Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1; that living s. is to be known as part of the hundredth part of the point of a hair, divided a hundred times, and yet it is to be infinite. It is not woman, it is not man, nor is it neuter ; whatever body it takes ^ with that it is joined {only) ^ 15, 257 ; char- acteristics of anima and animus known from the Y\ King, 16, 354, 355 sq.n. ; creation of the s., 18, 17 ; s. and life, 18, 59, 59 n. ; the cause of birth and death, 19, 106 sq. ; dis- cussions and theories of philosophers on the s., 19, 134-6, 135 n., 142; 34, liii, 248, 276 sq.; 36, xxi-xxv ; 38, 3, 28-73; 45, 83, 83 n.; 49 (1), 99 sq., 125-32, 176; see also Psychology; tenets of Gainism with regard to s., 22, xxxiii, 1-3, 3 n.; 34, 428, 428 n. ; 45, xix, 84 sq., 84 n. ; Gaina belief in num- berless ss., 22, 3 n. ; 45, xxxiii, xxxvi sq. ; ss. in the six classes of living beings, 22, 3-14, 80 sq., 103-10, 202 ; 45, 42 sq., 146 ; water (rain-drops) possessed of s. according to the Gainas, 22, 301 n. ; 36, 85-91; 45, xix; five faculties of the s., 23, 197 sq., 198 n., 228, 230 ; meditation of ascetics on the s., 25, 169, 207, 491; thes. is the witness of the s., the supreme witness of men, 25, 269; heart is the s., 26, 201; can go everywhere, 27, 193; con- sciousness, s., and Fravashi, 31, 294; Bhagavata theory of Sahkar- sha«a, the individual s., 34, xxiii, 440; 48, 524-6; individual or per- sonal s. or ^iva, 34, xxv sq. ; bound up by maya, 34, xxvi; 48, 126; is intelligent, pure intelligence, 34, xxvi, Iv sq., xcvii, 53, 103, 133 sq. ; B8, 33-5, 39-43, 45-8, 367 sq.; 48, 425, 438, 491 ; is an agent, 34, xxvi, Ivii, xcvii, 104, 160 ; 38, 49-58 ; 48, 553-6 ; is the enjoyer and sufferer, 34, xxvi, 104, 133, 160, 376 n., 378-80 ; 48, 365, 553 ; is connected with limiting adjuncts (upadhi), founded on name and form as pre- sented by Nescience, hence becomes limited in knowledge and power, 34, xxvi, 139 sq., 171, 241, 244, 277-9; 38,42-5,140,367,402; 48, 436 sq., 690; see also Upadhi; in the pralaya state the ss,, free from upadhis, lie in deep slumber, and are not joined to material bodies, 34, xxvi, xxix ; according to Ramanu^a, 34, xxx sq., liii sq., xcvii; meant by the serene being, 34, xxxvi, 188, 191; is permanent, SOUL 541
2eternal, not produced from Brah- man at the time of creation, 34, liii; 38, 29-33; 48, 140, 392, 478 sq., 540-4 ; is^wa, the Knower, 34, liv, 159; 38, 33-5; 48, 544-53; is of atomic (a«u) size, like the point of an awl or a goad, 34, liv, xcvii, 113, 175; 38, 35-45, 397; 48, 326, 546-8, 551, 690, 764; is all-per- vading, not a«u, 34, liv sqq.; 38, 35-49, 402 ; its intermediate state, i. e. the state of dreams, 34, Ix ; 38, 133-41 ; 48, 601-4; its state of swdon, 34, Ixi ; 38, 149-52 ; 48, 606 sq, ; manifests itself through its own self, in its own nature, 34, Ixxxiii; 38, 405-7; the s. of the pious effects its desires by mere determination, 34, Ixxxiv sq. ; 38, 410 sq. ; the subject of the Upa- nishads, 34, 36 sq. ; cannot be denied, 34, 37 ; 48, 556 ; is eternally unchanging, pure, and free, 34, 37 ; 48, 425, 491 ; is the Self, 34, 37, 54>io3> 361; characteristic marks of s. and chief vital air, 34, 102-6 ; Sattva and Kshetraj-wa, or internal organ and individual s., 34, 122 sq. ; 38, 83 ; is non-pei^^ading, not omni- present, 34, 158; how far Scripture refers to s., 34, 160; 38, 400 sq. ; cannot be denoted by akshara, 34, 171; mind constitutes its limiting adjunct, 34, 