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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— even priests who do not know the d. of sacrifices, perform them, ii, 254. — the organs of the body and the d. are non-different, ii, 257. Drami^a quoted by Ramanu^a, i, pp. xxi, xxii. — preceded 5ahkara, i, p. xxii. Dramid'a-bhashya, i, p. xxii. Drami^abhashyakara quoted by Ramanu^a, i, p. xlix. Draupadi, not born in the ordinary way, ii, 125. Dravia'a or DramiJa, i, p. xxii n. Dravi^a^arya. See Drami^a. Dreams, Ramanu^a on d. as the work, not of the individual soul, but of the highest Lord, i, p. Ix seq. — the unreal phantom of a d. may have a real result, i, 325. — some d. are auspicious omens, others the reverse, i, 325 ; ii, 136 seq. — variety of d. while the dreaming person remains one, i, 346. — the idealist's example of the ideas in, i, 420. — the ideas of the waking state are not like those of, i, 424 seq. — in the stale of d. the instruments of the Self are not altogether at rest, ii, 56. — place of d. = intermediate place, ii, 133. — the soul in the state of, i, p. Ix ; ii, 133-141- — the Self is the shaper of lovely things in, ii, 133 seq., 137 seq. — the world of d. is mere illusion, ii, 134-136, 140 seq. — moving about in, ii, 135. Dreams are outside the body, ii, 135- — • experts in the science of, ii, 136- — their purpose and cause, ii, 1 37 n. — in d. we have perceptions while the body lies motionless, ii, 272. Dro«a, not born in the ordinary way,
2ii, 125, 126. Duties. See Works. Dvaipayana, ii, 43. Dying, certain times for, ii, 379-381. Earth, springs from water, i, p. Hi ; ii, 23 seq. — called 'night' (jarvari) by the Paura«ikas, ii, 23 seq. — is meant by the word 'anna' (' food '), ii, 23 seq. — (predominant) colour of e. is black, ii, 23 seq. — is dissolved into water, ii, 26. — is the Rik, ii, 345-349. Eater, the e. who is the highest Self, i, pp. XXXV, xlii, 1 16-1 18. Effect. See Cause and effect. Ego and Non-Ego, the spheres of the object and subject, i, 3. Egoity, the principle of, Aniruddha identical with it, i, p. xxiii, 440. accomplishes all actions and enjoys their results, i, 34. Elements, the origination of the e. is due to Brahman acting in them, i, p. lii ; ii, 24 seq. — the reabsorption of the e. into Brahman takes place in the inverse order of their emission, i, p. lii; ii, 25 seq. — the subtle e. are completely merged in Brahman only when final emancipation is reached, i, p. Ixxix seq. ; ii, 371 seq. — the three e., fire, water, earth, denoted by the three colours red, white, black, i, 254 seq. — and the sense-organs, the product of Nescience, i, 281. — the atoms and their respective, i, 393 seq., 402. — origin of the three, fire, water, earth, according to the Kbandogya Upanishad, ii, 4. — usual order of the five e. : ether, air, fire, water, earth, ii, 4, 4 n. GENERAL INDEX. 455 Elements spoken of as endowed with intelligence, ii, 24 seq.
3— the origin, the subsistence, and the retractation of the e. all depend on Brahman, ii, 25 seq. — the order of the creation of the e. is not broken by the origination of the organs, ii, 26-2 8. — in obtaining a different body the soul goes enveloped by subtle parts of the, ii, 101-104, 371 seq. — the aggregate of the five e. in the body, ii, 242. — the soul, with the breath, goes to the, ii, 368 seq. — the aggregate of the e. continues to exist up to the final union with Braliman, ii, 371, 376 seq. Emancipation, final, i, p. xxix. depends on the true nature of the cause of the world, i, 316. —a being desirous of it becomes a deva, i, 223 n. — by degrees, i, 174, 223. — the Sahkhya doctrine about the e. of the Selfs, ii, 69 seq. — see also Release. Entity does not spring from nonentity, i, 415-418. Ether is the highest Brahman, i, pp. xxxiv, xxxviii, 81-84, 182, 232 seq., 273, 287 ; ii, 6 seq., 8, 12, 248. — the small e. within the heart is Brahman, i, p. xxxvi, 174-192 ; ii, 144. cannot mean the individual soul, i, 177. spoken of as the place of sleep, ii, 144. — is not co-eternal with Brahman, but springs from it as its first effect, i, p. Hi ; ii, 3-18. — is the Udgitha, i, 83, • — although all-pervading, is spoken of as limited and minute, if considered in its connexion with the eye of a needle ; so Brahman also, i, 114. — the highest Lord is greater than, i, 177- — distinction between the outer
