Part - 2

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 . The daughter of Time who was welcomed by no one and as the sister-in-lawwas accepted by the king of the Yavanas in favor of death and destruction, stood for jarâ, old age .His followers, the Yavana soldiers represent the disturbances of the mind and body who, at times when the living beingsare in distress, very quickly rise to power with Prajvâra in the form of two kinds of fever [hot and cold, physical and mental conflict]. The one residing in the body which is moved by the material world is thus for a hundred years subjected to different sorts of tribulations that are caused by nature, other living beings and himself. [Therein] abiding by the fragmentary nature of sense enjoyment he meditates the 'I' and 'mine' of himself as being the doer and thus, despite of his transcendental nature, wrongly attributes to the soul the characteristics of the life force, the senses and the mind. When the person forgets the Supreme Soul, the Almighty Lord who is the highest teacher, he next surrenders himself to the modes of matter to find therein his happiness. Driven by those modes he thereupon takes to lives belonging to his karma. He therein is then helplessly controlled by the performance of fruitive activities that are of a white [a-karma or service in goodness], a black [vi-karma or ill deeds in ignorance] or a red nature [regular karma or work passionate after the profit; Then ruled by the light of goodness one reaches better worlds, then with passion for one's work one. ends up in distress and then at other times indulging in darkness one finds oneself in lamentation . Sometimes one is a man, sometimes a woman and then one is neither of both.

Then one has lost one's mind and then again you're a human being, a beast or a god. One is born according to one's karma with the modes of nature. Like a poor dog that overcome by hunger wanders from one house to an other in order to be rewarded or else be punished, the living entity similarly pursuing different types of higher and lower desires wanders high or low, or follows a middle course and thus according to his destiny reaches that what is pleasurable or not that pleasurable ['heaven' or 'hell']. Even though he, being confronted with the different kinds of distress as caused by nature, others or himself, takes his countermeasures, it is for the living being not possible to stop the misery.  All that he in fact does is what a man carrying a heavy burden on his head does when he shifts his burden to his shoulder. In fact he oh sinless one, in a state of illusion thinks that he can counter a dream with a dream. Counteracting one [karmic] activity with another one doesn't arrive at a definitive solution, only in counteracting the both of them that is the case.  Just as there is no end to the subtle form of reflection that was created by the mind as in a dream, there is also no end to wandering around in the material world that in truth is not a fixed reality. In order to put an end to the succession of unwanted things in material life it is therefore for the soul of essential importance to be of unalloyed devotional service with that what the spiritual teacher [the Lord] represents: to be engaged in the bhakti yoga in relation to the Supreme Personality of Godhead Vâsudeva, by which the result is found of the completeness of knowledge and detachment. That, oh best of kings, will soon come about depending the cultivation of one's constant and faithful listening to the narrations about the Infallible One.