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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1union with Brahman in deep sleep, returns from Brahman, when awaking, i, p. Ixi ; ii, 147149. wanders about in the state of sleep, ii, 49 seq., 56. essentially non-connected with the worlds that appear in the waking and in the dreaming state, ii, 146. its state of swoon, i, p. Ixi ; ii, 149-152. — actions determine its future embodied existences, i, p. xxvi. — when passing out of the body at the time of death, remains invested with the subtle material elements which serve as an abode to the prawas, i, p. lix ; ii, loi-i 12. — descends from the moon with a remainder of former deeds which determines the nature of the new embodiment, i, p. lix seq. ; ii, 112-121. — its descent from the moon described, i, p. Ix ; ii, 126132. — of him who possesses the lower knowledge, and of him who possesses no knowledge of Brahman at all, their fate the same up to the entrance of the s. into the veins, i, pp. Ixxix, cvii ; ii, 369 seq. passes into the heart, and out of the body by the veins, then up to the sun by means of a ray of light, i, p. Ixxxi seq.; ii, 372, 377-381. stations on its way to Brahman, i, p. Ixxxii ; ii, 3823S9; these stations are conductors of the s., not marks of the road, nor places of enjoyment, ii, 387-389. ■ — its departure from the body, ii, 364-404 ; the scriptural texts about it belong to the sphere of qualified knowledge, ii, 400 seq.
2— of him also who knows the highest Brahman, departs from the body, i, p. Ixxxi. Soul is enveloped in the subtle body until it reaches the river Vi- ^ara, i, p. Ixxxi n. — of the pious effects its desires by mere determination, i, p. Ixxxiv seq. ; ii, 410 seq. — when it departs from the body all specific cognition vanishes, but the Self is not destroyed, i, 281. — although all-pervading, is viewed as going because it enters into connexion with buddhi and the rest of its adjuncts, ii, 42-45. 402. — on account of its non-extension, there is no confusion of the results of actions, ii, 68. — its ascent to, and descent from the moon, ii, 101-132. — ■ accompanied by the chief vital air, the sense-organs, and the mind, and taking with itself Nescience, moral good or illdesert, and the impressions left by its previous existences, leaves its former body and obtains a new body, ii, 102. — goes enveloped by water, ii, 103iio, 112. — when it descends from the moon, it enters into similarity (not identity) with ether, air, smoke, mist, cloud, and rain.ii, 126-128. — assumes a body of water in the moon, ii, 127. — passes through the stages of its descent in a not very long time, ii, 1 28. — after having entered into plants, enters into conjunction with one who performs the act of generation, ii, 131 seq. — breath is merged in it, ii, 367 seq. — with the breath, goes to the elements, ii, 368 seq. — when it attains a new body, after
3speech and the other organs have been withdrawn within it, work constitutes its abode, 11,369. — of him who knows Brahman does not depart, ii, 372-375. — the abode of the s. when about to depart is the heart, and the point of it is lighted up, ii, 377 seq. 490 VEDANTA-SUTRAS. Soul, the entering of one s. into several bodies is like the multiplication of the flame of a lamp, ii, 413 seq. treated in books on Yoga, ii, 414. — the released, opinions about its characteristics, i, pp. xix, xxx, Ixxxiv; ii, 408-410. manifests itself through its own Self, in its own nature, i, p. Ixxxiii ; ii, 405-407. is non-separate from Brahman, i, p. Ixxxiv; ii, 173-175, 407 seq. is either embodied or disembodied according to its wish and will, i, p. Ixxxv ; ii, 411-413. ■ how it can animate several bodies at the same time, i, p. Ixxxv ; ii, 412-415. absence of all specific cognition on the part of it, i, p. Ixxxv ; ii, 414 seq. participates in all the perfections and powers of the Lord, with the exception of the power of creating and sustaining the world, i, p. Ixxxv ; ii, 415-418. does not return to new forms of embodied existence, i, p. Ixxxv; ii, 418 seq. does not enter on new courses of existence, i, 243. effects its purposes by mere will, ii, 410 seq. possesses a mind (manas), ii, 411. is v.'ithout another lord, ii, 411. is without a body and senseorgans, says Badari, ii, 411 seq. ■ has a body and senses, says Gaimini, ii, 412.