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— even priests who do not know the d. of sacrifices, perform them, ii, 254. — the organs of the body and the d. are non-different, ii, 257. Drami^a quoted by Ramanu^a, i, pp. xxi, xxii. — preceded 5ahkara, i, p. xxii. Dramid'a-bhashya, i, p. xxii. Drami^abhashyakara quoted by Ramanu^a, i, p. xlix. Draupadi, not born in the ordinary way, ii, 125. Dravia'a or DramiJa, i, p. xxii n. Dravi^a^arya. See Drami^a. Dreams, Ramanu^a on d. as the work, not of the individual soul, but of the highest Lord, i, p. Ix seq. — the unreal phantom of a d. may have a real result, i, 325. — some d. are auspicious omens, others the reverse, i, 325 ; ii, 136 seq. — variety of d. while the dreaming person remains one, i, 346. — the idealist's example of the ideas in, i, 420. — the ideas of the waking state are not like those of, i, 424 seq. — in the stale of d. the instruments of the Self are not altogether at rest, ii, 56. — place of d. = intermediate place, ii, 133. — the soul in the state of, i, p. Ix ; ii, 133-141- — the Self is the shaper of lovely things in, ii, 133 seq., 137 seq. — the world of d. is mere illusion, ii, 134-136, 140 seq. — moving about in, ii, 135. Dreams are outside the body, ii, 135- — • experts in the science of, ii, 136- — their purpose and cause, ii, 1 37 n. — in d. we have perceptions while the body lies motionless, ii, 272. Dro«a, not born in the ordinary way,
2ii, 125, 126. Duties. See Works. Dvaipayana, ii, 43. Dying, certain times for, ii, 379-381. Earth, springs from water, i, p. Hi ; ii, 23 seq. — called 'night' (jarvari) by the Paura«ikas, ii, 23 seq. — is meant by the word 'anna' (' food '), ii, 23 seq. — (predominant) colour of e. is black, ii, 23 seq. — is dissolved into water, ii, 26. — is the Rik, ii, 345-349. Eater, the e. who is the highest Self, i, pp. XXXV, xlii, 1 16-1 18. Effect. See Cause and effect. Ego and Non-Ego, the spheres of the object and subject, i, 3. Egoity, the principle of, Aniruddha identical with it, i, p. xxiii, 440. accomplishes all actions and enjoys their results, i, 34. Elements, the origination of the e. is due to Brahman acting in them, i, p. lii ; ii, 24 seq. — the reabsorption of the e. into Brahman takes place in the inverse order of their emission, i, p. lii; ii, 25 seq. — the subtle e. are completely merged in Brahman only when final emancipation is reached, i, p. Ixxix seq. ; ii, 371 seq. — the three e., fire, water, earth, denoted by the three colours red, white, black, i, 254 seq. — and the sense-organs, the product of Nescience, i, 281. — the atoms and their respective, i, 393 seq., 402. — origin of the three, fire, water, earth, according to the Kbandogya Upanishad, ii, 4. — usual order of the five e. : ether, air, fire, water, earth, ii, 4, 4 n. GENERAL INDEX. 455 Elements spoken of as endowed with intelligence, ii, 24 seq.
3— the origin, the subsistence, and the retractation of the e. all depend on Brahman, ii, 25 seq. — the order of the creation of the e. is not broken by the origination of the organs, ii, 26-2 8. — in obtaining a different body the soul goes enveloped by subtle parts of the, ii, 101-104, 371 seq. — the aggregate of the five e. in the body, ii, 242. — the soul, with the breath, goes to the, ii, 368 seq. — the aggregate of the e. continues to exist up to the final union with Braliman, ii, 371, 376 seq. Emancipation, final, i, p. xxix. depends on the true nature of the cause of the world, i, 316. —a being desirous of it becomes a deva, i, 223 n. — by degrees, i, 174, 223. — the Sahkhya doctrine about the e. of the Selfs, ii, 69 seq. — see also Release. Entity does not spring from nonentity, i, 415-418. Ether is the highest Brahman, i, pp. xxxiv, xxxviii, 81-84, 182, 232 seq., 273, 287 ; ii, 6 seq., 8, 12, 248. — the small e. within the heart is Brahman, i, p. xxxvi, 174-192 ; ii, 144. cannot mean the individual soul, i, 177. spoken of as the place of sleep, ii, 144. — is not co-eternal with Brahman, but springs from it as its first effect, i, p. Hi ; ii, 3-18. — is the Udgitha, i, 83, • — although all-pervading, is spoken of as limited and minute, if considered in its connexion with the eye of a needle ; so Brahman also, i, 114. — the highest Lord is greater than, i, 177- — distinction between the outer
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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