Śivasaṃhitā 1.62

Time as the origin of diversity and, paradoxically, as an argument for the uniqueness of the eternal. Everything that arises in time also perishes in time. Multiplicity—worlds, beings, states—has a before and after. Only That which did not arise in time can be eternal. The yogi who has renounced false chains sees this truth directly.

The term kālatas (from time, through time) places the universe in the domain of the temporal and, therefore, of the contingent. Vividhaṃ viśvam (the multiple, variegated universe) designates the totality of phenomenal experience in its diversity. Against this, the One (eka) that is the Self (ātman) transcends all temporal variety: sarvadā (always, in all time).

This verse marks the beginning of the chapter’s practical section: the yogi who has understood the nature of the universe is ready for direct vision. The renunciation of ‘false desires’ and ‘false chains’ is not an act of asceticism but of recognition: when it is understood that what is desired is transitory, desire falls by its own weight. Liberation is not forced; it emerges.