Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1meditation on the, i, 171-174. -its reward, i, 174. ' the highest person ' means 'the h. S,' i, 171-174, 205. corresponds to the mental act of complete intuition, i, 172. Self, the highest, its nature is pure intelligence, {,185 seq. ■ that after which sun, moon, &c., are said to shine is the, i, 192-194. the word ' light ' denotes the, i, 195 ; ii, 407. with reference to the heart the h. S. is said to be of the size of a span, i, 196-198. pra«a is the, i, 230 seq. is the end of the journey, the highest place of Vishwu, i, 239. the calm, i.e. the h. S., i, 241. Na/^iketas' question and Yama's answer as to the, i, 248. is above all attributes, i, 249. the one general cause, i, 274. is the centre of the whole world with the objects, the senses, and the mind, it has neither inside nor outside, it is altogether a mass of knowledge, i, 276. is the operative as well as material cause of the world, i, 286. is not affected by the worldillusion, i, 312. the one unchanging witness of the three states, the creation, subsistence, and reabsorption of the world, i, 312. though devoid of motion, may yet move other things, i, 369. the relation of object and subject cannot exist in it, i, 378 seq. appears in manifold forms, i, 440 ; ii, 66-68. its nature is eternal presence, ii, 15. is not an effect, i, 15. is not the shaper of dreams, ii, 137 seq. the creation of the worlds
2was accomplished by some inferior Lord, different from, and superintended by the, ii, 206. the passage ' Being only this was in the beginning ' refers to it, ii, 209 seq. is within all, ii, 242 seq. men wrongly superimpose upon it the attribute of being made up of many parts, such as the body, the senses, &c., ii, 336. I 1 2 484 VEDANTA-SUTRAS. Self, the highest, affected with duality by Nescience, ii, 340. • not to be contemplated in the symbol, ii, 340-342. ■ see also Brahman, and Lord. — individual (embodied), can an existence independent of the body be assigned to it ? i, p. Ixxiv ; ii, 268-272. a reflection of the highest S., i, p. xcvii. is the only reality, i, 4 n. is the object of the notion of the Ego, i, 5. is the witness of all the modifications of the internal organ, 1,9. ■ the identity of the i. S. and Brahman, i, 30 seq., 41-43, 45, 105; ii, 288, 291, 337-340. arguments against it, ii, 338. is purified by certain ritual actions, i, 33. cannot be the abode of any action, i, 33. cannot become an agent, i, 42. • — — considered as the agent in sacrifices, i, 42. as the ruler of the organs of action is connected with the mind, i, 107. the golden person is in the, i, 112. difference and non-difference of the i. S. and the highest S., i, 112 seq., 115, 130, 187, 249 seqq., 251 seq., 283. is the charioteer, the body the chariot, i, 121. cannot be the person in the eye, i, 124, 129 seq. is not immortal, i, 130.
3the effects of Nescience, desire and works, ascribed to it, i, 130. is one only, i, 135. is, by means of merit, and demerit, the cause of the origin of the complex of things, i, 136. has the qualities of Selfhood and intelligence, but not those of omniscience and similar qualities, i, 158, 268. Self, individual, of a dreaming person, there exists a multiform creation in it, i, 352 seq.; ii, 133 seq., 137 seq. how is it known at all if it is not the object of perception ? i, 368. is not produced, but it is eternal, according to Scripture, ii, 29-33. • deep sleep takes place in it, ii, 141-146 ; therefore the awaking takes place from it, ii, 146 seq. the passages about its having true wishes and other qualities, have to be combined, ii, 247249. the existence of a S. different from the body proved, ii, 268272. not different from the body, according to the materialists, ii, 269. — — taught by the Upanishads as the object of cognition, ii, 288. — -^ is ' thou,' it is the agent in seeing and hearing, is successively apprehended as the inward S. of all the outward involucra beginning with the gross body, and finally ascertained as of the nature of intelligence, ii, 335. the conceit of it being subject to pain is a wrong conceit, ii, 336 seq. when released, manifests itself in its own nature, ii, 405 seqq. see also Soul. Self-consciousness, the subtle elements of material things proceed from it, i, 376.
