
year, as He
thinks fit, in
its twelve parts and arranges the six seasons beginning with spring with their different
qualities.
S.B. 5.22: 5&6
He now,
the Soul of all the
worlds, who [in the form of
the sun] has entered the wheel of time in a position between
heaven and earth, passes through the twelve divisions of the year consisting of the months that are named after
the signs of
the
zodiac. The scholars teach that they [according to the moon] are
divided in bright and dark halves or [fifteen day]
fortnights and that, following
their instruction,
the six portions of its orbit
called ritu or season calculated
to
the
stars each cover
two and a quarter constellations [thus one speaks of twelve or more
constellations]. They also say that the period
of time the sun moves
through [the visible] half of
outer space is called an ayana.
S.B. 5.22: 11
[More than] two hundred
thousand yojanas behind [the moon], there are [spinning] with
Meru to the right, to the many stars that by the Supreme Controller
were
attached to the wheel of time, the twenty-eight lunar mansions
including Abhijit.
S.B. 5.23: 1-3
S'rî S'uka said: '1.3 million yojanas
above them [the stars of the sages] one
finds that supreme abode of Lord
Vishnu which is praised in the mantras
of
the
Rig Veda.
It is the
source of life of all entities that live from this moment till the end
of creation. There the great devotee Dhruva, the son of
Uttânapâda resides even today. His glory of obedient devotion I've described already. Agni, the fire-god, Indra the king of
heaven, the founding father who is the Prajâpati, Kas'yapa as
also Dharmarâja, in unison
full of
respect move around that place keeping it to heir right [see 4-9]. For
all the
restless luminaries such as the planets and the stars that place
constitutes the
incandescent radiating pivot
that is established by the Lord. The inconceivable, all-powerful force
of Time is considered the cause of their revolving. The luminaries keep their positions, just like three bulls that
for threshing rice are yoked to a central pole [at fixed distances]. Moving in their orbits they have a fixed position
relative to the inner and outer rims of the wheel of time, the same way
as the planets around the sun keep their positions. Holding on to
Dhruvaloka till the end of the creation, they revolve in the sky as if they're driven by the
wind, just like
heavy clouds and big birds do who controlled by the air move their
bodies around in respect of their previous positions. Thus the
luminaries behave consequentially, by the combined effort of material
nature and the Original Person, the way they always have and never
collide with the earth.
S.B. 5.23: 4
Some imagine this great army
of luminaries to be a s'is'umâra [a dolphin] and describe
it, concentrated in yoga, as [that what can be seen of] the Supreme
Lord Vâsudeva
[see also a picture
of
the
celestial
sky
as factually seen in a telescope].
S.B.
5.23:
8&9
This [form of S'is'umâra] certainly is
the form of the Supreme Lord, of Lord Vishnu who consists of all the
demigods. With that form before one's eyes one should each morning,
noon and
evening in all modesty meditate upon the following words: 'Our obeisances unto this resting place of all the luminous
worlds, unto the master of the demigods, the Supreme Personality in the
form of Time upon whom we meditate' [namo jyotih-lokâya
kâlâyanâya animishâm pataye
mahâ-purushâya abhidhîmahîti, see also 2.2:
24]. Those who in respect
of that leader of the demigods consisting of all the planets and stars,
that destroyer of sin, practice the mantra as mentioned above by three
times a day offering their respects this way or by three times a day
meditating as
such
[in silence], will by that respect of time very soon find all their
sins annihilated.
5.24: 3
The
Supreme
Lord
who is
there for the protection of both [these divinities] operates by the
supreme presence of the wheel of Time [the Sudars'ana Cakra]. This disc
is deemed the most dear, most devoted and favorite weapon that by
its power and unbearable heat makes Râhu, with a mind
full of fear and a bewildered heart, flee far away from that position
wherein he resides for
almost an hour and which by the people is called an eclipse.
5.24: 11
There
one assuredly is of no concern about the
divisions of time relative to the
changes of night and day [as observed with sundials and lunar phases].
5.24:
14
No
other cause of death than the
almighty wheel of Time in the form of His disc weapon is capable of
influencing them in any way.
5.24:
15
It is
practically always out of fear for the Lord His cakra order
[the compelling natural order of time] that the wives of
the godless ones lose their fetuses in
miscarriages.
5.24: 28
Below Sutala in the world of Talâtala
the dânava [demon] king named Maya rules. His cities
were burned by the almighty Tripurâri [S'iva], the lord of the
three cities, who desired the welfare of the three worlds. But he as
the master and teacher of all sorcery by his grace obtained a
kingdom. Thus being protected by
Mahâdeva [the great god who is
S'iva] he thinks he has nothing to fear from the Sudars'ana Cakra [the
presence of the Lord in the form of Time] which [with clocks and calendars] is worshiped [in all worlds].
5.26:
8
Someone
who
takes
away
the
money, the wife or children of someone else is sure
to be bound with the fetters of time by the most terrible men of
Yamarâja and by force to be thrown into the hell of
Tâmisra ['the darkness']. Having landed in that darkest of all
conditions being deprived
of
food
and
water,
beaten
with
sticks
and
scolded,
he
sometimes, in his
desperation, loses his consciousness because of the
severe punishments received.
CANTO 6
6.1:
42
All
[the divinity
of]
the sun,
the
fire, the sky, the air, the gods, the moon, the evening, the day and
the night, the directions, the water and the land bears witness to [or
structures] the
personal dharma [the very nature] of the embodied living entity [see
also B.G. 8: 4].
6.1; 47
Just
as the present time carries the
characteristics of what was and what will become, someone's present
birth likewise is indicative
of the dharma and adharma of what one did and will be doing.
6.3: 27
They, the
devotees who
with an equal vision are of surrender to the Supreme Lord and whose
sacred histories are proclaimed by the demigods and perfected ones, you
should never approach, for they are fully protected by the mace of the
Lord. It is not given to us to punish them, just as it isn't given to
time itself [to tell right from wrong].
6.5: 11
The earth[ly
affair,
the body,] was the field of action, the eternal cause engrossing the
individual soul that constitutes the basis of his bondage. What would
the use of time-bound labor be when one doesn't see the finality of it
all?
6.5: 19
kâla-cakram
bhrami
tîkshnam
sarvam nishkarshayaj jagat
svatantram abudhasyeha
kim asat-karmabhir bhavet
The so very
sharp,
revolving wheel of Time governs all the world according to its own rule
and measure; of what use is it to endeavor in desire for results
in this world when one doesn't know about this [this order of time]?
6.5: 20
How can one,
entangled
in the modes of nature [see B.G. 18: 19-29], undertake anything [like
begetting children], if one doesn't understand the instructions of the
scriptures of the Father that tell one how to put an end to the
material way of life?'
6.8: 20-23
May
Kes'ava protect me with His club during the hours after sunrise, may
Govinda holding His flute protect me early in the morning, may
Nârâyana the Lord of all potencies, protect me late in the
morning
and may Lord Vishnu the ruler with the
disc in His hand, protect me during the hours at noon [see also 5.21: 10]. May Lord
Madhusûdana with the
fearful bow S'ârnga protect me early in the afternoon. May
Mâdhava, the Lord of Brahmâ, Vishnu and S'iva, protect me
in the late afternoon and may Lord Hrishîkes'a protect me
during the hours at dusk. May Lord
Padmanâbha [the Lord from
whose navel the universe sprang] be the one
protector during the entire
evening early and late. May the Lord
with the S'rîvatsa mark protect me during the hours after
midnight, may Janârdana the Lord with the sword
in His hand protect me late at night and may Lord
Dâmodara protect me during the hours before dawn [during which
there is the brâhmamuhûrta **]. May
the Controller of the
Universe, the Supreme Lord in the form of time protect me [as
the kâla-mûrti, also the clock]. Please
let
the
sharp
rimmed [Sudars'ana] disc [His
order of time, the cyclic of natural time] that wielded by the Lord
destructively moves in all directions alike the fire at the end of
time, burn to ashes the enemy forces, the same way a blazing fire with
its friend the wind would burn dry
grass in an instant.
6.8:
31
We pray that whatever
that is disturbing us [and our
devotion] will find
its end
as a logical consequence of the fact that it is You, the Lord [of time]
alone who decides
what the ultimate reality would be of that what is and that what is not
[like happiness and grief coming and going, see B.G. 2: 14].
6.9:
31
The godly
ones said:
'You, oh Lord awarding the results of sacrifice, we offer our
obeisances. You using the cakra [the disc, the cyclic order of time] as
a weapon are the one to set the limits. All our respect for You who are
known by so many transcendental names.
6.9:
35
Therefore we
do not
really know whether Your Lordship is there like an ordinary human being
bound to actions in the material world, who under the influence of the
modes thus depends on time, space, activities and nature, and thereby
is forced to accept the good and bad results of his own actions, or
whether You are there as a completely self-satisfied
[âtmârâma] and self-controlled person who never fails
in his spiritual potency and is always a neutral witness.
6.9:
38
Those two
positions
certainly do not form a contradiction in You, the Fortunate One. For
what would be impossible to You whose attributes are unlimited, You who
are the Supreme Lord of unfathomable glories? You are by the
present-day thinkers doubted with opinions and arguments laid down in
scriptures containing judgments based upon halfhearted investigations
and fallacious logic. But You are out of the range of the agitated
minds of the obstinate theorists resorting to controversies. You
withdrawn from all of them are hidden from view behind Your bewildering
yoga potency, the incomparable and inscrutable potency [by which you
make and break]. You after all, are not divided in two natures.
6.9: 42
Therefore oh
Supreme
Lord, what would we, as sparks of the original fire [the 'golden
seed'], now all have to tell You who personally are amused to be
engaged in creation, destruction and maintenance with Your divine
energy, You who as the Supersoul and spirit of the absolute Brahman
resides in the hearts of all the different living beings and externally
are present according to time, place and the physical constitution, You
whom one realizes as the cause of that what constitutes the [existence
and consciousness of the] living being, You, as the witness of
all that is going on, as the witnessing itself and the embodiment of
the eternal memory of the entire universe [the âkâs'a
record]?
6.12:
8-10
Like
birds
caught in a net, all worlds and their rulers sigh powerlessly
under the time factor that is the cause out here. Peope not aware of that
[time factor, Him, de Lord of Time, the] strength of our
senses, mind, body, life force, death ànd
immortality, consider their indifferent body the cause. Oh
sir [dear Indra], please understand that all things thus o generous
one, just like
a wooden doll [a 'woman made of wood'] or a cuddy animal [of 'straw and
leaves'], depend on Îs'a [the Power, the Lord and
master of Time constituting their life and coherence].
6.12:
12 & 13
Not
knowing
[the
Lord, the time factor] one considers oneself - despite of
being fully dependent - to be the one in
control, but it is He who creates beings by other living beings and it
is He who devours them through others. The blessings of longevity, opulence, fame and power
arise when the time is ripe [His time], just as the opposite is found without
having chosen for it.
6.15:
3
Just
like grains of sand wash ashore and drift apart by the force of the
waves, the embodied souls are united and separated by time [compare
B.G. 2: 13].
6.16: 5
In the course of time eventually all
people become each other's friends, family members, enemies, neutrals,
well-wishers, indifferent or envious ones [compare B.G. 3: 27].
6.16: 41
Engaged a different way [in demigod
worship] one lacks
in consciousness and arrives in human society thus at the 'I' and
'mine' and the 'me' and 'you' [of the false ego]. In approaches other
than Yours one is as a result of the deviating vision impure in one's
conduct, time bound and full of adharma
6.17:
21
He, the One
Supreme Lord, by His potencies creates the conditioned existence of all
living beings as also the life of liberation [in devotional service].
He is the One responsible for the happiness and distress on the one
hand and the position in which one [with Him] is elevated above time on
the other hand.
6.18: 66-67
When a
person worships the Original Person he immediately gets a grip on his
life [as for time and measure]. And so it happened with Diti who for
almost a year had worshiped the Lord [see 5.18: 12]. In order to
compensate for the faults made by the mother the Lord changed the
forty-nine parts that Indra had created, the Maruts, into [the fifty]
demigods [together with Indra] who became soma-drinkers [priests].
Canto
7
7.1: 8
According to the time of
their
prevalence one with the mode of sattva [goodness] finds the devas and
the rishis [the gods and sages], with the mode of rajas [passion] one
encounters Asuras [the unenlightened ones] and with the mode of tamas
[inertia] one is faced with Yakshas and Râkshasas [ghosts and
demons,
see also B.G. 14: 11-13].
