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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and the inner, i, 175, 176 seq. — origination of, discussion of Vedanta-texts concerning it, ii, 3-18. Ether, origination of, the Safikhyas deny it, ii, 5 seq. — is divided, therefore must be an effect, ii, 14, 15. — is non-eternal, because it is the substratum of a non-eternal quality, viz. sound, ii, 17. — is the abode of air, ii, 18. — is dissolved into Brahman, ii, 26. — air is dissolved into, ii, 26. — the body consisting of water which the soul assumes in the moon, becomes subtle like e., but not identical with e., ii, 127. — the one e. is made manifold, as it were, by its connexion with different places, ii, 179. — see also Space. — see also Brahman, above, p. 446. Expiation cannot take place, if a Brahma>^arin for life breaks his vow of chastity, ii, 318 ; can take place, according to some teachers, ii, 318 seq. Expiatory ceremonies and the results of works, ii, 117 n., 353, 354. Eye. See Person in the eye. Faith, the path of the gods cannot be attained by f. and austerities, unaided by knowledge, ii, 234. Fathers, among the pa.H^cLg^na.b, i, 262. — create many things by their mere intention, i, 347 seq. — rise owing to their mere will, ii, 410 seq. — see Path of the fathers. Fire springs from air, i, p. lii, 2022. — has for its source that which is, i. e. Brahman, ii, 20-22. — water is produced from, ii, 22 seq. — water is dissolved into, ii, 26. — is dissolved into air, ii, 26.
2— gastric, within man, i, 89. characterised by the noise it makes and by heat, i, 90. as a symbol of Brahman, i, 92. ^ . Vaijvanara is the, i, 143 seq., 146 seq. the perception of the highest Lord in the, i, 147. 456 VEDANTA-SUTRAS. Fire, gastric, either the outward manifestation, or the limiting condition of the Lord, i, 149. — the simile of the sparks and the f. (individual souls and Brahman), i, 277 n., 279; ii, 29, 30, 61, 62, 139. — the rite of carrying f. on the head is an attribute of the study of the Veda of the Atharva«ikas, ii, 186, 189 seq. — sacrificial, the lighting of it not to be observed, since man's purpose is effected by knowledge, ii, 306. — is Saman, ii, 345-349. — see also Agni. Fire-altars made of mind, &c., do not constitute part of the sacrificial action, i, p. Ixxiv ; ii, 259268. Fires, the fiction concerning the three sacred, i, 146. — five, viz. the heavenly world, Par^anya, the earth, man and woman, ii, 103. jraddha the oblation in the first of them, ii, 106. knowledge (vidya) of the ( = Kh. Up, V, 3-10), i, pp. Ixxxiii, cviii ; ii, 101-132, 186, 187 seqq., 233, 234 seq., 298, 383, 400, 403. a sixth fire mentioned by the Va^asaneyins in their, ii, 187-189. Fire-sacrifice, individual soul, and the higiiest Self, the three points of discussion in the colloquy between Yama and Na-^iketas, i, 247-252. Five-people, five, of the Br/h. Up. are not the twenty- five principles of
3the Sahkhyas, i, p. xl, 257-263. are the breath and so on, i, 260-262. explained as Gods, Fathers, Gandharvas, Asuras, and Rakshas, i, 261 seq. as the four castes together with the Nishadas, i, 263. created beings in general, i, 262. Flamingo, able to distinguish and separate milk and water when mixed, ii, 149. Food, certain relaxations of the laws regarding f. are allowed only for cases of extreme need, i, p. Ixxv ; ii, 309-312. — Sruti and Smr/ti on lawful and unlawful, ii, 311 seq. — the word ' f.' denotes 'earth,' ii, 23 seq. — meditation on all f. as f. of the breath, ii, 211, 213. Fruition, Brahman is not, like the embodied Self, subject to, i, 114-1 16, 117, 119. — not even the embodied soul is really subject to, i, 116. — is the figment of false knowledge, i, 116. — • characteristic of the individual soul, i, 159 seq., 269. — see also Works. Gabala was initiated by Gautama, i, 228. Gabalas, the, speak of the highest Lord in the interstice between the top of the head and the chin which is measured by a span, i, 152 seq. — their text on the fourth stage of life, ii, 295, 297, 302 seq. — on the highest Lord as the Self, ii, 338. Gaimini, i, pp. xi, xc seq. — quoted in the Vedanta-sutras, i, pp. xix, Ixxxii seq., Ixxxiv, 1 49 seq., 151 seq., 216 seq., 272274; ii, 295-297, 317 seq., 360, 392-402. — thinks that religious merit brings about the fruits of action, i, p. Ixv ; ii, 180-182. that the statements as to the
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.
