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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Release, final, is impossible, if the causes of suffering and the sufferer (i. e. the world and the souls) constitute one Self, i, 378. depends on knowledge, according to the Sahkhya also, i, 380 n. • no being desirous of, could be assumed, on the Bauddha doctrine, i, 406 seq.; nor on the Gaina doctrine, i, 430. Bauddha doctrine of bondage and, depending on absence and presence of right knowledge, i, 423. the Gaina doctrine of bondage and, untenable, i, 432. the Self which enjoys f.r. must be the agent in the meditation which helps to bring it about, ii, 52 n. impossibility of f. r. would follow, if the Self s agency were natural, ii, 53. Sa;ws;ira and f. r. result from the highest Lord, ii, 58 seq., 139. consists, according to the Vaiicshikas, in the absolute non-origination of the nine qualities of the Selfs, ii, 69. — — the Self freed of the aggregate of eight, in f. r., ii, 83, 83 n. the existence of a remainder of works does not stand in its way, ii, 119. obtained by sleep only, ii, 148 seq. by successive steps, one of the results of meditations on the qualified Brahman, ii, 162, 185, 391. is possible, because the bondage of the soul is due to Nescience only, ii, 174. no definite rule about its springing up in this life or in the next, exists as to the fruit which is, ii, 329 seq. could never take place, if the chain of works which have been running on from eternity could not be cut short, ii, 355 seq.
2cannot be dependent on locality, time, and special causes, as the fruit of works is, ii, 356. GENERAL INDEX. 477 Release, final, the death of the bodyis the term of the attainment of, ii, 357 seq. works if joined with knowledge may effect it, ii, 359. is something not to be effected at all, ii, 359. is a fruit like other fruits, ii, 405. in so far only as it is a cessation of all bondage, not as implying the accession of something new, ii, 406. when the released has a body and senses, the state of f. r. is analogous to the waking state, ii, 413 ; when he has no body and no senses, it is analogous to that of a dream, ii, 413. what Scripture says about absence of all specific cognition refers either to deep sleep or to f. r., not to that abode which is the result of qualified knowledge, ii, 414 seq. see also Emancipation. Released, the. See Soul, released. Religious acts, their performance has for its fruit transitory felicity, i, 1 1. see also Works, and Sacrifice. — duty, the enquiry into it carried on in the Gaimini-siitra, i, 26. the possession of supernatural powers depends on the performance of it, i, 293, is characterised by injunction, i, 293, 293 n. — ^ in the case of r. d. we entirely depend on Scripture, i, 299. — hunter, i, 228. — merit, different degrees of pleasure the mere effects of it, i, 27. final release not the effect of it, i, 27 seq. is what brings about the fruits of actions, as Gaimini thinks, ii, 182.
3Retractation (of the world into Brahman). See Pralaya, and World. Rig-\eda, the lower knowledge comprises the, i, 137, 138. — the pra«ava belonging to the R. is connected with the udgitha belonging to the Sama-veda, ii, 282 n. Rik, the highest Self is, i, 79. — meditation on the earth as R., and fire as Saman, ii, 345-349. Rinsing of the mouth with water before and after eating is enjoined with reference to the act of meditation on the water viewed as the dress of prawa, ii, 211-214. Rish\, knowledge of the R. necessary for the performance of a sacrificial action, i, 213 seq. — the Tantra (Sahkhyajastra) composed by a, i, 291, 292. i?ishis cannot perform sacrifices, hence are not entitled to the study of the Veda, i, 197 n. — are entitled to acquire knowledge, i, 199. — the Vedas were seen by R., men of exalted vision, i, 213, 223. — cannot be qualified for meditations connected with, i, 217. ^ we have no right to measure by our capabilities their capability, — create many things by their mere intention, i, 347 seq. Rivers, simile of the, i, 277 seq., 279. Road of the gods. See Path of the g. — of the fathers. See Path of the f. Rudra, in consequence of a boon being granted to R., Sanatkumara was born again as Skanda, ii, 235. Rudras, class of gods, i, 202, 216. Ruler within, or the internal r., is Brahman, i, pp. xxxv, xlii seq., cxiii, I 50-135. is not the pradhana, i, 132 seq. — - — cannot mean the embodied
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.
