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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— which refer to one subject, but as distinguished by dilTerent qualities, have to be held apart as different m., i, p. Ixxv; ii, 277-279. — on the Self are to be repeated again and again, i, p. Ixxvi ; ii, 331-337. — are to be carried on in a sitting posture, i, p. Ixxvii ; ii, 349 seq. — may be carried on at any time, and in any place, favourable to concentration of mind, i, p. Ixxvii ; ii, 350 seq. — are to be continued until death, i, p. Ixxvii ; ii, 351 seq. — are themselves acts, but not subordinate members of the sacrifices, ii, 256. — subserve the end of man, not of sacrifice, ii, 283. — the fruit belongs to -him who carries out the, ii, 320. to the sacrificer, ii, 321. Mendicant, rel igious, meditation only is prescribed for him, not action, i, p. Ixxvj ii, 295-303, 306. and Brahma?;as, ii, 27. not afflicted by pain, ii, 64. the term ' austerity ' cannot refer to him, ii, 300 seq. the state of being grounded in Brahman belongs to him, ii, 300-303. enjoys immortality, ii, 301. penance prescribed for the m. who has broken his vow, ii, 319. * Mental ' cup, offered on the tenth day of Soma sacrifices, ii, 260 seq., 263, 266 seq. Mental impressions, the variety of ideas is due to m. i. of former ideas, i, 420, 420 n. their existence is not possible on the Bauddha view, i, 425427. Mental impressions, internal cognition cannot be their abode, i, 426 seq.
2Metres, by means of the m. the direction of the mind on Brahman is declared, i, 93-95. — their names used to denote other things resembling those m. in certain numerical relations, i, 95- — statements about the order of succession of m. supplementing each other, ii, 225, 228. — of the Asuras and of the Devas, ii, 228, 228 n. Milk, as milk transforms itself into curds, so Brahman is the cause of the world, i, 346 seq. Mimawsa, i, p. ix. — its two branches, purva anduttara, i, p. ix. — the word employed already in the Brahmawas, i, p. x. — its various means of proof, as determiningthe proper meaning and position of Scriptural passages in the Vedanta-sutras, i, p. xli, — the Vedanta-sutras as well as the Purva-mimawsa-sutras are throughout M., i, p. xlv. ]\Iimawsa-jastra,a short name for the Piirva - mimawsa - jastra, i, p. xi. Mimawsa-sutras not intelligible without a commentary, i, p. xiii seq. Mind (manas), the being which consists of m. &c. is Brahman, not the individual soul, i, p. xxxiv seq., 107-1 16. — Brahman as it differentiates itself through the m. is called individual soul, i, 104. — is the abode of the power of cognition, i, 105. — the embodied Self is connected with the, i, 107. — the ' two entered into the cave,' are they the m. and the individual soul, or the individual soul and the highest Self? i, 1 18 seqq. — constitutes the limiting adjunct of the individual soul, and chiefly abides in the heart, i, 175.
3GENERAL INDEX. 469 Mind is superior to the sense-objects, _ i, 239. — intellect is higher than the, i, 239 seq. — presupposes the existence of an aggregate of atoms, viz. the body (Bauddha), i, 403 n. — Pradyumna denotes the, i, 440. — speech, breath, and m. presuppose fire, water, and earth, ii, 78 seq. — has all things for its objects and extends to the past, the present, and the future, ii, 81. — on account of the plurality of its functions we find it designated as manas or buddhi or ahawkara or /^itta, ii, 81. — has five functions, ii, 89 seq. — accompanies the soul when leaving its body, ii, 102. — six and thirty thousand different energies of the m. identified with the fire-altars, the cups, &c., ii, 265. — speech is merged in, ii, 364 seq. — all sense-organs are merged in, ii, 365 seq. — breath may be viewed as the causal substance of, ii, 366. — is earth, ii, 366. — i.e. the function of m., is merged in breath, on the departure of the soul, ii, 366 seq. Mitra and Varu«a, Vasish/^i»a again procreated by them, ii, 235. Moksha. See Release. Moksha Sastras, ii, 158. Momentariness, the Bauddha doctrine of universal m., i, 403 n., 407, 408, 427. is impossible on account of remembrance of the perceiving person, i, 413-415. Monism. See Advaita. Moon, men who perform sacrifices &c. ascend after death to the, i, p. cvii, 108, no, 112, 114, 121125. — the soul's ascent to, and descent from the, ii, 101-132.
