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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Selfs, the real, innermost Self and secondary, i, 64-66, 68, 72. — words like aditya, &c., convey the idea of certain divine, i, 219. — it is senseless to insist on a plurality of, i, 282 seq. — plurality of S. acknowledged by Kapila, i, 295. — nine qualities of the S., according to the Vaijeshikas, ii, 69. — refutation of the Sahkhya and Vaijeshika doctrine of many, ii, 69-73. GENERAL INDEX. 485 Selfs, there is no distinction of different S., such a distinction being due to limiting adjuncts only, ii, 172. Senselessness. See Swoon. Sense-organs, the elements and the s. the product of Nescience, i, 281. — ten, ii, 65 n. — are the cause of the perception of the sense-objects, ii, 95. — the word prawa is secondarily applied to the, ii, 96. — accompany the soul when leaving its body, ii, 102. — all s., i. e. their functions, are merged in mind on the departure of the soul, ii, 365 seq. — and elements of him who knows Brahman are merged in Brahman, ii, 376 seq. — see also Organs. Senses, the objects are beyond the, i, 239, 244. — the relation of the s. and their objects is based on the mind, i, 239. — the Sankhyas enumerate sometimes seven, sometimes eleven, i, 376. — ' the abode of the six,' in Bauddha terminology, i, 404, 405 n. — though the soul is intelligent, the s. are not useless, ii, 34. • — seven, ii, 82 seq. — called grahas, i.e. seizers, because they are bonds by which the soul is tied, ii, 83.
2— the vital airs are the eleven, ii, 93 seq. Sejvara-sahkhyas admit the existence of a highest Lord, but postulate a pradhana besides, i, p. xl. Sho^ajakala-vidya, ii, 233. Sho^ajin-cup at the atiratra-sacrifice, either to be offered or not to be offered, i, 262 seq.; ii, 188. Sho^ajin-rite, the time of the stotra accompanying the performance of the, ii, 228. Sin, on the attainment of Brahman all s. is extinguished, ii, 353356. — he who possesses knowledge obtains lordly power and cessation ^ ^ of all, ii, 355. SiLa not born in the ordinary way, ii, 125. S'wa.. See Pajupati. Skanda, Sanatkumara was born again as, ii, 235. Skandhas (groups), the five, of the realists, i, 402 seq. — the atoms and s. cannot be assumed to enter on activity on their own account, i, 403. Sleep, the activity of the senseorgans interrupted during, i, 85, 86. — a kind of dissolution and origination takes place in the sleeping and the waking states, i, 212. — the undeveloped principle or the causal potentiality is a universal s., in which are lying the transmigrating souls destitute for the time of the consciousness of their individual character, i, 243. — the soul wanders about in the state of, ii, 49 seq. • — in it the organs are drawn inward, ii, 136. — deep, in the state of it the soul abides within Brahman in the heart, i, p. Ixi, 180, 273, 350; ii, 54 seq., 141-147, 176, 210. the soul awakening from it is
3the same that went to, i, p. Ixi ; ii, 147-149what Scripture says about absence of all specific cognition, refers either to d. s. or final release, i, p. Ixxxv ; ii, 145, 4i4seq. when a man sleeps he is gone to his own Self, i, 59. the soul in the condition of d. s. is resolved into an intelligent entity, i, 60. the vital air remains awake in the state of, i, 162-168. is characterised by the cessation of the activity of all bodily organs, i, 163, 168. bliss attaches to it, i, 163, 164, 168. denoted by the word ' serenity,' i, 182. the highest Self different from the individual soul in the state of, i, 233-236. 486 VEDANTA-st}TRAS. Sleep, deep, the case of the reabsorption of the world compared with that of, i, 312. the absence of intelligence in it is only due to the absence of objects, but the soul remains intelligent even in, ii, 33, 34 seq., 47 seq., 336 seq. the rising from it is due to the existence of potential avidya, ii, 48. takes place in the na^is and in the Self, ii, 141-146. in the pericardium, ii, 142, 144. the state of swoon is half coincident with, ii, 151 seq. in it the elements are merged in Brahman in such a way as to continue to exist in a seminal condition, ii, 371. Sleeping man, the doctrine about the soul, conveyed by the waking of the, i, 269, 273, 274. Smr/ti, ' that which the S. assumes,' viz. the pradhana of the Sankhyas, i, 132 seq. — inference from it of the meaning of 5ruti, i, 145 seq.