7.1:
11-12
Oh
ruler of man, the true cause that is the male principle, the original
unmanifest foundation of matter [pradhâna], is the [primal,
expanding]
movement of time [as the fourth dimension] which forms the shelter of
the Lord [to meditate upon, see also B.G. 11: 32]. (12) Oh King,
also
being this [authentic notion of] Time, the Supreme Lord of name and
fame increases in the mode of goodness the numbers of enlightened souls
and is consequently, as the friend of the demigods, inimical to and
destructive with the unenlightened ones [the materialists] who are
ruled by passion and ignorance.
Thus
far
version
three,
......
what
follows
is
the
second
version.
7.2:
42
This
body
of
the
person
born
of
ignorance
is
just
as
separate
from
him as
the material of a house is to its indweller; just as the conditioned
soul with water, earth and fire by time took birth is he also by time
transformed and overcome.
7.3:
31
Without
being
affected
by
it
yourself
are
you
verily
the
Time
ever
wakeful,
that
reduces the duration of life of all beings with each of its
segments; of this material world are you the Great Self and Supreme
Controller unborn as well as the essential cause of life.
7.8:
8
He
the controller, the time-factor, is the unique Lord who is the one
strength of mind and life, the steady of ones physical power and
senses; He, the Real of the self, is by all His potencies indeed the
Supreme One Master of the natural modes who creates, maintains and
winds up again the entire universe.
7.8:
52
The keepers of the
wealth said: 'We, the foremost among Your servants will here and now
try to please You with our services; by the son of Diti we were forced
to carry his palanquin but he caused the poverty of each and everyone;
thus we acknowledge You because You are the one that has put him to
death, o twenty-fifth principle [that is the time, see 3.26: 10-15].'
7.9:
5
With
him,
such
a
little
boy,
fallen
at
His
lotusfeet
was
the
godhead
merciful
greatly moved and with the raising of His lotushand placed on
his head, He dispelled the fear from all minds about the snake of time
[to its four physical necessities of âhâra, nidrâ,
bhaya and maithuna; eating, sleeping, fearing or defending and mating].
7.9:
21-24
The illusory of
matter is a creation of the mind [which is experienced as a fixation]
that produces endless wanton actions; actions that are conditioned by
the Time that stirs the three modes of nature. And then are the person,
to the approbation of God with what is arranged in the Vedas [in the
karma-kânda section], less victoriously offered the sixteen
spokes [of the senses of action and perception, the elements and the
mind] of the wheel of rebirth, o Unborn One. Whoever, bereft of the
best that You are, would single-handed be able to overcome this [see also B.G. 9.25]?
(22) You are
indeed that one element of Time, to which one in one's intelligence,
through Your personal energy, eternally is delived; present as a form
of material energy which in all effects and causes is subjected to Your
cyclic control, am I at a loss, o Lord and Master, and am I crushed
under the wheel with the sixteen spokes; please help me to get out of
it, o Mightiest, for I am of full surrender. (23) I witnessed o
Almighty One, how in that respect all the higher placed leaders of
state in their desire for lifespan, opulence and glory, all by our
father with his sarcastic laughs in the blink of an eye were baffled,
nevertheless was he by You completely vanquished. (24) Therefore,
knowing where all the sensegratification of all that longevity,
opulence and fineness of all the ones embodied, from Brahmâ down
to the smallest ant, leads to, have I no want for being subjected by
You who art so powerful as the Master of Time; please kindly lead me to
the association of your faithful servants.
7.9:
33
From Your slumber on
the bed of Ananta in the causal waters having awakened appeared the
great lotus of all the worlds from Your navel like a bananatree does
from its seed and that cosmic body of Yours, this universe agitated by
the time-factor, shows Your way of acting [in the form and divinities
of the modes] upon the matter.
7.10:
43-44
They
deal
with
Prahlâda
that
most
exalted
devotee
his
characteristics
of
devotion,
spiritual
knowledge
and renunciation; try to understand
each of them and by this indeed know what is of the Lord, the Master of
maintenance, creation and destruction; what are His qualities and
activities, handed down wisdom and how He, by Time, is the finality of
all the higher and lower living beings and their cultures, however
great they might be.
7.10:
67
O
ruler of man, with the arrows joined on his bow did S'iva as the Lord
and Controller this way by them at the time of noon set the so
difficult to pierce three cities afire.
7.12:
11
All
this following to the directions of the guru applies to a householder
as good as to a renunciate, be it that the householder can have sex for
a certain period of time [also: B.G. 7.11].
7.13:
6
One
should not rejoice in the sure - or not sure either - of the death of
this body and its lifespan, one should rather observe the Time Supreme
which rules the manifestation and disappearance of the living beings.
7.13:
33
Of
the government, of thieves, of enemies, relatives, animals and birds,
of beggars, of Time itself, as well as of himself, is the one living
for the money always afraid.
7.14:
3-4
Always
faithfully
to
the
right
time
hearing
the
nectar
of
the
narrations
about
the
avatâras of the Lord, being surrounded by people and relieved
of all material activities, should one with such good association
gradually free oneself from one's attachment to wife and children and
thus, personally set apart, awaken as from a dream.
7.14:
10
On
the threefold path [of dharma, artha and kâma] not overly zealous
[in ugra-karma] should a person, although concerned about his
household, obtain only as much as the grace of God according to the
time and circumstance would provide.
7.15:
41
One
says that the body is the chariot, the senses are the horses, the mind,
the master of the senses, is the reins, the sense-objects form the
destinations, the intelligence is the charioteer and the consciousness
is of the great bondage, the conditioning, created by the Lord.
7.15:
50-51
The
senses then put to the mind that is infected by words in waves of
material preference, the words then delimited to the complete of its
elements, the letters, those then restricted to the AUM of the pranava
vibrated and that ultimate vibration next given up to the point
enclosed, indeed then gives the life-air unto the Supreme of the Living
entity. From the fire then the sun, the day, the end of
the day, the bright half of the month, the full moon, the northern path
and the Supreme of Brahmâ is he, going from the gross destination
to the subtle one, as a natural consequence the transcendental witness
of the soul.
7.15:
66
A
person should by whatever would be allowed as for means, time and place
proceed according his prescribed duties, o King, a man by that process,
when everything is in order, should not try any other way.
Canto 8
8.5:
42
Greed
is
His
lower
lip
and
affection
His
upper
lip;
the
bodily
luster
could
exist from His nose and by His touch could there be the animalistic
lust; from his brows there was the Lord of Death [Yamarâja] but
from His eyelashes could there be the eternal Time; May He, the One of
all Prowess, be pleased with us.
8.6:
25
Do
not be afraid of the kâlakuta ['false time'] poison that will
appear from the ocean of milk, never be greedy in operation, nor permit
any anger to rise whenever and do not lust after the products either.
8.7:
25-26
You
are the source of the [spiritual, vedic] sound, the origin of the
universe, the Soul, the life-force, the senses and the elements, the
modes of nature and the selfbecoming, the eternal time, the
determination and the religiousness of the truth [sathya] and
truthfulness [rita]; it is unto you that one utters the original
syllable consisting of three letters [A-U-M].Fire, your mouth, makes
for the complete of all divine souls; the surface of the globe one does
know, o love of all worlds, as your lotus feet; the time is the
progress of the aggregate of your demigods; the directions are your
ears and the contoller of the waters [Varuna] is your taste.
8.8:
21
Proficient
in
the
religion
one
finds
no
friendship
with
other
living
beings,
renunciation
one
may
possess
but
the
cause
of
liberation may be missed,
and with whatever power one may find with people, one finds no relief
from the power of time; never will one [apart from the Lord] find a
second one freed from the contamination of the modes of nature [see
also 1.2: 8].
8.11: 7-8
Bali
retorted:
'All
present
here
on
this
field
are
subjected
to
the
rule
of
time and do all in due order, like any one else does to his job, find
reputation, victory, defeat and death. Because the whole world, moving
onward, is running on time, does the sura cognizant of this rejoice nor
lament; as such are you thus all of little study!
8.12:
40
Once
joined
with
Me
in
the
form
of
eternal
time
will
that
illusory
energy
consisting of the modes of nature, with all her different elements [the
goddess Durga in sum*] no longer be able to bewilder you.'
8.14:
9
As
the founding fathers [the prajâpatis] He creates offspring; to
annihilate the miscreants He takes the form of kings and in the form of
time is He there to put an end to everything that grew different to the
modes of nature.
8.17: 27
You
as the Original Cause, the end and the maintaining of the universe, You
as the reservoir of endless potencies, are the Supreme Person of whom
one speaks as being the Time; You are the Lordship, the Controller
taking hold of the whole universe the way waves take hold of someone
along who fell in them.
8.19:
8-9
Observing
closely
how
he
like
death
personified
came
after
Him
with
the
trident
in
his
hand
thought
He,
the
Knower
of Time, Lord Vishnu, the Chief of
the Mystics: 'Wheresoever I go will this one, like the death of all, go
likewise; therefore will I enter his heart as he is only looking
without.'
8.21: 21-22
Previously
time
worked
in
our
favor
and
brought
us
the
victory
over
the
godly,
but
today
does
the
time,
which
indeed is the Supreme Lord in existence,
work against us. Not by any power, counsel, cleverness, fortifications,
spells or drugs, diplomacy or other means or likewise schemes is but a
single person able to surpass the time factor.
8.22: 34
None
of
the
local
controllers
there
will
be
able
to
overrule
you,
not
to
mention the common man, as I with my cakra will take care of all the
daityas transgressing your rule.
8.23: 16
To
the time and place, the recipient and the paraphernalia there can be
weaknesses with the mantras and following the principles, but it is all
made faultless by regularly singing the glories of Your Lordship [*].
Canto
9
9.1:
38-39
Pleased
with
him
said
he,
o
servant
of
rule,
keeping
true
to
his
given word and
to show the sage his love: 'This disciple of your line will every other
month be a female and with this settlement may Sudyumna as desired rule
the world.
9.4:
3
All
these so very intelligent descendants of Angirâ [see 6.6: 19] are
today performing a sacrifice but every sixth day after having such a
day, o learned one, will they fall in ignorance on their karma.
9.4:
28:
Pleased
with
his
unalloyed
devotional
service
gave
the
Lord
him
for
the
protection
of
the devotees His cakra so intimidating to the ones
opposed.
9.4:
53-59
Lord
Brahmâ
said:
'With
a
flick
of
His
eyebrows
will
the
place
where
I
am, my residence, along with this whole universe at the end of the
Supreme Lord His pastimes, upon the desire of Him in the form of time
to burn it after one day of my life [a dvi-parârdha, see 3.11:
33], be vanquished indeed. I, Lord S'iva, Daksha, Bhrigu and others
under their lead, the rulers of man, the living beings and the demigods
- we and all lead by us, who are bowing our heads for the good of all
living beings surrendered to the principles regulating, do carry out
His orders.'Turned down by Lord Brahmâ went Durvâsa,
scorched by the cakra, for his shelter to him who always resides on
Kailasa [Lord S'iva]. S'rî S'ankara said: 'We relative to the
Supreme One lack in power, my dear - with us rotating in Him, the
Transcendence, can [I and] the other living beings up to the Unborn
One, Lord Brahmâ, and the universes also not, by time become
[that power]; indeed can we and all of the thousands and millions of
our worlds not grow alike this. I, Sanat and the other Kumâras,
Nârada, the great Lord Unborn, Kapila, Vyâsadeva, Devala
[the great sage], Yamarâja, Âsuri [the saint] and
Marîci, and the others all-perfect in knowledge headed by them
have met with the limits of all knowing, but none of us can fully
comprehend His illusory energy and that which is covered by it. The
Controller of the Universe His weapon [the cakra] is indeed even for us
difficult to handle and therefore should you seek your refuge with the
Lord who will not fail you in His auspiciousness.'
(from
the
Cakra-prayers:
)
9.5:
6
All
respects unto you, the auspicious center of spin, the measure of the
complete nature, who indeed art like a bad omen to the unenlightened
bereft of the religion; the maintainer of the three worlds you are, the
supreme goodness whose effulgence so wonderfully active is as speedy as
the mind I try to voice.
9.10:
22
Râma
said
to
him:
'You
servant
of
scum,
since
you
criminal
like
a
dog
have
kidnapped
My
helpless
wife
will
I, in my heroism unfailing, for that
shameless act, as a result today punish you, abominable evildoer, as
the Time itself in person [see also B.G. 16: 6-18]!'
Canto
Ten
10.10:
30-31
You
are the One for all living beings, You are the master of the living
force, of the body, of the soul and the senses; You indeed are the
time, the Supreme Lord Vishnu, the imperishable controller. You as the
greatest, the cosmic creation ànd the subtle are, consisting of
the passion, goodness and slowness, indeed the Original Personality and
Proprietor, the knower of the restless mind in all fields.
