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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1in living beings, 1, 222 sq. ; three dwelling-places of the s. in man, 1, 242 ; Pra«a is the s. of pra^«a (the self-conscious s,), 1, 299 sq. ; the one s., though never stirring, is swifter than thought ; it stirs and it stirs not ; it is far, and near ; both inside and outside of all this, 1, 311 sq. ; the s. of man is imperish- able, without beginning, immaterial, pure, wise, free from sin, old age, &c., passing all thought, im- mutable, omnipresent, 1, 312 ; 7, 82 sq. ; 8, 44-6; 15, 10 sq., 340; 34, 79 ; 38, 29-33 ; 48, 63 ; parable of the s. as a charioteer, the body being the chariot, the senses being the horses, 7, 231 ; 15, 12 sq. ; 34, 121; 48, 269, 355 sq. ; the self- restrained, embodied s. in the city of nine portals, 8, 65, 65 n. ; man's own s. is his enemy and his friend, 8, 67 sq. ; immaculate s. not the agent of actions, 8, 105 n., 106, 123 ; 34, 33 ; inner s. void of symbols, im- movable, pure, free from all pairs of opposites, 8, 160; inner s., of the size of a thumb, is always migrating in consequence of its connexion with the subtle body, 8, 190; how thes., getting rid of nature, abandons the body produced from it, 8, 235, 252 sq. ; whence am I, and whence are you ? 8, 311; restraining the s. in the s., one becomes emancipated, 8, 372, 392 ; subdue thy s., 10 (i), 45 sq. ; s. is the lord of s., s. is the refuge of s.,10 (i), 45 sq., 87; created byPra^apati, 12, 296; the knowings, is not born and dies not, 15, 10 ; 48, 479) 524 ; the s. of a thinker is like pure water poured into pure water, 15, 17 ; fate of the s. at the time of and after death, 15, 18 sq., 173-7; Om is the bow, the s. is the arrow. Brahman is the aim, 15, 36 ; is pure and like a light within the body, 15, 39 ; inner s. consists of food, breath, mind, understanding, bliss, and has the shape of man, 15, 55- 62, 68 ; unseen, but seeing; unheard, but hearing; unperceived, but per- ceiving; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other per- ceiver but he, there is no other knower but he. This is thy s., the ruler within, the immortal. Everything else is of evil, 15, 136, cf. 129, I38sq.; the person who is the principle of every s., 15, 142-5 ; abides in the Breath, 15, 148 ; surrounded by senses (Pra«as), 15, 163, 179 ; compared to the fire by the two SELF 517
2This is thy s., the ruler within, the immortal. Everything else is of evil, 15, 136, cf. 129, I38sq.; the person who is the principle of every s., 15, 142-5 ; abides in the Breath, 15, 148 ; surrounded by senses (Pra«as), 15, 163, 179 ; compared to the fire by the two SELF 517 arawis, 15, 236 sq.; wanders about in every body, 15, 292, 295 ; the enjoyer of r/ta (good works), 15, 295 ; pure s. and elemental s. (Bhutatma), 15, 295-9; the taking of food represented as a sacrifice of the s. to the s., 15, 312 sqq. ; the four conditions of the s. : the person in the eye, in dream, in deep sleep, and he who is above the sleeper, 15, 345 sq. ; Buddhist denial of s. or individuality, 19, xxxiii, 204 sq., 273 ; 49 (ii), 1 17-44 ; * the s. called son,* 29, 295, 298; 30, 211; the soul looks for its true s. in the body, &c., 34, xxvi ; the existence of a s. different from the body proved, 34, Ixxiv, 424 ; 38, 268-72 ; the interior s. is the object of the notion of the Ego, 34, 5; the in- terior s. is the witness of all the modifications of the internal organ, 34, 9 ; passages about the non- transmigrating s., 34, 2 5sq.; neither joined to the gross body, nor to the subtle body, 34, 28 n. ; embodied s. is purified by certain ritual ac- tions, 34, 33; its true nature is nothing either to be endeavoured after or to be avoided, 34, 36 ; how far the s. can be considered as the agent in sacrifices, 34, 42 ; the per- sonal s. of a deity may be called an intelligent S., 34, 99; as the ruler of the organs of action the embodied s. is connected with the mind, 34, 107 ; the golden person is in the embodied s., 34, 112; the cognitional s. is not immortal, 34, 130; the effects of nescience, desire and works, ascribed to it, 34, 130; embodied s. is, by means of merit and demerit, the cause of the origin of the complex of things, 34, 136 ; has the qualities of Selfhood and intelligence, but not those of om- niscience and similar qualities, 34, 158, 268 ; one and .the same divine s. may assume several forms at the same time, 34, 200; words like aditya, &c., convey the idea of certain divine ss., 34, 219; in the individual s, of a dreaming person, there exists a multiform creation, 34, 352 sq. ; 38, 133 sq., 137 sq.; though devoid of motion, the s. may yet move
