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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1soul, i, 133-1355abara Svamin, ii, 268. Sacrifice must be preceded by the knowledge of the i?/shi of the mantra used, i, 2 1 3 seq. — .S'udra unfit for it, i, 224. — is accomplished by means of speech and mind, ii, 57. — water is intimately connected with, ii, 105, 108, 109. — though involving harm done to animals, &c., is not unholy, ii, 130 seq. 4/8 VEDANTA-SUTRAS. Sacrifice, man fancifully identified with the, ii, 220, 221, 265. — subordinate members of the, meditations on them are the business of the priest, not of the sacrificer, i, p. Ixxvi ; ii, 320 seq. though connected with s., yet are not necessary members of the s., because they have results of their own, ii, 252-256. contribute towards the supersensuous result of the entire s., ii, 346 seq. prescribed for some typical s. are so prescribed for the modified forms of the s. also, ii, 192, 192 n. on which the meditations rest are taught in the three Vedas, so also the meditations, ii, 281 seq. the ideas of Aditya &c. are to be superimposed on them, ii, 345-349Sacrifices required as conducive to the rise of knowledge in the mind, i, p. Ixxv ; ii, 306-309, 313-315, 327 n. — which are enjoined permanently, such as the Agnihotra, do not lose their efficiency, i, p. Ixxviii; ii, 358-360. — the Upanishads distinguish men who perform s. and meritorious works only, and men who in addition possess a certain kind of knowledge, i, p. cvii. — the performers of s. only proceed
2on the northern path of the sun, i, 27. are objects of enjoyment for the gods, ii, 11 1. — — dwelling together with the gods obtain enjoyment, ii, 1 1 1, 112, only rise to the moon, ii, 122; the opposite view refuted, ii, 12 1-123, 124. — animals, gods, and i?/shis do no perform, i, 197 n. — men whose only desire is emancipation, do not perform s., as they do not care for the perishable fruits of them, i, 197 n. Sacrifices, a god may divide himself into many forms and enter into relation with many, i, 200. — those who do not perform s., descend to Sawyamana, the abode of Yama, suffer their torments, and then again reascend to this world, ii, 122 seq. — lead to the road of the fathers, ii, 124. — prescribed for him who is desirous of the heavenly world, ii, 162, 182. — certain mantras and s,, referred to in certain passages, the matter of which is different from the approximate vidyas, have not to be combined with the latter, ii, 222-225. — performed even by priests who do not know the divinities of the, ii, 254. — Vedic texts referring to s. aim at enjoining the performance of the entire s. only, ii, 274, 275. — cognitions compared with, ii, 280. — and other duties connected with householdership, ii, 298. Sacrificial thread round the neck or on the right shoulder, ii, 298, Sadhyas, i, 216.
35aivas maintain that the five categories were taught by the Lord Pajupati to tlie end of breaking the bonds of the soul ; Pajupati is, according to them, the operative cause, i, 435. 5akha, in the same S. also there is unity of vidya, ii, 214-216. — although they diff"er as to accents and the like, the vidyas connected with certain members of sacrificial acts, refer to the udgitha and so on belonging to all, ii, 272-274. — mantras and the like enjoined in one S. are taken over by other 5akhas also, ii, 273 seq. 5akti, Maya belongs to Brahman as a, i, p. xxv, Salagram, Hari is contemplated in the sacred stone called, i, 114, 126, 178. GENERAL INDEX. 479 Sama^ara, a book of the Atharva«ikas treating of Vedic observances, ii, 189. Saman, the highest Self is, i, 79. — meditation on the fire as S., and the earth as Rik, ii, 345-349. Sama-veda, the pra«ava belonging to the i?;'g-veda is connected with the S. meditation on the udgitha, ii, 282 n. Sawnyasin, in the case of perfect knowledge not yet having arisen in the S., INIuniship is enjoined as a means of knowledge, ii, 322-324. Sawsara (the endless cycle of birth, action, and death), the Veda furnishes the means of escaping from it, i, pp. xxvii, xxix. — release from it according to 5ahkara and Ramanu^a, i, p. XXX i. — Nescience, the seed of it, i, 14 ; ii, 68 seq. — non-eternal, of a fleeting, changing nature, i, 27. — beginningless, i, 212, 214, 420; ii, 60.
