Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1followed by all who are acquainted with the saguwa-vidyas of Brahman, i, p. Ixxii ; ii, 232235. stations on it, i, p. Ixxxii ; ii, 382-389. men who possess knowledge proceed on it up to the world of Brahman, from which there is no return, i, pp. cvii, cix ; ii, 124, 391, 418 seq. the details about it are given both in the Upakojala-vidya and in the Paw^agni-vidya, ii, 233, 234 seq. cannot be attained by faith and austerities,unaidedby knowledge, ii, 234. description of it, ii, 364-404. — of the fathers, ii, 234, 381, 384. leading through smoke, ii, 108. Path of the fathers to be obtained, by means of sacrifices, works of public utility, and alms, ii, 124. Perception denotes Scripture, i, 203. — possible without the body, as in dreams, ii, 272. Pericardium, also a place of deep sleep, ii, 142, 144. — merely the abode of the limiting adjuncts of the soul in deep sleep, ii, 145. Person (purusha), the highest, to be meditated upon with the syllable Om is not the lower, but the higher Brahman, i, p. xxxv seq., 171-174meditation as a means of the knowledge of, ii, 205. — of the size of a thumb is Brahman, i, p. xxxvii, 195-198. — which is not the original Brahman, but an effect may be called the internal Self of all beings, i, 142. — ' Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the P.,' i, 237 seq. — is essentially pure, i, 298. — is higher than the senses and everything else, ii, 204 seq.
2— called the Self, ii, 205. — is hard to know, and to be reached by sharp minds only, ii, 205. — in the sun, the golden, is the highest Self, i, 63, 112. whom the sun does not know, i, 81. and Agni are not equal, though the term ' death ' is applied to both, ii, 267. and the p. seen within the eye are not some individual soul, but Brahman, i, p. xxxiv, 77-81. and thep. within the eye are one, ii, 217, 218, 244-247. — within the eye, is Brahman, i, p. xxxv, 123-130. is not a deity of the sun, i, 124, 130. Pradhana, the non-intelligent first cause, the Safikhya doctrine of the, refuted, i, pp. xxxii, xlvi, 1, xciii, cxvii, 16, 16 n,, 46 seq., GENERAL INDEX. 473 47-64, 70 seq., 135 seq., 139142, 237-241, 238 n., 252, 257260, 263, 290, 296, 313 seq., 353 seq., 363-381, 437 seq. Pradhana, the Upanishads teach nothing like it, i, p. cxix. — figuratively spoken of as thinking, i, 52 seq. - — is not figuratively spoken of as thinking, i, 53 seqq. — cannot be designated by the term ' Self,' because release is taught of him who takes his stand on that (the Sat), i, 55-57. because there is no statement of its having to be set aside, i, 57 seq. on account of the individual soul going to the Self, i, 59 seq. — the internal ruler is not the, i, 132 seq. -^ absolute bliss cannot result from, i, 138. ■ — the abode of heaven, earth &c, cannot be the, i, 154, 157, 158. — the supporting of all things up to
3ether cannot be the work of the, i, 170, 171. - — denoted by ' the Undeveloped,' i, 238, 245 seqq. — by the term p. the Sahkhya understands the antecedent condition of the world, i, 242. — is something to be cognised, i, 246. — is not spoken of as an object of knowledge, i, 246 seq. — not mentioned among the subjectsof discussion in thecolloquy between Yama and Na-^iketas, i, 247-252. — a mere thing of inference and not vouched for by Scripture, i, 252. — is not denoted by a^a, i, 252-257. — why it is treated in the Vedantasutras, i, 288 seq., 317. — the Smritis teach that it is the independent cause of the world, i, 291. — assumed by the Yoga-Smriti, i, 296. — the non-intelligent p. cannot pass into what is intelligent, i, 30S. — is the state of equilibrium of the three gu«as. Goodness, Passion, and Darkness, i, 353. Pradhana, arguments of the Sankhyas for the threefold, i, 364. — its three constituent elements, Goodness, Passion, and Darkness, i, 364 n., 366 seq. — activities cannot be ascribed to a non-intelligent, i, 367-369. — cannot be active, because it stands in no relation, there being nothing beyond it, i, 370 seq. — does not modify itself spontaneously, i, 371 seq. — absence of a purpose on the part of the, i, 372 seq., 374. — the soul may move the p. as the lame man moves the blind one, or as the magnet moves the iron, i, 373 seq. — the theory of p. adopted by INIanu and other adherents of the Veda, i, 394-
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.