175 ; every s. carries on the course of its practical existence by means of seeing, hearing, cog- nizing; otherwise existence would be impossible, 34, 186, 322; its nature before the rise of discrimina- tive knowledge, 34, 186 sq., 189 ; as such is real, 34, 1 89 sq. ; its different states, in deep sleep, swoon, &c., 34, 191; 38, 133-52; 48, 656; highest Self different from the s. in the states of deep sleep and de- parting, 34, 233-6; Sahkhya views about it, 34, 238,^ 259, 298, 301, 370, 372-4, 379 n., 43M; 38, 33; 48, 385 sq., 481; is the support of pra«a, hence may itself be called prawa, 34, 270 ; no separate creation of the s., 34, 279, 441 ; 38, 396 sq. ; Sahkhyas assume a plurality or separateness of ss., 34, 295 ; 48, 494, 562, 565 ; according to the Vaijeshikas intelligence is not essen-
3; Sahkhyas assume a plurality or separateness of ss., 34, 295 ; 48, 494, 562, 565 ; according to the Vaijeshikas intelligence is not essen- tial to the s., 34, 388 n.; 38, 33; conjunction cannot take place be- tween atoms, s,, and internal organ, 34, 398, 398 n. ; Pajupati taught the five categories to the end of breaking the bonds of the animal, i. e. the s., 34, 435 ; there is no s. in the breath, 35, 48 sq. ; the s. alone sees the events of spiritual existence, 37, 200; is not divided, but only appears divided, 38, 30, 32 ; s. and intelligence represented as separate, viz. as the agent and the instrument of action, 38, 42 ; tied by the senses (grahas), 38, 83 ; chief vital air is subordinate to s., 38, 88 ; vital airs are connected with the s. which is the Lord of the aggregate of instru- ments of action, 38, 92 sq. ; com- pared to a caterpillar, 38, 103; is self-luminous, 38, 141 ; essentially non-connected with the worlds that appear in the waking and in the dreaming state, 38^ 146; breath is merged in it, 38, 367 sq,; according to Yoga-system, 38, 414; 48, 4E3; vital airs created seven persons (purusha) or ss., 41, 144, 144 n. ; is incorporeal, and therefore eternal, 45, 64 ; definition of s., and its characteristics, 45, 153 ; one of the nine categories, 45, 154; lejya, a subtile substance accompanying the s., 45, 196 n., 203 ; the Materialists' doctrines about the s., 45, 339 sqq.; each individual possesses five * bodies,' audarika, &c., 45, 406 sq, and n. ; Gainas maintain that Giva and A^iva exist, 45, 407 ; individual ss. of gods, Asuras, Gandharvas, &c., men, beasts, and plants, 48, 198 ; in its purified state, 48, 209 ; the in- dividual s. is as insignificant as a glow-worm and, through its con- nexion with a body, liable to endless suffering, 48, 209, 262 sq., 469, 690; the bearer of Prawas, 48, 298 ; its true nature is abundant bliss, 48, 302 ; is neither a causal substance nor an effect, 48, 371 ; the character of a god or man belongs to the s. only, 48, 42 2 ; ss. are not number- less, 48, 444, 452 ; aggregate of ss. from Brahma down to blades of grass created, 48, 473 ; a witness, enjoying and cognizing, 48, 492 ; 542 SOUL three kinds of ss. according to the Gainas, 48, 516 ; of atomic size, and yet infinite, 48, 548 ; its true nature not manifested in the sa»2sara state, 48, 602 ; the s., though fundamen- tally free from evil, yet is capable of connexion with evil, 48, 653 ; in deep sleep and death unconscious, 48, 765 sq. ; s. and God (Highest Self, Brahman), j^^ Brahman (/), and Self {b). See also Purusha, and Self (r). {b) S. AND BODY.
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.