10.16:
41
To
the Time, to the Secure of Time, to the Witness to the divisions of
Time, to Him in the Form of the Universe, to the One Watching It Over,
to its Creator; to the Final Cause of the Universe [our reverential
homage].
10.16:
49
You
indeed are the Almighty Lord of creation, maintenance and destruction
of this universe who, beginningless with the potency of Time by the
modes art the employer uninvolved; awakening by Your glance the
distinctive dormant characteristics of each of them [modes] You play
Your game impeccable.
10.17:
24
Please
protect
us,
Your
people,
Your
friends,
against
that
insurmountable
fire
of
Time
[of
death], o Master, we impossibly can think of abandoning
Your feet that drive away all fear.
10.20:
16
The
roads out of use faded away grown over by grass just like written texts
that, not studied by the brahmins, wither away under the influence of
time.
10.24:
22
Of
the goodness, passion and ignorance as caused by maintenance, creation
and destruction [see guna] was by the mode of passion [the moving
around] this universe generated and is there from the dyadic the world
its variety.
10.24:
31
S'rî
S'uka
said:
'Hearing
these
words
by
the
Supreme
Lord,
by
the
Time
in
person,
spoken
with
the
intent
to
break the pride of Indra, accepted
Nanda and the the elder men them as excellent.
10.27:
6
The
father, the guru, You are of the entire universe, the Original
Controller and the Insurmountable Time of use as the rod, who, by Your
own will taking up transcendental forms, endeavors to eradicate the
self-conceit of the ones who imagine themselves to be the lord of the
universe.
10.34:
29
He
seeing the two like Time and Death approaching got afraid and confused
left he the woman behind to run for his life.
120
36:
32
Brought
here
I'll
have
them
killed
by
the
elephant
as
mighty
as
the
time
itself, and if they escape that, then will my wrestlers as strong as
lightning put an end to them.
10.38:
5
But
enough of that, even for a falllen soul like me it certainly may happen
to have the audience of Acyuta; sometimes does someone pulled along by
the river of time reach the other shore!
10.38:
16
And
having fallen at the base of the feet will the Almighty place upon my
head His very own lotuslike hand that makes one unafraid of the serpent
of time of whose swift force the people greatly disturbed search for
shelter.
10.43:
5
Thus
threatened
goaded
the
angered
elephantkeeper
the
furious
elephant
toward
Krishna,
of
time,
death
and Yamarâja the excel.
10.51:
19
Your
children,
your
queens
and
your
other
relatives,
ministers,
advisers
and
subjects
are
not
alive now, are not of this time anymore; time
separates. Time, more powerful than the powerful, is the Supreme
Inexhaustible Lord in Control who, playing a game of herdsman and
flock, sets the mortal beings in motion.
10 54: 14
Nonetheless I do
not lament or rejoice - not ever; knowing that the world is driven by
time and fate combined.
10 54: 16
Now, with our
enemies having conquered, works the time in their favor and then shall
we conquer when the time has turned to our side.'
10 60: 39
You, the Supreme
Soul of all the Worlds giving away Your Self, of Whose prowess speak
the sages who gave up on the staff [of wandering, becoming
Paramahamsa's, see 5.1*], have thus by me been chosen in rejection of
those masters of heaven, born on the lotus [Brahmâ] and ruling
existence [S'iva], whose aspirations are destroyed by the force of Time
generated from Your eyebrows. What [then would I, next to You, have] of
others?
10.68: 24
Oh
what a great wonder the inescapable movement of Time is; now is that
what is a shoe trying to climb on top of the head that is ornamented
with a crown!
10.70: 26
The whole world
prone to doing it wrong is bewildered about the duties out here that
are beneficial in the worship of You to Your command that, in so far
one is doing one's own of this, are the power of existence serving
longevity and hope; may there be the obeisances to Him, the Ever
Vigilant ['unblinking of Time'] who all of a sudden cuts this all off
[at the time of ones death].
10.71: 8
Hiranyagarbha ['the
one of the golden light or 'Brahmâ] and S'arva [he who kills by
the arrow, viz. S'iva, see 7.10: 67], are of You, the Controller of the
Universe, of Your formlessness of Time, but the instrument in creation
and annihilation.
73: 12-13
We who before by
lusting for the wealth, having lost their sight quarrelled with one
another for conquering this earth, very merciless harassed our own
citizens, o Master, and have with death in front of us arrogantly
disregarded You. They, we indeed o Krishna, have been forced to part
from our opulence in our pride destroyed by the mercy of Your personal
form, the irresitable power of Time moving so mysteriously; may we
please remember your feet.
10.74: 19
'Acyuta for
sure deserves the supreme position, He is the Supreme Lord, the leader
of the Sâtvatas, He doubtlessly covers all the demigods as well
as the place, time and necessities and such.
10.74: 31
The vedic word of
truth that Time is the unavoidable controller, has been proven true
since even the intelligence of the elders could be diverted by the
words of a boy!
10.84: 12
Not the fire, nor
the sun, the moon or the firmament, not the earth, the water, the
ether, the breath, the speech or the mind take, being worshiped, away
the sins of the one setting things apart; they are wiped out by a few
moments of service to men of wisdom.
10.84: 23
None of these kings
enjoying with You, nor the Vrishnis know You, covered by the curtain of
mâyâ, as the Supreme Soul, the Time and the Controller.
10.84: 32-33
[The Lord] His
awareness is for no reason, nor on its own nor due to some other
agency, in its qualities ever disrupted by the destructive and creative
that is caused by the time of this [universe, see B.G. 4.14 and 10.30];
He, the Controller without a Second, whose consciousness is unaffected
by hindrances, material activities and their consequences and the modes
and their flow of changes [kles'a, karma and guna], is by someone else
[ignorantly] considered as being covered by His own expansions of
prâna and other elements, just like the sun is being covered by
clouds, snow or eclipses.'
10.84: 38
One who is
intelligent should renounce the desire for wealth by sacrifices and
charity, the desire for a wife and kids by engaging in household
affairs and the desire for a world for oneself [or an other life], o
Vasudeva, by means of the Time [in studying its effects, see also 9.5
and B.G. 3: 16]; all the ones sober renounced their desires for a
household life and went for penance into the forest [see also B.G. 2:
13].
10. 86: 53
A brahmin is by
birth the best of all living beings, and what more would he be unto Me,
by his austerity, his learning and his contentment being endowed with a
grip on the time [of this age of Kali]!
10.87:
24
Ah, who
out here recently born and soon to die indeed knows who came first,
from whom arose the seer [Brahmâ] and from whom followed the two
groups of demigods [to the senses and the principles] [see B.G. 7: 26]?
When He lies down to withdraw is there at that time neither the gross,
nor the subtle, nor that [the bodies] comprising both; nor is there the
flow of Time or are the s'âstras there [B.G.
9:
7].
10.87: 30
If the
countless embodied beings wouldn't be time-bound, would the omnipresent
consequently not be such a sovereign rule, o Unchanging One. Because
the substance cannot be independent from that from which it was
generated [ - pradhâna, timespace, primeval ether -] must [You]
the regulator [of Time] be known as being equally present everywhere
and not as being somewhere else. For that reason is one mistaken
supposing that one knows [the complete of You], since one is of the
imperfect [local order] with what one is knowing [see 6.5: 19].
10.87: 31
The generation
of the material world and its enjoyer [the male principle, the person,
the purusha] is not something that happens; it is from the combination
of these two unborn elements that living bodies within You find their
existence like bubbles that appear in water [in combination with air].
Just like rivers merge into the ocean and all flavors of nectar merge
into the honey, merge these living beings with all their different
names and qualities [in de end again] into the Supreme [see also B.G.
9: 7].
10.87: 32
Those who are
of wisdom and properly understand how much Your mâyâ
bewilders the human beings render potent loving service unto You, the
source of liberation. How would there for those who faithfully follow
You, be any kind of fear for a material existence, a fear which by the
three rimmed [wheel of Time of past, present and future] of Your
furrowing eyebrows repeatedly is created in those who do not take
shelter of You [see also B.G. 4: 10, 7: 14 & 14: 26]?
10.90: 47
O King, taking
birth among the Yadus outshone He the site of pilgrimage of the river
of heaven [the Ganges] washing from His feet; friends and foes attained
to His embodiment [7.1: 46-47]; His is the undefeated and supremely
perfect goddess of S'rî for whom others are struggling; His name
heard or chanted is what destroys the inauspiciousness; by Him was the
dharma settled for the lines of descent [of the sages]; with Lord
Krishna, whose weapon is the wheel of Time, is this removal of the
earth's burden, no thing of wonder [see also 3.2: 7-12].
Canto
Eleven
11.1: 11-12
After having
performed favorable rituals to bestow piety, stayed the sages
Vis'vâmitra, Asita, Kanva, Durvâsâ, Bhrigu,
Angirâ, Kas'yapa, Vâmadeva, Atri, Vasishthha, along with
Nârada and others, [some day] in the house of the lord of the
Yadus [Vasudeva]. Thereafter went they to Pindâraka [a site of
pilgrimage] to the occasion of which the Lord bid them farewell, He,
the Soul of Time about whom chanting is so auspicious for the entire
world because the impurities of Kali-yuga are taken away by it.
11.1: 24
The Supreme Lord
very well knowing the meaning of all that happened, didn't want to undo
what had passed though and accepted, exhibiting His form of Time, the
curse of the brahmins.'
11.3: 08
When the
dissolution of the material elements is at hand withdraws the [Lord in
the form of] Time that is Without a Beginning or an End, the manifest
universe consisting of the gross objects and subtle modes [back] into
the unmanifest [see also 3.29: 40-45, 3.26: 51].
11.6: 14-16
As oxen bound [by
the rope] through the nose do Brahmâ and all the other embodied
beings have their existence, in which they being controlled by the Time
struggle with each other. May the lotus feet of You, the Supreme
Personality in the beyond of both the material nature ànd the
individual person, for us spread the transcendental fortune [compare
1.13: 42, 6.3: 12].
You
are the cause of this creation, maintenance and annihilation, the cause
of the unseen, the individual soul and the greater of the manifest
reality. They say that You, this very same personality, are the factor
of time controlling all who appears as a threefold wheel, that You are
the Supreme Personality who in the form of Time uninterrupted in Your
flow effects the diminution of everything [*].
The masculine [of
Mahâ-Vishnu] that from You [as father Time] acquires the potent
seed of this creation, impregnates the greater of matter
[mahat-tattva]. Therefrom generates He whose semen is never wasted,
joined with that same nature from the Self - just as an ordinary fetus
is produced - the golden primeval egg of the universe endowed with its
[seven] outer layers [see kosha].
11.7: 43
The
same way as the realm of the ether is not touched by the winds that
blow the clouds, is a person [in his real self] not affected by the
physical bodies consisting of fire, water and earth that according the
modes of nature are moved by Time.
11.7: 48-50
By the Time
imperceptible in its grond of being are there, as with the moon,
beginning with being born and ending with the cremation, the states of
the body in its different phases; but none of these are of the soul
[B.G. 2: 13, 2: 20]. Time urging, speeding as a flood, with its
constant birth and demise of the created that like the flames are to a
fire, is, from the perspective of the soul, not to be seen though [*]. A yogi accepting the material
objects to his senses at the right time [to the cakra] gives them up;
he doesn't get entangled in them just as the sun doesn't with its rays
entering the waters [evaporating it and returning it again with the
rains].
11.8: 36
How
much real happiness have the sensual pleasure and the men who satisfied
my senses provided? To have an eye on a wife or the gods [even] has
all, spread over time, a beginning and an end.
11.8: 41-42
Who else but the
Original Controller, who is capable of delivering the living being that
is seized by the timeserpent, would there be when one like me in
pleasing the senses is bereft of all insight and fell down in the dark
well of the material ocean [see also 10.34]? When the self thus can
behold the universe as being seized by the timeserpent, becomes he,
attentively detached from all that is material, for sure his own
protector.'
11.9: 16-19
The one Self,
the one Supreme Controller without a second, who became the Foundation
and Reservoir of All, is Nârâyana, the Godhead who in the
beginning by His own potency created the universe and by His potency of
Time at the end of the kalpa withdraws His creation in Himself. (17-18)
When by His potency of the time factor the material powers of sattva
and so on have been balanced, exists the Original Personality, the
purusha of the primary nature [pradhâna], who is the worshipable
Controller of the gods and normal souls, in the purest experience of
revelation that one describes as kaivalya [beautitude], the fulness of
the blissful state free from material association [see also B.G. 7: 5].
