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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— passages about the non-transmigrating, i, 25 seq. — not joined to the gross body, not to the subtle body, independent of either, i, 28 n. — the word S. is applied to the cause of the world, i, 53-55. — used figuratively in the sense of ' that which effects all purposes of another,' i, 54, 56. — pradhana cannot be designatsd by the term ' Self,' i, 55-60. — in its primary meaning refers to what is intellidrent only, i, 56. — the individual soul goes to the, i, 59 seq. — the personal S. of a deity may be called an intelligent, i, 99. — the Person called the internal S. of all beings, i, 142. — divine, one and the same d. S. may assume several forms at the same time, i, 200. — the intelligent, is the highest Lord. i. 234. 255. — the great, may denote the intellect of the first-born Hira«yagarbha, i, 240. • is higher than the intellect, i, 240. i. e. the individual soul, or the fundamental intellect, i, 241. — is the intelligent soul of the Sahkhyas. i, 259. — husband, wife, riches, and other objects of enjoyment in this world are dear on account of the, i, 274. — is not destroyed, i. 281. — but by means of true knowledge there is effected its dissociation from the matras, i, 281. — makes itself; which is possible owing to modification, i, 287. — the witnessing S. is self-proved, i, 424. — is one and permanent i, 424. — there results from the Gaina doctrine non-universality of the, 1, 451 seq.
2Self, the doctrine of the Upanishads refers to that S. which stands outside the sa^/sara and cannot therefore be subordinate to activity, ii, 288. — love, play, and the like cannot be ascribed to the action of the, ii, 410. — has the option of manifold existence, ii, 412, 413 seq., 414 n. — the highest, there is no Self apart from, i, p. xxvii, 113, 115, 155, 190, 240 seq., 249 seqq., 277, 283, 295, 320-330, 3S1; ii, 66-63, 73. 174-180, 244; nor within it, ii, iSo. • Vasudeva identical with it, i, p. xxiii, 440. or Brahman, i, p. xxvii, 36. the world is the body investing it, i, p. XXX. different from the soul in the states of deep sleep and departing, i, p. xxxix, 233-236; li, 54the S. to be seen, to be heard. Sec. is the h. S.. not the individual soul, i, p. xl. 274-2S3. higher than everything, i, p. Ixix : ii, 204 seq. the S. spoken of in the account of the creation given in Ait. Ar. II. 4 is not a lower form of the S., but the h. S.. i, p. Ixix ; ii, 205-211. relation of the individual soul to the h. S., i, p. cxxi seq., 37, 1 18-123, 161, 185 seq., 190, 233j 251, 277 seq., 278 n., 278283, 441 ; ii, 65 seq., 68 seq., 138, 149, 173-175, 240 seq., 407 seq. its true nature is nothing either to be endeavoured after or to be avoided, i, 36. the golden person in the disc of the sun is the, i, 63. although eternally unchanging and uniform, it reveals itseif in a graduated series of beings, i, 63. is anandamaya, i, 66-68.
3only is entirely iree from sin, i, 79is Rik, Siman, Uktha, Ya^us, Brahman, i, 79 seq. GENERAL INDEX. 48. Self, the highest, the knowledge of the, is most beneficial for man, i, 98, 167, 250. ' subsequently to it all works and their effects entirely cease, 1,98. • through it everything becomes known, i, 275. is self-established, ii, 14. souls devoid of it are objects of enjoyment for the gods, ii, III. is it connected with works, or is it an independent means to accomplish the purpose of man? ii, 285-306. does not only not promote action but rather cuts all action short, i, 290. the qualities of having true desires and true piirposes attributed to the, i, 1 10. the eater is the h. S. since what is movable and what is immovable is mentioned as his food, i, 1 16-118. fruition on the part of" the h. S. denied, i, 117, 119, 120. the person within the eye is the, i, 129 seq. universal rulership an appropriate attribute of it, i, 131 seq. immortal, unseen, unheard, i, 132. organs of action may be ascribed to it, i, 132. may be represented as the Garhapatya-fire, i, 150. as the mere witness, i.e., the pure Self, non-related to the limiting conditions, i, 150. is the abode of heaven, earth, &c., i, 161. absence of seeing, &c., characteristic of it, i, 168 seq. the qualities of being the True, of resting in its own greatness, of being omnipresent, and of being the Self of everything, can belong to the h. S. only, i, 169.
