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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— with Ramanu^a is a personal God, i, pp. xxx, cxxiii, cxxiv n. — only exists, i, p. xxvii. — is ' that which is,' and cannot have originated from anything else, i, p. lii, 266 seq., 332 ; ii, 19 seq. ' Arranged in the following order: — (i) names, definitions, and symbols of B. ; (21 nature, qualities, powers, forms, parts, abodes of B.; (3) higher and lower B. ; (4) unity of, and oneness with B. ; (5) B. is everything; (6) B. and the world; (71 B. and the soul; (8) B. and Scripture ; (9) knowledge of B. ; (,10) meditation on B. ; (11; B. and final release ; (12J world of B. 446 VEDANTA-SUTRAS. Brahman is ' thought ' and ' that which is,' ii, i6o. — cannot spring from that which is not, ii, 20. — is called Non-being, previously to the origination of the world, 1,267. — unborn, i, 349. — the highest Self is B., i, 79. — derivation of the word from br/h, — identified with Vish«u or Naraya«a, i, p. xxxi note. — defined as that from which the origin, subsistence, and dissolution of this world proceed, i, pp. xxxii, xcii seq., 15-19, 107, 109, 117, 283. — in its causal condition, i, p. xxix. — in the condition of an eifect, i, p. xxix. — later definitions of B., e.g. as sa/^-y^id-ananda, i, p. xcii. — is anandamaya, or, the Self consisting of bliss, i, 65, 66-68, 75. — only is bliss as bhuman, i.e. in its plenitude, i, 169. — is called the tail, i. e. a member of the Self consisting of bliss, i, 72 seq., 75, 76 seq.
2— not a member, but the support or abode, the one nest of all worldly bliss, i, 73. — the bliss of B. is absolutely supreme, i, 67. — is declared to be the cause of bliss, i, 67. — neuter, can it be designated by a masculine noun ? i, 76. — that which consists of mind, is B., i, 107-112. — whose Self is pleasure intimated by Ka and Kha, i, 126 seq. — that which is much (bhuman) is B., i, 162-169. - — is the source of all beings, i, 135-139,288. — the Imperishable is B., i, 169-17 1. — Bahva explained B. by silence, ii, 157. — why it is called a bank, ii, 1 76 seq. — the two secret names of B. with reference to the gods and to the body, ii, 216-218. — is the True, i, 167, 267; ii, 216 seq., 234. Brahman, breath (prawa) is, i, 84-87, 97-106, 229-231, 272. — ether is, i, 81-84, 144, 174-192, 232 seq. ; ii, 8, 12, 248. — is like the ether, i, no, 114; ii, 6 seq., 17 seq. — is the Self of the ether, i, no. — before ether was produced, B. existed without ether, ii, 17. ■ — ether is an effect of, ii, 18. — ether is dissolved into, ii, 26. — light is, i, 87-93, 96, 97, 185, 191, 194, 231 seq. — the gastric fire a symbol of, i, 92. — B.'s name a symbol of, i, 92. — denoted by the metre Gayatri, i, 93-95, 95 seq. — why it is compared to the images of the sun and the like, ii, 157159. — nature of, i, pp. Ixiv seq., xcv seq. ; ii, lor, 133-183. uniformity of it, i, 156. does not resemble the world, i, 284.
3the break in it is a mere figment of Nescience, i, 352. matter and souls are real constituents of it, i, p. xxviii. — the only universal being, of an absolutely homogeneous nature, i, pp. xxiv, XXX. — is of the nature of intelligence, i, p. xxiv seq., 68, 264; ii, 156 seq., 168. — is an intelligent principle and cannot be identified with the non-intelligent pradhana of the Sankhyas, i, p. xxxii, 47-64, 300. — superior to the gods, i, p. xiv. — is incapable of receiving any accretion and eternally pure, i, 34. — is all-knowing, i, 19, 25, 47, 49, 362. — is the internal ruler over the Devas and so on, i, 130-132. — that which possesses the attributes of invisibility and so on is B., i, 135-139- — is the bridge of the Immortal, i, 154, 156. — a cause of fear, i, 230 seq. — eternal and changeless,!, 25, 327. — is all-knowing, all-powerful, and possessing the great power of Maya, i, 362. GENERAL INDEX. 447 Brahman is not apprehended, because it is unevolved, ii, 171. — is omnipresent, i, 91, 120, 125, 172 ; ii, 180. — is altogether unchanging, ii, 397. — there is nothing either beneficial to be done by it or non-beneficial to be avoided by it, i, 344- — qualities of, i, 107, 328 ; ii, loi, 201-204, — without any distinctive qualities, i, p. XXV ;ii, 239, 394 seq. — endowed with auspicious qualities, i, p. xxviii. • — the limiting adjuncts of B. are presented by Nescience merely, . ii, 153.