(19) By means of the pure potency of His Self, His own energy composed
of the three modes, manifests He the plan of matter [constitutes He the
sûtra, the thread, provides He the rule or direction of the
mahat-tattva]. He achieves that [in the form of Time] by agitation at
the onset of creation [see also 3.26: 19].
11.10: 14-16
When you with this
in mind think of the variegatedness of the different ways of making a
living, when you think of those enjoyers of happiness and distress; if
you keep in mind the perpetual existence of the material world, the
time, the revealed scriptures and the soul; when you face the fact that
all knowledge is subject to change because it is based upon the
difference created by all the forms of exisence and the changes of the
sense objects; then, o Uddhava, [you must admit from merely that
material vision * that] one thus always has the states of existence of
being born [of being old and being diseased] etc. For everyone embodied
happens to have a body [which found its order] by the different limbs
of time [knowing the divisions according the sun and moon, see 3.11 ].
11.10: 26
He,
for long enjoying the heavens until his pious credit is used up and his
piety is exhausted, against his will falls down from heaven, because he
turned away from time [and thus was unsteady, compare B.G. 9: 20-22].
11.10: 33-34
As
long as one is not free from the dependence will there be fear of the
Controller [the Time]. They who devote themselves to this [dependence]
will, being bewildered, always be full of sorrow. With
the
agitation
by
the
modes
of
nature,
does
one
call
Me
variously
the
Time,
the
Self,
the
Vedic
Knowledge,
the
World,
Nature,
as
also
Dharma.
11.13: 4
The
doctrine followed, the way one deals with water, the people one
associates with, one's surroundings and the way one behaves with time,
one's occupation, one's social background, as also the type of
meditation, mantras and purificatory rites one respects are the ten
factors determining the prominence of a particular mode.
11.14:
3
The Supreme Lord
said: 'This message consisting of the Vedas that by the influence of
time was lost at the time of annihilation, was at the time of creation
by Me spoken to Brahmâ. It contains the dharma of acting
according to My will [see also 3.9: 29-43].
11.13: 13
Having conquered
the breathing process and having mastered the sitting postures, one
should attentively, step by step, without slackening gather one's mind,
concentrating on Me at appointed times [to the position of the sun, see
B.G. 7: 8 and 5: 26-28].
11.15: 15
When one
establishes one's consciousness within Vishnu, the Original Controller
of the Three [gunas, see also B.G. 7: 13] in the form of Time, one will
obtain the siddhi of îs'itvâ [the supremacy] by means of
which the conditioned body [the field] and its knower can be controlled
[*].
11.16: 10
I am the goal of
the ones seeking progress, the Time of those who exert control, the
modes of nature I am as well, and also am I the equilibrium and the
natural virtue in the pious.
11.16: 27-28
Of what's ever
wakeful I am the solar year, of the seasons I am the spring, among the
months I am Mârgas'îrsha [November-December], and of the
lunar mansions [the 27 nakshatras] I am Abhijit. Of the yugas I am
Satya-yuga, among the sober ones I am Devala and Asita, of the vedic
editors I am Dvaipâyana [Vyâsadeva] and among the scholars
learned in spirituality I am S'ukrâcârya.
11.18: 3
With the hair on
the head and body, the facial hair and the nails to carry the dirt, and
the teeth not to be cleansed [at other times], should one three times a
day get into the water and [at night] sleep on the ground.
11.18: 5
At the right time
to eat one should eat what's either prepared on a fire or what's
grinded with a mortar, pulverized with a stone or grinded with one's
teeth.
11.18: 5
They also discuss
the varnâs'rama system wherein the father may be of a higher
[anuloma] or a lower [pratiloma] class than the mother, they are about
heaven and hell and expound on the subjects of having possessions,
one's age, place and time [see also 4.8: 54 and *]
11.21: 9-10:
That time is
correct and suitable which either by its own nature [viz. not
manipulated against nature] or understood according to the person [de
Lord, but also according the season, the money - the lakshmî -,
the availability of something] is suitable for executing one's
prescribed duty. Wrong and not suitable is the time which impedes
someone in the performance of his duty, the time that is not fit for
doing work [a lust motivated, arbitrary notion of time, see 11.20: 26,
kâla and kâlakûtha **]. (10) The pure or impure of a
thing [or of a substance] is determined with the help of another thing,
in respect of what one says about it, by means of a ritual performance,
by the reference of time or according the relative magnitude [see ***].
11.22: 43
For created bodies,
my best, find and lose their existence by the force of time which
operates invisibly, that isn't seen because of its subtlety.
11.23: 11
Because he was only
in name a brahmin Uddhava, some of his wealth was seized by his
relatives, some by thieves, some by providence, some by time, some by
common people and some by higher authorities [see also 10.49: 22].
11.23: 42
Omdat hij slechts
in naam een brahmaan was Uddhava, werd een deel van zijn welvaart
ingepalmd door zijn verwanten, een deel door dieven, een deel door de
voorzienigheid, een deel door de tijd, een deel door de gewone man en
een deel door het hoger geplaatste gezag [zie ook 10.49: 22]
11.23: 55
If we say that time
would be the cause of happiness and distress, then what for the soul in
that idea; the soul belongs to time, the way fire doesn't burn the
flames or the snow is not [harmed by cold] - with whom to become angry
when there is no duality with the supreme [see also B.G. 18: 16 and
timequotes]?
11.24:
5
In order to fulfill
the desires of the living enity manifested from My agitation of
material nature [in the form of time, of Kâla], the modes
themselves: tamas, rajas and sattva [the gunas].
11.24:
15
As arranged by Me,
the Supporter, the Self of Time, one rises up from or drowns in the
mighty stream of the modes of this world in which one is bound to
profit-minded labor.
11.24:
22-27
The mortal frame
[at the time of annihilation] merges with the food, the food with the
grains, the grains with the earth and the earth with the fragrance. The
fragrance is merged with the water, the water with its quality, that
taste with the fire and the fire with the form. Form is being merged
with the touch, the touch then with the ether, ether with the subtle
object of sound and the senses [of sound etc.] with their sources [the
gods of the sun and moon etc.]. The sources [as the ahankâra ego
of passion] are merged with the emotions [the ego of goodness], My
dearest, and they merge with the mind, the controller of the sound,
which dissolves in the original of the elements [ego of slowness], and
that all powerful primal elementary nature merges with the cosmic
intelligence [mahat]. That greater nature merges in its own modes and
they on their turn merge with their ultimate abode of the unmanifest
which merges with the infallible Time. Time merges with the
individuality [the jîva] of the Supreme in command of the
illusory potency and that individuality merges with Me, the Supreme
Self Unborn [âtmâ], who, characterized by creation and
annihilation, perfectly being established in Himself remains alone [see
also 3.11: 28, 4.23: 15-18, 11.3: 12-15].
11.25:
30
And thus the
material substance, the place, the fruit of action, the time, the
knowledge, the activity, the performer, the faith, the state of
consciousness and the species and destinations of life all belong to
the three gunas.
11.28:
16
Falsely motivated
dwelling within the self of the material body, the senses, life-air and
the mind, the living being assumes his form according the gunas and the
karma. He is then, depending the way he relates to the thread
constituted by the greater of nature, described with different names
when he under the strict control of Time wanders about in the ocean of
matter.
11.28:
18
Spiritual
knowledge
[entails]
the
discimination
[of
spirit
and
matter],
the
scripture
and
penance,
personal
experience,
historical
accounts
and
logical
inference.
[It
is based upon] that which is there equally in
the beginning and in the end of this [creation] and which is the same
in between, knowing the Time and Ultimate Cause [of brahman, the
Absolute Truth, see also B.G. 10: 30, 33 and 11: 32 and kâla].
11.29:
11
Either
alone
or
in
assembly
one
should
to
the
moon,
at
special
occasions
and
at festivals arrange to perform with singing, dancing and such and
greatly royal proofs of grace.
12.2:
1
S'rî S'uka
said: 'And then, o King, day after day under the strong influence of
the time [of Kali-yuga] the religiousness, truthfulness, cleanliness,
tolerance and mercy as well as the duration of life, the strength and
the memory will diminish [see
also
1.16].
12.2:
44
Whatever that kings
may enjoy in the world with all their power, is by Time all turned into
accounts and histories only.
12.3:
13
Living
for
me,
o
Mighty
One,
they
expressed
great
possessiveness
but,
by
the
force
of Time being subjected to death, they failed to accomplish their
goals, all that remained of them are the historical accounts [see also
B.G. 4: 7].
12.3:
16
The
honorable king [Parîkchit] said: 'By what means, my Lord, do the
people living in Kali-yuga eradicate the faults accumulated of the
time, please explain that as-it-is to me. (17) [Explain to me] the
yugas, the duties prescribed for them, and the time they last and find
their end, and the Time itself that constitutes the movement of the
Controller, of Lord Vishnu the Supreme Soul [see also timequotes page]'.
12.3:
26
The
modes of the goodnes, the passion and the ignorance of a person are set
in motion by the Time and are observed in different combinaties within
the mind [***].
12.4:
19
These
three
modes
o
King,
are
then,
under
the
pressure
of
Time,
overtaken
by
the inexhaustible doer [the original unmanifest form of nature] from
whom there is not the transformation and such in divisions of time
[shath-ûrmi]; unmanifest without a beginning and an end it is the
infallible eternal cause.
12.4:
22
This
time
when
the
energies
helplessly
merge,
completely
dismantled
by
the
Time,
is
the
[prâkrita pralaya] dissolution wherein all the
material elements of nature and energies of the unseen Original Person
are completely dismantled by Time and helplessly merge.
12.4:
29
Even
though
it
manifests,
subject
to
transformation
a
single
atom
without
the
Direct
Evidence
[in the form of Time] of the Supreme Self is not
conceivable [or perceivable even], even if it the same way [as the
immutable soul] remains without change.
12.4:
36
The
various conditions [stages of existence] of the things subject to
change are swiftly overtaken by the force of the mighty current of
Time; they constitute the proof of their constantly being born and
annihilated [called nityah pralaya].
12.4:
37
The
different stages created by beginningless and endless Time that
represents I'svara, are, as you know, not directly seen, just as the
movements of the planets in outer space [or one's different
conditionings] are not immediately seen [see also 3.10; 10-14]. (38)
This way the progress of Time [kâla] is described as being of a
continuous [nitya], occasional [naimittika], natural [elemental or
prâkrita] and final [âtyantika] annihilation.
12.6:
67
Observing
that
under
the
influence
of kâla
[the
people
became]
lesser
intelligent
and
short
lived
and
that
their
strength was diminished, divided the chief
sages, inspired by the Infallible Lord situated in their hearts, the
Vedas [see also 1.4: 16-18].
12.6:
67
S'rî
Yâjn'avalkya
said:
'My
obeisances
unto
the
Supreme
Personality
of
Godhead
who,
appearing
as
the
sun,
as
the
Supersoul
in
the form of Time
is present [as the Controller] in the hearts of the four kinds of
living entities beginning from Brahmâ down to the blades of grass
[as born from wombs, eggs, moist and seed see, also 2.10 37-40]. You
who, the same way as the sky [by its clouds], are not covered by
material designations ['clouds'] do You alone by the flow of years made
up of the tiny fragments of kshanas, lavas and nimeshas [see 3.11: 7]
carry out the maintenance of this universe by taking away and giving
back the water [as rain].
12.8:
43
Nothing
else
but
the
attainment
of
Your
feet,
the
very
form
of
liberation,
does
benefit the person who has to fear from all sides o Lord; we know that
Brahmâ, whose time takes two parârdhas, on account of this
is most afraid, afraid because of the Time that You are - and what to
speak of the worldly entities created by him? [see 10.13: 56].
12.9:
43
He
saw
the
basic
elements
of
nature
and
all
their
gross
manifestations,
as
also
the
Time
itself
of
the
different
yugas
and
kalpas
and
whatever
other
object
of
material
use
in
the
universe
that
was
manifested
as
if
real.
12.10:
37
With
knowledge
of
the
threefold
of
time
[tri-kâlika]
o
brahmin,
and
with
wisdom
plus
renunciation,
let
there
for
him
who
is
given
the
brahminical
potency,
for
you,
be
the
status
of
being
a
teacher
of
the
purâna'.
12.10:
42
For those two kinds
of people, o best one of Bhrigu, who thus either hear or describe this
[narration] infused with the potency of the Lord with the Wheel [of
Time] in His hand, will there not be the course of mundane existence
based on karma.