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— passages about the non-transmigrating, i, 25 seq. — not joined to the gross body, not to the subtle body, independent of either, i, 28 n. — the word S. is applied to the cause of the world, i, 53-55. — used figuratively in the sense of ' that which effects all purposes of another,' i, 54, 56. — pradhana cannot be designatsd by the term ' Self,' i, 55-60. — in its primary meaning refers to what is intellidrent only, i, 56. — the individual soul goes to the, i, 59 seq. — the personal S. of a deity may be called an intelligent, i, 99. — the Person called the internal S. of all beings, i, 142. — divine, one and the same d. S. may assume several forms at the same time, i, 200. — the intelligent, is the highest Lord. i. 234. 255. — the great, may denote the intellect of the first-born Hira«yagarbha, i, 240. • is higher than the intellect, i, 240. i. e. the individual soul, or the fundamental intellect, i, 241. — is the intelligent soul of the Sahkhyas. i, 259. — husband, wife, riches, and other objects of enjoyment in this world are dear on account of the, i, 274. — is not destroyed, i. 281. — but by means of true knowledge there is effected its dissociation from the matras, i, 281. — makes itself; which is possible owing to modification, i, 287. — the witnessing S. is self-proved, i, 424. — is one and permanent i, 424. — there results from the Gaina doctrine non-universality of the, 1, 451 seq.
2Self, the doctrine of the Upanishads refers to that S. which stands outside the sa^/sara and cannot therefore be subordinate to activity, ii, 288. — love, play, and the like cannot be ascribed to the action of the, ii, 410. — has the option of manifold existence, ii, 412, 413 seq., 414 n. — the highest, there is no Self apart from, i, p. xxvii, 113, 115, 155, 190, 240 seq., 249 seqq., 277, 283, 295, 320-330, 3S1; ii, 66-63, 73. 174-180, 244; nor within it, ii, iSo. • Vasudeva identical with it, i, p. xxiii, 440. or Brahman, i, p. xxvii, 36. the world is the body investing it, i, p. XXX. different from the soul in the states of deep sleep and departing, i, p. xxxix, 233-236; li, 54the S. to be seen, to be heard. Sec. is the h. S.. not the individual soul, i, p. xl. 274-2S3. higher than everything, i, p. Ixix : ii, 204 seq. the S. spoken of in the account of the creation given in Ait. Ar. II. 4 is not a lower form of the S., but the h. S.. i, p. Ixix ; ii, 205-211. relation of the individual soul to the h. S., i, p. cxxi seq., 37, 1 18-123, 161, 185 seq., 190, 233j 251, 277 seq., 278 n., 278283, 441 ; ii, 65 seq., 68 seq., 138, 149, 173-175, 240 seq., 407 seq. its true nature is nothing either to be endeavoured after or to be avoided, i, 36. the golden person in the disc of the sun is the, i, 63. although eternally unchanging and uniform, it reveals itseif in a graduated series of beings, i, 63. is anandamaya, i, 66-68.
3only is entirely iree from sin, i, 79is Rik, Siman, Uktha, Ya^us, Brahman, i, 79 seq. GENERAL INDEX. 48. Self, the highest, the knowledge of the, is most beneficial for man, i, 98, 167, 250. ' subsequently to it all works and their effects entirely cease, 1,98. • through it everything becomes known, i, 275. is self-established, ii, 14. souls devoid of it are objects of enjoyment for the gods, ii, III. is it connected with works, or is it an independent means to accomplish the purpose of man? ii, 285-306. does not only not promote action but rather cuts all action short, i, 290. the qualities of having true desires and true piirposes attributed to the, i, 1 10. the eater is the h. S. since what is movable and what is immovable is mentioned as his food, i, 1 16-118. fruition on the part of" the h. S. denied, i, 117, 119, 120. the person within the eye is the, i, 129 seq. universal rulership an appropriate attribute of it, i, 131 seq. immortal, unseen, unheard, i, 132. organs of action may be ascribed to it, i, 132. may be represented as the Garhapatya-fire, i, 150. as the mere witness, i.e., the pure Self, non-related to the limiting conditions, i, 150. is the abode of heaven, earth, &c., i, 161. absence of seeing, &c., characteristic of it, i, 168 seq. the qualities of being the True, of resting in its own greatness, of being omnipresent, and of being the Self of everything, can belong to the h. S. only, i, 169.
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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