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— which refer to one subject, but as distinguished by dilTerent qualities, have to be held apart as different m., i, p. Ixxv; ii, 277-279. — on the Self are to be repeated again and again, i, p. Ixxvi ; ii, 331-337. — are to be carried on in a sitting posture, i, p. Ixxvii ; ii, 349 seq. — may be carried on at any time, and in any place, favourable to concentration of mind, i, p. Ixxvii ; ii, 350 seq. — are to be continued until death, i, p. Ixxvii ; ii, 351 seq. — are themselves acts, but not subordinate members of the sacrifices, ii, 256. — subserve the end of man, not of sacrifice, ii, 283. — the fruit belongs to -him who carries out the, ii, 320. to the sacrificer, ii, 321. Mendicant, rel igious, meditation only is prescribed for him, not action, i, p. Ixxvj ii, 295-303, 306. and Brahma?;as, ii, 27. not afflicted by pain, ii, 64. the term ' austerity ' cannot refer to him, ii, 300 seq. the state of being grounded in Brahman belongs to him, ii, 300-303. enjoys immortality, ii, 301. penance prescribed for the m. who has broken his vow, ii, 319. * Mental ' cup, offered on the tenth day of Soma sacrifices, ii, 260 seq., 263, 266 seq. Mental impressions, the variety of ideas is due to m. i. of former ideas, i, 420, 420 n. their existence is not possible on the Bauddha view, i, 425427. Mental impressions, internal cognition cannot be their abode, i, 426 seq.
2Metres, by means of the m. the direction of the mind on Brahman is declared, i, 93-95. — their names used to denote other things resembling those m. in certain numerical relations, i, 95- — statements about the order of succession of m. supplementing each other, ii, 225, 228. — of the Asuras and of the Devas, ii, 228, 228 n. Milk, as milk transforms itself into curds, so Brahman is the cause of the world, i, 346 seq. Mimawsa, i, p. ix. — its two branches, purva anduttara, i, p. ix. — the word employed already in the Brahmawas, i, p. x. — its various means of proof, as determiningthe proper meaning and position of Scriptural passages in the Vedanta-sutras, i, p. xli, — the Vedanta-sutras as well as the Purva-mimawsa-sutras are throughout M., i, p. xlv. ]\Iimawsa-jastra,a short name for the Piirva - mimawsa - jastra, i, p. xi. Mimawsa-sutras not intelligible without a commentary, i, p. xiii seq. Mind (manas), the being which consists of m. &c. is Brahman, not the individual soul, i, p. xxxiv seq., 107-1 16. — Brahman as it differentiates itself through the m. is called individual soul, i, 104. — is the abode of the power of cognition, i, 105. — the embodied Self is connected with the, i, 107. — the ' two entered into the cave,' are they the m. and the individual soul, or the individual soul and the highest Self? i, 1 18 seqq. — constitutes the limiting adjunct of the individual soul, and chiefly abides in the heart, i, 175.
3GENERAL INDEX. 469 Mind is superior to the sense-objects, _ i, 239. — intellect is higher than the, i, 239 seq. — presupposes the existence of an aggregate of atoms, viz. the body (Bauddha), i, 403 n. — Pradyumna denotes the, i, 440. — speech, breath, and m. presuppose fire, water, and earth, ii, 78 seq. — has all things for its objects and extends to the past, the present, and the future, ii, 81. — on account of the plurality of its functions we find it designated as manas or buddhi or ahawkara or /^itta, ii, 81. — has five functions, ii, 89 seq. — accompanies the soul when leaving its body, ii, 102. — six and thirty thousand different energies of the m. identified with the fire-altars, the cups, &c., ii, 265. — speech is merged in, ii, 364 seq. — all sense-organs are merged in, ii, 365 seq. — breath may be viewed as the causal substance of, ii, 366. — is earth, ii, 366. — i.e. the function of m., is merged in breath, on the departure of the soul, ii, 366 seq. Mitra and Varu«a, Vasish/^i»a again procreated by them, ii, 235. Moksha. See Release. Moksha Sastras, ii, 158. Momentariness, the Bauddha doctrine of universal m., i, 403 n., 407, 408, 427. is impossible on account of remembrance of the perceiving person, i, 413-415. Monism. See Advaita. Moon, men who perform sacrifices &c. ascend after death to the, i, p. cvii, 108, no, 112, 114, 121125. — the soul's ascent to, and descent from the, ii, 101-132.
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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