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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1are B. itself, i, p. cxix seq. — all this indeed is B., beginning, ending, and breathing in it, i, 107, 109, 156. — is the Self of everything, i, 23, no seq., 267, 357; ii, 138, 165, 208, 341. — is the abode of heaven, earth, &c., i, 154-162, 230. — the ten objects and the ten subjects cannot rest on anything but B., i, 104. — some metaphorical expressions, seemingly implying that there is something different from B., explained, i, p. Ixv; ii, 175180. — the existence of anything apart from B. distinctly denied by Scripture, i, 321; ii, 168-171, 179 seq. — there is nothing further beyond B., ii, 175-179- — subsists apart from its effects, i, 350. — not only the operative but also the material cause of the world, i, pp. xl, xciv seq., 49, 60 seq., 264 seq., 283-288, 317,320-330, 346 seq., 361 seq. — creates the world without instruments, i, p. xlix seq., 346-349, 354-356. from a mere sportive impulse, i, p. 1, 356 seq. by means of a modification of itself, i, p. xcv. — creative power of, i, p. 1, 233, 344, 361 seq. — as a creator and dispenser, acts with a view to the merit and demerit of the individual souls, and has so acted from all eternity, i, p. 1, 357-361. — the origin of the world from B. proved on the ground of the system of the Vaijeshikas, i, 3S1-386. GENERAL INDEX. 449 Brahman, the world originates from, i, p. xl, 202, 267, 268-274 j "> i3> 16, 21, 22. — objections against this view
2refuted, i, p. xlvii seq., 299317, 352 seq., 381-386. — and the world, i, pp. xxx, lii, 50 ; ii, 3-73, 391 seq. see also Cause and effect. — compared to a magician, i, p. XXV. — relation of the non-sentient matter to, i, p. Ixv. — the source of Fire, ii, 20-22. — the order in which the elements are retracted into B. is the reverse of that in which they are created, ii, 25 seq. — relation of the individual soul to, i, pp. xix, Ivii seqq. ; ii, 6173according to 5ankara and Badarayawa, i, pp. xcvii-c. — broken up, as it were, into individual souls, i, p. XXV. — only is real in each ^iva, i, p. xxv. — discussions as to whether certain passages refer to B. or to the individual soul, i, p. xxxii seq., 64-289. — the souls are parts of B., according to Ramanu^a, i, p. Iviii. — the identity of the individual soul with it, i, pp. XX, xxvii, 104, 114-116, 322, 343 seq.; ii, 30, 3ij 33, 34, 42 seqq., 138, 146, 149. — 5ankara's individual soul is B. through Maya, i, p. xxx. — Ramanu^a's individual soul has sprung from B. and is never outside B., i, p. xxxi. — the Self is 13., i, 14, 30 seq., 36, 45, 105, 241, 264 seq.; ii, 209, 288. — is ' that,' the inward Self is ' thou,' ii, 335. — the soul cannot be a part of B., nor an effect of B., nor different from B., ii, 396 seq. — and the individual soul, difference of nature between, i, 11 4-1 16. both different and nondifferent, i, 277 n., 345. — the individual souls go to, i, 178, 180 seq., 191.
3Brahman, separate from the individual souls, is the creator, i, 344 seq. — is superior to the individual soul, i, 345. — and the released soul, i, p. xxx ; ii, 408 seq. — in which the individual soul is merged in the state of deep sleep, i, p. Ixi seq., 180, 273 ; ii, 144-149, 152-166, 176. — the only real topic of Scripture, i, p. xxxii, 22-47, 265 seq. — is the source of the Veda, i, p. xxxii, 19-22. — Scripture does not contradict itself on the all-important point of B., i, p. xl, 263-268. — is not the object of any other means of proof but Scripture, i, p. Ixiv seq., 22-47, 307, 35°- 352, 355- — the Veda intimates B. only as the object of certain injunctions, i, 23 seqq. — not the subject of injunctions, ii, 162-166, 185. — the attainment of the Self of B. lies outside the sphere of sacred precept, ii, 359. — knowledge of, i, pp. x, Ixxviii seq., 9-15, 19, 31, 73, 138, 157, 159, 324; ii, 8, 162 seqq., 378, 393its fruit or result, i, 11, 14, i8,24seq.,26 seqq., 29,231, 266, 300, 327 ; ii, 117 n., 229 seq., 236, 353-363, 372-375, 419is not subordinate to action, but independent, i, p. Ixxv, 1012, 29; ii, 285-295. the purpose of man is effected through it, ii, 285, 290-306. reading of the Veda an antecedent for those desirous of it, i, 10. — he who knows B. becomes B., i, 25, 29, 31, 186; ii, 375. to be the Selt is free from his body, i, 41-43. — the body is an abode for the perception of, i, 178.
