V. 10. 1. Ascent of the departed Soul to the snowless, sorrowless region through the wind, the sun, and the moon, p. 158. V. 14. 8. On the dignity of eschatological knowledge, p. 64. VI. 2. 5-7. On the superiority of the Kshatriyas to the Brahmins, p. 62.

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CHHĀNDOGYA UPANISHAD.

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I. 1. 10. Māyā as Ignorance, p. 225. I. 2. 8. The Saint as an impenetrable rock, p. 316. I. 3. 3. Speech involves suspension of breath, p. 114. I. 3. 5. Voluntary action involves suspension of breath, pp. 114-115. I. 3. 12. Fulfilment of all desires after God-realisation, p. 350. I. 5. 1.3. The Sun verily sings Om, p. 335. I. 6. 6. The golden-coloured Being seen on the Sun, p. 345. I. 9. 1. On Space as the final habitat of all things, p. 81. I. 11. 5. On Prāṇa as the Ultimate substratum, pp. 87-88

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II. 20. 2. Man lifted up to the region of the Deity he worships during life, p. 165. II. 20. 2. Madhva’s conception of Immortality, p. 209. II. 23. 1. Reference to the four different Āśramas, p. 60. II. 23. 3. All speech as permeated by Om, p. 334.

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III. 1-11. The intermundane region described as a beehive p. 42. III. 11. 2-3. The aspiring mystic experiences Eternal Day, p. 345. III. 11. 5-6. Mystic Knowledge more valuable than the Earth full of treasure, p. 333. III. 13. Light or Sound within man as the Ultimate Reality, pp. 250-251. III. 13. 8. Description of the Internal Sound as of the roaring of an ox, or the peal of a thunder, p. 344. III. 14. 1. The Absolute as Tajjalān, p. 73. III. 14. 1. Cosmological definition of the Ultimate Reality p. 253. III. 14. 1. On the vision of the Brahman as the All, p. 278 III. 14. 3. The Soul as smaller than a mustard seed, and as greater than the sky, pp. 138-139. III. 14. 4. “ I shall reach Brahman after throwing off the bodily coil,” pp. 221-222. III. 15. 1. The Universe conceived as a huge chest, p.84. III. 16. Mahidāsa Aitareya, and the question of the prolongation of life, p. 45. III. 17. 1-6. Kṛiṣhṇa and Ghora Āṅgirasa, p. 202.

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III. 17. 4. The list of virtues according to Ghora Āṅgirasa, p. 309. III. 18. 1. Meditation upon mind as the Ultimate Reality, p. 292. III. 19. 1-3. The myth of the Universal Egg, p. 83. III. 19. 4. Meditation on the Sun as Brahman, p. 128

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IV. 3. 1-2. On Air as the final absorbent of all things, pp. 78-79. IV. 3. 3. On Prāṇa as the final absorbent, p. 88. IV. 3. 4. On Air and Prāṇa as the absorbents in the macrocosm, and microcosm, p. 88. IV. 4. 1-5. Truth as supreme virtue, illustrated by the story of Satyakāma, pp. 311-312. IV. 5. 3. Meditation on Brahman as resplendence, p. 128. IV. 9. 3. Necessity of a Spiritual Teacher, p. 330. IV. 10.15. The image reflected in the human eye as the Ultimate Reality, pp. 249-250. IV. 14. 3. Sin does not touch a Saint, p. 316. IV. 15. 5-6. Final ascent of the Soul by the path of light, p. 160.

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V. 1. 6-15. On the controversy between Prāṇa and the Organs of Sense, pp. 88-90. V. 3. 1-4. Knowledge incomplete without eschatological knowledge, pp. 120-121. V. 3. 7. On the superiority of the Kshatriyas to the Brahmins, p. 62. V. 10. 1-5. The path of the Gods and the path of the Fathers, p. 196. V. 10. 1-6. Ascent and descent of the departed Soul by the path of Darkness, pp. 160-161. V. 10. 7. The quality of character as determining the nature of rebirth, p. 162. V. 10. 8. The fate of creatures low in the scale of evolution, p. 162. V. 10. 9. The five cardinal sins, p. 309. V. 18. 1. The Soul is of the measure of a span, p. 135. V. 19-24. On the Inner Sacrifice, p. 8.

