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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— gradually all souls are released from it, i, 439. — the pradhana which is ruled by the Lord and which modifies itself for the purposes of the soul is what is meant by, i, 459- — is only due to the qualities of the buddhi and the other limiting adjuncts being wrongly superimposed upon the Self, ii, 43 seq., 46-48. — and moksha result from the highest Lord, ii, 58 seq. — the Lord afflicted by the pain caused to the soul by its experience of the, ii, 63. — the nine qualities of the Selfs constitute the s. according to the Vaijeshikas, ii, 69. — the manner in which the soul together with its subordinate adjuncts passes through the, ii, 101-132. — threefold fruits of action in the s., viz. pain, pleasure, and a mixture of the two, come from the Lord, ii, 180 seq. Sawsara, the Self which stands outside the, ii, 288. — scriptural declarations of the, ii, 371. — would be impossible on the assumption of the soul being either a part, or an effect of, or different from Brahman, ii, 397- — because the s. depends on works, it does not follow that the s. will cease, when works are absent, ii, 398. Sawvarga-knowledge, or S.-vidya, i, 224-226 ; ii, 19, 196. Sawvarta became a great Yogin, ii, 315. Sawyamana, those who do not perform sacrifices go to S., the abode of Yama, ii, 122 seq, — in the city of S. evil works are requited under Yama's rule, ii, 123. Sanatkumara, dialogue between Narada and, i, 166 seq. — a son of Brahman's mind, was, in
2consequence of a boon being granted to Rudra, born again as Skanda, ii, 235, ShidWya., i, p. cxv. — did not find highest bliss in the Vedas, i, 443. iSaWilyavidya, i, pp. Ixvii, Ixxv, cxiv, 91 ; ii, 187, 214, 216, 217, 219, 233, 266. ^ankara or ^ankaraMrya, i, p. xiv. — his commentary represents the orthodox side of Brahmanical theology, i, p. xiv. the oldest of the extant commentaries, i, p. xiv. the authority most generally deferred to in India, i, p. xv. — his authority above doubt and dispute, i, p. xv. — how far he represents the true Vedanta doctrine, i, p. xvii seq. — his doctrine of the absolute identity of the individual soul with Brahman, i, p. xx. — refers to other commentators, i, p. XX, — his school acknowledges Vedantic teaching of an essentially different type, i, p. xxi. 48o vedanta-sOtras. ^ahkara or 5ankara^arya, preceded by Dramid'a, i, p. xxii. — and Ramanii^^a, i, pp. xxii seqq., XXX seq., xli-xlvi, Ixxxv-ci. disagree as to the system of the Bhagavatis, i, p. li seq. — sketch of his philosophical system, i, p. xxiv seqq. — his doctrine about the soul being merged in Brahman, faithfully represents the teaching of the Upanishads, i, p. cxxi seq. — his mode of interpretation with regard to the Upanishads, i, pp. cxxii-cxxv. — the philosophy of S. nearer to the teaching of the Upanishads than the Sutras of B;1daraya«a, i, p. cxxvi. — a translation of his commentary
3cannot be combined with an independent translation of the Vedanta-sutras, i, p. cxxviii. ■Sahkara system, no tendency among its followers to keep their doctrines secret, i, p. xcix. Sankarsha-kaWa, ii, 259. Sankarsha«a, a manifestation of the highest being, i, pp. xxiii, lii. — originated from Vasudeva, i, p. li. — a form of Vasudeva, denotes the individual soul, i, 440. — cannot spring from Vasudeva, i, 441, 442. — Pradyumna cannot spring from, i, 441, 442. — taken as a Lord, i, 441 seq. Sahkhya and Yoga are mere Smr/ti, not of scriptural character, ii, 381. Sahkhyas, their prakr/ti and purushas, i, p. XXX. — refutation of their doctrines, i, pp. xxxix-xlviii, xciii, 15 n., 237-289. is applicable also to other theories, i, p. xl, 288 seq. — were anxious to prove that their views are warranted by scriptural passages, i, p. xlvi. — Vedantins, and Upanishads, i, p. cxvii. — their three guwas, i, 28. See also Gu«as. — number of their categories, i, 257-260. Sahkhyas maintain duality, do not discern the unity of the Self, i, 298. — are in harmony with the Veda, in their description of the soul as free from all qualities, i, 298. — hold that the intelligent beings (i. e. the souls) are incapable of either taking in or giving out anything, and are non-active, i, 301. — the objections raised by them against the Vedanta doctrine apply to their view also, i, 313 seq. — reasons why their system should
