अथान्यात्रप्युक्तम् अन्नं वा अस्य सर्वस्य योनिः कालश्चान्नस्य सूर्यो योनिः कालस्य तस्यैतद्रूपं यन् निमेषादिकालात्सम्भृतं द्वादशात्मकं वत्सरमेतस्याग्नेयमर्धमर्धं वारुणं मघाद्यं श्रविष्ठार्धमाग्नेयं क्रमेणोत्क्रमेण सार्पाद्यं श्रविष्ठार्धान्तं सौम्यम् तत्रैकैकमात्मनो नवांशकं सचारकविधम् सौक्ष्म्यत्वादेतत्प्रमाणमनेनैव प्रमीयते हि कालः न विना प्रमाणेन प्रमेयस्योपलब्धिः प्रमेयोऽपि प्रमाणतां पृथक्त्वादुपैत्यात्मसम्बोधनार्थमित्येवं ह्याह ।यावत्यो वै कालस्य कलास्तावतीषु चरत्यसौ यः कालं ब्रह्मेत्युपासीत कालस्तस्यातिदूरमपसरतीति एवं ह्याह कालात्स्रवन्ति भूतानि कालाद्वृद्धिं प्रयान्ति च ।काले चास्तं नियच्छन्ति कालो मूर्तिरमूर्तिमान् ॥ ॥६.१४ ॥
In plain words
And it is said elsewhere too: Food is the source of all this, and time is the source of food, and the sun is the source of time. And this is time's form: the year of twelve parts, gathered out of the moments and the rest. Half of it belongs to fire and half to Varuṇa: from Maghā to the half of Śraviṣṭhā belongs to fire, and in the reverse order from Sārpa to the end of the half of Śraviṣṭhā belongs to the moon. And in it each single part has nine divisions of itself, according to the courses. Because time is subtle, this is its measure; and by this alone is time measured. Without a measure there is no perceiving of what is to be measured; and even what is to be measured becomes a measure in its own right, that the Self may be made known. So it is said: "As many as are the parts of time, in so many does that one move." He who worships time as Brahman — from him time draws very far away. So it is said: "From time beings flow forth, and from time they come to their growth; and in time they go to their setting. Time is the formed and the formless."