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VI. 1. 2-7. Brahman alone is real, everything else is a modification and a name, p. 216. VI. 1. 4. Māyā as a word, a mode, and a name, p. 227. VI. 2. 1. "Being" born from "Non-Being," p. 180. VI. 2. 1-4. "Being" as the source of Fire, Water and Earth, p. 85. VI. 3. 2. 3. On the tripartition each of Fire, Water, and Earth, p. 85. VI. 4. 1. The three Guṇas of Sāmkhya philosophy adumbrated in the description of the Three Colours, p. 182. VI. 4. 1-4. The doctrine of "Trivṛitkaraṇa" pp. 85-86.

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VI. 4. 5. On the Sages of old having learnt spiritual wisdom from their Masters, pp. 11-12. VI. 5. 1. The subtle part of food as forming the mind, p. 114. VI. 5. 4. Mind as manufactured out of food, p. 113. VI. 6. 1-2. The subtle part of food is transformed into mind, p. 114. VI. 7. 1. On a fasting-philosophy, p. 45. VI. 8. 1. In sleep, man is united with the Real, p. 125. VI. 8. 1, 2. Sleep occurs when the mind settles down on breath, p. 124. VI. 8. 1-3. On the etymology of 'svapiti', 'aśiśishati' and 'pipāsati,' p. 36. VI. 8. 4. On Fire as the first evolute from the Primal Being, p. 79. VI. 8. 7. Identity of Self and Brahman, p. 222. VI. 8. 7. On the projected identity of the Thou and the Brahman, p. 278. VI. 9. 3. The perpetual round of births and deaths for low creatures, p. 162. VI. 9-10. Doctrine of Impersonal Immortality, p. 165. VI. 12. God as the subtle essence underlying all things, pp. 256-257. VI. 13. 1-3. God as the Salt of life, pp. 261-262. VI. 14. 1-2. The story of the man from Gāndhāra, p. 331.

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VI. 16. 1-2. The efficacy of the heated axe for the moral ordeal, p. 312. VII. 1. Nārada's request for initiation, p. 198. VII. 1. 2-3. The ocean of grief can be crossed only by the knowledge of Ātman, p. 327. VII. 3. 1. Mind as the Ātman in us, and as the Ultimate Reality, p. 292. VII. 4. 2. On the primacy of the Will over the Intellect, p. 116. VII. 5. 1. On the primacy of the Intellect over the Will, pp. 117-118. VII. 11. 2. Meditation on Brahman as lustrous, p. 128. VII. 12. 1. Space as the highest Reality. p. 81. VII. 12. 1. Ākāśa as the Carrier of sound, p. 191. VII. 15. 1. On Prāṇa as the navel of existence, p. 88. VII. 16, 17. Truth means ultimately the realisation of God, p. 313. VII. 22-25. Description of Bhūman, p. 305. VII. 23-25. Meaning of Svārājya, p. 43. VII. 26. 2. Purity of mind depends upon purity of food, p. 114.

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VIII. 1. 1-3. The City within described as exactly like the City without, p. 43. VIII. 1. 1-3. The microcosm and the macrocosm, p. 141.

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VIII. 1. 6. No true freedom without the knowledge of Ātman, p. 314. VIII. 2. 10. Sovereignty of man's will after God-realisation, pp. 314-315. VIII. 3. 1-3. Māyā as Untruth, p. 226. VIII. 3. 2. In sleep, there is no consciousness of Brahman, p. 126. VIII. 4. 1. The Self as the eternal bund of existence, p. 258. VIII. 4. 2. The sudden illumination of the Spiritual World in the night of existence, p. 344. VIII. 6. 1. A description of the blood-vessels that proceed from the heart, p. 189. VIII. 6. 3. Sleep caused by the entrance of the Soul in the arteries, p. 123. VIII. 7. 1. The obtainment of all the worlds after God-realisation, p. 350. VIII. 7-12. The great parable of Indra and Virochana to discover the nature of the Self, pp. 265-268. VIII. 12. 1. The Absolute as beyond happiness and sorrow, p. 306. VIII. 13. 1. Release from the eclipse of desire, p. 351.

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ĪŚĀVĀSYA UPANISHAD.