12.11: 14-15
The club He carries
is the principle element [prâna or vital air] relating to the
sensory power, physical power and the power of mind; His excellent
conchshell is the element water and His Sudars'ana disc is the
principle of tejas [the vital power, the dignity, the fire in
opposition]. His sword is, [pure] as the atmosphere, the ether element,
His shield consists of the mode of ignorance, His bow S'arnga is the
specific order [or spirit, the rûpa] of time, and His quiver of
arrows consists of the karma [the action or the karmendriyas].
12.11: 17
The
cyclic [of time, viz. the sun and the moon] constitutes the exercise of
respect for the
Godhead, spiritual initiation [dîkshâ] is
for
the
spiritual
soul
the
way
to
purify,
and
the
devotional
service
of
the
Fortunate
One
is
there
for
someone
to
put
an
end
to
a
bad
course
12.11: 29
Sûta
said: "This
regulator of all the planets [the sun] revolving in their midst [around
mount Meru, see 5.22: 2] was [by the Lord in the form of Time] created
from the beginningless material energy of Vishnu, the Supreme Soul of
all embodied being..
12.11:
31
The
Lord in terms of the material energy is thus, divided in nine,
described as the time, the place, the endeavor, the performer, the
instrument, the specific ritual, the scripture, the paraphernalia and
the result, o brahmin [compare
B.G.
18:
13-15].
12.11: 32
The Supreme
Lord, [as the sun-god] assuming the form of Time, is there for the
[regulation of the] planetary motion to the rule of twelve, beginning
with Madhu [months or mâsas, see also B.G. 10: 21], to which He
for each of the twelve separately moves with a different set of [six]
associates [next to the Deva consisting of an Apsara, a Râkshasa,
a Nâga, a Yaksha, a sage and a Gandharva].
12.11: 45
All
these [personalities] constitute the glories of Vishnu, the Supreme
Personality of Godhead assuming the form of the sun-god; they take away
the sinful reactions of those people who at the junctures of each day
remember them.
12.12: 10
The gross and
subtle movements of time [3.11], [are discussed as well as] the
generation of the lotus [3.8] and the killing of Hiranyâksha in
connection with the deliverance of the earth from the ocean [3.17-19].
12.12: 45
[At last there is
an account of] Vishnurata [Parîkchit], the intelligent saintly
king, relinquishing his body [12.5-6], how the seer [Vyâsa and
others] conveyed the branches of the Veda [12.6-7], the pious narration
about Mârkandeya [12.8-10] and the arrangement of the [limbs of
the] Mahâpurusha and the arrangement [of time] in relation to the
sun. the self of the living being of the universe [12.11].
12.12: 61
In
self-control fasting and reciting this collection of verses at [the
holy places of] Pushkara, Mathurâ or Dvârakâ, one
will be freed from the fear [of Time, or of a material life, see also 1.13: 19]
Bhagavad
Gîtâ
4: 2
Thus
one
following
the
other,
the
saintly
kings
received
this
science
understanding
it
that
way but in the course of time in this world this
great way of connecting oneself was scattered, o subduer of the
enemies.
4:
7
Whenever
and
wherever
it
is
sure
that
one
weakens
in
righteousness
and
a
predominance
of
injustice
does
manifest,
o
descendant
of Bharata, at
that time I do manifest Myself.
4:
38
Surely
there
exists
nothing
of
knowledge
in
this
world
that
can
compare
to
this
purification and he who is mature in his own yoga will enjoy that
in due course of time within himself.
6: 4
When
surely
he
is
never
for
the
good
of
the
senses
engaged
in
the necessary
fruitive labor, at that time he is a renouncer of selfhood elevated in
yoga, one says.
7:
30
Those
who
know
Me
as
ruling
all
as
well
as
the
godly
and
the sacrifices also;
they with their minds connected in Me even know me at the time of their
death too.
8: 7
Therefore
go
on
remembering
Me
at
all
times
and
fighting
with
your
mind
and
intelligence
surrendered
to
Me,
certainly
you
will attain Me without
doubt.
8:
26-27
According
the
Vedas
there
are
these
two
ways
of
light
and
darkness
in
passing
from
this
world
by
which
one
either does not return or does return
again. Of knowing any of these different path's, o son of Prithâ,
the yogi is never bewildered; therefore always get unified in yoga, o
Arjuna.
9:
10
This
material
nature,
which
is
one
of
My
energies,
is
working
under
My
direction,
O son of Kuntî, producing all moving and nonmoving
beings. Under its rule this manifestation is created and annihilated
again and again.
10:
30
Of
the Daityas [non-theist sons of Diti who churned the ocean] I am
Prahlâda, of what rules I am the Time, of the animals the lion
and of the birds I am Garuda [Vainateya].
10:
33
Of
the letters I am the first one [the A], of the compound words I am the
dual one and certainly am I the eternal of Time and the Creator facing
all directions [Brahmâ].
11:
7
See
here and now the universe completely, all at the same time, with all
that moves and not moves, in this body of Mine, o conqueror of sleep,
and also whatever else you wish to see.
11:
32
Time
I
am,
the
great
destroyer
of
the
worlds
engaged
here
in
destroying
all
people, except for you [brothers] only, will all the soldiers who are
situated on both sides, find their end.
13:
31
When
one
following
that
tries
to
see
that
the
diversity
of
the
living
beings
is resting in oneness and that it expanded to that reality, at that
time one attains the Absolute of the Spirit.
14:
11
When
to
all
the
gates
of
the
body
the
enlightenment
of
knowledge
develops,
at
that time one says is the mode of goodness prevailing.
17:
20
Donations
given
dutifully,
irrespective
the
return,
at
the
proper
time
and
place
and
to
suitable
persons
-
that
giving
is
considered to be of goodness.
17:
22
That
charity
which
is
given
at
the
wrong
place,
the
wrong
time
and
to
unworthy persons and as well is given without respect and proper
attention - that is said to be in the mode of ignorance.
18:
61
The
Supreme Master resides in the heart of all living entities, o Arjuna,
directing each creature subject to the mechanical of time and matter.
|
Als men geen weet heeft
[van de Heer, de tijdfactor] beschouwt men zichzelf - hoewel men
volledig afhankelijk is - als
degene die de touwtjes in handen heeft, maar het is Hij die de wezens
schept middels andere levende wezens en het is Hijzelf die ze via
anderen verslindt.
Thus
far
version
three,
......
what
follows
is
the
second
version.
6.15:
3
Just
as
grains
of
sand
come
together
and
move
apart
by
the
force
of
the
waves,
are
they,
the
embodied,
similarly united and separated by time
[compare B.G. 2.13 ].
6.17:
21
He
is the One Supreme Lord, who by His potencies creates the conditioned
life of all the beings as well as the life of liberation; the happiness
and distress at the one hand and the position above time at the other.
Canto
7
7.1:
11-12
O
Ruler of Man, the true Creator, Controller in Person of the matter and
Shelter for the beings is the Time that by its movements conditions
[see also B.G 11: 32 ]. It is but with this Time that the Supreme Lord
His glories are widespread, o King, by which to sattva the certainty of
the numbers of gods is furthered and hence with those who are covered
by rajas and tamas the inimical if found whereto He as the friend of
the enlightened destroys the unenlightened.
7.1:
23
S'rî
Nârada
said:
'In
order
to
experience
insults,
praise,
honor
and
dishonor
without
discrimination
has
the
Supreme
of
the
Primary
Nature
[pradhâna] created this vehicle of time, o King [see also B.G. 2:
14 ,12: 18-19 ].
7.2:
42
This
body
of
the
person
born
of
ignorance
is
just
as
separate
from
him as
the material of a house is to its indweller; just as the conditioned
soul with water, earth and fire by time took birth is he also by time
transformed and overcome.
7.3:
31
Without
being
affected
by
it
yourself
are
you
verily
the
Time
ever
wakeful,
that
reduces the duration of life of all beings with each of its
segments; of this material world are you the Great Self and Supreme
Controller unborn as well as the essential cause of life.
7.8:
8
He
the controller, the time-factor, is the unique Lord who is the one
strength of mind and life, the steady of ones physical power and
senses; He, the Real of the self, is by all His potencies indeed the
Supreme One Master of the natural modes who creates, maintains and
winds up again the entire universe.
7.8:
52
The keepers of the
wealth said: 'We, the foremost among Your servants will here and now
try to please You with our services; by the son of Diti we were forced
to carry his palanquin but he caused the poverty of each and everyone;
thus we acknowledge You because You are the one that has put him to
death, o twenty-fifth principle [that is the time, see 3.26: 10-15].'
7.9:
5
With
him,
such
a
little
boy,
fallen
at
His
lotusfeet
was
the
godhead
merciful
greatly moved and with the raising of His lotushand placed on
his head, He dispelled the fear from all minds about the snake of time
[to its four physical necessities of âhâra, nidrâ,
bhaya and maithuna; eating, sleeping, fearing or defending and mating].
7.9:
21-24
The illusory of
matter is a creation of the mind [which is experienced as a fixation]
that produces endless wanton actions; actions that are conditioned by
the Time that stirs the three modes of nature. And then are the person,
to the approbation of God with what is arranged in the Vedas [in the
karma-kânda section], less victoriously offered the sixteen
spokes [of the senses of action and perception, the elements and the
mind] of the wheel of rebirth, o Unborn One. Whoever, bereft of the
best that You are, would single-handed be able to overcome this [see also B.G. 9.25]?
(22) You are
indeed that one element of Time, to which one in one's intelligence,
through Your personal energy, eternally is delived; present as a form
of material energy which in all effects and causes is subjected to Your
cyclic control, am I at a loss, o Lord and Master, and am I crushed
under the wheel with the sixteen spokes; please help me to get out of
it, o Mightiest, for I am of full surrender. (23) I witnessed o
Almighty One, how in that respect all the higher placed leaders of
state in their desire for lifespan, opulence and glory, all by our
father with his sarcastic laughs in the blink of an eye were baffled,
nevertheless was he by You completely vanquished. (24) Therefore,
knowing where all the sensegratification of all that longevity,
opulence and fineness of all the ones embodied, from Brahmâ down
to the smallest ant, leads to, have I no want for being subjected by
You who art so powerful as the Master of Time; please kindly lead me to
the association of your faithful servants.
7.9:
33
From Your slumber on
the bed of Ananta in the causal waters having awakened appeared the
great lotus of all the worlds from Your navel like a bananatree does
from its seed and that cosmic body of Yours, this universe agitated by
the time-factor, shows Your way of acting [in the form and divinities
of the modes] upon the matter.
7.10:
43-44
They
deal
with
Prahlâda
that
most
exalted
devotee
his
characteristics
of
devotion,
spiritual
knowledge
and renunciation; try to understand
each of them and by this indeed know what is of the Lord, the Master of
maintenance, creation and destruction; what are His qualities and
activities, handed down wisdom and how He, by Time, is the finality of
all the higher and lower living beings and their cultures, however
great they might be.
7.10:
67
O
ruler of man, with the arrows joined on his bow did S'iva as the Lord
and Controller this way by them at the time of noon set the so
difficult to pierce three cities afire.
7.12:
11
All
this following to the directions of the guru applies to a householder
as good as to a renunciate, be it that the householder can have sex for
a certain period of time [also: B.G. 7.11].
7.13:
6
One
should not rejoice in the sure - or not sure either - of the death of
this body and its lifespan, one should rather observe the Time Supreme
which rules the manifestation and disappearance of the living beings.
7.13:
33
Of
the government, of thieves, of enemies, relatives, animals and birds,
of beggars, of Time itself, as well as of himself, is the one living
for the money always afraid.
7.14:
3-4
Always
faithfully
to
the
right
time
hearing
the
nectar
of
the
narrations
about
the
avatâras of the Lord, being surrounded by people and relieved
of all material activities, should one with such good association
gradually free oneself from one's attachment to wife and children and
thus, personally set apart, awaken as from a dream.
7.14:
10
On
the threefold path [of dharma, artha and kâma] not overly zealous
[in ugra-karma] should a person, although concerned about his
household, obtain only as much as the grace of God according to the
time and circumstance would provide.
7.15:
41
One
says that the body is the chariot, the senses are the horses, the mind,
the master of the senses, is the reins, the sense-objects form the
destinations, the intelligence is the charioteer and the consciousness
is of the great bondage, the conditioning, created by the Lord.
7.15:
50-51
The
senses then put to the mind that is infected by words in waves of
material preference, the words then delimited to the complete of its
elements, the letters, those then restricted to the AUM of the pranava
vibrated and that ultimate vibration next given up to the point
enclosed, indeed then gives the life-air unto the Supreme of the Living
entity. From the fire then the sun, the day, the end of
the day, the bright half of the month, the full moon, the northern path
and the Supreme of Brahmâ is he, going from the gross destination
to the subtle one, as a natural consequence the transcendental witness
of the soul.
