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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1fruits of the knowledge of the Self are arthavadas, ii, 285288. that the released soul manifests itself by a nature like that of Brahman, ii, 408 seq. — asserts the presence of a body and sense-organs, on the part of the released, ii, 412. — Sutra, its subject is dharma, i, 26. Gainas, refutation of their doctrine, i, p. Ii, 428-434. — acknowledge seven, two, or five categories, i, 428 seq., 430. GENERAL INDEX. 457 Gainas. See Digambara Gainas. Gamadagnya - ahina - sacrifice, the upasad offerings for it are to consist of puro^ajas, ii, 240, 240 n. Ganaka, Sulabha entered into his body to carry on discussion with him, ii, 237. Ganaj-ruti, Raikva called him 5udra, i, 223-226. — must have been a Kshattriya, not a 5udra, i, 226 seq. — legend of, ii, 305, 306. Gandharva, possessing a maiden, teaches Bhu^yu Sahyayani, i, p. cv. — colloquy of the G. and Ya^«avalkya, i, 219. Gandharvas, among the pa«ia^ana>6, i, 262. Gargya, i, p. cv. Garhapatya-fire, as the G. the highest Self may be represented, because it is the Self of all, i, 150. Gatakakarman, or ^ata ceremony, the birth ceremony, ii, 28, 29. Gau</apada, i, pp. xcix, cxxvii. Gautama, having ascertained Gabala not to be a Sudra, proceeded to initiate and instruct him, i, 228. Gayatri is everything whatsoever exists, i, 90, 93-95. — Brahman denoted by the metre G., i, 93-95, 95 seq. — has four feet. Brahman has four feet, i, 95. — the beings, the earth, the body,
2and the heart are the feet of, i, . 95- ^ Gina or Tirthakara, i, 429. Giva. See Soul. Glory is a name of the highest Brahman, ii, 393. G;7anakaWa, systematised by the Uttara Mimawsa, i, pp. x, xii. — necessity of systematising it, i, p. xi. — two different parts of it, i, p. xxvii. — final escape from the sawsara to be obtained by the, i, p. xxix. Goat. See A^a, God, 5ahkara's personal, is something unreal, i, p. xxx. — Ramanu^a's Brahman is a personal, i, pp. xxx, cxxiii, cxxiv n. Gods capable of the knowledge of Brahman, i, p. xxxvii, 198 seq., 2 1 8-2 2 3 ; not capable according to Gaimini, i, 216 seqq. - — the soul is led by g. on the way up to Brahman, i, p. Ixxxii ; ii, 387-389. — create many things by their mere intention, i, p. xciv, 347 seq. — possess unobstructed knowledge, i, 99. — their deathlessness only means their comparatively long existence, and their lordly power depends on the highest Lord, i, 130; ii, 17. • — cannot perform sacrifices, hence not entitled to the study of the Veda, i, 197 n. — are qualified for the study and practice of the Veda, i, 198 seq. — may have the desire of final release, i, 198. — their corporeality appears from mantras, arthavadas, itihasas, purawas, and ordinary experience, i, 198, 217. involves no contradiction to sacrificial works, i, 199-201. — to them the Veda is manifest of itself (without study), i, 199. — undergo discipleship, i, 199. — their number, i, 200.
3— are all forms of Breath, i, 200, 269. — naturally possess all supernatural powers, i, 200, 219. — their power to render themselves invisible, i, 201. — all comprised in the Vasus, Rudras, Adityas, Vijvedevas, and Maruts, i, 202 n. — the Vedic injunctions presuppose certain characteristic shapes of the individual g., without which the sacrificer could not represent the g. to his mind, i, 221 seq. — Vyasa and others conversed with the g. face to face, i, 222 seq. — among the pa;7^aj-ana^, i, 262. — multiform creations exist in them, i, 353- — possess bodily organs of action, i, 355. 45S VEDANTA-S^TRAS. Gods exist in the state of highest power and glory, and cannot enter, in this wretched body, into the condition of enjoyers, ii, 93. — the vital airs, at the time ot death, enter into them, ii, 105 seq. — the souls are the food of the, ii, I I o- 1 1 2 . — do not eat, ii, in. — the performers of sacrifices are objects of enjoyment for the, ii, II I. — the souls of sacrificers enjoy themselves with the, ii, 112. ^ the soul goes from the world of the g. to Vayu, ii, 386. — may be called light and so on, because they represent light and so on, ii, 388. — are permanent, ii, 388. — see Path of the gods. — see also Devas, Deities, Divinities. Goodness, knowledge an attribute of the gu«a of, i, 46, 48 seq. ■ — by means of g. men are known to be Yogins, i, 46, 49. — is called white, because it is of the nature of Light, i, 253.
