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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— is endowed with various powers, . i, 354 seq. — is not devoid of powers though it is devoid of organs of action, i, 355 seq. — powers of B. which are connected with the Devas, ii, 219. — is devoid of form, i, pp. Ixiii, Ixiv, 306 seq. ; ii, 154-166, 166-175. — is different from name and form, i, 232 seq. — is devoid of parts, i, 349-352 ; ii, 396. — represented as comprising sixteen parts, ii, 219. — has four feet (quarters), i, 90, 95. — the idea of place does not apply to B., i, 89. — a special locality may be ascribed to the omnipresent B., i, 91, 120, 125. — a multiplicity of abodes ascribed to B., i, 92. — spoken of as in heaven and beyond heaven, i, 96 seq. — its abode in the heart, i, 1 13 seq., 350. the smallness of, i, 113 seq. — as abiding within the sun, and within the eye, i, p. Ixx, 123128 ; ii, 216-218. — * city of B.' may mean the body, or the city of the highest B., h 174, 175, 178. — described as residing within the body, ii, 219. — statements as to B. being connected or separated are only made with a view to difference of place, ii, 178 seq. Brahman, highest and lower B. distinguished, i, pp. xix, XX, xxxii seq., xxxvi (masc. and neut.), 61-64, 171-174; ii, 7, 166, 202 seq., 401 seq. 5arikara's distinction between, not valid, i, pp. xci-xciv. not distinguished by Ramanu^a, i, p. xxxi. not distinguished by Badarayawa, i, p. c. not distinguished in the Upanishads, i, pp. cxiii, cxv seq.
2— to which B. does the soul of the worshipper repair on death? i, p. xc seq. — the highest, all beings spring from it, i, 83, 85. is a place of rest, i, 83. endlessness a characteristic mark of it, i, 83. the highest Person is nothing but the h. B., i, 174. the vital airs are the effects of it, ii, 76. is the agent in the evolution of names and forms, ii, 97. is inside of the limiting adjuncts, ii, 158 seq. the Yogins, in the state of perfect conciliation, apprehend it, ii, 171 seq. the sense-organs and the elements of him who knows the h. B. are merged in that same h. B., ii, 376 seq. with it we cannot connect the idea of going, or of one who goes ; for that B. is present everywhere and is the inner self of all, ii, 390, 391, 394, 396. immortality is possible only in the h. B., not in the effected one, ii, 392. to it the souls are led, Gaimini opines, ii, 392 seq. ; refutation of this view, ii, 393402. glory is a name of it, ii, 393- — the lower, associated with Maya, i, p. XXV called ijvara, the Lord, i, pp. XXV, xxvii. 448 VEDANTA-StjTRAS. Brahman, the lower, to it the departed soul is led by the guardians of the path of the gods, i, p. Ixxxii ; ii, 389-402. is the vital principle in all creatures, i, 172 n. the world of the 1. B. is called Satyaloka, i, 181. is fundamentally one with the unqualified B., ii, 248. for the purpose of worship or meditation, i, 330; ii, 155, 156, 161 seq., 391. is the object of the discussion
3on the difference or non-difference of the cognitions of B., ii, 185. — — worlds of B. can only refer to the 1. B., ii, 390. on account of its proximity to the higher B., can be designated by the word ' B.,' ii, 391. • also may be spoken of as being the Self of all, ii, 394. — sons of B.'s mind, ii, 235. — is one and undivided, i, p. 1, 349354, 395 seq. — one only without a second, i, p. xxviii, 286 ; ii, 12, 13. — has in itself elements of manifoldness, so that unity and manifoldness are both true of him, i, 321 seqq., 345 seq. — although one only, is, owing to the plurality of its powers, meditated upon in more than one way, ii, 220. — there cannot be any plurality in B., ii, 158, 160, 202, 327 seq., 329, 410. — comprises elements of plurality, i, p. xxviii. — is free from all difference, and twofold characteristics cannot belongto him, ii, 152-154, i56seq. — oneness with B., i, 319 seq.; ii, 355, 362 seq. — I am B., i, 31, 44, 104, 115, 185, 326; 11,32,46,66,173, 339,408, — is the real giver of the gifts bestowed by princes on poets and singers, i, 80 n. — Indra declares that he is one with B., i, 1 01 seq. — the fishermen, the slaves, the gamblers are B., ii, 61, 62. Brahman, union with B. is the reason for the absence of all contact with evil, ii, 144. — there is absolute non-division from B., of the parts merged in it, ii, 376 seq. — whatever is, is B., i, p. xxx, 94. — all things are effects of B., or