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— gradually all souls are released from it, i, 439. — the pradhana which is ruled by the Lord and which modifies itself for the purposes of the soul is what is meant by, i, 459- — is only due to the qualities of the buddhi and the other limiting adjuncts being wrongly superimposed upon the Self, ii, 43 seq., 46-48. — and moksha result from the highest Lord, ii, 58 seq. — the Lord afflicted by the pain caused to the soul by its experience of the, ii, 63. — the nine qualities of the Selfs constitute the s. according to the Vaijeshikas, ii, 69. — the manner in which the soul together with its subordinate adjuncts passes through the, ii, 101-132. — threefold fruits of action in the s., viz. pain, pleasure, and a mixture of the two, come from the Lord, ii, 180 seq. Sawsara, the Self which stands outside the, ii, 288. — scriptural declarations of the, ii, 371. — would be impossible on the assumption of the soul being either a part, or an effect of, or different from Brahman, ii, 397- — because the s. depends on works, it does not follow that the s. will cease, when works are absent, ii, 398. Sawvarga-knowledge, or S.-vidya, i, 224-226 ; ii, 19, 196. Sawvarta became a great Yogin, ii, 315. Sawyamana, those who do not perform sacrifices go to S., the abode of Yama, ii, 122 seq, — in the city of S. evil works are requited under Yama's rule, ii, 123. Sanatkumara, dialogue between Narada and, i, 166 seq. — a son of Brahman's mind, was, in
2consequence of a boon being granted to Rudra, born again as Skanda, ii, 235, ShidWya., i, p. cxv. — did not find highest bliss in the Vedas, i, 443. iSaWilyavidya, i, pp. Ixvii, Ixxv, cxiv, 91 ; ii, 187, 214, 216, 217, 219, 233, 266. ^ankara or ^ankaraMrya, i, p. xiv. — his commentary represents the orthodox side of Brahmanical theology, i, p. xiv. the oldest of the extant commentaries, i, p. xiv. the authority most generally deferred to in India, i, p. xv. — his authority above doubt and dispute, i, p. xv. — how far he represents the true Vedanta doctrine, i, p. xvii seq. — his doctrine of the absolute identity of the individual soul with Brahman, i, p. xx. — refers to other commentators, i, p. XX, — his school acknowledges Vedantic teaching of an essentially different type, i, p. xxi. 48o vedanta-sOtras. ^ahkara or 5ankara^arya, preceded by Dramid'a, i, p. xxii. — and Ramanii^^a, i, pp. xxii seqq., XXX seq., xli-xlvi, Ixxxv-ci. disagree as to the system of the Bhagavatis, i, p. li seq. — sketch of his philosophical system, i, p. xxiv seqq. — his doctrine about the soul being merged in Brahman, faithfully represents the teaching of the Upanishads, i, p. cxxi seq. — his mode of interpretation with regard to the Upanishads, i, pp. cxxii-cxxv. — the philosophy of S. nearer to the teaching of the Upanishads than the Sutras of B;1daraya«a, i, p. cxxvi. — a translation of his commentary
3cannot be combined with an independent translation of the Vedanta-sutras, i, p. cxxviii. ■Sahkara system, no tendency among its followers to keep their doctrines secret, i, p. xcix. Sankarsha-kaWa, ii, 259. Sankarsha«a, a manifestation of the highest being, i, pp. xxiii, lii. — originated from Vasudeva, i, p. li. — a form of Vasudeva, denotes the individual soul, i, 440. — cannot spring from Vasudeva, i, 441, 442. — Pradyumna cannot spring from, i, 441, 442. — taken as a Lord, i, 441 seq. Sahkhya and Yoga are mere Smr/ti, not of scriptural character, ii, 381. Sahkhyas, their prakr/ti and purushas, i, p. XXX. — refutation of their doctrines, i, pp. xxxix-xlviii, xciii, 15 n., 237-289. is applicable also to other theories, i, p. xl, 288 seq. — were anxious to prove that their views are warranted by scriptural passages, i, p. xlvi. — Vedantins, and Upanishads, i, p. cxvii. — their three guwas, i, 28. See also Gu«as. — number of their categories, i, 257-260. Sahkhyas maintain duality, do not discern the unity of the Self, i, 298. — are in harmony with the Veda, in their description of the soul as free from all qualities, i, 298. — hold that the intelligent beings (i. e. the souls) are incapable of either taking in or giving out anything, and are non-active, i, 301. — the objections raised by them against the Vedanta doctrine apply to their view also, i, 313 seq. — reasons why their system should
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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