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.
1soul, i, 133-1355abara Svamin, ii, 268. Sacrifice must be preceded by the knowledge of the i?/shi of the mantra used, i, 2 1 3 seq. — .S'udra unfit for it, i, 224. — is accomplished by means of speech and mind, ii, 57. — water is intimately connected with, ii, 105, 108, 109. — though involving harm done to animals, &c., is not unholy, ii, 130 seq. 4/8 VEDANTA-SUTRAS. Sacrifice, man fancifully identified with the, ii, 220, 221, 265. — subordinate members of the, meditations on them are the business of the priest, not of the sacrificer, i, p. Ixxvi ; ii, 320 seq. though connected with s., yet are not necessary members of the s., because they have results of their own, ii, 252-256. contribute towards the supersensuous result of the entire s., ii, 346 seq. prescribed for some typical s. are so prescribed for the modified forms of the s. also, ii, 192, 192 n. on which the meditations rest are taught in the three Vedas, so also the meditations, ii, 281 seq. the ideas of Aditya &c. are to be superimposed on them, ii, 345-349Sacrifices required as conducive to the rise of knowledge in the mind, i, p. Ixxv ; ii, 306-309, 313-315, 327 n. — which are enjoined permanently, such as the Agnihotra, do not lose their efficiency, i, p. Ixxviii; ii, 358-360. — the Upanishads distinguish men who perform s. and meritorious works only, and men who in addition possess a certain kind of knowledge, i, p. cvii. — the performers of s. only proceed
2on the northern path of the sun, i, 27. are objects of enjoyment for the gods, ii, 11 1. — — dwelling together with the gods obtain enjoyment, ii, 1 1 1, 112, only rise to the moon, ii, 122; the opposite view refuted, ii, 12 1-123, 124. — animals, gods, and i?/shis do no perform, i, 197 n. — men whose only desire is emancipation, do not perform s., as they do not care for the perishable fruits of them, i, 197 n. Sacrifices, a god may divide himself into many forms and enter into relation with many, i, 200. — those who do not perform s., descend to Sawyamana, the abode of Yama, suffer their torments, and then again reascend to this world, ii, 122 seq. — lead to the road of the fathers, ii, 124. — prescribed for him who is desirous of the heavenly world, ii, 162, 182. — certain mantras and s,, referred to in certain passages, the matter of which is different from the approximate vidyas, have not to be combined with the latter, ii, 222-225. — performed even by priests who do not know the divinities of the, ii, 254. — Vedic texts referring to s. aim at enjoining the performance of the entire s. only, ii, 274, 275. — cognitions compared with, ii, 280. — and other duties connected with householdership, ii, 298. Sacrificial thread round the neck or on the right shoulder, ii, 298, Sadhyas, i, 216.
35aivas maintain that the five categories were taught by the Lord Pajupati to tlie end of breaking the bonds of the soul ; Pajupati is, according to them, the operative cause, i, 435. 5akha, in the same S. also there is unity of vidya, ii, 214-216. — although they diff"er as to accents and the like, the vidyas connected with certain members of sacrificial acts, refer to the udgitha and so on belonging to all, ii, 272-274. — mantras and the like enjoined in one S. are taken over by other 5akhas also, ii, 273 seq. 5akti, Maya belongs to Brahman as a, i, p. xxv, Salagram, Hari is contemplated in the sacred stone called, i, 114, 126, 178. GENERAL INDEX. 479 Sama^ara, a book of the Atharva«ikas treating of Vedic observances, ii, 189. Saman, the highest Self is, i, 79. — meditation on the fire as S., and the earth as Rik, ii, 345-349. Sama-veda, the pra«ava belonging to the i?;'g-veda is connected with the S. meditation on the udgitha, ii, 282 n. Sawnyasin, in the case of perfect knowledge not yet having arisen in the S., INIuniship is enjoined as a means of knowledge, ii, 322-324. Sawsara (the endless cycle of birth, action, and death), the Veda furnishes the means of escaping from it, i, pp. xxvii, xxix. — release from it according to 5ahkara and Ramanu^a, i, p. XXX i. — Nescience, the seed of it, i, 14 ; ii, 68 seq. — non-eternal, of a fleeting, changing nature, i, 27. — beginningless, i, 212, 214, 420; ii, 60.
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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