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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1do not depart from the embodied soul of him who knows Brahman, ii, 372 seq. see also Prawas. Void, doctrine of a general, i, 439 ; ii, 14, 168. Vr/ttikara referred to by ^ankara, i, pp. XX, xxi. Vyasa and others conversed with the gods face to face, {,222 seq. Vyasadhikarawamala, i, p. xxxi. Water springs from fire, i, p. Hi ; ii, 22 seq. — from it sprang earth, ii, 23 seq. — is dissolved into fire, ii, 26. — earth is dissolved into, ii, 26. — the soul goes from one body into another, enveloped by, ii, 103105, 106-110, 112. — is intimately connected with religious works, sacrifices, &c., ii, 105, 108, 109. — designated by jraddha, ii, 106108. — the soul assumes a body of w. in the moon, ii, 127. GENERAL INDEX. 499 Water is the dress of breath, ii, 211214. Woman, no w. to be avoided, with reference to the knowledge of the Vamadevya, ii, 310. Word, the original (eternal) connexion of the w. with its sense, i, 201. — connected with the species, not with the individual, i, 202 seq. — the world originates from the w., as is shown by perception and inference, i, 201-2 11 ; how is that origination to be understood? i, 203. — creation is preceded by the w., i, 203 seq. — the spho/a is the, i, 204-206. — the letters are not the, i, 205 seq. — Upavarsha says that the letters are the, i, 206-210. — the spho/a is not the, i, 209 seq. — and thing are different, i, 222. Words, 5ahkara on the nature of, i,
2p. xxxvii, 204-211. Works (viz. sacrifices, &c.), knowledge is independent of, i, p. Ixxv; ii, 285-295, 306. — knowledge and w. are the two roads for entering on the road of the gods and the road of the fathers, ii, 123-125. — enjoined for such only as understand the purport of the Veda, ii, 289. for him who has merely read the Veda, ii, 293. — destruction of the qualification for w., by knowledge, ii, 294 seq. — obligatory for the three former ajramas, but not for the mendicant, ii, 301 seq. — are needed for the origination of knowledge, ii, 306 seq., 313315 ; but w. undertaken for the fulfilment of some special wish do not contribute towards this end, ii, 360. — are the washing away of uncleanliness, but knowledge is the highest way, ii, 307. — are incumbent on him also who does not desire release, ii, 312 seq. Kk Works, those performing w. are not overpowered by passion and the like, ii, 315. — of permanent obligation enjoined by the Veda, such as the Agnihotra, have the same effect as knowledge, ii, 358-362. — joined with knowledge may effect final release, ii, 359. • — are superior to w. destitute of knowledge, ii, 361. — of public utility, less meritorious than sacrifices, lead through smoke &c. to the southern path of the sun, i, 27. lead to the road of the fathers, ii, 124. — (Karman), the reward of w. is not the independent result of the w. acting through the apurva, but is allotted by the Lord, i, p. Ixv ; ii, 180-183.
3— the shaking off of the good and evil, i, p. Ixx ; ii, 225-229; takes place at the moment of the soul's departure from the body, i, p. Ixx seq. ; ii, 229231. — even he whose w. are entirely annihilated, is yet connected with some kind of body, i, p. Ixxi. — he who has reached knowledge of Brahman is not affected by the consequences of either past or future evil or good w., i, p. Ixxvii seq.; ii, 119, 237, 353357. — the non-operation of w. holds good only in the case of w. which have not yet begun to produce their effects, i, p. Ixxviii; ii, 357 seq. — which have begun to produce their effects have to be worked out fully, whereupon (after death) the possessor of knowledge becomes united with Brahman, i, p. Ixxviii; ii, 113, 117, 119, 237, 362 seq. — the Lord regards merit and demerit acquired by the w. of living beings, i, 357-360. — constitute the efficient cause for the origination of a new body, ii, 105. 500 VEDANTA-SUTRAS. Works, on the passing away of the w. the soul redescends with a remainder, ii, 1 1 2-1 19, 398. — good fortune as well as misfortune is caused by good and evil, ii, 114. — the souls are to find in the moon complete requital of their, ii, 115- — whose operation is obstructed by other w. leading to fruits of a contrary nature last for a long time, ii, 117 seq. — definite fruits are attached to particular, ii, 1 17. - — the fruits of different w. must be experienced in diff'erent existences, ii, 117, 117 n.