1followed by all who are acquainted with the saguwa-vidyas of Brahman, i, p. Ixxii ; ii, 232235. stations on it, i, p. Ixxxii ; ii, 382-389. men who possess knowledge proceed on it up to the world of Brahman, from which there is no return, i, pp. cvii, cix ; ii, 124, 391, 418 seq. the details about it are given both in the Upakojala-vidya and in the Paw^agni-vidya, ii, 233, 234 seq. cannot be attained by faith and austerities,unaidedby knowledge, ii, 234. description of it, ii, 364-404. — of the fathers, ii, 234, 381, 384. leading through smoke, ii, 108. Path of the fathers to be obtained, by means of sacrifices, works of public utility, and alms, ii, 124. Perception denotes Scripture, i, 203. — possible without the body, as in dreams, ii, 272. Pericardium, also a place of deep sleep, ii, 142, 144. — merely the abode of the limiting adjuncts of the soul in deep sleep, ii, 145. Person (purusha), the highest, to be meditated upon with the syllable Om is not the lower, but the higher Brahman, i, p. xxxv seq., 171-174meditation as a means of the knowledge of, ii, 205. — of the size of a thumb is Brahman, i, p. xxxvii, 195-198. — which is not the original Brahman, but an effect may be called the internal Self of all beings, i, 142. — ' Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the P.,' i, 237 seq. — is essentially pure, i, 298. — is higher than the senses and everything else, ii, 204 seq.
2— called the Self, ii, 205. — is hard to know, and to be reached by sharp minds only, ii, 205. — in the sun, the golden, is the highest Self, i, 63, 112. whom the sun does not know, i, 81. and Agni are not equal, though the term ' death ' is applied to both, ii, 267. and the p. seen within the eye are not some individual soul, but Brahman, i, p. xxxiv, 77-81. and thep. within the eye are one, ii, 217, 218, 244-247. — within the eye, is Brahman, i, p. xxxv, 123-130. is not a deity of the sun, i, 124, 130. Pradhana, the non-intelligent first cause, the Safikhya doctrine of the, refuted, i, pp. xxxii, xlvi, 1, xciii, cxvii, 16, 16 n,, 46 seq., GENERAL INDEX. 473 47-64, 70 seq., 135 seq., 139142, 237-241, 238 n., 252, 257260, 263, 290, 296, 313 seq., 353 seq., 363-381, 437 seq. Pradhana, the Upanishads teach nothing like it, i, p. cxix. — figuratively spoken of as thinking, i, 52 seq. - — is not figuratively spoken of as thinking, i, 53 seqq. — cannot be designated by the term ' Self,' because release is taught of him who takes his stand on that (the Sat), i, 55-57. because there is no statement of its having to be set aside, i, 57 seq. on account of the individual soul going to the Self, i, 59 seq. — the internal ruler is not the, i, 132 seq. -^ absolute bliss cannot result from, i, 138. ■ — the abode of heaven, earth &c, cannot be the, i, 154, 157, 158. — the supporting of all things up to
3ether cannot be the work of the, i, 170, 171. - — denoted by ' the Undeveloped,' i, 238, 245 seqq. — by the term p. the Sahkhya understands the antecedent condition of the world, i, 242. — is something to be cognised, i, 246. — is not spoken of as an object of knowledge, i, 246 seq. — not mentioned among the subjectsof discussion in thecolloquy between Yama and Na-^iketas, i, 247-252. — a mere thing of inference and not vouched for by Scripture, i, 252. — is not denoted by a^a, i, 252-257. — why it is treated in the Vedantasutras, i, 288 seq., 317. — the Smritis teach that it is the independent cause of the world, i, 291. — assumed by the Yoga-Smriti, i, 296. — the non-intelligent p. cannot pass into what is intelligent, i, 30S. — is the state of equilibrium of the three gu«as. Goodness, Passion, and Darkness, i, 353. Pradhana, arguments of the Sankhyas for the threefold, i, 364. — its three constituent elements, Goodness, Passion, and Darkness, i, 364 n., 366 seq. — activities cannot be ascribed to a non-intelligent, i, 367-369. — cannot be active, because it stands in no relation, there being nothing beyond it, i, 370 seq. — does not modify itself spontaneously, i, 371 seq. — absence of a purpose on the part of the, i, 372 seq., 374. — the soul may move the p. as the lame man moves the blind one, or as the magnet moves the iron, i, 373 seq. — the theory of p. adopted by INIanu and other adherents of the Veda, i, 394-
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.
No commentary for this page.