3may assume several forms at the same time, 34, 200; words like aditya, &c., convey the idea of certain divine ss., 34, 219; in the individual s, of a dreaming person, there exists a multiform creation, 34, 352 sq. ; 38, 133 sq., 137 sq.; though devoid of motion, the s. may yet move other things, 34, 369 ; relation of object and subject cannot exist in it, 34, 378 sq. ; is one and per- manent, 34, 424 ; as the nature of the s, is eternal presence, it cannot under- go destruction even when the body i reduced to ashes ; nay we cannot even conceive that it ever should become something different from what it isy 38, 15 ; nine qualities of the s., according to the Vaijeshikas, 38, 69; the passages about it having true wishes and other qualities, have to be combined, 38, 247-9 ; not different from the body, according to the materialists, 38, 269 ; trans- migrating s. as the object of cog- nition, 38, 288 ; it is the agent in seeing and hearing, is successively apprehended as the inward s. of all the outward involucra beginning with the gross body, and finally ascertained as of the nature of in- telligence, 38, 335 ; men wrongly superimpose upon it the attribute of being made up of many parts, such as the body, the senses, &c., 38, 336 ; wrong conceit of the s. being subject to pain, 38, 336 sq. ; released s. manifests itself in its own nature, 38, 405 sqq. ; love, play, and the like cannot be ascribed to the action of the s., 38, 410 ; one's own s. is the doer and undoer of misery and happiness, according as one acts well or badly, 45, 104; a wicked s. commits sins, though the individual be unconscious of the operations of his mind, speech, and body, 45, 399 sqq., 399 n. ; the s. different from the * I,' 48, 37 sq., 57 sq., 61, 72 ; the abode of know- ledge, 48, 63 ; the s. which dwells in the different bodies of gods, men, &c., is of one and the same kind, 48, 96 sq. ; different from, but conscious of the organ of Egoity, 48, 182 ; the s. of non-sentient beings, 48, 243, 245 ; the bodiless and knowing s. is immortal, 48, 321, 392, See also Soul. (d) The Highest S. Atman, the S., is the cause of everything, 1, 124, 236-41 ; 15, 85- 91, 105, 329 sq. ; 34, 53-6, 274, 286; 38, 209sq. ; knowledge, and 518 SELF
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1in living beings, 1, 222 sq. ; three dwelling-places of the s. in man, 1, 242 ; Pra«a is the s. of pra^«a (the self-conscious s,), 1, 299 sq. ; the one s., though never stirring, is swifter than thought ; it stirs and it stirs not ; it is far, and near ; both inside and outside of all this, 1, 311 sq. ; the s. of man is imperish- able, without beginning, immaterial, pure, wise, free from sin, old age, &c., passing all thought, im- mutable, omnipresent, 1, 312 ; 7, 82 sq. ; 8, 44-6; 15, 10 sq., 340; 34, 79 ; 38, 29-33 ; 48, 63 ; parable of the s. as a charioteer, the body being the chariot, the senses being the horses, 7, 231 ; 15, 12 sq. ; 34, 121; 48, 269, 355 sq. ; the self- restrained, embodied s. in the city of nine portals, 8, 65, 65 n. ; man's own s. is his enemy and his friend, 8, 67 sq. ; immaculate s. not the agent of actions, 8, 105 n., 106, 123 ; 34, 33 ; inner s. void of symbols, im- movable, pure, free from all pairs of opposites, 8, 160; inner s., of the size of a thumb, is always migrating in consequence of its connexion with the subtle body, 8, 190; how thes., getting rid of nature, abandons the body produced from it, 8, 235, 252 sq. ; whence am I, and whence are you ? 8, 311; restraining the s. in the s., one becomes emancipated, 8, 372, 392 ; subdue thy s., 10 (i), 45 sq. ; s. is the lord of s., s. is the refuge of s.,10 (i), 45 sq., 87; created byPra^apati, 12, 296; the knowings, is not born and dies not, 15, 10 ; 48, 479) 524 ; the s. of a thinker is like pure water poured into pure water, 15, 17 ; fate of the s. at the time of and after death, 15, 18 sq., 173-7; Om is the bow, the s. is the arrow. Brahman is the aim, 15, 36 ; is pure and like a light within the body, 15, 39 ; inner s. consists of food, breath, mind, understanding, bliss, and has the shape of man, 15, 55- 62, 68 ; unseen, but seeing; unheard, but hearing; unperceived, but per- ceiving; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other per- ceiver but he, there is no other knower but he. This is thy s., the ruler within, the immortal. Everything else is of evil, 15, 136, cf. 129, I38sq.; the person who is the principle of every s., 15, 142-5 ; abides in the Breath, 15, 148 ; surrounded by senses (Pra«as), 15, 163, 179 ; compared to the fire by the two SELF 517