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Śānti. The Ātman and Brahman as two Infinities, p. 277.
2. Exhortation to spend a life of activism, p. 297.
2. Freedom from action attained by doing actions, p. 196.
3. The soul-murderers go to demoniac regions. p. 157. 4, 5. Ātman as speedful and not-speedful, p. 347.
7. No infatuation and grief for the God-realiser, p. 316.
9. Knowledge as more dangerous than ignorance for realisation, p. 329.
9. The worshippers of false knowledge enter into pitchy darkness, p. 157. 9-11. Reconciliation of Vidyā and Avidyā. p. 192. 9-11. Reconciliation of the claims of Action and Knowledge, p. 298.
10. The continuity of philosophical tradition, p. 11.
15. Māyā as a Veil, p. 225.
16. Realisation of the Person without as the Person within, p. 345.

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KENA UPANISHAD.

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I. 2. 8. The Ultimate Reality as the mind of mind, the eye of eye, and the ear of ear, p. 264. I. 3. The continuity of philosophical tradition, p. 11. I. 3. The Ātman as beyond the Known and beyond the Unknown, p. 272.

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II. 3. Cognoscendo ignorari, et ignorando cognosci, p. 272. II. 13. Exhortation to realise the Self while the body lasts, p. 327. III. IV. All physical and mental power as due to the power of Brahman, pp. 254-255.

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AITAREYA UPANISHAD.

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I. 1-3. Creation of the Universe by the Ātman through the Intermediary Person, pp. 95-97. III. 2. Intellectualistic classification of mental states, p. 118. III. 3. On Intellect as the final reality, p. 119. III. 3. All existence is based on Intellect, p. 181. III. 3. Self-consciousness as the Absolute, pp. 269-270.

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TAITTIRĪYA UPANISHAD.

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I. 6. 1-2. The passage of the Soul from the heart to the skull through the nipple-like part between the bones of the palate, p. 132. I. 7. On the doctrine of "Quintuple Existence" being borrowed from the Bṛhadāraṇyaka, p. 16. I. 9. An enumeration of different virtues, p. 310. I. 10. The post-illuminational discourse of Triśaṅku, p. 11. I. 10. Triśaṅku's Self-experience as the Mover of the Tree, p. 352. I. 11. Exhortation to follow the good actions of the elders, or presbyters, p. 290. I. 11. 1. Reference to the two Āśramas of the Student and the House-holder, p. 60. I. 11. 1. Exhortation not to neglect Truth and Law, as well as Happiness and Prosperity, p. 299. I. 11. 1-3. The parting advice of the Teacher to his Pupil, pp. 310-311. II. 1. The Theory of the emanation of the Elements from Ātman, p. 98. II. 1. All inorganic nature born from God, p. 258. II. 1. The Absolute as Existence, Consciousness, and Infinity, p. 269. II. 2-5. The five Sheaths of the Soul, p. 142. II. 4. Destruction of fear after God-realisation, p. 349. II. 4. The Ātman as unspeakable, and unthinkable p. 272. II. 6. Creation of dualities, p. 93. II. 6. Meditation on Brahman as Not-Being or Being, p. 129. II. 6. The entry and immanence of God even in contraries, p. 212.

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II. 7. Lodgment in the fearless God confers fearlessness, p. 349. II. 7. Being described as born from the primal Not-Being p. 81. II. 7. On the feeling of otherness as causing fear, p. 115. II. 8. Identity of the Person in the Man and the Person in the Sun, p. 222. II. 8. God as the source of terror, p. 291. II. 8. The beatific calculus, p. 300. II. 9. The Saint goes beyond the reach of duals, p. 316. II. 9. The Sage has no cause for repentance, p. 316.

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III. 1. The Absolute as the origin of life, and the end of things, pp. 73-74. III. 1. All organic nature born from God, p. 208. III. 1. Cosmological definition of the Ultimate Reality, pp. 252-253. III. 1-6. Matter, Life, Mind, Intellect, and Bliss as forms of Brahman, pp. 144-145. III. 10. 3-4. Meditation on Brahman as support, greatness, mind, and 'parimara', pp. 128-129. III. 10. 5-6. The song of Universal Unity, p. 353. III. 10. 6. God as the Devourer of the Devourer, p. 100.

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KAUSHĪTAKI UPANISHAD.

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I. 1. On the superiority of the Kshatriyas to the Brahmins, p. 62. I. 2. Man's birth as depending upon his Karman and Knowledge, p. 162. I. 4. A belated description of the path of the Gods, pp. 163-164.

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II. 1. Satyāgraha, p. 295. II. 1. On Prāṇa as the Ultimate Reality, p. 88. II. 5. On the Inner Sacrifice, p. 8. II. 5. On the sacrifice taught by Pratardana, p. 115.

