Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— in order to be authoritative, depends on Scripture, i, 203, 291 n., 293, 294, 297 ii., 440, — and 5ruti on the rinsing of the mouth with water, ii, 21 1-2 14. — Sahkhya and Yoga are S. only, without scriptural authority, ii, 381. Smritis such as the Manu-smriti opposed to the Saiikhya-smr/'ti, i, p, xlvii, 290-296. — if the doctrine of Brahman being the cause of the world be accepted, is there any room for S.? i, 290-299. — like the Kapila S. were composed with reference to perfect knowledge as the means of final release, i, 291. — men who are unable to ascertain the true sense of 5ruti, rely on them, i, 292. Smr/tis which follow 5ruti are to be considered as authoritative, while all others are to be disregarded, i, 293, 294. Soma sacrifice, on the tenth day of a S. a soma cup is oflfered mentally, ii, 260 seq. — extending over twelve days, may be viewed either as a sattra or as an ahina sacrifice, ii, 413. Soul ', individual or personal, or ^iva, i, p. XXV. ■ 5ankarsha«a identical with it, i, p. xxiii, 440. according to Ramanu^a, i, pp. XXX seq., liii. meant by the serene being, i, p. xxxvi, 188, 191. the subject of the Upanishads, i, 36 seq. cannot be denied, i, 37. ■ is the Self, i, 37, 54, 103, 361. sattva and kshetra^;7a, or the internal organ and the, i, 122 seq. it is nowhere the purpose of Scripture to make statements regarding it, i, 160. is known from experience to be the agent and enjoyer, i, 160.
2• Sahkhya views about it, i, 238, 259, 298, 370, 372-374, 379 n-, 436-438; ii, 33. Na/^iketas'questionand Yama's answer as to it, i, 248. as it is the support of pra«a, it may itself be called pra«a, i, 270. — Ajmarathya's opinion about it, i, 276 seq. — according to the Vaijeshikas intelligence is not essential to it, i, 388 n. — conjunction cannot take place between the atoms, the s., and the internal organ, i, 398. — its conjunction with the atoms cannot be the cause of the motion of the latter, i, 398 n. — its conjunction with manas cannot be the cause of cognition, i, 398 n. 1 Arranged in the following order: — (i) different designations and notions of different schools about it ; (2) its nature and characteristics ; (3) its size ; (4) s. and body ; (5) s. and Brahman, the Lord, the highest Self; (6j its states of dream, sleep, swoon ; (7) its fate after death ; (.8) the released s. GENERAL INDEX. 487 Soul, denied by the Bauddhas, i, 403, 406. — and non-soul of the Gainas, i, 428, 428 n. — Pajupati taught the five categories to the end of breaking the bonds of the animal, i.e. the s., i, 435. — individual, difference of scriptural statements regarding it, ii, 3. is non-intelligent, according to the followers of Ka«ada, ii, 3 3. — the non-enlightened s. unable to look through Maya, i, p. xxvi. — identifies itself with its adjuncts, i, p. xxvi.
3— in reality pure intelligence, nonactive, infinite, it becomes limited, i, p, xxvi, 139 seq., 171 ; ii, 140. — individual, discussion on the nature of it, i, p. liii; ii, 28-73. is permanent, eternal, not produced from Brahman at the time of creation, i, p. liii ; ii, 29-33. is <§-«a, i, p. liv ; ii, 33-35is all-pervading, not a«u, i, p. liv seqq. ; ii, 35-49intelligent, i, pp. Iv, Ivi, xcvii, 53, 103, 133. 134; ii, 33-35,3942, 43, 45-48, 367 seq. is it an agent ? i, pp. Ivii, xcvii ; ii, 49-58. ■ is imperishable, i, 37, 133, 438 ; ii, 28 seq. is eternally unchanging, pure, and free, i, 37. its characteristic marks, i, 102, rules and employs the different organs of action, i, 102, 133. is the charioteer driving on through transmigratory existence and final release, i, 121, 241. is the enjoy er, i, 133. is non-pervading, not omnipresent, i, 158. is the knower, Brahman the object of knowledge, i, 159. eating, i. e. fruition of the results of works, is characteristic of it, i, 159 seq., 269. cannot be denoted by akshara, i, i7t. the mind constitutes its limiting adjunct, i, 175. Soul, individual, carries on the course of its practical existence by means of the activities of seeing, hearing, cognising; otherwise no practical existence at all would be possible, i, 186, 322. its nature before tlie rise of discriminative knowledge, i, 186 seq., 189. as such is real, i, 189 seq. depending on the Undeveloped, i. e. Nescience, i, 241, 244.