7.15:
66
A
person should by whatever would be allowed as for means, time and place
proceed according his prescribed duties, o King, a man by that process,
when everything is in order, should not try any other way.
Canto 8
8.5:
42
Greed
is
His
lower
lip
and
affection
His
upper
lip;
the
bodily
luster
could
exist from His nose and by His touch could there be the animalistic
lust; from his brows there was the Lord of Death [Yamarâja] but
from His eyelashes could there be the eternal Time; May He, the One of
all Prowess, be pleased with us.
8.6:
25
Do
not be afraid of the kâlakuta ['false time'] poison that will
appear from the ocean of milk, never be greedy in operation, nor permit
any anger to rise whenever and do not lust after the products either.
8.7:
25-26
You
are the source of the [spiritual, vedic] sound, the origin of the
universe, the Soul, the life-force, the senses and the elements, the
modes of nature and the selfbecoming, the eternal time, the
determination and the religiousness of the truth [sathya] and
truthfulness [rita]; it is unto you that one utters the original
syllable consisting of three letters [A-U-M].Fire, your mouth, makes
for the complete of all divine souls; the surface of the globe one does
know, o love of all worlds, as your lotus feet; the time is the
progress of the aggregate of your demigods; the directions are your
ears and the contoller of the waters [Varuna] is your taste.
8.8:
21
Proficient
in
the
religion
one
finds
no
friendship
with
other
living
beings,
renunciation
one
may
possess
but
the
cause
of
liberation may be missed,
and with whatever power one may find with people, one finds no relief
from the power of time; never will one [apart from the Lord] find a
second one freed from the contamination of the modes of nature [see
also 1.2: 8].
8.11: 7-8
Bali
retorted:
'All
present
here
on
this
field
are
subjected
to
the
rule
of
time and do all in due order, like any one else does to his job, find
reputation, victory, defeat and death. Because the whole world, moving
onward, is running on time, does the sura cognizant of this rejoice nor
lament; as such are you thus all of little study!
8.12:
40
Once
joined
with
Me
in
the
form
of
eternal
time
will
that
illusory
energy
consisting of the modes of nature, with all her different elements [the
goddess Durga in sum*] no longer be able to bewilder you.'
8.14:
9
As
the founding fathers [the prajâpatis] He creates offspring; to
annihilate the miscreants He takes the form of kings and in the form of
time is He there to put an end to everything that grew different to the
modes of nature.
8.17: 27
You
as the Original Cause, the end and the maintaining of the universe, You
as the reservoir of endless potencies, are the Supreme Person of whom
one speaks as being the Time; You are the Lordship, the Controller
taking hold of the whole universe the way waves take hold of someone
along who fell in them.
8.19:
8-9
Observing
closely
how
he
like
death
personified
came
after
Him
with
the
trident
in
his
hand
thought
He,
the
Knower
of Time, Lord Vishnu, the Chief of
the Mystics: 'Wheresoever I go will this one, like the death of all, go
likewise; therefore will I enter his heart as he is only looking
without.'
8.21: 21-22
Previously
time
worked
in
our
favor
and
brought
us
the
victory
over
the
godly,
but
today
does
the
time,
which
indeed is the Supreme Lord in existence,
work against us. Not by any power, counsel, cleverness, fortifications,
spells or drugs, diplomacy or other means or likewise schemes is but a
single person able to surpass the time factor.
8.22: 34
None
of
the
local
controllers
there
will
be
able
to
overrule
you,
not
to
mention the common man, as I with my cakra will take care of all the
daityas transgressing your rule.
8.23: 16
To
the time and place, the recipient and the paraphernalia there can be
weaknesses with the mantras and following the principles, but it is all
made faultless by regularly singing the glories of Your Lordship [*].
Canto
9
9.1:
38-39
Pleased
with
him
said
he,
o
servant
of
rule,
keeping
true
to
his
given word and
to show the sage his love: 'This disciple of your line will every other
month be a female and with this settlement may Sudyumna as desired rule
the world.
9.4:
3
All
these so very intelligent descendants of Angirâ [see 6.6: 19] are
today performing a sacrifice but every sixth day after having such a
day, o learned one, will they fall in ignorance on their karma.
9.4:
28:
Pleased
with
his
unalloyed
devotional
service
gave
the
Lord
him
for
the
protection
of
the devotees His cakra so intimidating to the ones
opposed.
9.4:
53-59
Lord
Brahmâ
said:
'With
a
flick
of
His
eyebrows
will
the
place
where
I
am, my residence, along with this whole universe at the end of the
Supreme Lord His pastimes, upon the desire of Him in the form of time
to burn it after one day of my life [a dvi-parârdha, see 3.11:
33], be vanquished indeed. I, Lord S'iva, Daksha, Bhrigu and others
under their lead, the rulers of man, the living beings and the demigods
- we and all lead by us, who are bowing our heads for the good of all
living beings surrendered to the principles regulating, do carry out
His orders.'Turned down by Lord Brahmâ went Durvâsa,
scorched by the cakra, for his shelter to him who always resides on
Kailasa [Lord S'iva]. S'rî S'ankara said: 'We relative to the
Supreme One lack in power, my dear - with us rotating in Him, the
Transcendence, can [I and] the other living beings up to the Unborn
One, Lord Brahmâ, and the universes also not, by time become
[that power]; indeed can we and all of the thousands and millions of
our worlds not grow alike this. I, Sanat and the other Kumâras,
Nârada, the great Lord Unborn, Kapila, Vyâsadeva, Devala
[the great sage], Yamarâja, Âsuri [the saint] and
Marîci, and the others all-perfect in knowledge headed by them
have met with the limits of all knowing, but none of us can fully
comprehend His illusory energy and that which is covered by it. The
Controller of the Universe His weapon [the cakra] is indeed even for us
difficult to handle and therefore should you seek your refuge with the
Lord who will not fail you in His auspiciousness.'
(from
the
Cakra-prayers:
)
9.5:
6
All
respects unto you, the auspicious center of spin, the measure of the
complete nature, who indeed art like a bad omen to the unenlightened
bereft of the religion; the maintainer of the three worlds you are, the
supreme goodness whose effulgence so wonderfully active is as speedy as
the mind I try to voice.
9.10:
22
Râma
said
to
him:
'You
servant
of
scum,
since
you
criminal
like
a
dog
have
kidnapped
My
helpless
wife
will
I, in my heroism unfailing, for that
shameless act, as a result today punish you, abominable evildoer, as
the Time itself in person [see also B.G. 16: 6-18]!'
Canto
Ten
10.10:
30-31
You
are the One for all living beings, You are the master of the living
force, of the body, of the soul and the senses; You indeed are the
time, the Supreme Lord Vishnu, the imperishable controller. You as the
greatest, the cosmic creation ànd the subtle are, consisting of
the passion, goodness and slowness, indeed the Original Personality and
Proprietor, the knower of the restless mind in all fields.
10.16:
41
To
the Time, to the Secure of Time, to the Witness to the divisions of
Time, to Him in the Form of the Universe, to the One Watching It Over,
to its Creator; to the Final Cause of the Universe [our reverential
homage].
10.16:
49
You
indeed are the Almighty Lord of creation, maintenance and destruction
of this universe who, beginningless with the potency of Time by the
modes art the employer uninvolved; awakening by Your glance the
distinctive dormant characteristics of each of them [modes] You play
Your game impeccable.
10.17:
24
Please
protect
us,
Your
people,
Your
friends,
against
that
insurmountable
fire
of
Time
[of
death], o Master, we impossibly can think of abandoning
Your feet that drive away all fear.
10.20:
16
The
roads out of use faded away grown over by grass just like written texts
that, not studied by the brahmins, wither away under the influence of
time.
10.24:
22
Of
the goodness, passion and ignorance as caused by maintenance, creation
and destruction [see guna] was by the mode of passion [the moving
around] this universe generated and is there from the dyadic the world
its variety.
10.24:
31
S'rî
S'uka
said:
'Hearing
these
words
by
the
Supreme
Lord,
by
the
Time
in
person,
spoken
with
the
intent
to
break the pride of Indra, accepted
Nanda and the the elder men them as excellent.
10.27:
6
The
father, the guru, You are of the entire universe, the Original
Controller and the Insurmountable Time of use as the rod, who, by Your
own will taking up transcendental forms, endeavors to eradicate the
self-conceit of the ones who imagine themselves to be the lord of the
universe.
10.34:
29
He
seeing the two like Time and Death approaching got afraid and confused
left he the woman behind to run for his life.
120
36:
32
Brought
here
I'll
have
them
killed
by
the
elephant
as
mighty
as
the
time
itself, and if they escape that, then will my wrestlers as strong as
lightning put an end to them.
10.38:
5
But
enough of that, even for a falllen soul like me it certainly may happen
to have the audience of Acyuta; sometimes does someone pulled along by
the river of time reach the other shore!
10.38:
16
And
having fallen at the base of the feet will the Almighty place upon my
head His very own lotuslike hand that makes one unafraid of the serpent
of time of whose swift force the people greatly disturbed search for
shelter.
10.43:
5
Thus
threatened
goaded
the
angered
elephantkeeper
the
furious
elephant
toward
Krishna,
of
time,
death
and Yamarâja the excel.
10.51:
19
Your
children,
your
queens
and
your
other
relatives,
ministers,
advisers
and
subjects
are
not
alive now, are not of this time anymore; time
separates. Time, more powerful than the powerful, is the Supreme
Inexhaustible Lord in Control who, playing a game of herdsman and
flock, sets the mortal beings in motion.
10 54: 14
Nonetheless I do
not lament or rejoice - not ever; knowing that the world is driven by
time and fate combined.
10 54: 16
Now, with our
enemies having conquered, works the time in their favor and then shall
we conquer when the time has turned to our side.'
10 60: 39
You, the Supreme
Soul of all the Worlds giving away Your Self, of Whose prowess speak
the sages who gave up on the staff [of wandering, becoming
Paramahamsa's, see 5.1*], have thus by me been chosen in rejection of
those masters of heaven, born on the lotus [Brahmâ] and ruling
existence [S'iva], whose aspirations are destroyed by the force of Time
generated from Your eyebrows. What [then would I, next to You, have] of
others?
10.68: 24
Oh
what a great wonder the inescapable movement of Time is; now is that
what is a shoe trying to climb on top of the head that is ornamented
with a crown!
10.70: 26
The whole world
prone to doing it wrong is bewildered about the duties out here that
are beneficial in the worship of You to Your command that, in so far
one is doing one's own of this, are the power of existence serving
longevity and hope; may there be the obeisances to Him, the Ever
Vigilant ['unblinking of Time'] who all of a sudden cuts this all off
[at the time of ones death].
10.71: 8
Hiranyagarbha ['the
one of the golden light or 'Brahmâ] and S'arva [he who kills by
the arrow, viz. S'iva, see 7.10: 67], are of You, the Controller of the
Universe, of Your formlessness of Time, but the instrument in creation
and annihilation.
73: 12-13
We who before by
lusting for the wealth, having lost their sight quarrelled with one
another for conquering this earth, very merciless harassed our own
citizens, o Master, and have with death in front of us arrogantly
disregarded You. They, we indeed o Krishna, have been forced to part
from our opulence in our pride destroyed by the mercy of Your personal
form, the irresitable power of Time moving so mysteriously; may we
please remember your feet.
10.74: 19
'Acyuta for
sure deserves the supreme position, He is the Supreme Lord, the leader
of the Sâtvatas, He doubtlessly covers all the demigods as well
as the place, time and necessities and such.
10.74: 31
The vedic word of
truth that Time is the unavoidable controller, has been proven true
since even the intelligence of the elders could be diverted by the
words of a boy!
10.84: 12
Not the fire, nor
the sun, the moon or the firmament, not the earth, the water, the
ether, the breath, the speech or the mind take, being worshiped, away
the sins of the one setting things apart; they are wiped out by a few
moments of service to men of wisdom.
10.84: 23
None of these kings
enjoying with You, nor the Vrishnis know You, covered by the curtain of
mâyâ, as the Supreme Soul, the Time and the Controller.
10.84: 32-33
[The Lord] His
awareness is for no reason, nor on its own nor due to some other
agency, in its qualities ever disrupted by the destructive and creative
that is caused by the time of this [universe, see B.G. 4.14 and 10.30];
He, the Controller without a Second, whose consciousness is unaffected
by hindrances, material activities and their consequences and the modes
and their flow of changes [kles'a, karma and guna], is by someone else
[ignorantly] considered as being covered by His own expansions of
prâna and other elements, just like the sun is being covered by
clouds, snow or eclipses.'
