Explanation of Devotional Service by Lord Kapila

Verse 1 (bhagavata.3.29.1)

देवहूतिरुवाच लक्षणं महदादीनां प्रकृतेः पुरुषस्य च । स्वरूपं लक्ष्यतेऽमीषां येन तत्पारमार्थिकम् ॥ 29.1 ॥

devahūtir uvāca lakṣaṇaṁ mahad-ādīnāṁ prakṛteḥ puruṣasya ca svarūpaṁ lakṣyate ’mīṣāṁ yena tat-pāramārthikam

Devahuti said: Through the marks you have given of the mahat-tattva and the rest, of prakriti and of purusha, their ultimate nature is now recognized.

Verse 2 (bhagavata.3.29.2)

यथा साङ्ख्येषु कथितं यन्मूलं तत्प्रचक्षते । भक्तियोगस्य मे मार्गं ब्रूहि विस्तरशः प्रभो ॥ 29.2 ॥

yathā sāṅkhyeṣu kathitaṁ yan-mūlaṁ tat pracakṣate bhakti-yogasya me mārgaṁ brūhi vistaraśaḥ prabho

As it is spoken in Sankhya, that which is called its very foundation — the path of bhakti-yoga — please, my Lord, now explain it to me at length.

Verse 3 (bhagavata.3.29.3)

विरागो येन पुरुषो भगवन्सर्वतो भवेत् । आचक्ष्व जीवलोकस्य विविधा मम संसृतीः ॥ 29.3 ॥

virāgo yena puruṣo bhagavan sarvato bhavet ācakṣva jīva-lokasya vividhā mama saṁsṛtīḥ

My Lord, please tell me that by which a person may become wholly free of attachment; and describe to me also the manifold courses of birth and death that beings in this world undergo.

Verse 4 (bhagavata.3.29.4)

कालस्येश्वररूपस्य परेषां च परस्य ते । स्वरूपं बत कुर्वन्ति यद्धेतोः कुशलं जनाः ॥ 29.4 ॥

kālasyeśvara-rūpasya pareṣāṁ ca parasya te svarūpaṁ bata kurvanti yad-dhetoḥ kuśalaṁ janāḥ

That form of yours which is time, the representation of the Lord, supreme over all others — please tell also of its nature, by whose influence people, alas, are driven to perform good deeds.

Verse 5 (bhagavata.3.29.5)

लोकस्य मिथ्याभिमतेरचक्षुष- श्चिरं प्रसुप्तस्य तमस्यनाश्रये । श्रान्तस्य कर्मस्वनुविद्धया धिया त्वमाविरासीः किल योगभास्करः ॥ 29.5 ॥

lokasya mithyābhimater acakṣuṣaś ciraṁ prasuptasya tamasy anāśraye śrāntasya karmasv anuviddhayā dhiyā tvam āvirāsīḥ kila yoga-bhāskaraḥ

For a world blinded by false self-regard, sleeping for ages in a shelterless darkness, and wearied by its own works — for that world you have truly appeared as the very sun of yoga.

Verse 6 (bhagavata.3.29.6)

मैत्रेय उवाच इति मातुर्वचः श्लक्ष्णं प्रतिनन्द्य महामुनिः । आबभाषे कुरुश्रेष्ठ प्रीतस्तां करुणार्दितः ॥ 29.6 ॥

maitreya uvāca iti mātur vacaḥ ślakṣṇaṁ pratinandya mahā-muniḥ ābabhāṣe kuru-śreṣṭha prītas tāṁ karuṇārditaḥ

Maitreya said: O best of the Kurus, thus welcoming his mother's gentle words, the great sage, moved with compassion and pleased, spoke to her as follows.

Verse 7 (bhagavata.3.29.7)

श्रीभगवानुवाच भक्तियोगो बहुविधो मार्गैर्भामिनि भाव्यते । स्वभावगुणमार्गेण पुंसां भावो विभिद्यते ॥ 29.7 ॥

śrī-bhagavān uvāca bhakti-yogo bahu-vidho mārgair bhāmini bhāvyate svabhāva-guṇa-mārgeṇa puṁsāṁ bhāvo vibhidyate

Sri Bhagavan said: O noble lady, bhakti-yoga is manifested through many paths, for the temperament of its practitioners divides according to the differing nature and gunas [of each].

