Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— texts exhorting us to strive to see B., i, 349. — some persons although knowing B. yet obtained new bodies, ii, 235. [38] Gg 450 VEDANTA-S^JTRAS. Brahman, thestate of being grounded in B. belongs to the wandering mendicant, ii, 300-303. — meditation on, i, pp. Ixvi-lxxv, 31, 94, 105 seq., 107-1 ] I ; ii, 19 n. (as Vayu), 177 seq., 184-284, 333-337, 342-345its result, i, p. Ixv, 25, 174; ii, 402. see also Meditation. — only those \vho have not worshipped B. under a symbol, are led to B., i, p. Ixxxii ; ii, 402404. — the state of final release is nothing but B., i, 28 seq., 34 ; ii, 329. — the released have to resort to, i, 157. — has to be inquired into because it is the cause of absolute beatitude, i, 283. — on the attainment of B. there take place the non-clinging and the destruction of sins, ii, 353356. — world of, i, p. xxix, 173, 174; ii, 383. See also Brahma-world. • — see also Self, highest. — see also Lord. Brahma«a-accent, i, 258. _ Brahmanical studentship, ii, 303 n. Brahmans, he to whom the B. and the Kshattriyas are but food is the highest Self, i, p. xxxv, 116118, — are not qualified for the ra^asuyasacrifice, i, 218. — the world with its, i, 275 seq. Brahma-.-ukta of a jakha of the Atharva-veda quoted, ii, 62. Brahma-Futras, another name for Vedanta-siJtras, i, p. xiv n. Brahma - upanishad = Veda - upanishad, i, 94. Brahma-vidya, Gaimini maintains the non-qualification of the gods for it, i, 216 seq.
2— gods are qualified for, i, 218223. Brahmavidyabhara«a on the three Bauddha sects, i, 401 n. — on the Bauddha scries beginning with Nescience, i, 404 seq. n. Brahma-world applied to the small ether, i, 180. Brahma-world, not ' the world of Brahman,' but 'the world which is Brahman,' i, 180 seq. — see Brahman, world of. Breath (Pra«a) is the highest Brahman, i, p. xxxiv, 84-87, 97-106. — in which everything trembles, is Brahman, i, p. xxxvii, 229231, — is the deity of the Prastava, i, 84, 86. — of b., i, 87. — beings enter into and proceed from it, i, 85, 86. ■ — is most beneficial for man, i, 98. — strength is, i, 99. — denotes either the individual soul or the chief vital air or both, i, 102 seq. — is the abode of the power of action, i, 105. — is pra^wa, i, 105. — is the one god, the gods are all forms of, i, 200. — one of the pan^a^anaA, i, 260262. — spoken of as a 'person,' i, 261. — speech, b., and mind presuppose fire, water, and earth, ii, 78 seq. — acts under the guidance of Vayu, ii, 91 seq. — meditation on all food as food of, ii, 211, 213. — water is the dress of, ii, 211-214. — is water, ii, 366. — may be viewed as the causal substance of mind, ii, 366. — mind is merged in, ii, 366 seq. — is merged in the individual soul, on the departure of the soul, ii, 367 seq. — is merged in heat, ii, 367, 368. — the soul, with the b., goes to the elements, ii, 368.
3— see Prawa, and Vital air, chief. Br/hadara«yaka-upanibhad, germs of Maya doctrine in the, i,pp.cxvii, cxx seq. — on the embodied soul, i, 134 seq. — the Udgitha-vidya of the, ii, 192199. Brihaspatisava, an offering enjoined for one who is desirous of Brahmavar^as, ii, 223, 223 n., 224. Buddha, variety of Bauddha doctrines due either to the difGENERAL INDEX. 451 ference of the views maintained by B., or else to the difference of capacity on the part of the disciples of B., i, 401. Buddha, though he propounded the doctrine of the reality of the external world, was himself an idealist, i, 418. — teaches three mutually contradictory systems, i, 428. Buddhi. See Intelligence. Castes, men only of the three higher c. entitled to the study of the Veda, i, 197. — all the four c. are fit for the knowledge of the itihasas and pura«as, i, 229. — pafika.gan%ii = the four c. and the Nishadas, i, 262. Categories, twenty-five, of the Sankhya system, i, 257-260. — difficulties with regard to the six c. of the Vaijeshikas, i, 394 seqq. — seven, two, or five c. of the Gainas, i, 428 seq., 430. — five, of the Saivas, i, 435. Caterpillar, soul compared to a, ii, 103, 352. Causal matter is metaphorically represented as a she-goat, i, 256 seq. Cause, only the one highest c. is true, i, 322. — and effect are non-different, i, pp. xxix, xlix, 300-305, 309, 311, 320-343, 399, 456; ii, 9. their absolute equality impossible, i, 305 seq.
