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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Libations, five !. in the form of 5raddha, Soma, rain, food, seed are offered in the five fires, viz. the heavenly world, Par^anya, the earth, man, and woman, ii, 103. — the seven 1. (from the saurya libation up to the jataudana 1.) are limited tothe Atharva«ikas, ii, 189, 190, Light is the highest Brahman, i, 464 VEDANTA-SUTRAS. pp. xxxiv, xxxviii, 87-97, 1S5, 191, 231 seq. Light, Brahman is the 1. of lights, i, 193, 194- — of Brahman, by it everything is lighted, i, p. xxxvi, 192-195. is the cause of the manifestation of this entire world, i, 194. — the first-born (original) 1. which has not yet become tripartite, i, 88 seq. — the highest I. identified with the gastric fire within man, i, 89. — the pragna. Self is the universal, i, 195. — on the road beginning with 1. the departed soul proceeds, ii, 382384, 386. — and the other stations on the soul's journey to Brahman are conductors of the souls, not marks of the road, nor places of enjoyment, ii, 387-389. — the 1. into which the soul enters is the highest Self, ii, 407. — highest. See also Lord, highest. Lightning is the end of the road beginning with light, ii, 386, — beyond 1. there is Varuwa (on the path of the gods), ii, 386. — after the 1. has been reached, the souls are led through the worlds of Vanina, Sec, by the person, not a man, who follows immediately after the, ii, 389. Lokayatikas, i, 14. Lord, the, or the highest Self, or Brahman, i, p. xxvii.
2— matter and souls constitute his body, i, p. xxviii. — pervades all things as their antaryamin, i, p. xxviii. — modes of him (prakara), i, p. xxviii. — creation owing to an act of volition on his part, i, p. xxix. — is Brahman in the condition of an effect, i, p. xxix. — highest, all-knowing,all-powerful, J, 15, 79, 136 seq., 329, 357. his knowledge does not require a body, i, 50 seq., 438. the one within the sun and the eye is the, i, 77-81, 134 seqq. ; ii, 416 seq. Lord, highest, has no special abode, but abides in his own glory, 1,78. the sole topic of all worldly songs, i, 80. of Scripture, i, 160. may assume a bodily shape formed of Maya, i, 80, 370 seq. also resides in the body, but not in the body only, for he is all-pervading, i, in. although present everywhere, he is pleased when meditated upon as dwelling in the heart, i, 114, 196. immortality and fearlessness ascribed to him, i, 125. free from all evil, i, 125. the lordly power of the gods is based on the, i, 130 ; so also that of other souls, ii, 416418. is the source of all beings, i, 135-142. ' measured by a span,' i, 144, 150-153, 192, 195 seq. has a shape consisting of the threefold world, i, 145 seq. the perception of the h. L. is the gastric fire, i, 147, 149. has the heaven for his head &c., and is based on the earth, i, 148. forms the head &c., and is based on the chin of the devout
3worshipper, i, 148. is everlastingly free from Nescience, ii, 149. worship of the h. L. as Vaijvanara, i, 149 seq. the supporting of all things up to ether can be the work of the h. L. only, i, 170. is greater than ether, i, 177. is a limitary support, i, 181 seq. there is only one h. L. ever unchanging, whose substance is cognition, and who, by means of Nescience, manifests himself in various ways, i, 190. besides the h. L. there is no other substance of cognition, i, 190. is the absolute ruler of the past and the future, i, 196. GENERAL INDEX. 465 Lord, highest, his nature is Maya joined with time and karman, i, 357 n. cannot be reproached with cruelty, on account of his regarding merit and demerit, i, 357-360 ; ii, 180-183. his essentia! goodness affirmed by ^ruti and Smr/ti, i, 358. his position analogous to that of Parian ya, i, 358. Scripture the production of the oinniscient L., and the omniscience of the L. based on Scripture, i, 437. we are to meditate on him, i, 441. from him there result sawsara and inoksha, ii, 58 seq. is the evolver of names and forms, i, 328 seq. ; ii, 96-98. meant by the term ' he who renders tripartite,' ii, 97. is free from all qualities, ii, 340. there is also a form of the h. L. not abiding in efTectcd things, ii, 417 seq. — the Bauddhas do not admit a ruling, i, 403. — on the Sahkhyaand Yoga systems the L. acts as the ruler of the pradhana and of the souls, i, 434 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.
