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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— are extinguished either by expiatory ceremonies or by the knowledge of Brahman or by the full fruition of their consequences, ii, 117 n. • — depend on conduct, ii, 120 seq. — and not conduct are the cause of new births, ii, 121. ■ — inferior to knowledge, ii, 267. — knowledge is subordinate to, ii, 289, — their reaching maturity depends on place, time, and operative cause presenting themselves, ii, 328. — the fruits of which are opposed to each other, ii, 328. — do not perish, ii, 353, 354. — good, are mentioned together with evil w., and the term ' evil ' is used without any distinction for both, ii, 356, of them also there is nonclinging (to him who knows) ; but at death, ii, 356 seq. — depend on false knowledge, ii, 363. — a limiting adjunct of the soul, ii, 367. — at the time of the soul attaining a new body, after speech and the other organs have been withdrawn within the soul, w. constitute the soul's abode, ii, 369. — refraining from w. of any kind whatsoever cannot lead to final release, ii, 397-400. Works, refraining from, impossible for one who does not possess perfect knowledge, ii, 399. — see also Actions. World, the appearance of it due to Maya or illusion, i, p. xxv, 329 seqo 345; ii> 138. ^ upadana the material cause of it, i, p. xxv. — springs from Brahman, i, p. xl, 15-19, 202, 305-308, 317, 320330, 381-386, 442; ii, 16, 21. See also Cause and effect, and Creation. — is it co-eternal with Brahman, or
2does it issue from it and is it refunded into it at stated intervals? i, p. lii ; ii, 3-73. — its origin, subsistence, and dissolution proceed from Brahman, i, 15-19, 2S6 seq., 328; ii, 395 seq., 416. the highest Self is the one unchanging witness of, i, 312. — originates from the word, i, 201211; how that origination is to be understood, i, 203. — trembles in the pra«a, i, 229-231. — is evolved by names and forms, i, 233, 242, 357. — a previous seminal condition of it, i, 242-245, 255. — evolution of it under the superintendence of a ruler, i, 268. — doctrines concerning its origin which are opposed to the Vedanta, i, 288 seq. — is different in nature from Brahman, i, 299-305. — is non-intelligent and impure, i, 300 seq. — can we assume it to be intelligent ? i, 302 seq. — being based on the individual soul, cannot have an independent existence, i, 322 seq. — is in all time only that which is, i, 332. — is without a beginning, i, 212, 359-36K — the pradhana cannot be the cause of the w., on account of the orderly arrangement of the w. being impossible on that hypothesis, i, 363-367. GENERAL INDEX. 501 World cannot be produced without activity, and therefore cannot have a non-intelligent cause, i. 367-369. — the 'cause of sufl'ering,' i, 376 n., 378. — non-difference of it from Brahman, ii, 9. — if the text says ' the \v. is a fire indeed,' this does not mean that the \v. really is a fire, ii, 267.
3— the term ' w.' denotes places of enjoyment, ii, 387, 389, 390, — the re-absorption (pralaya) of the, the material \v. is merged into Maya at the time of, i, pp. xxvi, xciv. objections against the Vedanta doctrine based on the consequences that would arise at the time of, i, 309 seq. ; these objections refuted, i, 310-314. — — the power of distinction founded on wrong knowledge remains even after, i, 313. would be impossible, if we adopted the atomic theory, i, 386-389. — — there exists, potentially, a connexion between the Self and the buddhi even in the state of, ii, 47 seq. in the state of, the elements are merged in Brahman only in such a way as to continue to exist in a seminal condition, ii, 371. — the periodical renovation of the, i, p. xxvii, 211 seq., 214. there is no contradiction to the eternity of the word of the Veda in it, i, 211216. compared to the sleeping and waking states, i, 212. — the phenomenal w. is the same in all kalpas, i, 215. Worship (of Brahman). See Meditation. Yag-navalkya, i, p. cxv. — colloquy of Artabhaga and, i, pp. Ixxxi, cxii ; ii, 373 seq. — colloquy of the Gandharva and, i, 219. K Ya^wavalkya, dialogue of Maitreyi and, i, 274 seqq. — and others who knew Brahman did not take their stand on works, ii, 292, Ya^us, the highest Self is, i, 79. Yama with a staff in his hand, i, 217 n, — colloquy between Y. and Na^iketas, i, 247-252. — Sawyamana, the abode of, ii, 122 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.