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.
1Selfs, the real, innermost Self and secondary, i, 64-66, 68, 72. — words like aditya, &c., convey the idea of certain divine, i, 219. — it is senseless to insist on a plurality of, i, 282 seq. — plurality of S. acknowledged by Kapila, i, 295. — nine qualities of the S., according to the Vaijeshikas, ii, 69. — refutation of the Sahkhya and Vaijeshika doctrine of many, ii, 69-73. GENERAL INDEX. 485 Selfs, there is no distinction of different S., such a distinction being due to limiting adjuncts only, ii, 172. Senselessness. See Swoon. Sense-organs, the elements and the s. the product of Nescience, i, 281. — ten, ii, 65 n. — are the cause of the perception of the sense-objects, ii, 95. — the word prawa is secondarily applied to the, ii, 96. — accompany the soul when leaving its body, ii, 102. — all s., i. e. their functions, are merged in mind on the departure of the soul, ii, 365 seq. — and elements of him who knows Brahman are merged in Brahman, ii, 376 seq. — see also Organs. Senses, the objects are beyond the, i, 239, 244. — the relation of the s. and their objects is based on the mind, i, 239. — the Sankhyas enumerate sometimes seven, sometimes eleven, i, 376. — ' the abode of the six,' in Bauddha terminology, i, 404, 405 n. — though the soul is intelligent, the s. are not useless, ii, 34. • — seven, ii, 82 seq. — called grahas, i.e. seizers, because they are bonds by which the soul is tied, ii, 83.
2— the vital airs are the eleven, ii, 93 seq. Sejvara-sahkhyas admit the existence of a highest Lord, but postulate a pradhana besides, i, p. xl. Sho^ajakala-vidya, ii, 233. Sho^ajin-cup at the atiratra-sacrifice, either to be offered or not to be offered, i, 262 seq.; ii, 188. Sho^ajin-rite, the time of the stotra accompanying the performance of the, ii, 228. Sin, on the attainment of Brahman all s. is extinguished, ii, 353356. — he who possesses knowledge obtains lordly power and cessation ^ ^ of all, ii, 355. SiLa not born in the ordinary way, ii, 125. S'wa.. See Pajupati. Skanda, Sanatkumara was born again as, ii, 235. Skandhas (groups), the five, of the realists, i, 402 seq. — the atoms and s. cannot be assumed to enter on activity on their own account, i, 403. Sleep, the activity of the senseorgans interrupted during, i, 85, 86. — a kind of dissolution and origination takes place in the sleeping and the waking states, i, 212. — the undeveloped principle or the causal potentiality is a universal s., in which are lying the transmigrating souls destitute for the time of the consciousness of their individual character, i, 243. — the soul wanders about in the state of, ii, 49 seq. • — in it the organs are drawn inward, ii, 136. — deep, in the state of it the soul abides within Brahman in the heart, i, p. Ixi, 180, 273, 350; ii, 54 seq., 141-147, 176, 210. the soul awakening from it is
3the same that went to, i, p. Ixi ; ii, 147-149what Scripture says about absence of all specific cognition, refers either to d. s. or final release, i, p. Ixxxv ; ii, 145, 4i4seq. when a man sleeps he is gone to his own Self, i, 59. the soul in the condition of d. s. is resolved into an intelligent entity, i, 60. the vital air remains awake in the state of, i, 162-168. is characterised by the cessation of the activity of all bodily organs, i, 163, 168. bliss attaches to it, i, 163, 164, 168. denoted by the word ' serenity,' i, 182. the highest Self different from the individual soul in the state of, i, 233-236. 486 VEDANTA-st}TRAS. Sleep, deep, the case of the reabsorption of the world compared with that of, i, 312. the absence of intelligence in it is only due to the absence of objects, but the soul remains intelligent even in, ii, 33, 34 seq., 47 seq., 336 seq. the rising from it is due to the existence of potential avidya, ii, 48. takes place in the na^is and in the Self, ii, 141-146. in the pericardium, ii, 142, 144. the state of swoon is half coincident with, ii, 151 seq. in it the elements are merged in Brahman in such a way as to continue to exist in a seminal condition, ii, 371. Sleeping man, the doctrine about the soul, conveyed by the waking of the, i, 269, 273, 274. Smr/ti, ' that which the S. assumes,' viz. the pradhana of the Sankhyas, i, 132 seq. — inference from it of the meaning of 5ruti, i, 145 seq.
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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