2This is thy s., the ruler within, the immortal. Everything else is of evil, 15, 136, cf. 129, I38sq.; the person who is the principle of every s., 15, 142-5 ; abides in the Breath, 15, 148 ; surrounded by senses (Pra«as), 15, 163, 179 ; compared to the fire by the two SELF 517 arawis, 15, 236 sq.; wanders about in every body, 15, 292, 295 ; the enjoyer of r/ta (good works), 15, 295 ; pure s. and elemental s. (Bhutatma), 15, 295-9; the taking of food represented as a sacrifice of the s. to the s., 15, 312 sqq. ; the four conditions of the s. : the person in the eye, in dream, in deep sleep, and he who is above the sleeper, 15, 345 sq. ; Buddhist denial of s. or individuality, 19, xxxiii, 204 sq., 273 ; 49 (ii), 1 17-44 ; * the s. called son,* 29, 295, 298; 30, 211; the soul looks for its true s. in the body, &c., 34, xxvi ; the existence of a s. different from the body proved, 34, Ixxiv, 424 ; 38, 268-72 ; the interior s. is the object of the notion of the Ego, 34, 5; the in- terior s. is the witness of all the modifications of the internal organ, 34, 9 ; passages about the non- transmigrating s., 34, 2 5sq.; neither joined to the gross body, nor to the subtle body, 34, 28 n. ; embodied s. is purified by certain ritual ac- tions, 34, 33; its true nature is nothing either to be endeavoured after or to be avoided, 34, 36 ; how far the s. can be considered as the agent in sacrifices, 34, 42 ; the per- sonal s. of a deity may be called an intelligent S., 34, 99; as the ruler of the organs of action the embodied s. is connected with the mind, 34, 107 ; the golden person is in the embodied s., 34, 112; the cognitional s. is not immortal, 34, 130; the effects of nescience, desire and works, ascribed to it, 34, 130; embodied s. is, by means of merit and demerit, the cause of the origin of the complex of things, 34, 136 ; has the qualities of Selfhood and intelligence, but not those of om- niscience and similar qualities, 34, 158, 268 ; one and .the same divine s. may assume several forms at the same time, 34, 200; words like aditya, &c., convey the idea of certain divine ss., 34, 219; in the individual s, of a dreaming person, there exists a multiform creation, 34, 352 sq. ; 38, 133 sq., 137 sq.; though devoid of motion, the s. may yet move
3may assume several forms at the same time, 34, 200; words like aditya, &c., convey the idea of certain divine ss., 34, 219; in the individual s, of a dreaming person, there exists a multiform creation, 34, 352 sq. ; 38, 133 sq., 137 sq.; though devoid of motion, the s. may yet move other things, 34, 369 ; relation of object and subject cannot exist in it, 34, 378 sq. ; is one and per- manent, 34, 424 ; as the nature of the s, is eternal presence, it cannot under- go destruction even when the body i reduced to ashes ; nay we cannot even conceive that it ever should become something different from what it isy 38, 15 ; nine qualities of the s., according to the Vaijeshikas, 38, 69; the passages about it having true wishes and other qualities, have to be combined, 38, 247-9 ; not different from the body, according to the materialists, 38, 269 ; trans- migrating s. as the object of cog- nition, 38, 288 ; it is the agent in seeing and hearing, is successively apprehended as the inward s. of all the outward involucra beginning with the gross body, and finally ascertained as of the nature of in- telligence, 38, 335 ; men wrongly superimpose upon it the attribute of being made up of many parts, such as the body, the senses, &c., 38, 336 ; wrong conceit of the s. being subject to pain, 38, 336 sq. ; released s. manifests itself in its own nature, 38, 405 sqq. ; love, play, and the like cannot be ascribed to the action of the s., 38, 410 ; one's own s. is the doer and undoer of misery and happiness, according as one acts well or badly, 45, 104; a wicked s. commits sins, though the individual be unconscious of the operations of his mind, speech, and body, 45, 399 sqq., 399 n. ; the s. different from the * I,' 48, 37 sq., 57 sq., 61, 72 ; the abode of know- ledge, 48, 63 ; the s. which dwells in the different bodies of gods, men, &c., is of one and the same kind, 48, 96 sq. ; different from, but conscious of the organ of Egoity, 48, 182 ; the s. of non-sentient beings, 48, 243, 245 ; the bodiless and knowing s. is immortal, 48, 321, 392, See also Soul. (d) The Highest S. Atman, the S., is the cause of everything, 1, 124, 236-41 ; 15, 85- 91, 105, 329 sq. ; 34, 53-6, 274, 286; 38, 209sq. ; knowledge, and 518 SELF
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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