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III. 2-9. Identification of Prāṇa with Life, Consciousness, and Ātman, pp. 91-92. III. 9. Man as a mere puppet in the hands of God, p. 314.

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IV. 1-18. The Sleeping Consciousness as the Ultimate Reality, pp. 251-252. IV. 1-18. On the superiority of the Brahmins to the Kshatriyas, p. 62. IV. 19. A description of the blood-vessels that proceed from the heart to the Puritat, p. 189. IV. 20. The Self as Lord of all the bodily faculties, p. 134. IV. 20. Thorough immanence of the Ātman in the body, p. 342.

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KAṬHA UPANISHAD.

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I. 1. 3. The givers of barren cows go to joyless regions, p. 157. I. 1. 5-6. Like corn man ripens, and like corn he is born again, p. 154. I. 1. 20. Denial of the existence of Soul after bodily death, p. 180. I. 1. 20-29. On eschatological knowledge as the highest good, pp. 121-122. I. 1. 26, 28. The pleasures of the senses, p. 180. I. 1. 28. Want of delight in the life of worldly pleasures, p. 294. I. 2. 1-2. The conflict of the good and the pleasant, p. 293. I. 2. 3. Refusal of Nachiketas to be chained in the life of pleasures, p. 293. I. 2. 4, 5. Māyā as blindfoldness, p. 225. I. 2. 7. The first-hand report, knowledge, and realisation of Ātman as miraculous, pp. 195-196. I. 2. 7. The Knower of Ātman a miracle, p. 272. I. 2. 8-9. The Teacher must have realised his identity with the Self, p. 330. I. 2. 14. The Absolute as morally transcendent, p. 306. I. 2. 15. Om as the Word declared by the Vedas, p. 196. I. 2. 15-17. Meditation on Om as the supreme way, p. 334. I. 2. 18. Ātman as unborn, eternal, and indestructible, p. 195. I. 2. 19. Ātman neither kills, nor is ever killed, p. 195.

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I. 2. 20. Soul as subtler than the subtle, and greater than the great, p. 138. I. 2. 20. Ātman as both large and small, p. 347. I. 2. 20. God's greatness realised after a catharsis of the moral being, p. 341. I. 2. 21. Ātman as moving in a sitting posture, p. 347. I. 2. 22. The Soul as omnipresent, p. 328. I. 2. 23. The Self not reached by much learning, p. 328. I. 2. 24. Cessation from sin, requisite for Self-realisation, p. 328. I. 3. 1. On the relation of the Individual Soul and the Universal Soul, p. 14. I. 3. 1. Description of the Two Souls, p. 207. I. 3. 10-11. The Purusha as the Highest Category of existence, p. 183. I. 3. 10, 11. There is nothing above the Purusha, p. 183. I. 3. 12. God realised by the subtle faculty of Intuition, p. 340. I. 3. 13. Description of Jñānātman, Mahat Ātman, and Śānta Ātman, p. 183. I. 3. 14. Mystic way as sharp as a razor's edge, p. 330. I. 3. 15. Mixing up of negative and positive characteristics of the Absolute, p. 220.

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II. 4. 1. Introversion requisite for Self-realisation, p. 328.

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II. 4. 2. Māyā as unreality and uncertainty. p. 226. II. 4. 8. Spiritual Fire to be worshipped day after day, p. 337. II. 4. 11. Perception of difference leads one from death to death, p. 216. II. 4. 12. The Soul is of the measure of a thumb, p. 135. II. 5. 3. The Dwarf God ensconced between the upper and the lower breaths, p. 337. II. 5. 4-8. On the persistence of the Self in sleep and after bodily death, p. 64. II. 5. 7. Rebirth of Souls in inorganic or live matter according to works, p. 181. II. 5. 9. On Fire as assuming all forms in the Universe, p. 79. II. 5. 9, 10. The Universal Ātman as both immanent and transcendent, p. 262. II. 5. 11. God, the Sun of the World, as untouched by the defects of vision, p. 262. II. 5. 11. Adumbration of the deistic conception of God as in Yoga doctrine, p. 189. II. 5. 15. God as supreme resplendence, p. 256. II. 6. 1. Description of the eternal Aśvattha tree, p. 198. II. 6. 2-3. God as a fearful Thunderbolt, p. 291. II. 6. 4. Want of Realisation, the cause of reincarnation, p. 327. II. 6. 9. God not realised by Sight or by Mind, p. 339. II. 6. 10-11. Yoga as equanimity of the senses, mind, and intellect, p. 188. II. 6. 10-11. Mental equanimity reached in the process of contemplation, p. 316. II. 6. 12. God revealed only to those who know that God is, p. 340. II. 6. 17. Ātman as of the size of a thumb, p. 341. II. 6. 17. On the extraction of the Ātman from the body, as of a blade from its sheath, p. 347.

