bold = Main text
Vol., Sect., Part, Chap., Par. grey = Comment text
1 I, Pref | must be approached in a different, in a less enthusiastic,
2 I, Pref | opportunity of seeing in how many different ways man has tried to solve
3 I, Translit | freedom in its application to different languages, and has, therefore,
4 I, Translit | diacritical marks, or to a different fount of types.~9. Which
5 I, Intro, 0, 0, 2 | so-called Vedânta something different from all the rest, something
6 I, Intro, 0, 0, 4 | DIFFERENT CLASSES OF UPANISHADS.~The
7 I, Intro, 0, 0, 4 | Upanishad which is quoted under different names. In an alphabetical
8 I, Intro, 0, 0, 4 | Upanishads belong to very different periods of Indian thought,
9 I, Intro, 0, 0, 4 | settled independently, in different localities, by different
10 I, Intro, 0, 0, 4 | different localities, by different teachers, it may be, for
11 I, Intro, 0, 0, 4 | teachers, it may be, for different purposes. Lastly, the influence
12 I, Intro, 0, 0, 5 | locality only, and that different readings and different recensions
13 I, Intro, 0, 0, 5 | that different readings and different recensions may have existed
14 I, Intro, 0, 0, 5 | Upanishads, as handed down in different Sâkhâs of different Vedas,
15 I, Intro, 0, 0, 5 | down in different Sâkhâs of different Vedas, and we know of various
16 I, Intro, 0, 0, 5 | That rests on a totally different basis. Such exceptional
17 I, Intro, 0, 0, 5 | such a degree, and in two different ways in the two Sâkhâs of
18 I, Intro, 0, 0, 5 | carries on the sandhi between different paragraphs. Here and there
19 I, Intro, 0, 0, 8 | to be productions of very different ages, though both are evidently
20 I, Intro, 0, 0, 9 | Upanishads belong to a very different order from those treated
21 I, Intro, 0, 0, 9 | which is described in a different Sâkhâ, see Taittirîya Samhitâ
22 I, Intro, 0, 0, 9 | And this is confirmed in different ways. Sâyana, when quoting
23 I, Intro, 0, 0, 9 | another by Ânandatîrtha on a different gloss for the entire Upanishad.
24 I, Intro, 0, 0, 10 | Other MSS. again adopt different divisions. In one MS. of
25 I, 1, 1, 0, 1 | knowledge and ignorance are different. The sacrifice which a man
26 I, 1, 2, 0, 3 | of the sun.~4. These (the different colours in the sun) are
27 I, 1, 2, 0, 4 | which lose themselves in different directions. I am full of
28 I, 1, 4, 0, 7 | This water, on assuming different forms, becomes this earth,
29 I, 1, 4, 0, 7 | cannot rest in something different from itself)~
30 I, 1, 4, 0, 8 | others serve for departing in different directions, yea, in different
31 I, 1, 4, 0, 8 | different directions, yea, in different directions.'~
32 I, 1, 4, 0, 8 | body (when he knows himself different from the body), then neither
33 I, 2, 0, 0, 0 | can teach it.~4. 'It is different from the known, it is also
34 I, 3, 1, 1, 5 | food.~4. They consist of different metres. Verily, the intestines
35 I, 3, 2, 1, 1 | and breath) go for ever in different directions (the breath moving
36 I, 3, 2, 1, 3 | teachers (belonging to a different Sakha) recognise a thousand
37 I, 3, 2, 1, 3 | recognise a thousand of different metres (not of Brihatis
38 I, 3, 2, 1, 3 | and manifested through different kinds of contact (mutes)
39 I, 3, 2, 1, 3 | it becomes manifold and different.~15. Speech if uttered in
40 I, 4, 0, 0, 1 | or as something else in different places. When he has thus
41 I, 4, 0, 0, 1 | He says to him: 'What is different from the gods and from the
42 I, 4, 0, 0, 2 | body with all these (five different kinds of prana), and resting
43 XV, Intro | that they often followed a different text, and when, as in the
44 XV, Intro | difficulties are of a very different character. They consist
45 XV, 3 | presupposes, however, a different text, as may be seen both
46 XV, 5 | they will require very different support from what they have
47 XV, 5 | Sânkhya meant something quite different from the Sânkhya system
48 XV, 5 | and it has assumed such different forms in the mind of different
49 XV, 5 | different forms in the mind of different Vedântists, that in the
50 XV, 7 | has, of course, a totally different origin, and simply means
51 XV, 7 | we even hear of books, different from the Vedas, against
52 XV, 8, 0, 0, 1 | another; these two, having different objects, chain a man. It
53 XV, 8, 0, 0, 1 | Wide apart and leading to different points are these two, ignorance,
54 XV, 8, 0, 0, 2 | world, though one, becomes different according to whatever it
55 XV, 8, 0, 0, 2 | within all things becomes different, according to whatever it
56 XV, 8, 0, 0, 2 | world, though one, becomes different according to whatever it
57 XV, 8, 0, 0, 2 | within all things becomes different, according to whatever it
58 XV, 8, 0, 0, 2 | arteries serve for departing in different directions.'~17. 'The Person
59 XV, 10, 0, 2, 2 | it is called food (anna).~Different from this, which consists
60 XV, 10, 0, 2, 3 | former (consisting of food).~Different from this, which consists
61 XV, 10, 0, 2, 4 | consisting of breath).~Different from this, which consists
62 XV, 10, 0, 2, 5 | former (consisting of mind).~Different from this, which consists
63 XV, 11, 1, 1, 4 | of Devas which in their different orders are called Vasus,
64 XV, 11, 1, 2, 1 | When he takes in these different kinds of intelligence, then
65 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could see.~
66 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could smell.~
67 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could taste.~
68 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could speak.~
69 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could hear.~
70 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could think.~
71 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could think.~
72 XV, 11, 2, 4, 3 | no second, nothing else different from him that he could know.~
73 XV, 11, 3, 6, 2 | replied, mentioning the different heads.~4. The father said: '
74 XV, 12, 0, 1 | manifold, who proceeds on three different roads, and whose illusion
75 XV, 12, 0, 1 | that the self (in him) is different from the mover (the god,
76 XV, 12, 0, 3 | from whom there is nothing different, than whom there is nothing
77 XV, 12, 0, 6 | goes on, being in truth different (from all he has produced);~
78 XV, 13, 0, 4 | what has been enjoyed in different countries and quarters,
79 XV, 14, 0, 2 | reflected in man (as the sun in different vessels of water), knowing
80 XV, 14, 0, 3 | then who is that other different one, also called Self, who
81 XV, 14, 0, 3 | There is indeed that others different one, called the elemental
82 XV, 14, 0, 3 | becomes manifold (assumes different forms, such as crooked,
83 XV, 14, 0, 5 | in man (as the sun is in different vessels of water) knowing
84 XV, 14, 0, 6 | mansions belonging to the different bodies of gods.~But the
85 XV, 14, 0, 7 | self-subdued; therefore a very different Self was told to them (from
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