Verse 8 (bhagavata.3.29.8)

अभिसन्धाय यो हिंसां दम्भं मात्सर्यमेव वा । संरम्भी भिन्नदृग्भावं मयि कुर्यात्स तामसः ॥ 29.8 ॥

abhisandhāya yo hiṁsāṁ dambhaṁ mātsaryam eva vā saṁrambhī bhinna-dṛg bhāvaṁ mayi kuryāt sa tāmasaḥ

That which is done by one who is wrathful, aiming at violence, hypocrisy or envy, and who regards Me as separate — such devotion is called tamasic.

Verse 9 (bhagavata.3.29.9)

विषयानभिसन्धाय यश ऐश्वर्यमेव वा । अर्चादावर्चयेद्यो मां पृथग्भावः स राजसः ॥ 29.9 ॥

viṣayān abhisandhāya yaśa aiśvaryam eva vā arcādāv arcayed yo māṁ pṛthag-bhāvaḥ sa rājasaḥ

That in which one worships Me in the Deity form and the like, aiming at sense enjoyment, fame or opulence, with a sense of separateness — that is rajasic devotion.

Verse 10 (bhagavata.3.29.10)

कर्मनिर्हारमुद्दिश्य परस्मिन्वा तदर्पणम् । यजेद्यष्टव्यमिति वा पृथग्भावः स सात्त्विकः ॥ 29.10 ॥

karma-nirhāram uddiśya parasmin vā tad-arpaṇam yajed yaṣṭavyam iti vā pṛthag-bhāvaḥ sa sāttvikaḥ

That in which one worships, aiming to free oneself from the bondage of action, or offering its results to the Supreme, thinking 'this is what ought to be worshipped' — this too, though still touched by separateness, is devotion in sattva.

Verse 11 (bhagavata.3.29.11)

मद्गुणश्रुतिमात्रेण मयि सर्वगुहाशये । मनोगतिरविच्छिन्ना यथा गङ्गाम्भसोऽम्बुधौ ॥ 29.11 ॥

mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye mano-gatir avicchinnā yathā gaṅgāmbhaso ’mbudhau

But when, simply from hearing of My qualities, the mind's current begins to flow toward Me — who dwell within every heart — unbroken, as the waters of the Ganga flow toward the sea —

Verse 12 (bhagavata.3.29.12)

लक्षणं भक्तियोगस्य निर्गुणस्य ह्युदाहृतम् । अहैतुक्यव्यवहिता या भक्तिः पुरुषोत्तमे ॥ 29.12 ॥

lakṣaṇaṁ bhakti-yogasya nirguṇasya hy udāhṛtam ahaituky avyavahitā yā bhaktiḥ puruṣottame

— this is declared to be the true mark of unalloyed bhakti-yoga: that devotion toward the Supreme Person which is causeless and unbroken.

Verse 13 (bhagavata.3.29.13)

सालोक्यसार्ष्टिसामीप्यसारूप्यैकत्वमप्युत । दीयमानं न गृह्णन्ति विना मत्सेवनं जनाः ॥ 29.13 ॥

sālokya-sārṣṭi-sāmīpya- sārūpyaikatvam apy uta dīyamānaṁ na gṛhṇanti vinā mat-sevanaṁ janāḥ

Sri-nearness, equal-opulence, proximity, same-form, or oneness — even were any of these liberations offered, without My own service pure devotees would not accept it.

Verse 14 (bhagavata.3.29.14)

स एव भक्तियोगाख्य आत्यन्तिक उदाहृतः । येनातिव्रज्य त्रिगुणं मद्भावायोपपद्यते ॥ 29.14 ॥

sa eva bhakti-yogākhya ātyantika udāhṛtaḥ yenātivrajya tri-guṇaṁ mad-bhāvāyopapadyate

This alone, called bhakti-yoga, is declared to be the final [means], by which, having crossed beyond the three gunas, a person attains to My own state.

Verse 15 (bhagavata.3.29.15)

निषेवितेनानिमित्तेन स्वधर्मेण महीयसा । क्रियायोगेन शस्तेन नातिहिंस्रेण नित्यशः ॥ 29.15 ॥

niṣevitenānimittena sva-dharmeṇa mahīyasā kriyā-yogena śastena nātihiṁsreṇa nityaśaḥ

By practicing regularly one's own great and glorious prescribed duty, and auspicious ritual acts, without attachment to their result, and without excessive violence.