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— in order to be authoritative, depends on Scripture, i, 203, 291 n., 293, 294, 297 ii., 440, — and 5ruti on the rinsing of the mouth with water, ii, 21 1-2 14. — Sahkhya and Yoga are S. only, without scriptural authority, ii, 381. Smritis such as the Manu-smriti opposed to the Saiikhya-smr/'ti, i, p, xlvii, 290-296. — if the doctrine of Brahman being the cause of the world be accepted, is there any room for S.? i, 290-299. — like the Kapila S. were composed with reference to perfect knowledge as the means of final release, i, 291. — men who are unable to ascertain the true sense of 5ruti, rely on them, i, 292. Smr/tis which follow 5ruti are to be considered as authoritative, while all others are to be disregarded, i, 293, 294. Soma sacrifice, on the tenth day of a S. a soma cup is oflfered mentally, ii, 260 seq. — extending over twelve days, may be viewed either as a sattra or as an ahina sacrifice, ii, 413. Soul ', individual or personal, or ^iva, i, p. XXV. ■ 5ankarsha«a identical with it, i, p. xxiii, 440. according to Ramanu^a, i, pp. XXX seq., liii. meant by the serene being, i, p. xxxvi, 188, 191. the subject of the Upanishads, i, 36 seq. cannot be denied, i, 37. ■ is the Self, i, 37, 54, 103, 361. sattva and kshetra^;7a, or the internal organ and the, i, 122 seq. it is nowhere the purpose of Scripture to make statements regarding it, i, 160. is known from experience to be the agent and enjoyer, i, 160.
2• Sahkhya views about it, i, 238, 259, 298, 370, 372-374, 379 n-, 436-438; ii, 33. Na/^iketas'questionand Yama's answer as to it, i, 248. as it is the support of pra«a, it may itself be called pra«a, i, 270. — Ajmarathya's opinion about it, i, 276 seq. — according to the Vaijeshikas intelligence is not essential to it, i, 388 n. — conjunction cannot take place between the atoms, the s., and the internal organ, i, 398. — its conjunction with the atoms cannot be the cause of the motion of the latter, i, 398 n. — its conjunction with manas cannot be the cause of cognition, i, 398 n. 1 Arranged in the following order: — (i) different designations and notions of different schools about it ; (2) its nature and characteristics ; (3) its size ; (4) s. and body ; (5) s. and Brahman, the Lord, the highest Self; (6j its states of dream, sleep, swoon ; (7) its fate after death ; (.8) the released s. GENERAL INDEX. 487 Soul, denied by the Bauddhas, i, 403, 406. — and non-soul of the Gainas, i, 428, 428 n. — Pajupati taught the five categories to the end of breaking the bonds of the animal, i.e. the s., i, 435. — individual, difference of scriptural statements regarding it, ii, 3. is non-intelligent, according to the followers of Ka«ada, ii, 3 3. — the non-enlightened s. unable to look through Maya, i, p. xxvi. — identifies itself with its adjuncts, i, p. xxvi.
3— in reality pure intelligence, nonactive, infinite, it becomes limited, i, p, xxvi, 139 seq., 171 ; ii, 140. — individual, discussion on the nature of it, i, p. liii; ii, 28-73. is permanent, eternal, not produced from Brahman at the time of creation, i, p. liii ; ii, 29-33. is <§-«a, i, p. liv ; ii, 33-35is all-pervading, not a«u, i, p. liv seqq. ; ii, 35-49intelligent, i, pp. Iv, Ivi, xcvii, 53, 103, 133. 134; ii, 33-35,3942, 43, 45-48, 367 seq. is it an agent ? i, pp. Ivii, xcvii ; ii, 49-58. ■ is imperishable, i, 37, 133, 438 ; ii, 28 seq. is eternally unchanging, pure, and free, i, 37. its characteristic marks, i, 102, rules and employs the different organs of action, i, 102, 133. is the charioteer driving on through transmigratory existence and final release, i, 121, 241. is the enjoy er, i, 133. is non-pervading, not omnipresent, i, 158. is the knower, Brahman the object of knowledge, i, 159. eating, i. e. fruition of the results of works, is characteristic of it, i, 159 seq., 269. cannot be denoted by akshara, i, i7t. the mind constitutes its limiting adjunct, i, 175. Soul, individual, carries on the course of its practical existence by means of the activities of seeing, hearing, cognising; otherwise no practical existence at all would be possible, i, 186, 322. its nature before tlie rise of discriminative knowledge, i, 186 seq., 189. as such is real, i, 189 seq. depending on the Undeveloped, i. e. Nescience, i, 241, 244.
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.