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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— and Ar^una, dialogue on knowledge originating in a future life, ii, 328 seq. Vasus, class of gods, i, 202, 216. 496 vedanta-sOtras. Vayu (air) and Prawa not to be identified, i, p. Ixxiv ; ii, 256259- — the deity tliat never sets, ii, 18 seq. — an object of worship, ii, 19. — Brahman to be meditated upon under the form of, ii, 19 n. — having become breath entered into the nostrils, ii, 91. — is the best among the Devas, ii, 256. — Pra/za and V. identified, ii, 257. — from the year to V., the departed soul proceeds, ii, 384-386, — comes before Aditya (on the path of the gods), and must be inserted between the year and Aditya, ii, 385. — the soul goes from the world of the gods to, ii, 386. Veda furnishes the means of escaping from sawsara, i, p. xxvii. — its Gwanakaw^a and Karmaka«(^a, i, p. xxix. — Brahman is the source of the, i, p. xxxii, 19-22. — the reading of it the common antecedent for those who wish to enter on an enquiry into religious duty and ■ for those desirous of knowing Brahman, i, 10. extends up to the comprehension of its purport, ii, 289. — cannot aim at conveying information about accomplished substances, i, 21. — possesses authority as a means of right knowledge of Brahman, i, 23, 38, 317. — aims at action, i, 24, 38 seqq. — prohibitory passages of the, i, 39 seq. and n. — in the V. which is not the work of man no wish can be expressed, i, no. — men are entitled to the study of the, i, 196-198.
2— also beings above men (gods, &c.) are qualified for the study and practice of the, i, 198 seq. — to the gods it is manifest of itself (without study), i, 199. — its authoritativeness proved from its independence, basing on the original (eternal) connexion of the word with its sense, i, 201, 295. Veda, from the word of the V. the world, with the gods and other beings, originates, i, 202-204. — its eternity, i, 2 1 1-2 16, 317. — the i?/shis see the mantras and brahmawa passages, i. e. the, i, 223. — study of it demands as its antecedent the upanayana-ceremony, i, 224. — 5iidras prohibited from hearing and studying the, i, 228 seq. — Yoga practices enjoined in the, i, 297. — the real sense of it, that Brahman is the cause and matter of this world, i, 361. — the Bhagavata contains passages contradictory to the, i, 443. — all its parts are equally authoritative, and hence must all be assumed to have a meaning, ii, 156. — the rite of carrying fire on the head is an attribute of the study of the V, of the Atharvawikas, ii, 189 seq. — Scripture enjoins works for such only as understand the purport of the, ii, 289. — of him who has merely read the V. there is qualification for works, ii, 293. — see also Scripture, and ^ruti. Vedanta, what the study of the V. presupposes, i, p. xxxii, 9-15. — the doctrines concerning the origin of the world which are
3opposed to it, i, 289. Vedanta-mimawsa, i, 9. Vedanta-jastra, i, p. xi. Vedanta-sutras, the GwanakaWa systematised only in the, i, p. xii. — presuppose the Purva-mimawsasutras, i, p. xiii. — other names for, i, p. xiv n.,9, 190. — numerous commentaries on them, i, p. xvi. — differences of Vedanta doctrine, existed before their final composition, i, p. xviii seqq. GENERAL INDEX. 497 Vedanta-sutras quote opinions of various teachers, i, p. xix. — conspectus of their contents, i, pp. xxxi-lxxxv. — are throughout Mima»?sa,i,p. xlv. — claim to be systematisations of the Upanishads, i, p. cii. — have merely the purpose of stringing together the flowers of the Vedanta-passages, i, 17. Vedanta-texts, Brahman the uniform topic of all, i, p. xxxii, 2247. — why they are to be studied, i, 9. — they all teach that the cause of the world is the intelligent Brahman, i, 6oseq. — have a twofold purport ; some of them aim at setting forth the nature of the highest Self, some at teaching the unity of the individual soul with the highest Self, i, 198. — there is a conflict of V. with regard to the things created, but not with regard to the Lord as the cause of the world, i, 263-266, — do not contradict one another with regard to the mode of creation and similar topics, i, 290. — the cognitions of Brahman intimated by all the V. are identical, ii, 184-279 ; Scripture also declares this, ii, 190 seq. — they all represent the object of