1; that living s. is to be known as part of the hundredth part of the point of a hair, divided a hundred times, and yet it is to be infinite. It is not woman, it is not man, nor is it neuter ; whatever body it takes ^ with that it is joined {only) ^ 15, 257 ; char- acteristics of anima and animus known from the Y\ King, 16, 354, 355 sq.n. ; creation of the s., 18, 17 ; s. and life, 18, 59, 59 n. ; the cause of birth and death, 19, 106 sq. ; dis- cussions and theories of philosophers on the s., 19, 134-6, 135 n., 142; 34, liii, 248, 276 sq.; 36, xxi-xxv ; 38, 3, 28-73; 45, 83, 83 n.; 49 (1), 99 sq., 125-32, 176; see also Psychology; tenets of Gainism with regard to s., 22, xxxiii, 1-3, 3 n.; 34, 428, 428 n. ; 45, xix, 84 sq., 84 n. ; Gaina belief in num- berless ss., 22, 3 n. ; 45, xxxiii, xxxvi sq. ; ss. in the six classes of living beings, 22, 3-14, 80 sq., 103-10, 202 ; 45, 42 sq., 146 ; water (rain-drops) possessed of s. according to the Gainas, 22, 301 n. ; 36, 85-91; 45, xix; five faculties of the s., 23, 197 sq., 198 n., 228, 230 ; meditation of ascetics on the s., 25, 169, 207, 491; thes. is the witness of the s., the supreme witness of men, 25, 269; heart is the s., 26, 201; can go everywhere, 27, 193; con- sciousness, s., and Fravashi, 31, 294; Bhagavata theory of Sahkar- sha«a, the individual s., 34, xxiii, 440; 48, 524-6; individual or per- sonal s. or ^iva, 34, xxv sq. ; bound up by maya, 34, xxvi; 48, 126; is intelligent, pure intelligence, 34, xxvi, Iv sq., xcvii, 53, 103, 133 sq. ; B8, 33-5, 39-43, 45-8, 367 sq.; 48, 425, 438, 491 ; is an agent, 34, xxvi, Ivii, xcvii, 104, 160 ; 38, 49-58 ; 48, 553-6 ; is the enjoyer and sufferer, 34, xxvi, 104, 133, 160, 376 n., 378-80 ; 48, 365, 553 ; is connected with limiting adjuncts (upadhi), founded on name and form as pre- sented by Nescience, hence becomes limited in knowledge and power, 34, xxvi, 139 sq., 171, 241, 244, 277-9; 38,42-5,140,367,402; 48, 436 sq., 690; see also Upadhi; in the pralaya state the ss,, free from upadhis, lie in deep slumber, and are not joined to material bodies, 34, xxvi, xxix ; according to Ramanu^a, 34, xxx sq., liii sq., xcvii; meant by the serene being, 34, xxxvi, 188, 191; is permanent, SOUL 541
2eternal, not produced from Brah- man at the time of creation, 34, liii; 38, 29-33; 48, 140, 392, 478 sq., 540-4 ; is^wa, the Knower, 34, liv, 159; 38, 33-5; 48, 544-53; is of atomic (a«u) size, like the point of an awl or a goad, 34, liv, xcvii, 113, 175; 38, 35-45, 397; 48, 326, 546-8, 551, 690, 764; is all-per- vading, not a«u, 34, liv sqq.; 38, 35-49, 402 ; its intermediate state, i. e. the state of dreams, 34, Ix ; 38, 133-41 ; 48, 601-4; its state of swdon, 34, Ixi ; 38, 149-52 ; 48, 606 sq, ; manifests itself through its own self, in its own nature, 34, Ixxxiii; 38, 405-7; the s. of the pious effects its desires by mere determination, 34, Ixxxiv sq. ; 38, 410 sq. ; the subject of the Upa- nishads, 34, 36 sq. ; cannot be denied, 34, 37 ; 48, 556 ; is eternally unchanging, pure, and free, 34, 37 ; 48, 425, 491 ; is the Self, 34, 37, 54>io3> 361; characteristic marks of s. and chief vital air, 34, 102-6 ; Sattva and Kshetraj-wa, or internal organ and individual s., 34, 122 sq. ; 38, 83 ; is non-pei^^ading, not omni- present, 34, 158; how far Scripture refers to s., 34, 160; 38, 400 sq. ; cannot be denoted by akshara, 34, 171; mind constitutes its limiting adjunct, 34, 175 ; every s. carries on the course of