Verse 16 (bhagavata.3.29.16)

मद्धिष्ण्यदर्शनस्पर्शपूजास्तुत्यभिवन्दनैः । भूतेषु मद्भावनया सत्त्वेनासङ्गमेन च ॥ 29.16 ॥

mad-dhiṣṇya-darśana-sparśa- pūjā-stuty-abhivandanaiḥ bhūteṣu mad-bhāvanayā sattvenāsaṅgamena ca

By seeing, touching, worshipping, praising and bowing before My image; by holding the thought of Me present within all beings, through the mode of goodness and through non-attachment.

Verse 17 (bhagavata.3.29.17)

महतां बहुमानेन दीनानामनुकम्पया । मैत्र्या चैवात्मतुल्येषु यमेन नियमेन च ॥ 29.17 ॥

mahatāṁ bahu-mānena dīnānām anukampayā maitryā caivātma-tulyeṣu yamena niyamena ca

By offering great regard to the noble souls, showing compassion to the wretched, cultivating friendship with one's equals, and observing yama and niyama.

Verse 18 (bhagavata.3.29.18)

आध्यात्मिकानुश्रवणान्नामसङ्कीर्तनाच्च मे । आर्जवेनार्यसङ्गेन निरहङ्क्रियया तथा ॥ 29.18 ॥

ādhyātmikānuśravaṇān nāma-saṅkīrtanāc ca me ārjavenārya-saṅgena nirahaṅkriyayā tathā

Through constant hearing of spiritual matters and through chanting of My name, through simplicity, through the company of noble persons, and through freedom from false ego.

Verse 19 (bhagavata.3.29.19)

मद्धर्मणो गुणैरेतैः परिसंशुद्ध आशयः । पुरुषस्याञ्जसाभ्येति श्रुतमात्रगुणं हि माम् ॥ 29.19 ॥

mad-dharmaṇo guṇair etaiḥ parisaṁśuddha āśayaḥ puruṣasyāñjasābhyeti śruta-mātra-guṇaṁ hi mām

The heart of a person, thoroughly purified by these qualities of devotion to Me, comes easily and directly to Me, whose qualities he has [thus far] only heard of.

Verse 20 (bhagavata.3.29.20)

यथा वातरथो घ्राणमावृङ्क्ते गन्ध आशयात् । एवं योगरतं चेत आत्मानमविकारि यत् ॥ 29.20 ॥

yathā vāta-ratho ghrāṇam āvṛṅkte gandha āśayāt evaṁ yoga-rataṁ ceta ātmānam avikāri yat

As the chariot of the wind carries a fragrance from its source and delivers it to the sense of smell, so a mind absorbed in yoga catches hold of that unchanging Self.

Verse 21 (bhagavata.3.29.21)

अहं सर्वेषु भूतेषु भूतात्मावस्थितः सदा । तमवज्ञाय मां मर्त्यः कुरुतेऽर्चाविडम्बनम् ॥ 29.21 ॥

ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā tam avajñāya māṁ martyaḥ kurute ’rcā-viḍambanam

I always dwell within all beings as their very Self. The mortal who disregards that indwelling Self and performs only the worship of the image is merely enacting a pretense.

Verse 22 (bhagavata.3.29.22)

यो मां सर्वेषु भूतेषु सन्तमात्मानमीश्वरम् । हित्वार्चां भजते मौढ्याद्भस्मन्येव जुहोति सः ॥ 29.22 ॥

yo māṁ sarveṣu bhūteṣu santam ātmānam īśvaram hitvārcāṁ bhajate mauḍhyād bhasmany eva juhoti saḥ

One who, out of delusion, disregards Me — the Self and Controller present within all beings — and worships only the image, is, as it were, pouring oblations into mere ashes.

Verse 23 (bhagavata.3.29.23)

द्विषतः परकाये मां मानिनो भिन्नदर्शिनः । भूतेषु बद्धवैरस्य न मनः शान्तिमृच्छति ॥ 29.23 ॥

dviṣataḥ para-kāye māṁ mānino bhinna-darśinaḥ bhūteṣu baddha-vairasya na manaḥ śāntim ṛcchati

One who hates the bodies of others out of malice, considers himself superior, holds a divided vision, and remains bound in enmity toward other beings — even while paying Me respect, his mind never attains peace.