1Libations, five !. in the form of 5raddha, Soma, rain, food, seed are offered in the five fires, viz. the heavenly world, Par^anya, the earth, man, and woman, ii, 103. — the seven 1. (from the saurya libation up to the jataudana 1.) are limited tothe Atharva«ikas, ii, 189, 190, Light is the highest Brahman, i, 464 VEDANTA-SUTRAS. pp. xxxiv, xxxviii, 87-97, 1S5, 191, 231 seq. Light, Brahman is the 1. of lights, i, 193, 194- — of Brahman, by it everything is lighted, i, p. xxxvi, 192-195. is the cause of the manifestation of this entire world, i, 194. — the first-born (original) 1. which has not yet become tripartite, i, 88 seq. — the highest I. identified with the gastric fire within man, i, 89. — the pragna. Self is the universal, i, 195. — on the road beginning with 1. the departed soul proceeds, ii, 382384, 386. — and the other stations on the soul's journey to Brahman are conductors of the souls, not marks of the road, nor places of enjoyment, ii, 387-389. — the 1. into which the soul enters is the highest Self, ii, 407. — highest. See also Lord, highest. Lightning is the end of the road beginning with light, ii, 386, — beyond 1. there is Varuwa (on the path of the gods), ii, 386. — after the 1. has been reached, the souls are led through the worlds of Vanina, Sec, by the person, not a man, who follows immediately after the, ii, 389. Lokayatikas, i, 14. Lord, the, or the highest Self, or Brahman, i, p. xxvii.
2— matter and souls constitute his body, i, p. xxviii. — pervades all things as their antaryamin, i, p. xxviii. — modes of him (prakara), i, p. xxviii. — creation owing to an act of volition on his part, i, p. xxix. — is Brahman in the condition of an effect, i, p. xxix. — highest, all-knowing,all-powerful, J, 15, 79, 136 seq., 329, 357. his knowledge does not require a body, i, 50 seq., 438. the one within the sun and the eye is the, i, 77-81, 134 seqq. ; ii, 416 seq. Lord, highest, has no special abode, but abides in his own glory, 1,78. the sole topic of all worldly songs, i, 80. of Scripture, i, 160. may assume a bodily shape formed of Maya, i, 80, 370 seq. also resides in the body, but not in the body only, for he is all-pervading, i, in. although present everywhere, he is pleased when meditated upon as dwelling in the heart, i, 114, 196. immortality and fearlessness ascribed to him, i, 125. free from all evil, i, 125. the lordly power of the gods is based on the, i, 130 ; so also that of other souls, ii, 416418. is the source of all beings, i, 135-142. ' measured by a span,' i, 144, 150-153, 192, 195 seq. has a shape consisting of the threefold world, i, 145 seq. the perception of the h. L. is the gastric fire, i, 147, 149. has the heaven for his head &c., and is based on the earth, i, 148. forms the head &c., and is based on the chin of the devout
3worshipper, i, 148. is everlastingly free from Nescience, ii, 149. worship of the h. L. as Vaijvanara, i, 149 seq. the supporting of all things up to ether can be the work of the h. L. only, i, 170. is greater than ether, i, 177. is a limitary support, i, 181 seq. there is only one h. L. ever unchanging, whose substance is cognition, and who, by means of Nescience, manifests himself in various ways, i, 190. besides the h. L. there is no other substance of cognition, i, 190. is the absolute ruler of the past and the future, i, 196. GENERAL INDEX. 465 Lord, highest, his nature is Maya joined with time and karman, i, 357 n. cannot be reproached with cruelty, on account of his regarding merit and demerit, i, 357-360 ; ii, 180-183. his essentia! goodness affirmed by ^ruti and Smr/ti, i, 358. his position analogous to that of Parian ya, i, 358. Scripture the production of the oinniscient L., and the omniscience of the L. based on Scripture, i, 437. we are to meditate on him, i, 441. from him there result sawsara and inoksha, ii, 58 seq. is the evolver of names and forms, i, 328 seq. ; ii, 96-98. meant by the term ' he who renders tripartite,' ii, 97. is free from all qualities, ii, 340. there is also a form of the h. L. not abiding in efTectcd things, ii, 417 seq. — the Bauddhas do not admit a ruling, i, 403. — on the Sahkhyaand Yoga systems the L. acts as the ruler of the pradhana and of the souls, i, 434 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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