its practical existence by means of seeing, hearing, cog- nizing; otherwise existence would be impossible, 34, 186, 322; its nature before the rise of discrimina- tive knowledge, 34, 186 sq., 189 ; as such is real, 34, 1 89 sq. ; its different states, in deep sleep, swoon, &c., 34, 191; 38, 133-52; 48, 656; highest Self different from the s. in the states of deep sleep and de- parting, 34, 233-6; Sahkhya views about it, 34, 238,^ 259, 298, 301, 370, 372-4, 379 n., 43M; 38, 33; 48, 385 sq., 481; is the support of pra«a, hence may itself be called prawa, 34, 270 ; no separate creation of the s., 34, 279, 441 ; 38, 396 sq. ; Sahkhyas assume a plurality or separateness of ss., 34, 295 ; 48, 494, 562, 565 ; according to the Vaijeshikas intelligence is not essen-
3; Sahkhyas assume a plurality or separateness of ss., 34, 295 ; 48, 494, 562, 565 ; according to the Vaijeshikas intelligence is not essen- tial to the s., 34, 388 n.; 38, 33; conjunction cannot take place be- tween atoms, s,, and internal organ, 34, 398, 398 n. ; Pajupati taught the five categories to the end of breaking the bonds of the animal, i. e. the s., 34, 435 ; there is no s. in the breath, 35, 48 sq. ; the s. alone sees the events of spiritual existence, 37, 200; is not divided, but only appears divided, 38, 30, 32 ; s. and intelligence represented as separate, viz. as the agent and the instrument of action, 38, 42 ; tied by the senses (grahas), 38, 83 ; chief vital air is subordinate to s., 38, 88 ; vital airs are connected with the s. which is the Lord of the aggregate of instru- ments of action, 38, 92 sq. ; com- pared to a caterpillar, 38, 103; is self-luminous, 38, 141 ; essentially non-connected with the worlds that appear in the waking and in the dreaming state, 38^ 146; breath is merged in it, 38, 367 sq,; according to Yoga-system, 38, 414; 48, 4E3; vital airs created seven persons (purusha) or ss., 41, 144, 144 n. ; is incorporeal, and therefore eternal, 45, 64 ; definition of s., and its characteristics, 45, 153 ; one of the nine categories, 45, 154; lejya, a subtile substance accompanying the s., 45, 196 n., 203 ; the Materialists' doctrines about the s., 45, 339 sqq.; each individual possesses five * bodies,' audarika, &c., 45, 406 sq, and n. ; Gainas maintain that Giva and A^iva exist, 45, 407 ; individual ss. of gods, Asuras, Gandharvas, &c., men, beasts, and plants, 48, 198 ; in its purified state, 48, 209 ; the in- dividual s. is as insignificant as a glow-worm and, through its con- nexion with a body, liable to endless suffering, 48, 209, 262 sq., 469, 690; the bearer of Prawas, 48, 298 ; its true nature is abundant bliss, 48, 302 ; is neither a causal substance nor an effect, 48, 371 ; the character of a god or man belongs to the s. only, 48, 42 2 ; ss. are not number- less, 48, 444, 452 ; aggregate of ss. from Brahma down to blades of grass created, 48, 473 ; a witness, enjoying and cognizing, 48, 492 ; 542 SOUL three kinds of ss. according to the Gainas, 48, 516 ; of atomic size, and yet infinite, 48, 548 ; its true nature not manifested in the sa»2sara state, 48, 602 ; the s., though fundamen- tally free from evil, yet is capable of connexion with evil, 48, 653 ; in deep sleep and death unconscious, 48, 765 sq. ; s. and God (Highest Self, Brahman), j^^ Brahman (/), and Self {b). See also Purusha, and Self (r). {b) S. AND BODY.
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.
No commentary for this page.