Verse 24 (bhagavata.3.29.24)

अहमुच्चावचैर्द्रव्यैः क्रिययोत्पन्नयानघे । नैव तुष्येऽर्चितोऽर्चायां भूतग्रामावमानिनः ॥ 29.24 ॥

aham uccāvacair dravyaiḥ kriyayotpannayānaghe naiva tuṣye ’rcito ’rcāyāṁ bhūta-grāmāvamāninaḥ

O sinless mother, even when worshipped with the finest array of offerings and rites performed correctly, I am never pleased by the worship of one who holds other beings in contempt.

Verse 25 (bhagavata.3.29.25)

अर्चादावर्चयेत्तावदीश्वरं मां स्वकर्मकृत् । यावन्न वेद स्वहृदि सर्वभूतेष्ववस्थितम् ॥ 29.25 ॥

arcādāv arcayet tāvad īśvaraṁ māṁ sva-karma-kṛt yāvan na veda sva-hṛdi sarva-bhūteṣv avasthitam

One who performs his own prescribed duty should worship Me, the Lord, in the Deity form and the like, until he comes to know that I am seated within his own heart and within all beings alike.

Verse 26 (bhagavata.3.29.26)

आत्मनश्च परस्यापि यः करोत्यन्तरोदरम् । तस्य भिन्नदृशो मृत्युर्विदधे भयमुल्बणम् ॥ 29.26 ॥

ātmanaś ca parasyāpi yaḥ karoty antarodaram tasya bhinna-dṛśo mṛtyur vidadhe bhayam ulbaṇam

Whoever draws a line between himself and another — upon that person of divided vision, I myself, in the form of death, inflict a fearsome terror.

Verse 27 (bhagavata.3.29.27)

अथ मां सर्वभूतेषु भूतात्मानं कृतालयम् । अर्हयेद्दानमानाभ्यां मैत्र्याभिन्नेन चक्षुषा ॥ 29.27 ॥

atha māṁ sarva-bhūteṣu bhūtātmānaṁ kṛtālayam arhayed dāna-mānābhyāṁ maitryābhinnena cakṣuṣā

Therefore, one should honor Me — who dwell as the Self within all beings, having made My abode there — through gifts and respect, and through friendship and a vision that makes no distinction.

Verse 28 (bhagavata.3.29.28)

जीवाः श्रेष्ठा ह्यजीवानां ततः प्राणभृतः शुभे । तः सचित्ताः प्रवरास्ततश्चेन्द्रियवृत्तयः ॥ 29.28 ॥

jīvāḥ śreṣṭhā hy ajīvānāṁ tataḥ prāṇa-bhṛtaḥ śubhe tataḥ sa-cittāḥ pravarās tataś cendriya-vṛttayaḥ

O blessed one, living beings surpass the non-living; superior to them are those bearing life-breath; superior still are those endowed with consciousness; and superior to these are those possessed of sense-perception.

Verse 29 (bhagavata.3.29.29)

तत्रापि स्पर्शवेदिभ्यः प्रवरा रसवेदिनः । तेभ्यो गन्धविदः श्रेष्ठास्ततः शब्दविदो वराः ॥ 29.29 ॥

tatrāpi sparśa-vedibhyaḥ pravarā rasa-vedinaḥ tebhyo gandha-vidaḥ śreṣṭhās tataḥ śabda-vido varāḥ

Among these, those who know taste surpass those who know only touch; superior to them are those who know smell; and superior still are those who know sound.

Verse 30 (bhagavata.3.29.30)

रूपभेदविदस्तत्र ततश्चोभयतोदतः । तेषां बहुपदाः श्रेष्ठाश्चतुष्पादस्ततो द्विपात् ॥ 29.30 ॥

rūpa-bheda-vidas tatra tataś cobhayato-dataḥ teṣāṁ bahu-padāḥ śreṣṭhāś catuṣ-pādas tato dvi-pāt

Superior to these are those who perceive distinctions of form, and superior to them, those with teeth in both jaws; among these, the many-legged surpass, the four-legged surpass them, and superior still are the two-legged.