1Release, final, is impossible, if the causes of suffering and the sufferer (i. e. the world and the souls) constitute one Self, i, 378. depends on knowledge, according to the Sahkhya also, i, 380 n. • no being desirous of, could be assumed, on the Bauddha doctrine, i, 406 seq.; nor on the Gaina doctrine, i, 430. Bauddha doctrine of bondage and, depending on absence and presence of right knowledge, i, 423. the Gaina doctrine of bondage and, untenable, i, 432. the Self which enjoys f.r. must be the agent in the meditation which helps to bring it about, ii, 52 n. impossibility of f. r. would follow, if the Self s agency were natural, ii, 53. Sa;ws;ira and f. r. result from the highest Lord, ii, 58 seq., 139. consists, according to the Vaiicshikas, in the absolute non-origination of the nine qualities of the Selfs, ii, 69. — — the Self freed of the aggregate of eight, in f. r., ii, 83, 83 n. the existence of a remainder of works does not stand in its way, ii, 119. obtained by sleep only, ii, 148 seq. by successive steps, one of the results of meditations on the qualified Brahman, ii, 162, 185, 391. is possible, because the bondage of the soul is due to Nescience only, ii, 174. no definite rule about its springing up in this life or in the next, exists as to the fruit which is, ii, 329 seq. could never take place, if the chain of works which have been running on from eternity could not be cut short, ii, 355 seq.
2cannot be dependent on locality, time, and special causes, as the fruit of works is, ii, 356. GENERAL INDEX. 477 Release, final, the death of the bodyis the term of the attainment of, ii, 357 seq. works if joined with knowledge may effect it, ii, 359. is something not to be effected at all, ii, 359. is a fruit like other fruits, ii, 405. in so far only as it is a cessation of all bondage, not as implying the accession of something new, ii, 406. when the released has a body and senses, the state of f. r. is analogous to the waking state, ii, 413 ; when he has no body and no senses, it is analogous to that of a dream, ii, 413. what Scripture says about absence of all specific cognition refers either to deep sleep or to f. r., not to that abode which is the result of qualified knowledge, ii, 414 seq. see also Emancipation. Released, the. See Soul, released. Religious acts, their performance has for its fruit transitory felicity, i, 1 1. see also Works, and Sacrifice. — duty, the enquiry into it carried on in the Gaimini-siitra, i, 26. the possession of supernatural powers depends on the performance of it, i, 293, is characterised by injunction, i, 293, 293 n. — ^ in the case of r. d. we entirely depend on Scripture, i, 299. — hunter, i, 228. — merit, different degrees of pleasure the mere effects of it, i, 27. final release not the effect of it, i, 27 seq. is what brings about the fruits of actions, as Gaimini thinks, ii, 182.
3Retractation (of the world into Brahman). See Pralaya, and World. Rig-\eda, the lower knowledge comprises the, i, 137, 138. — the pra«ava belonging to the R. is connected with the udgitha belonging to the Sama-veda, ii, 282 n. Rik, the highest Self is, i, 79. — meditation on the earth as R., and fire as Saman, ii, 345-349. Rinsing of the mouth with water before and after eating is enjoined with reference to the act of meditation on the water viewed as the dress of prawa, ii, 211-214. Rish\, knowledge of the R. necessary for the performance of a sacrificial action, i, 213 seq. — the Tantra (Sahkhyajastra) composed by a, i, 291, 292. i?ishis cannot perform sacrifices, hence are not entitled to the study of the Veda, i, 197 n. — are entitled to acquire knowledge, i, 199. — the Vedas were seen by R., men of exalted vision, i, 213, 223. — cannot be qualified for meditations connected with, i, 217. ^ we have no right to measure by our capabilities their capability, — create many things by their mere intention, i, 347 seq. Rivers, simile of the, i, 277 seq., 279. Road of the gods. See Path of the g. — of the fathers. See Path of the f. Rudra, in consequence of a boon being granted to R., Sanatkumara was born again as Skanda, ii, 235. Rudras, class of gods, i, 202, 216. Ruler within, or the internal r., is Brahman, i, pp. xxxv, xlii seq., cxiii, I 50-135. is not the pradhana, i, 132 seq. — - — cannot mean the embodied
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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