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   Vol.,  Sect., Part, Chap., Par.                                      grey = Comment text

 1        I, Pref                    |      absurdities, or may in fact really be so, and it may yet be
 2        I, Pref                    |        world is ever to assume a really historical character; and
 3        I, Pref                    |     praise to what to my mind is really beautiful or sublime in
 4        I, Pref                    |   ancient religions such as they really were, not such as we wish
 5        I, Pref                    |         learn to study him as he really was, an animal, with all
 6        I, Pref                    |       the Khândogya-upanishad is really this, that none of the Vedas
 7        I, Pref                    |         but that which truly and really exists). It is the Self,
 8        I, Translat                |         at large. And even then, really useful results can be achieved
 9        I, Translit                |        that its pronunciation is really that of what we call the
10        I, Intro,    0,   0,   1   |          century, to arrive at a really correct, accurate, and living
11        I, Intro,    0,   0,   2   |      make [1].~The death of that really great and good man during
12        I, Intro,    0,   0,   4   |      hardy any argument which is really convincing, or which could
13        I, Intro,    0,   0,   5   |           we may be sure that it really meant to write so, and not
14        I,   1,    2,   0,   3     |          the Soma-sacrifice, and really meaning, 'He will pour out
15        I,   1,    4,   0,   7     |         duties, then one attends really on a tutor. One who does
16        I,   1,    4,   0,   7     |     perform his duties, does not really attend on a tutor. Only
17        I,   1,    4,   0,   8     |       sacrifice (yagna), that is really abstinence (brahmakarya).
18        I,   1,    4,   0,   8     |       sacrifice (ishta), that is really abstinence, for by abstinence,
19        I,   1,    4,   0,   8     |  sacrifice (sattrayana), that is really abstinence, for by abstinence
20        I,   1,    4,   0,   8     |         silence (mauna), that is really abstinence, for he who by
21        I,   1,    4,   0,   8     |   fasting (anasakayana), that is really abstinence, for that Self
22        I,   1,    4,   0,   8     |       life (aranyayana), that is really abstinence. Ara and Nya
23        I,   3,    2,   1,   1     |          KHANDA.~1. Was it water really? Was it water? Yes, all
24        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), the Satarkin
25        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), the Madhyama
26        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Gritsamada.~
27        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Visvamitra.~
28        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Vamadeva~
29        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Atrayah.~
30        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Bharadvaga.~
31        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Vasishtha.~
32        I,   3,    2,   1,   2     | Therefore people call him who is really PraAna (breath), the Pragathas.~
33        I,   3,    2,   1,   2     |         people called him who is really Prana (breath), the Pavamanis.~
34        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), the Kshudrastiktas (
35        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Sukta.~7.
36        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Rik.~8.
37        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Ardharka.~
38        I,   3,    2,   1,   2     | Therefore people call him who is really Prdna (breath), Pada.~10.
39        I,   3,    2,   1,   2     | Therefore people call him who is really Prana (breath), Akshara.~
40        I,   3,    3,   0,   5     |          and after his birth, he really elevates his own self,~8.
41        I,   3,    3,   1,   1     |       speech, but their union is really breath.~8. Verily, it is
42        I,   3,    3,   1,   2     |         Akarya; for that is done really for himself.~7. We have
43       XV, Intro                   |          of the Vedânta, what is really meant is that before the
44       XV,   5                     |       scholar such arguments are really distasteful for the very
45       XV,   5                     |       philosophy, and that if we really found doctrines, peculiar
46       XV,   5                     |          own qualities.'~What is really peculiar in the Svetâsvatara-upanishad
47       XV,   5                     |          Prakriti. That power is really inconceivable, and it has
48       XV,   7                     |       kernel of our Upanishad is really the dialogue between the
49       XV,  11,    2,   3,   9     |          How many gods are there really, O Yagnavalkya?'~'Thirty-three,'
50       XV,  11,    2,   3,   9     |          How many gods are there really, O Yagnavalkya?'~'Six,'
51       XV,  11,    2,   3,   9     |          How many gods are there really, O Yagnavalkya?'~'Three,'
52       XV,  11,    2,   3,   9     |          How many gods are there really, O Yagnavalkya?'~'Two,'
53       XV,  11,    2,   3,   9     |          How many gods are there really, O Yagnavalkya?'~'One and
54       XV,  11,    2,   3,   9     |          How many gods are there really, O Yagnavalkya?'~'One,'
55       XV,  12,    0,   6          |       many who (seem to act, but really do) not act; he makes the
56       XV,  14,    0,   3          |       one, also called Self, who really overcome by bright and dark