(77) And after a little he adds: "And when the whole world fades, And vanished all the abyss of ocean's waves, And earth of trees is bare; and wrapt in flames, The air no more begets the winged tribes; Then He who all destroyed, shall all restore."

(9) 'As the one fire, after it has entered the world, though one, becomes different according to whatever it burns, thus the one Self within all things becomes different, according to whatever it enters, and exists also without.'

(10) 'But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.'

(9) All those three fires are the whole body of the fire of Vâhrâm, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother, and a soul from the spirit-world settles within it, which controls the body while living; when that body dies, the body mingles with the earth, and the soul goes back to the spirit.

(26) I do not pass over Empedocles, who speaks thus physically of the renewal of all things, as consisting in a transmutation into the essence of fire, which is to take place. And most plainly of the same opinion is Heraclitus of Ephesus, who considered that there was a world everlasting, and recognised one perishable - that is, in its arrangement, not being different from the former, viewed in a certain aspect. But that he knew the imperishable world which consists of the universal essence to be everlastingly of a certain nature, he makes clear by speaking thus: "The same world of all things, neither any of the gods, nor any one of men, made. But there was, and is, and will be ever-living fire, kindled according to measure, and quenched according to measure." And that he taught it to be generated and perishable, is shown by what follows: "There are transmutations of fire, - first, the sea; and of the sea the half is land, the half fiery vapour." For he says that these are the effects of power. For fire is by the Word of God, which governs all things, changed by the air into moisture, which is, as it were, the germ of cosmical change; and this he calls sea. And out of it again is produced earth, and sky, and all that they contain. How, again, they are restored and ignited, he shows clearly in these words: "The sea is diffused and measured according to the same rule which subsisted before it became earth." Similarly also respecting the other elements, the same is to be understood. The most renowned of the Stoics teach similar doctrines with him, in treating of the conflagration and the government of the world, and both the world and man properly so called, and of the continuance of our souls.

(11) Thou lickest up devouring all worlds on every side with Thy flaming mouths, filling the whole world with flames. Thy fierce rays are blazing forth, O Vishnu.

(2) He cannot be cut, nor burnt, nor wetted, nor dried up. He is everlasting, all-pervading, stable, firm, and eternal.

(2) 'He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches--he who meditates on fire as Brahman.' 'Sir, is there something better than fire?' 'Yes, there is something better than fire.' 'Sir, tell it me.'

(117) He maketh the whole World of Fire, Air, Water, and Earth, and of the all-nourishing Ether.

(4) Fire (the sky) is his head, his eyes the sun and the moon, the quarters his ears, his speech the Vedas disclosed, the wind his breath, his heart the universe; from his feet came the earth; he is indeed the inner Self of all things.

(2) This fire is honey for all things, and all things are honey for this fire. This shining, immortal Person who is in this fire, and, with reference to oneself, this shining, immortal Person who is made of speech — he is just this Soul, this Immortal, this Brahma, this All.

(2) 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. '"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty ." 'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened. 'The venerable Sanatkumâra showed to Nârada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumâra Skanda, yea, Skanda they call him.'

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvâhârya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(18) 'He who knows the three Nâkiketa fires, and knowing the three, piles up the Nâkiketa sacrifice, he, having first thrown off the chains of death, rejoices in the world of heaven, beyond the reach of grief.'

(6) This world, verily, is a sacrificial fire, 0 Gautama. The earth, in truth, is its fuel; fire, the smoke; night, the flame; the moon, the coals; the stars, the sparks. In this fire the gods offer rain. From this oblation food arises.

(1) This is the truth. As from a blazing fire sparks, being like unto fire, fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return thither also.

(3) 'From terror of Brahman fire burns, from terror the sun burns, from terror Indra and Vâyu, and Death, as the fifth, run away.'

(100) But when that was done, he roared with his kindled Fire-spirit abroad into the Nature of God, and then the whole Body in the Nature of God, as far as his Kingdom and Dominion reached, was kindled. But seeing his Light was instantly extinguished, he could no more qualify or unite with his Spirit in the two Births or Genitures, viz. of the Son of God, and of the Holy Spirit of God, but remained standing in the sharp Birth or Geniture of God.

(36) But he supposed, he would eternally reign thus in his burning Light in the whole divine Power, as a very terrible God, and so with his Fire-spirit he torqued with the Salitter of God, intending to kindle the whole Circumference, or Extent of his Kingdom.