10.84: 38
One who is
intelligent should renounce the desire for wealth by sacrifices and
charity, the desire for a wife and kids by engaging in household
affairs and the desire for a world for oneself [or an other life], o
Vasudeva, by means of the Time [in studying its effects, see also 9.5
and B.G. 3: 16]; all the ones sober renounced their desires for a
household life and went for penance into the forest [see also B.G. 2:
13].
10. 86: 53
A brahmin is by
birth the best of all living beings, and what more would he be unto Me,
by his austerity, his learning and his contentment being endowed with a
grip on the time [of this age of Kali]!
10.87:
24
Ah, who
out here recently born and soon to die indeed knows who came first,
from whom arose the seer [Brahmâ] and from whom followed the two
groups of demigods [to the senses and the principles] [see B.G. 7: 26]?
When He lies down to withdraw is there at that time neither the gross,
nor the subtle, nor that [the bodies] comprising both; nor is there the
flow of Time or are the s'âstras there [B.G.
9:
7].
10.87: 30
If the
countless embodied beings wouldn't be time-bound, would the omnipresent
consequently not be such a sovereign rule, o Unchanging One. Because
the substance cannot be independent from that from which it was
generated [ - pradhâna, timespace, primeval ether -] must [You]
the regulator [of Time] be known as being equally present everywhere
and not as being somewhere else. For that reason is one mistaken
supposing that one knows [the complete of You], since one is of the
imperfect [local order] with what one is knowing [see 6.5: 19].
10.87: 31
The generation
of the material world and its enjoyer [the male principle, the person,
the purusha] is not something that happens; it is from the combination
of these two unborn elements that living bodies within You find their
existence like bubbles that appear in water [in combination with air].
Just like rivers merge into the ocean and all flavors of nectar merge
into the honey, merge these living beings with all their different
names and qualities [in de end again] into the Supreme [see also B.G.
9: 7].
10.87: 32
Those who are
of wisdom and properly understand how much Your mâyâ
bewilders the human beings render potent loving service unto You, the
source of liberation. How would there for those who faithfully follow
You, be any kind of fear for a material existence, a fear which by the
three rimmed [wheel of Time of past, present and future] of Your
furrowing eyebrows repeatedly is created in those who do not take
shelter of You [see also B.G. 4: 10, 7: 14 & 14: 26]?
10.90: 47
O King, taking
birth among the Yadus outshone He the site of pilgrimage of the river
of heaven [the Ganges] washing from His feet; friends and foes attained
to His embodiment [7.1: 46-47]; His is the undefeated and supremely
perfect goddess of S'rî for whom others are struggling; His name
heard or chanted is what destroys the inauspiciousness; by Him was the
dharma settled for the lines of descent [of the sages]; with Lord
Krishna, whose weapon is the wheel of Time, is this removal of the
earth's burden, no thing of wonder [see also 3.2: 7-12].
Canto
Eleven
11.1: 11-12
After having
performed favorable rituals to bestow piety, stayed the sages
Vis'vâmitra, Asita, Kanva, Durvâsâ, Bhrigu,
Angirâ, Kas'yapa, Vâmadeva, Atri, Vasishthha, along with
Nârada and others, [some day] in the house of the lord of the
Yadus [Vasudeva]. Thereafter went they to Pindâraka [a site of
pilgrimage] to the occasion of which the Lord bid them farewell, He,
the Soul of Time about whom chanting is so auspicious for the entire
world because the impurities of Kali-yuga are taken away by it.
11.1: 24
The Supreme Lord
very well knowing the meaning of all that happened, didn't want to undo
what had passed though and accepted, exhibiting His form of Time, the
curse of the brahmins.'
11.3: 08
When the
dissolution of the material elements is at hand withdraws the [Lord in
the form of] Time that is Without a Beginning or an End, the manifest
universe consisting of the gross objects and subtle modes [back] into
the unmanifest [see also 3.29: 40-45, 3.26: 51].
11.6: 14-16
As oxen bound [by
the rope] through the nose do Brahmâ and all the other embodied
beings have their existence, in which they being controlled by the Time
struggle with each other. May the lotus feet of You, the Supreme
Personality in the beyond of both the material nature ànd the
individual person, for us spread the transcendental fortune [compare
1.13: 42, 6.3: 12].
You
are the cause of this creation, maintenance and annihilation, the cause
of the unseen, the individual soul and the greater of the manifest
reality. They say that You, this very same personality, are the factor
of time controlling all who appears as a threefold wheel, that You are
the Supreme Personality who in the form of Time uninterrupted in Your
flow effects the diminution of everything [*].
The masculine [of
Mahâ-Vishnu] that from You [as father Time] acquires the potent
seed of this creation, impregnates the greater of matter
[mahat-tattva]. Therefrom generates He whose semen is never wasted,
joined with that same nature from the Self - just as an ordinary fetus
is produced - the golden primeval egg of the universe endowed with its
[seven] outer layers [see kosha].
11.7: 43
The
same way as the realm of the ether is not touched by the winds that
blow the clouds, is a person [in his real self] not affected by the
physical bodies consisting of fire, water and earth that according the
modes of nature are moved by Time.
11.7: 48-50
By the Time
imperceptible in its grond of being are there, as with the moon,
beginning with being born and ending with the cremation, the states of
the body in its different phases; but none of these are of the soul
[B.G. 2: 13, 2: 20]. Time urging, speeding as a flood, with its
constant birth and demise of the created that like the flames are to a
fire, is, from the perspective of the soul, not to be seen though [*]. A yogi accepting the material
objects to his senses at the right time [to the cakra] gives them up;
he doesn't get entangled in them just as the sun doesn't with its rays
entering the waters [evaporating it and returning it again with the
rains].
11.8: 36
How
much real happiness have the sensual pleasure and the men who satisfied
my senses provided? To have an eye on a wife or the gods [even] has
all, spread over time, a beginning and an end.
11.8: 41-42
Who else but the
Original Controller, who is capable of delivering the living being that
is seized by the timeserpent, would there be when one like me in
pleasing the senses is bereft of all insight and fell down in the dark
well of the material ocean [see also 10.34]? When the self thus can
behold the universe as being seized by the timeserpent, becomes he,
attentively detached from all that is material, for sure his own
protector.'
11.9: 16-19
The one Self,
the one Supreme Controller without a second, who became the Foundation
and Reservoir of All, is Nârâyana, the Godhead who in the
beginning by His own potency created the universe and by His potency of
Time at the end of the kalpa withdraws His creation in Himself. (17-18)
When by His potency of the time factor the material powers of sattva
and so on have been balanced, exists the Original Personality, the
purusha of the primary nature [pradhâna], who is the worshipable
Controller of the gods and normal souls, in the purest experience of
revelation that one describes as kaivalya [beautitude], the fulness of
the blissful state free from material association [see also B.G. 7: 5].
(19) By means of the pure potency of His Self, His own energy composed
of the three modes, manifests He the plan of matter [constitutes He the
sûtra, the thread, provides He the rule or direction of the
mahat-tattva]. He achieves that [in the form of Time] by agitation at
the onset of creation [see also 3.26: 19].
11.10: 14-16
When you with this
in mind think of the variegatedness of the different ways of making a
living, when you think of those enjoyers of happiness and distress; if
you keep in mind the perpetual existence of the material world, the
time, the revealed scriptures and the soul; when you face the fact that
all knowledge is subject to change because it is based upon the
difference created by all the forms of exisence and the changes of the
sense objects; then, o Uddhava, [you must admit from merely that
material vision * that] one thus always has the states of existence of
being born [of being old and being diseased] etc. For everyone embodied
happens to have a body [which found its order] by the different limbs
of time [knowing the divisions according the sun and moon, see 3.11 ].
11.10: 26
He,
for long enjoying the heavens until his pious credit is used up and his
piety is exhausted, against his will falls down from heaven, because he
turned away from time [and thus was unsteady, compare B.G. 9: 20-22].
11.10: 33-34
As
long as one is not free from the dependence will there be fear of the
Controller [the Time]. They who devote themselves to this [dependence]
will, being bewildered, always be full of sorrow. With
the
agitation
by
the
modes
of
nature,
does
one
call
Me
variously
the
Time,
the
Self,
the
Vedic
Knowledge,
the
World,
Nature,
as
also
Dharma.
11.13: 4
The
doctrine followed, the way one deals with water, the people one
associates with, one's surroundings and the way one behaves with time,
one's occupation, one's social background, as also the type of
meditation, mantras and purificatory rites one respects are the ten
factors determining the prominence of a particular mode.
11.14:
3
The Supreme Lord
said: 'This message consisting of the Vedas that by the influence of
time was lost at the time of annihilation, was at the time of creation
by Me spoken to Brahmâ. It contains the dharma of acting
according to My will [see also 3.9: 29-43].
11.13: 13
Having conquered
the breathing process and having mastered the sitting postures, one
should attentively, step by step, without slackening gather one's mind,
concentrating on Me at appointed times [to the position of the sun, see
B.G. 7: 8 and 5: 26-28].
11.15: 15
When one
establishes one's consciousness within Vishnu, the Original Controller
of the Three [gunas, see also B.G. 7: 13] in the form of Time, one will
obtain the siddhi of îs'itvâ [the supremacy] by means of
which the conditioned body [the field] and its knower can be controlled
[*].
11.16: 10
I am the goal of
the ones seeking progress, the Time of those who exert control, the
modes of nature I am as well, and also am I the equilibrium and the
natural virtue in the pious.
11.16: 27-28
Of what's ever
wakeful I am the solar year, of the seasons I am the spring, among the
months I am Mârgas'îrsha [November-December], and of the
lunar mansions [the 27 nakshatras] I am Abhijit. Of the yugas I am
Satya-yuga, among the sober ones I am Devala and Asita, of the vedic
editors I am Dvaipâyana [Vyâsadeva] and among the scholars
learned in spirituality I am S'ukrâcârya.
11.18: 3
With the hair on
the head and body, the facial hair and the nails to carry the dirt, and
the teeth not to be cleansed [at other times], should one three times a
day get into the water and [at night] sleep on the ground.
11.18: 5
At the right time
to eat one should eat what's either prepared on a fire or what's
grinded with a mortar, pulverized with a stone or grinded with one's
teeth.
11.18: 5
They also discuss
the varnâs'rama system wherein the father may be of a higher
[anuloma] or a lower [pratiloma] class than the mother, they are about
heaven and hell and expound on the subjects of having possessions,
one's age, place and time [see also 4.8: 54 and *]
11.21: 9-10:
That time is
correct and suitable which either by its own nature [viz. not
manipulated against nature] or understood according to the person [de
Lord, but also according the season, the money - the lakshmî -,
the availability of something] is suitable for executing one's
prescribed duty. Wrong and not suitable is the time which impedes
someone in the performance of his duty, the time that is not fit for
doing work [a lust motivated, arbitrary notion of time, see 11.20: 26,
kâla and kâlakûtha **]. (10) The pure or impure of a
thing [or of a substance] is determined with the help of another thing,
in respect of what one says about it, by means of a ritual performance,
by the reference of time or according the relative magnitude [see ***].
11.22: 43
For created bodies,
my best, find and lose their existence by the force of time which
operates invisibly, that isn't seen because of its subtlety.
11.23: 11
Because he was only
in name a brahmin Uddhava, some of his wealth was seized by his
relatives, some by thieves, some by providence, some by time, some by
common people and some by higher authorities [see also 10.49: 22].
11.23: 42
Omdat hij slechts
in naam een brahmaan was Uddhava, werd een deel van zijn welvaart
ingepalmd door zijn verwanten, een deel door dieven, een deel door de
voorzienigheid, een deel door de tijd, een deel door de gewone man en
een deel door het hoger geplaatste gezag [zie ook 10.49: 22]
11.23: 55
If we say that time
would be the cause of happiness and distress, then what for the soul in
that idea; the soul belongs to time, the way fire doesn't burn the
flames or the snow is not [harmed by cold] - with whom to become angry
when there is no duality with the supreme [see also B.G. 18: 16 and
timequotes]?
11.24:
5
In order to fulfill
the desires of the living enity manifested from My agitation of
material nature [in the form of time, of Kâla], the modes
themselves: tamas, rajas and sattva [the gunas].
11.24:
15
As arranged by Me,
the Supporter, the Self of Time, one rises up from or drowns in the
mighty stream of the modes of this world in which one is bound to
profit-minded labor.
