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BHAGAVADGÍTA.
who know day and night! On the advent of day, all perceptible things are produced from the unperceived ; and on the advent of night they dissolve in that same (principle) called the unperceived. This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Pritha ! issues forth on the advent of day, without a will of its own. But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns : That is my şupreme abode. That supreme Being, O son of Pritha ! he in whom all these entities dwell, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state
the times, O descendant of Bharata! at which · devotees departing (from this world) go, never to
return, or to return. The fire, the flame, the day,
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'Cf. Manu I, 73. Sankara says, that this explains why the aboules of Brahmå and others are said to be not lasting. They are limited by time. As to ages, Sridhara says, a human year is a day and night of the gods. Twelve thousand years made of such days and nights make up the four ages: one thousand such 'quaternions of ages' make up a day, and another thousand a night of Brahmå. Of such days and nights Brahmâ has a hundred years to live. At the close of his life, the universe is destroyed.
' Cf. p. 87 infra; also Manu-smrili 1, 52; and Kalidasa's Kumarasambhava II, 8.
• Cl. Kathopanishad, p. 149; and also p. 113 infra.
• I.e. by whom, as the cause of them, all these entities are supported; cf. p. 82 infra.
• Sridhara understands the time when,' in the sentence preceding this, lo mean the path indicated by a deity presiding over
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