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.
1fruits of the knowledge of the Self are arthavadas, ii, 285288. that the released soul manifests itself by a nature like that of Brahman, ii, 408 seq. — asserts the presence of a body and sense-organs, on the part of the released, ii, 412. — Sutra, its subject is dharma, i, 26. Gainas, refutation of their doctrine, i, p. Ii, 428-434. — acknowledge seven, two, or five categories, i, 428 seq., 430. GENERAL INDEX. 457 Gainas. See Digambara Gainas. Gamadagnya - ahina - sacrifice, the upasad offerings for it are to consist of puro^ajas, ii, 240, 240 n. Ganaka, Sulabha entered into his body to carry on discussion with him, ii, 237. Ganaj-ruti, Raikva called him 5udra, i, 223-226. — must have been a Kshattriya, not a 5udra, i, 226 seq. — legend of, ii, 305, 306. Gandharva, possessing a maiden, teaches Bhu^yu Sahyayani, i, p. cv. — colloquy of the G. and Ya^«avalkya, i, 219. Gandharvas, among the pa«ia^ana>6, i, 262. Gargya, i, p. cv. Garhapatya-fire, as the G. the highest Self may be represented, because it is the Self of all, i, 150. Gatakakarman, or ^ata ceremony, the birth ceremony, ii, 28, 29. Gau</apada, i, pp. xcix, cxxvii. Gautama, having ascertained Gabala not to be a Sudra, proceeded to initiate and instruct him, i, 228. Gayatri is everything whatsoever exists, i, 90, 93-95. — Brahman denoted by the metre G., i, 93-95, 95 seq. — has four feet. Brahman has four feet, i, 95. — the beings, the earth, the body,
2and the heart are the feet of, i, . 95- ^ Gina or Tirthakara, i, 429. Giva. See Soul. Glory is a name of the highest Brahman, ii, 393. G;7anakaWa, systematised by the Uttara Mimawsa, i, pp. x, xii. — necessity of systematising it, i, p. xi. — two different parts of it, i, p. xxvii. — final escape from the sawsara to be obtained by the, i, p. xxix. Goat. See A^a, God, 5ahkara's personal, is something unreal, i, p. xxx. — Ramanu^a's Brahman is a personal, i, pp. xxx, cxxiii, cxxiv n. Gods capable of the knowledge of Brahman, i, p. xxxvii, 198 seq., 2 1 8-2 2 3 ; not capable according to Gaimini, i, 216 seqq. - — the soul is led by g. on the way up to Brahman, i, p. Ixxxii ; ii, 387-389. — create many things by their mere intention, i, p. xciv, 347 seq. — possess unobstructed knowledge, i, 99. — their deathlessness only means their comparatively long existence, and their lordly power depends on the highest Lord, i, 130; ii, 17. • — cannot perform sacrifices, hence not entitled to the study of the Veda, i, 197 n. — are qualified for the study and practice of the Veda, i, 198 seq. — may have the desire of final release, i, 198. — their corporeality appears from mantras, arthavadas, itihasas, purawas, and ordinary experience, i, 198, 217. involves no contradiction to sacrificial works, i, 199-201. — to them the Veda is manifest of itself (without study), i, 199. — undergo discipleship, i, 199. — their number, i, 200.
3— are all forms of Breath, i, 200, 269. — naturally possess all supernatural powers, i, 200, 219. — their power to render themselves invisible, i, 201. — all comprised in the Vasus, Rudras, Adityas, Vijvedevas, and Maruts, i, 202 n. — the Vedic injunctions presuppose certain characteristic shapes of the individual g., without which the sacrificer could not represent the g. to his mind, i, 221 seq. — Vyasa and others conversed with the g. face to face, i, 222 seq. — among the pa;7^aj-ana^, i, 262. — multiform creations exist in them, i, 353- — possess bodily organs of action, i, 355. 45S VEDANTA-S^TRAS. Gods exist in the state of highest power and glory, and cannot enter, in this wretched body, into the condition of enjoyers, ii, 93. — the vital airs, at the time ot death, enter into them, ii, 105 seq. — the souls are the food of the, ii, I I o- 1 1 2 . — do not eat, ii, in. — the performers of sacrifices are objects of enjoyment for the, ii, II I. — the souls of sacrificers enjoy themselves with the, ii, 112. ^ the soul goes from the world of the g. to Vayu, ii, 386. — may be called light and so on, because they represent light and so on, ii, 388. — are permanent, ii, 388. — see Path of the gods. — see also Devas, Deities, Divinities. Goodness, knowledge an attribute of the gu«a of, i, 46, 48 seq. ■ — by means of g. men are known to be Yogins, i, 46, 49. — is called white, because it is of the nature of Light, i, 253.
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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