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— and Ar^una, dialogue on knowledge originating in a future life, ii, 328 seq. Vasus, class of gods, i, 202, 216. 496 vedanta-sOtras. Vayu (air) and Prawa not to be identified, i, p. Ixxiv ; ii, 256259- — the deity tliat never sets, ii, 18 seq. — an object of worship, ii, 19. — Brahman to be meditated upon under the form of, ii, 19 n. — having become breath entered into the nostrils, ii, 91. — is the best among the Devas, ii, 256. — Pra/za and V. identified, ii, 257. — from the year to V., the departed soul proceeds, ii, 384-386, — comes before Aditya (on the path of the gods), and must be inserted between the year and Aditya, ii, 385. — the soul goes from the world of the gods to, ii, 386. Veda furnishes the means of escaping from sawsara, i, p. xxvii. — its Gwanakaw^a and Karmaka«(^a, i, p. xxix. — Brahman is the source of the, i, p. xxxii, 19-22. — the reading of it the common antecedent for those who wish to enter on an enquiry into religious duty and ■ for those desirous of knowing Brahman, i, 10. extends up to the comprehension of its purport, ii, 289. — cannot aim at conveying information about accomplished substances, i, 21. — possesses authority as a means of right knowledge of Brahman, i, 23, 38, 317. — aims at action, i, 24, 38 seqq. — prohibitory passages of the, i, 39 seq. and n. — in the V. which is not the work of man no wish can be expressed, i, no. — men are entitled to the study of the, i, 196-198.
2— also beings above men (gods, &c.) are qualified for the study and practice of the, i, 198 seq. — to the gods it is manifest of itself (without study), i, 199. — its authoritativeness proved from its independence, basing on the original (eternal) connexion of the word with its sense, i, 201, 295. Veda, from the word of the V. the world, with the gods and other beings, originates, i, 202-204. — its eternity, i, 2 1 1-2 16, 317. — the i?/shis see the mantras and brahmawa passages, i. e. the, i, 223. — study of it demands as its antecedent the upanayana-ceremony, i, 224. — 5iidras prohibited from hearing and studying the, i, 228 seq. — Yoga practices enjoined in the, i, 297. — the real sense of it, that Brahman is the cause and matter of this world, i, 361. — the Bhagavata contains passages contradictory to the, i, 443. — all its parts are equally authoritative, and hence must all be assumed to have a meaning, ii, 156. — the rite of carrying fire on the head is an attribute of the study of the V, of the Atharvawikas, ii, 189 seq. — Scripture enjoins works for such only as understand the purport of the, ii, 289. — of him who has merely read the V. there is qualification for works, ii, 293. — see also Scripture, and ^ruti. Vedanta, what the study of the V. presupposes, i, p. xxxii, 9-15. — the doctrines concerning the origin of the world which are
3opposed to it, i, 289. Vedanta-mimawsa, i, 9. Vedanta-jastra, i, p. xi. Vedanta-sutras, the GwanakaWa systematised only in the, i, p. xii. — presuppose the Purva-mimawsasutras, i, p. xiii. — other names for, i, p. xiv n.,9, 190. — numerous commentaries on them, i, p. xvi. — differences of Vedanta doctrine, existed before their final composition, i, p. xviii seqq. GENERAL INDEX. 497 Vedanta-sutras quote opinions of various teachers, i, p. xix. — conspectus of their contents, i, pp. xxxi-lxxxv. — are throughout Mima»?sa,i,p. xlv. — claim to be systematisations of the Upanishads, i, p. cii. — have merely the purpose of stringing together the flowers of the Vedanta-passages, i, 17. Vedanta-texts, Brahman the uniform topic of all, i, p. xxxii, 2247. — why they are to be studied, i, 9. — they all teach that the cause of the world is the intelligent Brahman, i, 6oseq. — have a twofold purport ; some of them aim at setting forth the nature of the highest Self, some at teaching the unity of the individual soul with the highest Self, i, 198. — there is a conflict of V. with regard to the things created, but not with regard to the Lord as the cause of the world, i, 263-266, — do not contradict one another with regard to the mode of creation and similar topics, i, 290. — the cognitions of Brahman intimated by all the V. are identical, ii, 184-279 ; Scripture also declares this, ii, 190 seq. — they all represent the object of
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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