Verse 31 (bhagavata.3.29.31)

ततो वर्णाश्च चत्वारस्तेषां ब्राह्मण उत्तमः । ब्राह्मणेष्वपि वेदज्ञो ह्यर्थज्ञोऽभ्यधिकस्ततः ॥ 29.31 ॥

tato varṇāś ca catvāras teṣāṁ brāhmaṇa uttamaḥ brāhmaṇeṣv api veda-jño hy artha-jño ’bhyadhikas tataḥ

Among them are the four varnas, of which the brahmana is the best; and among brahmanas, the knower of the Vedas; and superior even to him is the one who knows the true purport [of the Vedas].

Verse 32 (bhagavata.3.29.32)

अर्थज्ञात्संशयच्छेत्ता ततः श्रेयान्स्वकर्मकृत् । मुक्तसङ्गस्ततो भूयानदोग्धा धर्ममात्मनः ॥ 29.32 ॥

artha-jñāt saṁśaya-cchettā tataḥ śreyān sva-karma-kṛt mukta-saṅgas tato bhūyān adogdhā dharmam ātmanaḥ

Superior to the one who knows the purport is the one who cuts through all doubt; superior to him, one who performs his own prescribed duty; superior still, one freed of all attachment; and superior even to him, one who does not trade upon his own devotion.

Verse 33 (bhagavata.3.29.33)

तस्मान्मय्यर्पिताशेषक्रियार्थात्मा निरन्तरः । मय्यर्पितात्मनः पुंसो मयि संन्यस्तकर्मणः । न पश्यामि परं भूतमकर्तुः समदर्शनात् ॥ 29.33 ॥

tasmān mayy arpitāśeṣa- kriyārthātmā nirantaraḥ mayy arpitātmanaḥ puṁso mayi sannyasta-karmaṇaḥ na paśyāmi paraṁ bhūtam akartuḥ sama-darśanāt

Therefore, than that person who has offered without break all his acts, wealth and very self unto Me, whose mind is surrendered to Me, and whose every action has been entrusted to Me — a non-doer, of equal vision — I see no being greater.

Verse 34 (bhagavata.3.29.34)

मनसैतानि भूतानि प्रणमेद्बहुमानयन् । ईश्वरो जीवकलया प्रविष्टो भगवानिति ॥ 29.34 ॥

manasaitāni bhūtāni praṇamed bahu-mānayan īśvaro jīva-kalayā praviṣṭo bhagavān iti

Such a person bows, in his very mind, to all these beings, holding them in high regard, [knowing] that the Controller, Bhagavan, has entered them through His portion, the jiva.

Verse 35 (bhagavata.3.29.35)

भक्तियोगश्च योगश्च मया मानव्युदीरितः । ययोरेकतरेणैव पुरुषः पुरुषं व्रजेत् ॥ 29.35 ॥

bhakti-yogaś ca yogaś ca mayā mānavy udīritaḥ yayor ekatareṇaiva puruṣaḥ puruṣaṁ vrajet

O daughter of Manu, both bhakti-yoga and [ashtanga] yoga I have described, and by either one of these alone a person may attain the Supreme Person.

Verse 36 (bhagavata.3.29.36)

एतद्भगवतो रूपं ब्रह्मणः परमात्मनः । परं प्रधानं पुरुषं दैवं कर्मविचेष्टितम् ॥ 29.36 ॥

etad bhagavato rūpaṁ brahmaṇaḥ paramātmanaḥ paraṁ pradhānaṁ puruṣaṁ daivaṁ karma-viceṣṭitam

This form of Bhagavan [that must be attained] is Brahman and Paramatma — the transcendent Person beyond pradhana, divine, whose every activity is play.

Verse 37 (bhagavata.3.29.37)

रूपभेदास्पदं दिव्यं काल इत्यभिधीयते । भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥ 29.37 ॥

rūpa-bhedāspadaṁ divyaṁ kāla ity abhidhīyate bhūtānāṁ mahad-ādīnāṁ yato bhinna-dṛśāṁ bhayam

That divine principle which is the ground of the differentiation of forms is called kala, time — because of which beings, from the mahat-tattva onward, who hold a divided vision, come to know fear.

