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SIKAND-GÛMÂNÍK VIGÂR.
and other similar objects of his management and protection, he fell (a û past), for concealment, into a polluted and straitened place, (34) and, finally, delivered his own body to scourging, execution on the tree (dâr-kardih), and the hands of enemies, (35) while, apart from death, much brutality and lawlessness were arranged by them.
36. If they speak of his having been inside the womb of a woman for the reason that the sacred being exists in every place, (37) that implies that being inside the womb of a woman, through existence in every place, is not more antagonistic than being in any very polluted and very fetid place; (38) and, along with that, that the faultiness of speaking of all places as having been the property of the sacred being is manifold, (39) because, if they were so, in like manner the speaking of anything whatever that is devoid of the existence of the sacred being is strange2.
40. Again, as to that which they say, that death and execution on the tree were accepted by him, as a yokes, for the sake of demonstrating the resurrection to mankind, (41) that implies--if it were not possible for him to demonstate the resurrection to mankind, except through that disgrace' and death and brutal treatment of himself-that that omnipotence of his is not effectual. 42. Or, when no opponent and adversary whatever of his arose, why
• Assuming that Pâz. u vadang stands for Pahl. va tang.
? Assuming that Pâz. vâhar (Sans. anrita) stands for Pahl. nâhâr.
3 See Chap. X, 67 n.
• Assuming that Pâz. rasanâî stands for Pahl. rûsvâîh. Sans. has binding with cords.'
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