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— is endowed with various powers, . i, 354 seq. — is not devoid of powers though it is devoid of organs of action, i, 355 seq. — powers of B. which are connected with the Devas, ii, 219. — is devoid of form, i, pp. Ixiii, Ixiv, 306 seq. ; ii, 154-166, 166-175. — is different from name and form, i, 232 seq. — is devoid of parts, i, 349-352 ; ii, 396. — represented as comprising sixteen parts, ii, 219. — has four feet (quarters), i, 90, 95. — the idea of place does not apply to B., i, 89. — a special locality may be ascribed to the omnipresent B., i, 91, 120, 125. — a multiplicity of abodes ascribed to B., i, 92. — spoken of as in heaven and beyond heaven, i, 96 seq. — its abode in the heart, i, 1 13 seq., 350. the smallness of, i, 113 seq. — as abiding within the sun, and within the eye, i, p. Ixx, 123128 ; ii, 216-218. — * city of B.' may mean the body, or the city of the highest B., h 174, 175, 178. — described as residing within the body, ii, 219. — statements as to B. being connected or separated are only made with a view to difference of place, ii, 178 seq. Brahman, highest and lower B. distinguished, i, pp. xix, XX, xxxii seq., xxxvi (masc. and neut.), 61-64, 171-174; ii, 7, 166, 202 seq., 401 seq. 5arikara's distinction between, not valid, i, pp. xci-xciv. not distinguished by Ramanu^a, i, p. xxxi. not distinguished by Badarayawa, i, p. c. not distinguished in the Upanishads, i, pp. cxiii, cxv seq.
2— to which B. does the soul of the worshipper repair on death? i, p. xc seq. — the highest, all beings spring from it, i, 83, 85. is a place of rest, i, 83. endlessness a characteristic mark of it, i, 83. the highest Person is nothing but the h. B., i, 174. the vital airs are the effects of it, ii, 76. is the agent in the evolution of names and forms, ii, 97. is inside of the limiting adjuncts, ii, 158 seq. the Yogins, in the state of perfect conciliation, apprehend it, ii, 171 seq. the sense-organs and the elements of him who knows the h. B. are merged in that same h. B., ii, 376 seq. with it we cannot connect the idea of going, or of one who goes ; for that B. is present everywhere and is the inner self of all, ii, 390, 391, 394, 396. immortality is possible only in the h. B., not in the effected one, ii, 392. to it the souls are led, Gaimini opines, ii, 392 seq. ; refutation of this view, ii, 393402. glory is a name of it, ii, 393- — the lower, associated with Maya, i, p. XXV called ijvara, the Lord, i, pp. XXV, xxvii. 448 VEDANTA-StjTRAS. Brahman, the lower, to it the departed soul is led by the guardians of the path of the gods, i, p. Ixxxii ; ii, 389-402. is the vital principle in all creatures, i, 172 n. the world of the 1. B. is called Satyaloka, i, 181. is fundamentally one with the unqualified B., ii, 248. for the purpose of worship or meditation, i, 330; ii, 155, 156, 161 seq., 391. is the object of the discussion
3on the difference or non-difference of the cognitions of B., ii, 185. — — worlds of B. can only refer to the 1. B., ii, 390. on account of its proximity to the higher B., can be designated by the word ' B.,' ii, 391. • also may be spoken of as being the Self of all, ii, 394. — sons of B.'s mind, ii, 235. — is one and undivided, i, p. 1, 349354, 395 seq. — one only without a second, i, p. xxviii, 286 ; ii, 12, 13. — has in itself elements of manifoldness, so that unity and manifoldness are both true of him, i, 321 seqq., 345 seq. — although one only, is, owing to the plurality of its powers, meditated upon in more than one way, ii, 220. — there cannot be any plurality in B., ii, 158, 160, 202, 327 seq., 329, 410. — comprises elements of plurality, i, p. xxviii. — is free from all difference, and twofold characteristics cannot belongto him, ii, 152-154, i56seq. — oneness with B., i, 319 seq.; ii, 355, 362 seq. — I am B., i, 31, 44, 104, 115, 185, 326; 11,32,46,66,173, 339,408, — is the real giver of the gifts bestowed by princes on poets and singers, i, 80 n. — Indra declares that he is one with B., i, 1 01 seq. — the fishermen, the slaves, the gamblers are B., ii, 61, 62. Brahman, union with B. is the reason for the absence of all contact with evil, ii, 144. — there is absolute non-division from B., of the parts merged in it, ii, 376 seq. — whatever is, is B., i, p. xxx, 94. — all things are effects of B., or
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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