11.24:
22-27
The mortal frame
[at the time of annihilation] merges with the food, the food with the
grains, the grains with the earth and the earth with the fragrance. The
fragrance is merged with the water, the water with its quality, that
taste with the fire and the fire with the form. Form is being merged
with the touch, the touch then with the ether, ether with the subtle
object of sound and the senses [of sound etc.] with their sources [the
gods of the sun and moon etc.]. The sources [as the ahankâra ego
of passion] are merged with the emotions [the ego of goodness], My
dearest, and they merge with the mind, the controller of the sound,
which dissolves in the original of the elements [ego of slowness], and
that all powerful primal elementary nature merges with the cosmic
intelligence [mahat]. That greater nature merges in its own modes and
they on their turn merge with their ultimate abode of the unmanifest
which merges with the infallible Time. Time merges with the
individuality [the jîva] of the Supreme in command of the
illusory potency and that individuality merges with Me, the Supreme
Self Unborn [âtmâ], who, characterized by creation and
annihilation, perfectly being established in Himself remains alone [see
also 3.11: 28, 4.23: 15-18, 11.3: 12-15].
11.25:
30
And thus the
material substance, the place, the fruit of action, the time, the
knowledge, the activity, the performer, the faith, the state of
consciousness and the species and destinations of life all belong to
the three gunas.
11.28:
16
Falsely motivated
dwelling within the self of the material body, the senses, life-air and
the mind, the living being assumes his form according the gunas and the
karma. He is then, depending the way he relates to the thread
constituted by the greater of nature, described with different names
when he under the strict control of Time wanders about in the ocean of
matter.
11.28:
18
Spiritual
knowledge
[entails]
the
discimination
[of
spirit
and
matter],
the
scripture
and
penance,
personal
experience,
historical
accounts
and
logical
inference.
[It
is based upon] that which is there equally in
the beginning and in the end of this [creation] and which is the same
in between, knowing the Time and Ultimate Cause [of brahman, the
Absolute Truth, see also B.G. 10: 30, 33 and 11: 32 and kâla].
11.29:
11
Either
alone
or
in
assembly
one
should
to
the
moon,
at
special
occasions
and
at festivals arrange to perform with singing, dancing and such and
greatly royal proofs of grace.
12.2:
1
S'rî S'uka
said: 'And then, o King, day after day under the strong influence of
the time [of Kali-yuga] the religiousness, truthfulness, cleanliness,
tolerance and mercy as well as the duration of life, the strength and
the memory will diminish [see
also
1.16].
12.2:
44
Whatever that kings
may enjoy in the world with all their power, is by Time all turned into
accounts and histories only.
12.3:
13
Living
for
me,
o
Mighty
One,
they
expressed
great
possessiveness
but,
by
the
force
of Time being subjected to death, they failed to accomplish their
goals, all that remained of them are the historical accounts [see also
B.G. 4: 7].
12.3:
16
The
honorable king [Parîkchit] said: 'By what means, my Lord, do the
people living in Kali-yuga eradicate the faults accumulated of the
time, please explain that as-it-is to me. (17) [Explain to me] the
yugas, the duties prescribed for them, and the time they last and find
their end, and the Time itself that constitutes the movement of the
Controller, of Lord Vishnu the Supreme Soul [see also timequotes page]'.
12.3:
26
The
modes of the goodnes, the passion and the ignorance of a person are set
in motion by the Time and are observed in different combinaties within
the mind [***].
12.4:
19
These
three
modes
o
King,
are
then,
under
the
pressure
of
Time,
overtaken
by
the inexhaustible doer [the original unmanifest form of nature] from
whom there is not the transformation and such in divisions of time
[shath-ûrmi]; unmanifest without a beginning and an end it is the
infallible eternal cause.
12.4:
22
This
time
when
the
energies
helplessly
merge,
completely
dismantled
by
the
Time,
is
the
[prâkrita pralaya] dissolution wherein all the
material elements of nature and energies of the unseen Original Person
are completely dismantled by Time and helplessly merge.
12.4:
29
Even
though
it
manifests,
subject
to
transformation
a
single
atom
without
the
Direct
Evidence
[in the form of Time] of the Supreme Self is not
conceivable [or perceivable even], even if it the same way [as the
immutable soul] remains without change.
12.4:
36
The
various conditions [stages of existence] of the things subject to
change are swiftly overtaken by the force of the mighty current of
Time; they constitute the proof of their constantly being born and
annihilated [called nityah pralaya].
12.4:
37
The
different stages created by beginningless and endless Time that
represents I'svara, are, as you know, not directly seen, just as the
movements of the planets in outer space [or one's different
conditionings] are not immediately seen [see also 3.10; 10-14]. (38)
This way the progress of Time [kâla] is described as being of a
continuous [nitya], occasional [naimittika], natural [elemental or
prâkrita] and final [âtyantika] annihilation.
12.6:
67
Observing
that
under
the
influence
of kâla
[the
people
became]
lesser
intelligent
and
short
lived
and
that
their
strength was diminished, divided the chief
sages, inspired by the Infallible Lord situated in their hearts, the
Vedas [see also 1.4: 16-18].
12.6:
67
S'rî
Yâjn'avalkya
said:
'My
obeisances
unto
the
Supreme
Personality
of
Godhead
who,
appearing
as
the
sun,
as
the
Supersoul
in
the form of Time
is present [as the Controller] in the hearts of the four kinds of
living entities beginning from Brahmâ down to the blades of grass
[as born from wombs, eggs, moist and seed see, also 2.10 37-40]. You
who, the same way as the sky [by its clouds], are not covered by
material designations ['clouds'] do You alone by the flow of years made
up of the tiny fragments of kshanas, lavas and nimeshas [see 3.11: 7]
carry out the maintenance of this universe by taking away and giving
back the water [as rain].
12.8:
43
Nothing
else
but
the
attainment
of
Your
feet,
the
very
form
of
liberation,
does
benefit the person who has to fear from all sides o Lord; we know that
Brahmâ, whose time takes two parârdhas, on account of this
is most afraid, afraid because of the Time that You are - and what to
speak of the worldly entities created by him? [see 10.13: 56].
12.9:
43
He
saw
the
basic
elements
of
nature
and
all
their
gross
manifestations,
as
also
the
Time
itself
of
the
different
yugas
and
kalpas
and
whatever
other
object
of
material
use
in
the
universe
that
was
manifested
as
if
real.
12.10:
37
With
knowledge
of
the
threefold
of
time
[tri-kâlika]
o
brahmin,
and
with
wisdom
plus
renunciation,
let
there
for
him
who
is
given
the
brahminical
potency,
for
you,
be
the
status
of
being
a
teacher
of
the
purâna'.
12.10:
42
For those two kinds
of people, o best one of Bhrigu, who thus either hear or describe this
[narration] infused with the potency of the Lord with the Wheel [of
Time] in His hand, will there not be the course of mundane existence
based on karma.
12.11: 14-15
The club He carries
is the principle element [prâna or vital air] relating to the
sensory power, physical power and the power of mind; His excellent
conchshell is the element water and His Sudars'ana disc is the
principle of tejas [the vital power, the dignity, the fire in
opposition]. His sword is, [pure] as the atmosphere, the ether element,
His shield consists of the mode of ignorance, His bow S'arnga is the
specific order [or spirit, the rûpa] of time, and His quiver of
arrows consists of the karma [the action or the karmendriyas].
12.11: 17
The
cyclic [of time, viz. the sun and the moon] constitutes the exercise of
respect for the
Godhead, spiritual initiation [dîkshâ] is
for
the
spiritual
soul
the
way
to
purify,
and
the
devotional
service
of
the
Fortunate
One
is
there
for
someone
to
put
an
end
to
a
bad
course
12.11: 29
Sûta
said: "This
regulator of all the planets [the sun] revolving in their midst [around
mount Meru, see 5.22: 2] was [by the Lord in the form of Time] created
from the beginningless material energy of Vishnu, the Supreme Soul of
all embodied being..
12.11: 31
The
Lord in terms of the material energy is thus, divided in nine,
described as the time, the place, the endeavor, the performer, the
instrument, the specific ritual, the scripture, the paraphernalia and
the result, o brahmin [compare
B.G.
18:
13-15].
12.11: 32
The Supreme
Lord, [as the sun-god] assuming the form of Time, is there for the
[regulation of the] planetary motion to the rule of twelve, beginning
with Madhu [months or mâsas, see also B.G. 10: 21], to which He
for each of the twelve separately moves with a different set of [six]
associates [next to the Deva consisting of an Apsara, a Râkshasa,
a Nâga, a Yaksha, a sage and a Gandharva].
12.11: 45
All
these [personalities] constitute the glories of Vishnu, the Supreme
Personality of Godhead assuming the form of the sun-god; they take away
the sinful reactions of those people who at the junctures of each day
remember them.
12.12: 10
The gross and
subtle movements of time [3.11], [are discussed as well as] the
generation of the lotus [3.8] and the killing of Hiranyâksha in
connection with the deliverance of the earth from the ocean [3.17-19].
12.12: 45
[At last there is
an account of] Vishnurata [Parîkchit], the intelligent saintly
king, relinquishing his body [12.5-6], how the seer [Vyâsa and
others] conveyed the branches of the Veda [12.6-7], the pious narration
about Mârkandeya [12.8-10] and the arrangement of the [limbs of
the] Mahâpurusha and the arrangement [of time] in relation to the
sun. the self of the living being of the universe [12.11].
12.12: 61
In
self-control fasting and reciting this collection of verses at [the
holy places of] Pushkara, Mathurâ or Dvârakâ, one
will be freed from the fear [of Time, or of a material life, see also 1.13: 19]
Bhagavad
Gîtâ
4: 2
Thus
one
following
the
other,
the
saintly
kings
received
this
science
understanding
it
that
way but in the course of time in this world this
great way of connecting oneself was scattered, o subduer of the
enemies.
4:
7
Whenever
and
wherever
it
is
sure
that
one
weakens
in
righteousness
and
a
predominance
of
injustice
does
manifest,
o
descendant
of Bharata, at
that time I do manifest Myself.
4:
38
Surely
there
exists
nothing
of
knowledge
in
this
world
that
can
compare
to
this
purification and he who is mature in his own yoga will enjoy that
in due course of time within himself.
6: 4
When
surely
he
is
never
for
the
good
of
the
senses
engaged
in
the necessary
fruitive labor, at that time he is a renouncer of selfhood elevated in
yoga, one says.
7:
30
Those
who
know
Me
as
ruling
all
as
well
as
the
godly
and
the sacrifices also;
they with their minds connected in Me even know me at the time of their
death too.
8: 7
Therefore
go
on
remembering
Me
at
all
times
and
fighting
with
your
mind
and
intelligence
surrendered
to
Me,
certainly
you
will attain Me without
doubt.
8:
26-27
According
the
Vedas
there
are
these
two
ways
of
light
and
darkness
in
passing
from
this
world
by
which
one
either does not return or does return
again. Of knowing any of these different path's, o son of Prithâ,
the yogi is never bewildered; therefore always get unified in yoga, o
Arjuna.
9:
10
This
material
nature,
which
is
one
of
My
energies,
is
working
under
My
direction,
O son of Kuntî, producing all moving and nonmoving
beings. Under its rule this manifestation is created and annihilated
again and again.
10:
30
Of
the Daityas [non-theist sons of Diti who churned the ocean] I am
Prahlâda, of what rules I am the Time, of the animals the lion
and of the birds I am Garuda [Vainateya].
10:
33
Of
the letters I am the first one [the A], of the compound words I am the
dual one and certainly am I the eternal of Time and the Creator facing
all directions [Brahmâ].
11:
7
See
here and now the universe completely, all at the same time, with all
that moves and not moves, in this body of Mine, o conqueror of sleep,
and also whatever else you wish to see.
11:
32
Time
I
am,
the
great
destroyer
of
the
worlds
engaged
here
in
destroying
all
people, except for you [brothers] only, will all the soldiers who are
situated on both sides, find their end.
13:
31
When
one
following
that
tries
to
see
that
the
diversity
of
the
living
beings
is resting in oneness and that it expanded to that reality, at that
time one attains the Absolute of the Spirit.
14:
11
When
to
all
the
gates
of
the
body
the
enlightenment
of
knowledge
develops,
at
that time one says is the mode of goodness prevailing.
17:
20
Donations
given
dutifully,
irrespective
the
return,
at
the
proper
time
and
place
and
to
suitable
persons
-
that
giving
is
considered to be of goodness.
17:
22
That
charity
which
is
given
at
the
wrong
place,
the
wrong
time
and
to
unworthy persons and as well is given without respect and proper
attention - that is said to be in the mode of ignorance.
18:
61
The
Supreme Master resides in the heart of all living entities, o Arjuna,
directing each creature subject to the mechanical of time and matter.
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