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— texts exhorting us to strive to see B., i, 349. — some persons although knowing B. yet obtained new bodies, ii, 235. [38] Gg 450 VEDANTA-S^JTRAS. Brahman, thestate of being grounded in B. belongs to the wandering mendicant, ii, 300-303. — meditation on, i, pp. Ixvi-lxxv, 31, 94, 105 seq., 107-1 ] I ; ii, 19 n. (as Vayu), 177 seq., 184-284, 333-337, 342-345its result, i, p. Ixv, 25, 174; ii, 402. see also Meditation. — only those \vho have not worshipped B. under a symbol, are led to B., i, p. Ixxxii ; ii, 402404. — the state of final release is nothing but B., i, 28 seq., 34 ; ii, 329. — the released have to resort to, i, 157. — has to be inquired into because it is the cause of absolute beatitude, i, 283. — on the attainment of B. there take place the non-clinging and the destruction of sins, ii, 353356. — world of, i, p. xxix, 173, 174; ii, 383. See also Brahma-world. • — see also Self, highest. — see also Lord. Brahma«a-accent, i, 258. _ Brahmanical studentship, ii, 303 n. Brahmans, he to whom the B. and the Kshattriyas are but food is the highest Self, i, p. xxxv, 116118, — are not qualified for the ra^asuyasacrifice, i, 218. — the world with its, i, 275 seq. Brahma-.-ukta of a jakha of the Atharva-veda quoted, ii, 62. Brahma-Futras, another name for Vedanta-siJtras, i, p. xiv n. Brahma - upanishad = Veda - upanishad, i, 94. Brahma-vidya, Gaimini maintains the non-qualification of the gods for it, i, 216 seq.
2— gods are qualified for, i, 218223. Brahmavidyabhara«a on the three Bauddha sects, i, 401 n. — on the Bauddha scries beginning with Nescience, i, 404 seq. n. Brahma-world applied to the small ether, i, 180. Brahma-world, not ' the world of Brahman,' but 'the world which is Brahman,' i, 180 seq. — see Brahman, world of. Breath (Pra«a) is the highest Brahman, i, p. xxxiv, 84-87, 97-106. — in which everything trembles, is Brahman, i, p. xxxvii, 229231, — is the deity of the Prastava, i, 84, 86. — of b., i, 87. — beings enter into and proceed from it, i, 85, 86. ■ — is most beneficial for man, i, 98. — strength is, i, 99. — denotes either the individual soul or the chief vital air or both, i, 102 seq. — is the abode of the power of action, i, 105. — is pra^wa, i, 105. — is the one god, the gods are all forms of, i, 200. — one of the pan^a^anaA, i, 260262. — spoken of as a 'person,' i, 261. — speech, b., and mind presuppose fire, water, and earth, ii, 78 seq. — acts under the guidance of Vayu, ii, 91 seq. — meditation on all food as food of, ii, 211, 213. — water is the dress of, ii, 211-214. — is water, ii, 366. — may be viewed as the causal substance of mind, ii, 366. — mind is merged in, ii, 366 seq. — is merged in the individual soul, on the departure of the soul, ii, 367 seq. — is merged in heat, ii, 367, 368. — the soul, with the b., goes to the elements, ii, 368.
3— see Prawa, and Vital air, chief. Br/hadara«yaka-upanibhad, germs of Maya doctrine in the, i,pp.cxvii, cxx seq. — on the embodied soul, i, 134 seq. — the Udgitha-vidya of the, ii, 192199. Brihaspatisava, an offering enjoined for one who is desirous of Brahmavar^as, ii, 223, 223 n., 224. Buddha, variety of Bauddha doctrines due either to the difGENERAL INDEX. 451 ference of the views maintained by B., or else to the difference of capacity on the part of the disciples of B., i, 401. Buddha, though he propounded the doctrine of the reality of the external world, was himself an idealist, i, 418. — teaches three mutually contradictory systems, i, 428. Buddhi. See Intelligence. Castes, men only of the three higher c. entitled to the study of the Veda, i, 197. — all the four c. are fit for the knowledge of the itihasas and pura«as, i, 229. — pafika.gan%ii = the four c. and the Nishadas, i, 262. Categories, twenty-five, of the Sankhya system, i, 257-260. — difficulties with regard to the six c. of the Vaijeshikas, i, 394 seqq. — seven, two, or five c. of the Gainas, i, 428 seq., 430. — five, of the Saivas, i, 435. Caterpillar, soul compared to a, ii, 103, 352. Causal matter is metaphorically represented as a she-goat, i, 256 seq. Cause, only the one highest c. is true, i, 322. — and effect are non-different, i, pp. xxix, xlix, 300-305, 309, 311, 320-343, 399, 456; ii, 9. their absolute equality impossible, i, 305 seq.
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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