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SIKAND-GÛMÂNİK VIGAR.
with Aharman in the maintenance of mankind and cattle, and in causing the exhaustion of the life and light within their bodies_nor yet to cultivate trees and grain.
42. Again, inconsistently, they also say this, (43) that the destroyer of the creatures is always Aharman; (44) and, for the same reason, it is not expedient to kill any creature whatever, (45) because it (killing) is the work of Aharman.
46. Again, they say this, that, as the world is maintained by Aharman, and in the end the sacred being is triumphant (47) through the departure of lives from bodies, (48) this worldly existence is dissipated in the end, (49) and is not arranged anew; (50) nor does there occur a restoration of the dead and a future existence.
51. Again, they say this, that those two original evolutions are perpetually remaining, and existed as contiguously as sun and shadow, (52) and no demarcation and open space existed between them.
53. Now I speak first about the impossibility of the occurrence of any existing thing that is unlimited, (54) except only those which I call unlimited, that is, empty space and time. 55. Those, indeed, which are for existence within them—that is beings and things in locality and time-are seen to be limited.
56. This, too, I say, that, if unity and duality be spoken of about them, it is owing to this, because unity, except through the perpetual encompassing of something, does not then exist therein. 57. For the one is this, namely, not two; (58) and the two
1 Reading nisânîh; Nêr. has Pâz. nisâmi (for nisîmî), Sans. âsanatvam, resting-place.'
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