Verse 38 (bhagavata.3.29.38)

योऽन्तः प्रविश्य भूतानि भूतैरत्त्यखिलाश्रयः । स विष्ण्वाख्योऽधियज्ञोऽसौ कालः कलयतां प्रभुः ॥ 29.38 ॥

yo ’ntaḥ praviśya bhūtāni bhūtair atty akhilāśrayaḥ sa viṣṇv-ākhyo ’dhiyajño ’sau kālaḥ kalayatāṁ prabhuḥ

He who, the support of all, enters within and consumes beings through other beings — He, known by the name Vishnu, the enjoyer of sacrifice, the master of all masters, is that very time.

Verse 39 (bhagavata.3.29.39)

न चास्य कश्चिद्दयितो न द्वेष्यो न च बान्धवः । आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥ 29.39 ॥

na cāsya kaścid dayito na dveṣyo na ca bāndhavaḥ āviśaty apramatto ’sau pramattaṁ janam anta-kṛt

For Him none is dear, none hateful, none a kinsman; ever watchful, He enters as the ender into the man who has grown careless.

Verse 40 (bhagavata.3.29.40)

यद्भयाद्वाति वातोऽयं सूर्यस्तपति यद्भयात् । यद्भयाद्वर्षते देवो भगणो भाति यद्भयात् ॥ 29.40 ॥

yad-bhayād vāti vāto ’yaṁ sūryas tapati yad-bhayāt yad-bhayād varṣate devo bha-gaṇo bhāti yad-bhayāt

Out of fear of whom this wind blows, out of fear of whom the sun burns, out of fear of whom the rain-god pours forth rain, and out of fear of whom the host of stars shines.

Verse 41 (bhagavata.3.29.41)

यद्वनस्पतयो भीता लताश्चौषधिभिः सह । स्वे स्वे कालेऽभिगृह्णन्ति पुष्पाणि च फलानि च ॥ 29.41 ॥

yad vanaspatayo bhītā latāś cauṣadhibhiḥ saha sve sve kāle ’bhigṛhṇanti puṣpāṇi ca phalāni ca

Fearing whom, the trees, the creepers together with the herbs, each in its own season, put forth their flowers and their fruits.

Verse 42 (bhagavata.3.29.42)

स्रवन्ति सरितो भीता नोत्सर्पत्युदधिर्यतः । अग्निरिन्धे सगिरिभिर्भूर्न मज्जति यद्भयात् ॥ 29.42 ॥

sravanti sarito bhītā notsarpaty udadhir yataḥ agnir indhe sa-giribhir bhūr na majjati yad-bhayāt

Out of fear of whom the rivers flow, the ocean does not overstep its bound, the fire burns, and the earth, with its mountains, does not sink.

Verse 43 (bhagavata.3.29.43)

नभो ददाति श्वसतां पदं यन्नियमाददः । लोकं स्वदेहं तनुते महान् सप्तभिरावृतम् ॥ 29.43 ॥

nabho dadāti śvasatāṁ padaṁ yan-niyamād adaḥ lokaṁ sva-dehaṁ tanute mahān saptabhir āvṛtam

By whose ordinance the sky grants room to breathing creatures, and the mahat-tattva, wrapped in its seven coverings, extends this universe as its own [outer] body.

Verse 44 (bhagavata.3.29.44)

गुणाभिमानिनो देवाः सर्गादिष्वस्य यद्भयात् । वर्तन्तेऽनुयुगं येषां वश एतच्चराचरम् ॥ 29.44 ॥

guṇābhimānino devāḥ sargādiṣv asya yad-bhayāt vartante ’nuyugaṁ yeṣāṁ vaśa etac carācaram

Out of fear of whom the deities presiding over the gunas remain engaged, age after age, in the work of creation and the rest, and under whose sway this entire universe of the moving and unmoving stands.

Verse 45 (bhagavata.3.29.45)

सोऽनन्तोऽन्तकरः कालोऽनादिरादिकृदव्ययः । जनं जनेन जनयन्मारयन्मृत्युनान्तकम् ॥ 29.45 ॥

so ’nanto ’nta-karaḥ kālo ’nādir ādi-kṛd avyayaḥ janaṁ janena janayan mārayan mṛtyunāntakam

That endless, all-ending Time — without beginning, itself the maker of beginnings, imperishable — brings one being into existence through another, and, through death, in the end destroys even death's own lord.