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— with Ramanu^a is a personal God, i, pp. xxx, cxxiii, cxxiv n. — only exists, i, p. xxvii. — is ' that which is,' and cannot have originated from anything else, i, p. lii, 266 seq., 332 ; ii, 19 seq. ' Arranged in the following order: — (i) names, definitions, and symbols of B. ; (21 nature, qualities, powers, forms, parts, abodes of B.; (3) higher and lower B. ; (4) unity of, and oneness with B. ; (5) B. is everything; (6) B. and the world; (71 B. and the soul; (8) B. and Scripture ; (9) knowledge of B. ; (,10) meditation on B. ; (11; B. and final release ; (12J world of B. 446 VEDANTA-SUTRAS. Brahman is ' thought ' and ' that which is,' ii, i6o. — cannot spring from that which is not, ii, 20. — is called Non-being, previously to the origination of the world, 1,267. — unborn, i, 349. — the highest Self is B., i, 79. — derivation of the word from br/h, — identified with Vish«u or Naraya«a, i, p. xxxi note. — defined as that from which the origin, subsistence, and dissolution of this world proceed, i, pp. xxxii, xcii seq., 15-19, 107, 109, 117, 283. — in its causal condition, i, p. xxix. — in the condition of an eifect, i, p. xxix. — later definitions of B., e.g. as sa/^-y^id-ananda, i, p. xcii. — is anandamaya, or, the Self consisting of bliss, i, 65, 66-68, 75. — only is bliss as bhuman, i.e. in its plenitude, i, 169. — is called the tail, i. e. a member of the Self consisting of bliss, i, 72 seq., 75, 76 seq.
2— not a member, but the support or abode, the one nest of all worldly bliss, i, 73. — the bliss of B. is absolutely supreme, i, 67. — is declared to be the cause of bliss, i, 67. — neuter, can it be designated by a masculine noun ? i, 76. — that which consists of mind, is B., i, 107-112. — whose Self is pleasure intimated by Ka and Kha, i, 126 seq. — that which is much (bhuman) is B., i, 162-169. - — is the source of all beings, i, 135-139,288. — the Imperishable is B., i, 169-17 1. — Bahva explained B. by silence, ii, 157. — why it is called a bank, ii, 1 76 seq. — the two secret names of B. with reference to the gods and to the body, ii, 216-218. — is the True, i, 167, 267; ii, 216 seq., 234. Brahman, breath (prawa) is, i, 84-87, 97-106, 229-231, 272. — ether is, i, 81-84, 144, 174-192, 232 seq. ; ii, 8, 12, 248. — is like the ether, i, no, 114; ii, 6 seq., 17 seq. — is the Self of the ether, i, no. — before ether was produced, B. existed without ether, ii, 17. ■ — ether is an effect of, ii, 18. — ether is dissolved into, ii, 26. — light is, i, 87-93, 96, 97, 185, 191, 194, 231 seq. — the gastric fire a symbol of, i, 92. — B.'s name a symbol of, i, 92. — denoted by the metre Gayatri, i, 93-95, 95 seq. — why it is compared to the images of the sun and the like, ii, 157159. — nature of, i, pp. Ixiv seq., xcv seq. ; ii, lor, 133-183. uniformity of it, i, 156. does not resemble the world, i, 284.
3the break in it is a mere figment of Nescience, i, 352. matter and souls are real constituents of it, i, p. xxviii. — the only universal being, of an absolutely homogeneous nature, i, pp. xxiv, XXX. — is of the nature of intelligence, i, p. xxiv seq., 68, 264; ii, 156 seq., 168. — is an intelligent principle and cannot be identified with the non-intelligent pradhana of the Sankhyas, i, p. xxxii, 47-64, 300. — superior to the gods, i, p. xiv. — is incapable of receiving any accretion and eternally pure, i, 34. — is all-knowing, i, 19, 25, 47, 49, 362. — is the internal ruler over the Devas and so on, i, 130-132. — that which possesses the attributes of invisibility and so on is B., i, 135-139- — is the bridge of the Immortal, i, 154, 156. — a cause of fear, i, 230 seq. — eternal and changeless,!, 25, 327. — is all-knowing, all-powerful, and possessing the great power of Maya, i, 362. GENERAL INDEX. 447 Brahman is not apprehended, because it is unevolved, ii, 171. — is omnipresent, i, 91, 120, 125, 172 ; ii, 180. — is altogether unchanging, ii, 397. — there is nothing either beneficial to be done by it or non-beneficial to be avoided by it, i, 344- — qualities of, i, 107, 328 ; ii, loi, 201-204, — without any distinctive qualities, i, p. XXV ;ii, 239, 394 seq. — endowed with auspicious qualities, i, p. xxviii. • — the limiting adjuncts of B. are presented by Nescience merely, . ii, 153.
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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