Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1be refuted by the Vedantin, i, 363 seq. — charge the Vedantins with contradictions, i, 376-378. — think that eternal intelligence constitutes the very nature of the soul, ii, 33. — their doctrine of many Selfs refuted, ii, 69 seq. — teach that the chief vital air is to be considered as the combined function of all organs, ii, 86. — hold that the Self and the organs are both all-pervading, and when obtaining a new body only begin to function in it in consequence of the Karman, ii, 103. — see also Pradhana. Sankhyajastra taught by Kapila, i, 291 n. Saiikhya-smr/ti, i, 247, 258, 284 n., 296. — and other Sm/-/tis, their conflicting claims, i, p. xlvii, 290296. — refuted, i, 132 seq. — ■ the pradhana assumed by the, i, 15B. — the three entities (the great principle, the Undeveloped, the soul) in the, i, 238. — and Yoga-smr/ti, why singled out for refutation, i, 297 seq. — knowledge of the S. does not lead to highest beatitude, i, 298. Sariraka Mimawsa-sutras, another name for Vedanta-sutras, i, p. xiv n., 9. GENERAL INDEX. 481 5anraka-jastra, Its aim is to show that there is only one highest Lord, i, 190. Sarvadarjanasa»2graha, Ramanu^a chapter in the, i, p. xxiv. Sat, 'being,' 'that which is,' Maya cannot be called so, i, p. XXV. — in the beginning there existed nothing but the, i, p, cv seq. ; this passage refers to the Self, i, p. cxviii ; ii, 209 seq. — the thought of it not to be understood in a figurative sense, i, 54-
2— release is taught of him who takes his stand on it, i, 55-57. — pradhana is not denoted by the term, i, 57-60. — denotes that which is differentiated by names and forms, i, 267. — Brahman is S., and the world is S., i, 332. — there is no origin of S. (i. e. of Brahman), ii, 19 seq. — fire has for its source S. (Brahman), ii, 20-22. — 'he became S. and tyat,' ii, 25, 167. — chapter treating of the, ii, 96. — a name of Brahman, ii, 142, 144, 160. — comprises the Self as well as the Non-Self, ii, 210, 210 n. — which is the root of the world, is the only object of cognition, ii, 396. Satapatha-brahmawa, its accentuation, and the Bhashika-sutra, i, 258 n. iSataudana libation of the Atharvawikas, ii, 190. Sattva. See Internal organ. Satyakama, i, p. cv. Satyaloka, the world of the lower Brahman is called S., i, 181. 5aunaka on the i?/shis, i, 213. Saurya libation of the followers of the Atharva-veda, ii, 190. Sautrantikas are realists, i, 401 n. Savitar (the Sun) after having for thousands of yugas performed the office of watching over these worlds, enjoys at the end of this period the condition of release in which he neither rises nor sets, ii, 236. Scripture allows argumentation, \,i-j. — and intuition as means of knowledge, i, 18. — Brahman the source of, i, 19-22. — the means of knowing Brahman, i, 20 seq., 22-47, 288, 350-352, 355; ii, 339- — aims at action, i, 20 seq. — not the source of Brahman, i, 22.
3— because it is directly stated in S. therefore the all-knowing Brahman is the cause of the world, i, 61-64, 3°6, 317- — intuition vouched for by, i, 10 1 seq. — Brahman is the special topic of, i, 160, 265 seq. — nowhere makes statements regarding the individual soul, i, 160. — in order to be authoritative, is independent of anything else, i, 203. — Smr/ti depends on, i, 203, 440. — may sometimes have to be taken in a secondary sense, i, 318. — its authoritativeness denied by the Bauddhas, i, 412. — is the production of the omniscient Lord, and omniscience of the Lord is based on it, i, 437. — our only authority in the origination of the knowledge of supersensuous things, ii, 4. — our knowledge of what is duty and the contrary of duty depends entirely on, ii, 131. — ceases to be valid, when true knowledge springs up, ii, 340. — see also 5ruti, and Veda. Self, the soul looks for its true S. in the body, &c., i, p. xxvi. — consisting of bliss (anandamaya), is the highest Self, not an individual soul, i, p. xxxiii seq., 6477. desire mentioned as belonging to it, i, 70 seq. — • scripture teaches the joining of the individual soul with it, i, 71-77. Brahman is called the tail, i. e. a member of it, i, 72 seq. — the S. (of whose existence all [38] I 1 482 VEDANTA-Sl'TRAS. are conscious) is Brahman, i, 14, 377 : ii, 208 seq. Self, different opinions about it. i. 14 seq. — everything has its S. in Brahman, i, 23.
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.
