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BRAHMANISM tory creatures; he makes manifold his one form. The wise behold him standing in their own being; hence to them belongs everlasting happiness and to no one else.
"He is the enduring amidst the non-enduring. He is the intelligence of the intelligent. Though One, he yet produces the desires of many. The wise behold him standing in their own being; hence to them belongs everlasting peacc—and to no one else.89
Through fear of him the wind blows, Through fear of him the sun rises, Through sear of him Agni [the god of fire),
Indra (the causer of rain and storm, king of the gods], And Death, the fifth, all hurry
[to perform their respective tasks).87 “A plenitude is that yonder (the transcendental essence which is the source and life of all]; a plenitude is this which is here (the visible, tangible world). Plenitude is scooped from plenitude [the abundance of the world being drawn from the abundance of the divine], and yet, though the plenitude of plenitude is taken, plenitude remains." 88
Five Metaphors “Just as the spider pours forth its thread from itself and takes it back again; just as herbs grow on the earth and hairs from a living man, even so the universe grows from the Imperishable." 89
86 Katha Upanişad 5. 12-18. (cf. Hume, op. cit., pp. 857-358). 87 Taittiriya Upanişad 2. 8. (cf. Hume, op. cit., p. 288). The meaning is that by its mere being the Self keeps everything going.
88 BThadaranyaka Upanisad 5. 1. 89 lb. 1. 1.7. (cf. Hume, op. cit., p. 967).
Here the emphasis is laid on the contrast between the eternal (nitya) and the transient (anitya). There is an actual transformation of the eternal transcendental essence into its transitory manifestations. The Imperishable One is the only truly abiding essence, however, in contradistinction to its transient transformations, which make up the phenomenal sphere.
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