fact, into another determinateness; this is righteousness in the general sense. To this, in an abstract way, belong becoming, perishing, originating: for Not-being too has no right; it is an abstract determination in contrast to Being, and is itself the passing over into unity.
This totality, which is the unity, a Whole, is what is called among the Indians Tri murti—murti = form or shape—all emanations of the Absolute being called murti. It is this Highest, differentiated within itself in such a manner that it has these three determinations within itself.
The most striking and the greatest feature in Indian mythology is unquestionably this Trinity in unity. We cannot call this Trinity Persons, for it is wanting in spiritual subjectivity as a fundamental determination. But to Europeans it must have been in the highest degree astonishing to meet with this principle of the Christian religion here: we shall become acquainted with it in its true form later on, and shall see that Spirit as concrete must necessarily be conceived of as triune.
The First, then, the One, the One Substance, is what is called Brahma. Parabrahma, which is above Brahma, also makes its appearance; and these are jumbled together. Of Brahma, in so far as he is a subject, all kinds of stories are related. Thought, reflection, at once goes beyond such a determination as Brahma, since one having such a definite character is conceived of as One of these Three, makes itself a Higher, which gives itself a definite character in the distinction. In so far as that which is absolute Substance again appears as merely One alongside of others, Parabrahma is expressive of the need of thought to have something yet higher; and it is impossible to say in what definite relation forms of this kind stand to one another.
Brahma is thus what is conceived of as this Substance out of which everything has proceeded and is begotten, as this Power which has created All. But while the one