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.
1are B. itself, i, p. cxix seq. — all this indeed is B., beginning, ending, and breathing in it, i, 107, 109, 156. — is the Self of everything, i, 23, no seq., 267, 357; ii, 138, 165, 208, 341. — is the abode of heaven, earth, &c., i, 154-162, 230. — the ten objects and the ten subjects cannot rest on anything but B., i, 104. — some metaphorical expressions, seemingly implying that there is something different from B., explained, i, p. Ixv; ii, 175180. — the existence of anything apart from B. distinctly denied by Scripture, i, 321; ii, 168-171, 179 seq. — there is nothing further beyond B., ii, 175-179- — subsists apart from its effects, i, 350. — not only the operative but also the material cause of the world, i, pp. xl, xciv seq., 49, 60 seq., 264 seq., 283-288, 317,320-330, 346 seq., 361 seq. — creates the world without instruments, i, p. xlix seq., 346-349, 354-356. from a mere sportive impulse, i, p. 1, 356 seq. by means of a modification of itself, i, p. xcv. — creative power of, i, p. 1, 233, 344, 361 seq. — as a creator and dispenser, acts with a view to the merit and demerit of the individual souls, and has so acted from all eternity, i, p. 1, 357-361. — the origin of the world from B. proved on the ground of the system of the Vaijeshikas, i, 3S1-386. GENERAL INDEX. 449 Brahman, the world originates from, i, p. xl, 202, 267, 268-274 j "> i3> 16, 21, 22. — objections against this view
2refuted, i, p. xlvii seq., 299317, 352 seq., 381-386. — and the world, i, pp. xxx, lii, 50 ; ii, 3-73, 391 seq. see also Cause and effect. — compared to a magician, i, p. XXV. — relation of the non-sentient matter to, i, p. Ixv. — the source of Fire, ii, 20-22. — the order in which the elements are retracted into B. is the reverse of that in which they are created, ii, 25 seq. — relation of the individual soul to, i, pp. xix, Ivii seqq. ; ii, 6173according to 5ankara and Badarayawa, i, pp. xcvii-c. — broken up, as it were, into individual souls, i, p. XXV. — only is real in each ^iva, i, p. xxv. — discussions as to whether certain passages refer to B. or to the individual soul, i, p. xxxii seq., 64-289. — the souls are parts of B., according to Ramanu^a, i, p. Iviii. — the identity of the individual soul with it, i, pp. XX, xxvii, 104, 114-116, 322, 343 seq.; ii, 30, 3ij 33, 34, 42 seqq., 138, 146, 149. — 5ankara's individual soul is B. through Maya, i, p. xxx. — Ramanu^a's individual soul has sprung from B. and is never outside B., i, p. xxxi. — the Self is 13., i, 14, 30 seq., 36, 45, 105, 241, 264 seq.; ii, 209, 288. — is ' that,' the inward Self is ' thou,' ii, 335. — the soul cannot be a part of B., nor an effect of B., nor different from B., ii, 396 seq. — and the individual soul, difference of nature between, i, 11 4-1 16. both different and nondifferent, i, 277 n., 345. — the individual souls go to, i, 178, 180 seq., 191.
3Brahman, separate from the individual souls, is the creator, i, 344 seq. — is superior to the individual soul, i, 345. — and the released soul, i, p. xxx ; ii, 408 seq. — in which the individual soul is merged in the state of deep sleep, i, p. Ixi seq., 180, 273 ; ii, 144-149, 152-166, 176. — the only real topic of Scripture, i, p. xxxii, 22-47, 265 seq. — is the source of the Veda, i, p. xxxii, 19-22. — Scripture does not contradict itself on the all-important point of B., i, p. xl, 263-268. — is not the object of any other means of proof but Scripture, i, p. Ixiv seq., 22-47, 307, 35°- 352, 355- — the Veda intimates B. only as the object of certain injunctions, i, 23 seqq. — not the subject of injunctions, ii, 162-166, 185. — the attainment of the Self of B. lies outside the sphere of sacred precept, ii, 359. — knowledge of, i, pp. x, Ixxviii seq., 9-15, 19, 31, 73, 138, 157, 159, 324; ii, 8, 162 seqq., 378, 393its fruit or result, i, 11, 14, i8,24seq.,26 seqq., 29,231, 266, 300, 327 ; ii, 117 n., 229 seq., 236, 353-363, 372-375, 419is not subordinate to action, but independent, i, p. Ixxv, 1012, 29; ii, 285-295. the purpose of man is effected through it, ii, 285, 290-306. reading of the Veda an antecedent for those desirous of it, i, 10. — he who knows B. becomes B., i, 25, 29, 31, 186; ii, 375. to be the Selt is free from his body, i, 41-43. — the body is an abode for the perception of, i, 178.
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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