Kdla. All the pleasurable objects of enjoyment in this world arising through Ajnana in the series of re-births take leave with the arrival of Yama (Death or Time), like a thread nibbled by a rat. There is nothing in this world which is not devoured by Kala (time) like Vatava-Agni (the deluge fire) quenching the ocean waters abounding in crecodiles, fishes, etc. Even in the case of the ineffable great Ones, he will not wait a minute beyond the allotted time. Having swallowed up everything, he would be all himself. Even glorious Divine Kings, the beneficent Brahma, Asura Vrittaf of the might of Mahameru and others come under his clutches like a serpent under an eagle s grip.
He will easily destroy all things, whether they be tendrils or leaves, a straw or Maha meru, the ocean waters or the lofty Mahendra mountains and wield them according to his will. He now creates in the morning this forest of the universe with the Aswatha (fig) tree, wherein grow the fruits of the mundane eggs buzzing with myriads of the flies of egos and having seen them ripe in the noon through his eyes of the sun, plucks them now grown as the guardians of the quarters and eats them up (in the night).
Also he strings in a rope of three gunas, even the gems of the highest men of the universe, and makes them his prey. In this dilapidated dwelling of the small universe, he collects, in the casket of Death, all the worldly men scattered everywhere in it like rubies. Having hunted all the egos of beasts, birds, &c., in the great forest of this essenceless universe, he, at last, during the Maha- kalpa, sports in the tank of the great ocean filled with lotus of the shining Vatava fire. This personage of time has, in the repast of the diverse created worlds, all the living ones as his dainties of the six tastes such as bitterness, &c., and the incomparable seven seas of milk, clarified butter, <fcc., as his beverage; and cycles round and round in the objects created at every Mahakalpa.”
Destructive Kakli. “This invulnerable and destructive Sakti (potency of Brahman) does away with the universe with all its moving and fixed objects and reigns triumphant like a tigress in the forest of delusion along with her attendants the goddess Durga and others. Having put an end to all living beings and the universe, she holds up in her hand a honeyed vessel (vis.\ this earth and wears on her breast the three Lo- kas (worlds), as a garland composed of the three lotuses, blue, red, and white. In her arm, she carries, like a sportive par rot in a cage, a man-lion thundering with the sound of a thunder-cloud. On her stainless body, still as the autumnal sky, she has sportively, like the young cuckoo, the great Time with his sweet voice like that of the melodious flute. Her victorious bow is the non-existence of all and her arrows, the created pains.
Thus (at the time of Pralaya or deluge ), does she dance and reel every where at her sweet will and pleasure with great radiance. Besides, she wears on her head Swarga as her head ornament and on her feet, Patala, the many hells strung as her leg ornaments. The sun and the moon are her ear ornaments, the Himalayas, her bones and Mahameru, her golden ornament and the Chakravfila Mountain, her girdle. Sometimes ?he will ride on the pea cock-vehicle of Subbaramania (the son of Siva) inclining backwards and moving to and fro. Sometimes she will as sume the head of the Rudras, having three eyes and the terri ble moon on their head. Sometimes she will wear (on her person) as a Chowri the beautiful locks of the Goddess Paramoswari or the writhing headless living trunks of the mighty and terrific Bairavas ; or she will carry as an alms- bowl the body of Devendra shining with a thousand eyes. Wearing (on her neck) the garland of skulls strung together by the bodily muscles, she will annihilate all the worlds in a manner terrific even unto herself and stay in the one shining Akasa. It is this terrific woman that at the time of the great Pralaya dances with joy with the garlands in her breast composed of the lotuses, the round heads of the all- pervading Vishnu.”
“ All the objects heretobefore described by me are not real. This dire mind arises only through Ahankara. All the visible objects are dead to me. I am not able to know the end (and aim) of these births. Therefore my mind falters and is afflicted through mental cares. The diseases of desires preponderate in all. It is rare to find those high-souled men who are free from the intense mist of desires. This my youth which is well-fitted for the acquisition of the higher spiritual ends is now vainly spent in fruitless endeavours.
Association with the wise. “True love for great personages is at a great discount and hence the path of Moksha (salva tion) is not known. So it is that it is rare to attain Atma- Tatwa. As the stainful mind (of man) has not the good heartedness (or benevolence) to consider other s happiness as its own, it is ever reeling. Again as this mind has not the complacency to rejoice at another s virtue, there is no internal contentment. Then as it does not consider others pains as its own, there arises not compassion in it. Again if it is not indifferent to the vicious actions of others, base ness (of mind) however distant, will overtake it. And then cowardice will take the place of courage ; else persons de graded into hell will again return to Swarga. It is very easy to contract association with the ignorant, but it is very hard to do so with the truly illuminated.”
“ All thoughts of objects which appear but to perish produce bondage only. All the hosts of egos which are the result of their Vasanas separate themselves (from their bodies) and go to heaven or hell. All the quarters will cease to exist in the absence of the sun which differentiates them. All countries visited get new appellations and change with times. The grandest mountains are scattered to dust. When Sat (the Reality) alone prevails (at the time of deluge), the three worlds of Bhu, Antariksha and Deva (or Swarga) perish, the oceans become parched up, stars are pulve rized and scattered in space and the hosts of Devas and the Asuras disappear.
Then Siddhas will be annihilated ; Dhruva (polar star) will die ; the Trinity (Brahma, Vishnu and Rudra) will be absorbed in the Supreme Reality ; Time, the power of Eswara, who through his Sankalpa produces creation, &c-, along with its law of ordination comes to an end ; the all-full Akasa perishes ; and even the ancient visible macro cosm becomes merged in the non-dual Parameswara (the Supreme Lord) who is the liberator from the delusion of Maya, the one Reality above the reach of speech and mind and the one Jnana completely devoid of any stains.”
“ People in this world die, ever being engaged in such frivolous thoughts as the following “ This time is an auspicious one, this is the spring season (for doing work), what is the best time favourable for pilgrimage ?, relatives only grace an occasion, 1 cannot hereafter attain the like of the enjoyment I had at such and such a time and such like.” If after resolving within themselves to act out the lives of the Great Wise Ones, they do not utilize the day for this purpose, how can they expect to have sound sleep at nights ? Having centered all their affections upon wife, children and wealth as if they were nectar and having identified them selves with them, they ever accumulate wealth for them. But if those much longed-for things disappear through some mishap, their sorrow knows no bounds.
Having vanquished all enemies, some men come into the safe possession of immense wealth without any rivals ; but lo ! Yama glides in from some covert place and puts an end to all their fond cherished hopes. All the illusions called wife, sons, &c., are like so many wayfarers who meet together in the course of a journey. Even B rah mas die in a Kalpa which is but a moment of time (compared to eternity). It is absurd on the part of our mind with its very limited perception of time to attempt to know anything about the extreme smallness or greatness of time. All men are subject to diverse pains only. The really learned are very few in number. All the manifold Karmas of the different castes or orders of life generate pains and are illusory. How then am I to live (amidst such pains) ? Let me walk in that path in which i shall be freed from all actions, involving me in auspicious days, great wealth, &c., and become of the nature of thought itself.
All things generating pains in this world such as dangers, wealth, birth, death and others perish in the instant of time stated in our books of computation. A brave warrior dies at the hands of a coward and a hundred persons die through one man’s hand. How men of cringing spirit exalt themselves to the status of lords! Thus is the wheel of time gyrating without any limit”