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.
1do not depart from the embodied soul of him who knows Brahman, ii, 372 seq. see also Prawas. Void, doctrine of a general, i, 439 ; ii, 14, 168. Vr/ttikara referred to by ^ankara, i, pp. XX, xxi. Vyasa and others conversed with the gods face to face, {,222 seq. Vyasadhikarawamala, i, p. xxxi. Water springs from fire, i, p. Hi ; ii, 22 seq. — from it sprang earth, ii, 23 seq. — is dissolved into fire, ii, 26. — earth is dissolved into, ii, 26. — the soul goes from one body into another, enveloped by, ii, 103105, 106-110, 112. — is intimately connected with religious works, sacrifices, &c., ii, 105, 108, 109. — designated by jraddha, ii, 106108. — the soul assumes a body of w. in the moon, ii, 127. GENERAL INDEX. 499 Water is the dress of breath, ii, 211214. Woman, no w. to be avoided, with reference to the knowledge of the Vamadevya, ii, 310. Word, the original (eternal) connexion of the w. with its sense, i, 201. — connected with the species, not with the individual, i, 202 seq. — the world originates from the w., as is shown by perception and inference, i, 201-2 11 ; how is that origination to be understood? i, 203. — creation is preceded by the w., i, 203 seq. — the spho/a is the, i, 204-206. — the letters are not the, i, 205 seq. — Upavarsha says that the letters are the, i, 206-210. — the spho/a is not the, i, 209 seq. — and thing are different, i, 222. Words, 5ahkara on the nature of, i,
2p. xxxvii, 204-211. Works (viz. sacrifices, &c.), knowledge is independent of, i, p. Ixxv; ii, 285-295, 306. — knowledge and w. are the two roads for entering on the road of the gods and the road of the fathers, ii, 123-125. — enjoined for such only as understand the purport of the Veda, ii, 289. for him who has merely read the Veda, ii, 293. — destruction of the qualification for w., by knowledge, ii, 294 seq. — obligatory for the three former ajramas, but not for the mendicant, ii, 301 seq. — are needed for the origination of knowledge, ii, 306 seq., 313315 ; but w. undertaken for the fulfilment of some special wish do not contribute towards this end, ii, 360. — are the washing away of uncleanliness, but knowledge is the highest way, ii, 307. — are incumbent on him also who does not desire release, ii, 312 seq. Kk Works, those performing w. are not overpowered by passion and the like, ii, 315. — of permanent obligation enjoined by the Veda, such as the Agnihotra, have the same effect as knowledge, ii, 358-362. — joined with knowledge may effect final release, ii, 359. • — are superior to w. destitute of knowledge, ii, 361. — of public utility, less meritorious than sacrifices, lead through smoke &c. to the southern path of the sun, i, 27. lead to the road of the fathers, ii, 124. — (Karman), the reward of w. is not the independent result of the w. acting through the apurva, but is allotted by the Lord, i, p. Ixv ; ii, 180-183.
3— the shaking off of the good and evil, i, p. Ixx ; ii, 225-229; takes place at the moment of the soul's departure from the body, i, p. Ixx seq. ; ii, 229231. — even he whose w. are entirely annihilated, is yet connected with some kind of body, i, p. Ixxi. — he who has reached knowledge of Brahman is not affected by the consequences of either past or future evil or good w., i, p. Ixxvii seq.; ii, 119, 237, 353357. — the non-operation of w. holds good only in the case of w. which have not yet begun to produce their effects, i, p. Ixxviii; ii, 357 seq. — which have begun to produce their effects have to be worked out fully, whereupon (after death) the possessor of knowledge becomes united with Brahman, i, p. Ixxviii; ii, 113, 117, 119, 237, 362 seq. — the Lord regards merit and demerit acquired by the w. of living beings, i, 357-360. — constitute the efficient cause for the origination of a new body, ii, 105. 500 VEDANTA-SUTRAS. Works, on the passing away of the w. the soul redescends with a remainder, ii, 1 1 2-1 19, 398. — good fortune as well as misfortune is caused by good and evil, ii, 114. — the souls are to find in the moon complete requital of their, ii, 115- — whose operation is obstructed by other w. leading to fruits of a contrary nature last for a long time, ii, 117 seq. — definite fruits are attached to particular, ii, 1 17. - — the fruits of different w. must be experienced in diff'erent existences, ii, 117, 117 n.
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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