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.
1meditation on the, i, 171-174. -its reward, i, 174. ' the highest person ' means 'the h. S,' i, 171-174, 205. corresponds to the mental act of complete intuition, i, 172. Self, the highest, its nature is pure intelligence, {,185 seq. ■ that after which sun, moon, &c., are said to shine is the, i, 192-194. the word ' light ' denotes the, i, 195 ; ii, 407. with reference to the heart the h. S. is said to be of the size of a span, i, 196-198. pra«a is the, i, 230 seq. is the end of the journey, the highest place of Vishwu, i, 239. the calm, i.e. the h. S., i, 241. Na/^iketas' question and Yama's answer as to the, i, 248. is above all attributes, i, 249. the one general cause, i, 274. is the centre of the whole world with the objects, the senses, and the mind, it has neither inside nor outside, it is altogether a mass of knowledge, i, 276. is the operative as well as material cause of the world, i, 286. is not affected by the worldillusion, i, 312. the one unchanging witness of the three states, the creation, subsistence, and reabsorption of the world, i, 312. though devoid of motion, may yet move other things, i, 369. the relation of object and subject cannot exist in it, i, 378 seq. appears in manifold forms, i, 440 ; ii, 66-68. its nature is eternal presence, ii, 15. is not an effect, i, 15. is not the shaper of dreams, ii, 137 seq. the creation of the worlds
2was accomplished by some inferior Lord, different from, and superintended by the, ii, 206. the passage ' Being only this was in the beginning ' refers to it, ii, 209 seq. is within all, ii, 242 seq. men wrongly superimpose upon it the attribute of being made up of many parts, such as the body, the senses, &c., ii, 336. I 1 2 484 VEDANTA-SUTRAS. Self, the highest, affected with duality by Nescience, ii, 340. • not to be contemplated in the symbol, ii, 340-342. ■ see also Brahman, and Lord. — individual (embodied), can an existence independent of the body be assigned to it ? i, p. Ixxiv ; ii, 268-272. a reflection of the highest S., i, p. xcvii. is the only reality, i, 4 n. is the object of the notion of the Ego, i, 5. is the witness of all the modifications of the internal organ, 1,9. ■ the identity of the i. S. and Brahman, i, 30 seq., 41-43, 45, 105; ii, 288, 291, 337-340. arguments against it, ii, 338. is purified by certain ritual actions, i, 33. cannot be the abode of any action, i, 33. cannot become an agent, i, 42. • — — considered as the agent in sacrifices, i, 42. as the ruler of the organs of action is connected with the mind, i, 107. the golden person is in the, i, 112. difference and non-difference of the i. S. and the highest S., i, 112 seq., 115, 130, 187, 249 seqq., 251 seq., 283. is the charioteer, the body the chariot, i, 121. cannot be the person in the eye, i, 124, 129 seq. is not immortal, i, 130.
3the effects of Nescience, desire and works, ascribed to it, i, 130. is one only, i, 135. is, by means of merit, and demerit, the cause of the origin of the complex of things, i, 136. has the qualities of Selfhood and intelligence, but not those of omniscience and similar qualities, i, 158, 268. Self, individual, of a dreaming person, there exists a multiform creation in it, i, 352 seq.; ii, 133 seq., 137 seq. how is it known at all if it is not the object of perception ? i, 368. is not produced, but it is eternal, according to Scripture, ii, 29-33. • deep sleep takes place in it, ii, 141-146 ; therefore the awaking takes place from it, ii, 146 seq. the passages about its having true wishes and other qualities, have to be combined, ii, 247249. the existence of a S. different from the body proved, ii, 268272. not different from the body, according to the materialists, ii, 269. — — taught by the Upanishads as the object of cognition, ii, 288. — -^ is ' thou,' it is the agent in seeing and hearing, is successively apprehended as the inward S. of all the outward involucra beginning with the gross body, and finally ascertained as of the nature of intelligence, ii, 335. the conceit of it being subject to pain is a wrong conceit, ii, 336 seq. when released, manifests itself in its own nature, ii, 405 seqq. see also Soul. Self-consciousness, the subtle elements of material things proceed from it, i, 376.
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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