1— are extinguished either by expiatory ceremonies or by the knowledge of Brahman or by the full fruition of their consequences, ii, 117 n. • — depend on conduct, ii, 120 seq. — and not conduct are the cause of new births, ii, 121. ■ — inferior to knowledge, ii, 267. — knowledge is subordinate to, ii, 289, — their reaching maturity depends on place, time, and operative cause presenting themselves, ii, 328. — the fruits of which are opposed to each other, ii, 328. — do not perish, ii, 353, 354. — good, are mentioned together with evil w., and the term ' evil ' is used without any distinction for both, ii, 356, of them also there is nonclinging (to him who knows) ; but at death, ii, 356 seq. — depend on false knowledge, ii, 363. — a limiting adjunct of the soul, ii, 367. — at the time of the soul attaining a new body, after speech and the other organs have been withdrawn within the soul, w. constitute the soul's abode, ii, 369. — refraining from w. of any kind whatsoever cannot lead to final release, ii, 397-400. Works, refraining from, impossible for one who does not possess perfect knowledge, ii, 399. — see also Actions. World, the appearance of it due to Maya or illusion, i, p. xxv, 329 seqo 345; ii> 138. ^ upadana the material cause of it, i, p. xxv. — springs from Brahman, i, p. xl, 15-19, 202, 305-308, 317, 320330, 381-386, 442; ii, 16, 21. See also Cause and effect, and Creation. — is it co-eternal with Brahman, or
2does it issue from it and is it refunded into it at stated intervals? i, p. lii ; ii, 3-73. — its origin, subsistence, and dissolution proceed from Brahman, i, 15-19, 2S6 seq., 328; ii, 395 seq., 416. the highest Self is the one unchanging witness of, i, 312. — originates from the word, i, 201211; how that origination is to be understood, i, 203. — trembles in the pra«a, i, 229-231. — is evolved by names and forms, i, 233, 242, 357. — a previous seminal condition of it, i, 242-245, 255. — evolution of it under the superintendence of a ruler, i, 268. — doctrines concerning its origin which are opposed to the Vedanta, i, 288 seq. — is different in nature from Brahman, i, 299-305. — is non-intelligent and impure, i, 300 seq. — can we assume it to be intelligent ? i, 302 seq. — being based on the individual soul, cannot have an independent existence, i, 322 seq. — is in all time only that which is, i, 332. — is without a beginning, i, 212, 359-36K — the pradhana cannot be the cause of the w., on account of the orderly arrangement of the w. being impossible on that hypothesis, i, 363-367. GENERAL INDEX. 501 World cannot be produced without activity, and therefore cannot have a non-intelligent cause, i. 367-369. — the 'cause of sufl'ering,' i, 376 n., 378. — non-difference of it from Brahman, ii, 9. — if the text says ' the \v. is a fire indeed,' this does not mean that the \v. really is a fire, ii, 267.
3— the term ' w.' denotes places of enjoyment, ii, 387, 389, 390, — the re-absorption (pralaya) of the, the material \v. is merged into Maya at the time of, i, pp. xxvi, xciv. objections against the Vedanta doctrine based on the consequences that would arise at the time of, i, 309 seq. ; these objections refuted, i, 310-314. — — the power of distinction founded on wrong knowledge remains even after, i, 313. would be impossible, if we adopted the atomic theory, i, 386-389. — — there exists, potentially, a connexion between the Self and the buddhi even in the state of, ii, 47 seq. in the state of, the elements are merged in Brahman only in such a way as to continue to exist in a seminal condition, ii, 371. — the periodical renovation of the, i, p. xxvii, 211 seq., 214. there is no contradiction to the eternity of the word of the Veda in it, i, 211216. compared to the sleeping and waking states, i, 212. — the phenomenal w. is the same in all kalpas, i, 215. Worship (of Brahman). See Meditation. Yag-navalkya, i, p. cxv. — colloquy of Artabhaga and, i, pp. Ixxxi, cxii ; ii, 373 seq. — colloquy of the Gandharva and, i, 219. K Ya^wavalkya, dialogue of Maitreyi and, i, 274 seqq. — and others who knew Brahman did not take their stand on works, ii, 292, Ya^us, the highest Self is, i, 79. Yama with a staff in his hand, i, 217 n, — colloquy between Y. and Na^iketas, i, 247-252. — Sawyamana, the abode of, ii, 122 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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