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.
1union with Brahman in deep sleep, returns from Brahman, when awaking, i, p. Ixi ; ii, 147149. wanders about in the state of sleep, ii, 49 seq., 56. essentially non-connected with the worlds that appear in the waking and in the dreaming state, ii, 146. its state of swoon, i, p. Ixi ; ii, 149-152. — actions determine its future embodied existences, i, p. xxvi. — when passing out of the body at the time of death, remains invested with the subtle material elements which serve as an abode to the prawas, i, p. lix ; ii, loi-i 12. — descends from the moon with a remainder of former deeds which determines the nature of the new embodiment, i, p. lix seq. ; ii, 112-121. — its descent from the moon described, i, p. Ix ; ii, 126132. — of him who possesses the lower knowledge, and of him who possesses no knowledge of Brahman at all, their fate the same up to the entrance of the s. into the veins, i, pp. Ixxix, cvii ; ii, 369 seq. passes into the heart, and out of the body by the veins, then up to the sun by means of a ray of light, i, p. Ixxxi seq.; ii, 372, 377-381. stations on its way to Brahman, i, p. Ixxxii ; ii, 3823S9; these stations are conductors of the s., not marks of the road, nor places of enjoyment, ii, 387-389. ■ — its departure from the body, ii, 364-404 ; the scriptural texts about it belong to the sphere of qualified knowledge, ii, 400 seq.
2— of him also who knows the highest Brahman, departs from the body, i, p. Ixxxi. Soul is enveloped in the subtle body until it reaches the river Vi- ^ara, i, p. Ixxxi n. — of the pious effects its desires by mere determination, i, p. Ixxxiv seq. ; ii, 410 seq. — when it departs from the body all specific cognition vanishes, but the Self is not destroyed, i, 281. — although all-pervading, is viewed as going because it enters into connexion with buddhi and the rest of its adjuncts, ii, 42-45. 402. — on account of its non-extension, there is no confusion of the results of actions, ii, 68. — its ascent to, and descent from the moon, ii, 101-132. — ■ accompanied by the chief vital air, the sense-organs, and the mind, and taking with itself Nescience, moral good or illdesert, and the impressions left by its previous existences, leaves its former body and obtains a new body, ii, 102. — goes enveloped by water, ii, 103iio, 112. — when it descends from the moon, it enters into similarity (not identity) with ether, air, smoke, mist, cloud, and rain.ii, 126-128. — assumes a body of water in the moon, ii, 127. — passes through the stages of its descent in a not very long time, ii, 1 28. — after having entered into plants, enters into conjunction with one who performs the act of generation, ii, 131 seq. — breath is merged in it, ii, 367 seq. — with the breath, goes to the elements, ii, 368 seq. — when it attains a new body, after
3speech and the other organs have been withdrawn within it, work constitutes its abode, 11,369. — of him who knows Brahman does not depart, ii, 372-375. — the abode of the s. when about to depart is the heart, and the point of it is lighted up, ii, 377 seq. 490 VEDANTA-SUTRAS. Soul, the entering of one s. into several bodies is like the multiplication of the flame of a lamp, ii, 413 seq. treated in books on Yoga, ii, 414. — the released, opinions about its characteristics, i, pp. xix, xxx, Ixxxiv; ii, 408-410. manifests itself through its own Self, in its own nature, i, p. Ixxxiii ; ii, 405-407. is non-separate from Brahman, i, p. Ixxxiv; ii, 173-175, 407 seq. is either embodied or disembodied according to its wish and will, i, p. Ixxxv ; ii, 411-413. ■ how it can animate several bodies at the same time, i, p. Ixxxv ; ii, 412-415. absence of all specific cognition on the part of it, i, p. Ixxxv ; ii, 414 seq. participates in all the perfections and powers of the Lord, with the exception of the power of creating and sustaining the world, i, p. Ixxxv ; ii, 415-418. does not return to new forms of embodied existence, i, p. Ixxxv; ii, 418 seq. does not enter on new courses of existence, i, 243. effects its purposes by mere will, ii, 410 seq. possesses a mind (manas), ii, 411. is v.'ithout another lord, ii, 411. is without a body and senseorgans, says Badari, ii, 411 seq. ■ has a body and senses, says Gaimini, ii, 412.
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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