1be refuted by the Vedantin, i, 363 seq. — charge the Vedantins with contradictions, i, 376-378. — think that eternal intelligence constitutes the very nature of the soul, ii, 33. — their doctrine of many Selfs refuted, ii, 69 seq. — teach that the chief vital air is to be considered as the combined function of all organs, ii, 86. — hold that the Self and the organs are both all-pervading, and when obtaining a new body only begin to function in it in consequence of the Karman, ii, 103. — see also Pradhana. Sankhyajastra taught by Kapila, i, 291 n. Saiikhya-smr/ti, i, 247, 258, 284 n., 296. — and other Sm/-/tis, their conflicting claims, i, p. xlvii, 290296. — refuted, i, 132 seq. — ■ the pradhana assumed by the, i, 15B. — the three entities (the great principle, the Undeveloped, the soul) in the, i, 238. — and Yoga-smr/ti, why singled out for refutation, i, 297 seq. — knowledge of the S. does not lead to highest beatitude, i, 298. Sariraka Mimawsa-sutras, another name for Vedanta-sutras, i, p. xiv n., 9. GENERAL INDEX. 481 5anraka-jastra, Its aim is to show that there is only one highest Lord, i, 190. Sarvadarjanasa»2graha, Ramanu^a chapter in the, i, p. xxiv. Sat, 'being,' 'that which is,' Maya cannot be called so, i, p. XXV. — in the beginning there existed nothing but the, i, p, cv seq. ; this passage refers to the Self, i, p. cxviii ; ii, 209 seq. — the thought of it not to be understood in a figurative sense, i, 54-
2— release is taught of him who takes his stand on it, i, 55-57. — pradhana is not denoted by the term, i, 57-60. — denotes that which is differentiated by names and forms, i, 267. — Brahman is S., and the world is S., i, 332. — there is no origin of S. (i. e. of Brahman), ii, 19 seq. — fire has for its source S. (Brahman), ii, 20-22. — 'he became S. and tyat,' ii, 25, 167. — chapter treating of the, ii, 96. — a name of Brahman, ii, 142, 144, 160. — comprises the Self as well as the Non-Self, ii, 210, 210 n. — which is the root of the world, is the only object of cognition, ii, 396. Satapatha-brahmawa, its accentuation, and the Bhashika-sutra, i, 258 n. iSataudana libation of the Atharvawikas, ii, 190. Sattva. See Internal organ. Satyakama, i, p. cv. Satyaloka, the world of the lower Brahman is called S., i, 181. 5aunaka on the i?/shis, i, 213. Saurya libation of the followers of the Atharva-veda, ii, 190. Sautrantikas are realists, i, 401 n. Savitar (the Sun) after having for thousands of yugas performed the office of watching over these worlds, enjoys at the end of this period the condition of release in which he neither rises nor sets, ii, 236. Scripture allows argumentation, \,i-j. — and intuition as means of knowledge, i, 18. — Brahman the source of, i, 19-22. — the means of knowing Brahman, i, 20 seq., 22-47, 288, 350-352, 355; ii, 339- — aims at action, i, 20 seq. — not the source of Brahman, i, 22.
3— because it is directly stated in S. therefore the all-knowing Brahman is the cause of the world, i, 61-64, 3°6, 317- — intuition vouched for by, i, 10 1 seq. — Brahman is the special topic of, i, 160, 265 seq. — nowhere makes statements regarding the individual soul, i, 160. — in order to be authoritative, is independent of anything else, i, 203. — Smr/ti depends on, i, 203, 440. — may sometimes have to be taken in a secondary sense, i, 318. — its authoritativeness denied by the Bauddhas, i, 412. — is the production of the omniscient Lord, and omniscience of the Lord is based on it, i, 437. — our only authority in the origination of the knowledge of supersensuous things, ii, 4. — our knowledge of what is duty and the contrary of duty depends entirely on, ii, 131. — ceases to be valid, when true knowledge springs up, ii, 340. — see also 5ruti, and Veda. Self, the soul looks for its true S. in the body, &c., i, p. xxvi. — consisting of bliss (anandamaya), is the highest Self, not an individual soul, i, p. xxxiii seq., 6477. desire mentioned as belonging to it, i, 70 seq. — • scripture teaches the joining of the individual soul with it, i, 71-77. Brahman is called the tail, i. e. a member of it, i, 72 seq. — the S. (of whose existence all [38] I 1 482 VEDANTA-Sl'TRAS. are conscious) is Brahman, i, 14, 377 : ii, 208 seq. Self, different opinions about it. i. 14 seq. — everything has its S. in Brahman, i, 23.
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.