1and the inner, i, 175, 176 seq. — origination of, discussion of Vedanta-texts concerning it, ii, 3-18. Ether, origination of, the Safikhyas deny it, ii, 5 seq. — is divided, therefore must be an effect, ii, 14, 15. — is non-eternal, because it is the substratum of a non-eternal quality, viz. sound, ii, 17. — is the abode of air, ii, 18. — is dissolved into Brahman, ii, 26. — air is dissolved into, ii, 26. — the body consisting of water which the soul assumes in the moon, becomes subtle like e., but not identical with e., ii, 127. — the one e. is made manifold, as it were, by its connexion with different places, ii, 179. — see also Space. — see also Brahman, above, p. 446. Expiation cannot take place, if a Brahma>^arin for life breaks his vow of chastity, ii, 318 ; can take place, according to some teachers, ii, 318 seq. Expiatory ceremonies and the results of works, ii, 117 n., 353, 354. Eye. See Person in the eye. Faith, the path of the gods cannot be attained by f. and austerities, unaided by knowledge, ii, 234. Fathers, among the pa.H^cLg^na.b, i, 262. — create many things by their mere intention, i, 347 seq. — rise owing to their mere will, ii, 410 seq. — see Path of the fathers. Fire springs from air, i, p. lii, 2022. — has for its source that which is, i. e. Brahman, ii, 20-22. — water is produced from, ii, 22 seq. — water is dissolved into, ii, 26. — is dissolved into air, ii, 26.
2— gastric, within man, i, 89. characterised by the noise it makes and by heat, i, 90. as a symbol of Brahman, i, 92. ^ . Vaijvanara is the, i, 143 seq., 146 seq. the perception of the highest Lord in the, i, 147. 456 VEDANTA-SUTRAS. Fire, gastric, either the outward manifestation, or the limiting condition of the Lord, i, 149. — the simile of the sparks and the f. (individual souls and Brahman), i, 277 n., 279; ii, 29, 30, 61, 62, 139. — the rite of carrying f. on the head is an attribute of the study of the Veda of the Atharva«ikas, ii, 186, 189 seq. — sacrificial, the lighting of it not to be observed, since man's purpose is effected by knowledge, ii, 306. — is Saman, ii, 345-349. — see also Agni. Fire-altars made of mind, &c., do not constitute part of the sacrificial action, i, p. Ixxiv ; ii, 259268. Fires, the fiction concerning the three sacred, i, 146. — five, viz. the heavenly world, Par^anya, the earth, man and woman, ii, 103. jraddha the oblation in the first of them, ii, 106. knowledge (vidya) of the ( = Kh. Up, V, 3-10), i, pp. Ixxxiii, cviii ; ii, 101-132, 186, 187 seqq., 233, 234 seq., 298, 383, 400, 403. a sixth fire mentioned by the Va^asaneyins in their, ii, 187-189. Fire-sacrifice, individual soul, and the higiiest Self, the three points of discussion in the colloquy between Yama and Na-^iketas, i, 247-252. Five-people, five, of the Br/h. Up. are not the twenty- five principles of
3the Sahkhyas, i, p. xl, 257-263. are the breath and so on, i, 260-262. explained as Gods, Fathers, Gandharvas, Asuras, and Rakshas, i, 261 seq. as the four castes together with the Nishadas, i, 263. created beings in general, i, 262. Flamingo, able to distinguish and separate milk and water when mixed, ii, 149. Food, certain relaxations of the laws regarding f. are allowed only for cases of extreme need, i, p. Ixxv ; ii, 309-312. — Sruti and Smr/ti on lawful and unlawful, ii, 311 seq. — the word ' f.' denotes 'earth,' ii, 23 seq. — meditation on all f. as f. of the breath, ii, 211, 213. Fruition, Brahman is not, like the embodied Self, subject to, i, 114-1 16, 117, 119. — not even the embodied soul is really subject to, i, 116. — is the figment of false knowledge, i, 116. — • characteristic of the individual soul, i, 159 seq., 269. — see also Works. Gabala was initiated by Gautama, i, 228. Gabalas, the, speak of the highest Lord in the interstice between the top of the head and the chin which is measured by a span, i, 152 seq. — their text on the fourth stage of life, ii, 295, 297, 302 seq. — on the highest Lord as the Self, ii, 338. Gaimini, i, pp. xi, xc seq. — quoted in the Vedanta-sutras, i, pp. xix, Ixxxii seq., Ixxxiv, 1 49 seq., 151 seq., 216 seq., 272274; ii, 295-297, 317 seq., 360, 392-402. — thinks that religious merit brings about the fruits of action, i, p. Ixv ; ii, 180-182. that the statements as to the
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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