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MUṆḌAKA UPANISHAD.

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I. 1. 3. On the "arche" of knowledge, p. 64. I. 1. 4-5. The higher and the lower knowledge, p. 326. I. 1. 6. The Soul as omnipresent, p. 138. I. 1. 6. Mixing up of negative and positive characteristics of the Absolute, p. 220. I. 1. 7. The universe thrown out and re-absorbed by the Immutable Brahman, p. 222. I. 2. 1. On the following of the sacrificial routine, p. 7. I. 2. 7-11. Sacrifices are like unsteady boats, p. 7. I. 2. 12. Disgust for the world and humility, necessary for the realisation of the Self, p. 329.

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II. 1.1. Manifold beings as only scintillations from Brahman, p. 222. II. 1. 2-9. Creation of the world from the formless Person, p. 99. II. 1. 4. A description of the Cosmic Person, p. 197. II. 1. 10. Identity of the Self with the Supreme Person, and the Universe, p. 222. II. 1. 10. Māyā as a Knot, p. 225. II. 2. 3-4. Om as the bow, Soul as the arrow, and Brahman as the mark, p. 334. II. 2. 5-7. Meditation on Ātman as the Bund of Immortality, p. 296. II. 2. 8. The breaking of the knots of the heart after God-realisation, p. 347. II. 2. 9. Brahman as an immaculate light set in a disc of gold, p. 344. II. 2. 11. The vision of Brahman as above and below, to the right and to the left, p. 350.

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III. 1. 1. The idea of the relation of the Two Souls, p. 14. III. 1. 1. The deistic conception of God as an onlooker, p. 189. III. 1. 1. The dualistic conception of the relation of the Self and God, p. 207. III. 1. 2. The acquisition of power after God-realisation, p. 348.

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III. 1. 3. The idea of Immortal Life as "assimilation" to Divinity, p. 165. III. 1. 3. Rāmānuja's doctrine of Immortality, p. 213. III. 1. 3. Doctrine of Supermoralism, p. 306. III. 1. 4. Life in Ātman, a life of intense spiritual activity, p. 297. III. 1. 5. Truth, penance, and insight necessary for Self-realisation, p. 428. III. 1. 6. The triumph of Truth, p. 312. III. 1. 7. Ātman as great and small, as far off and near, p. 347. III. 1. 8. God realised after a catharsis of the moral being, p. 341. III. 1. 9. The Ātman reveals Himself after the purification of mind, p. 347. III. 1. 10. The fulfilment of any end after the vision of God, p. 350. III. 2. 2. The annihilation of desires by the realisation of God, p. 316. III. 2. 3. The doctrine of Grace, p. 345. III. 2. 4. The Ātman cannot be reached by a life of weakness and error, p. 329. III. 2. 5. The liberated Soul mingles with the whole Universe, p. 166. III. 2. 6. Enjoying the companionship of God after death, p. 165. III. 2. 6. Doctrine of Kramamukti, p. 214.

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III. 2. 7-8. The Idea of Immortal life as Atonement to Divinity, p. 165. III. 2. 8. Śaṅkara’s doctrine of Impersonal Immortality, p. 223. III. 2. 10. The carrying of fire over one’s head requisite for one’s initiation, p. 332.

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ŚVETĀŚVATARA UPANISHAD

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I. 1. An Aporia regarding the origin and substance of things, p. 74. I. 2. Enumeration of contemporary theories of creation, p. 100. I. 4. Reality cryptically compared to a great Circumscribing Felly, p. 34. I. 5. Nature cryptically described as a vast expanse of water contributed to by five different streams, p. 35. I. 6. Immortality means the union of the Ātman and the Mover, p. 222. I. 8. The Universe as contrasted with Īśa, p. 194. I. 9. Triune unity of Brahman, p. 210. I. 10. The cessation of the world-illusion due to the power of God, p. 226. I. 12. The Enjoyer, the Enjoyed, and the Mover as the constituents of the Absolute, p. 210. I. 14. Mention of the process of Dhyāna, p. 188. I. 14. Spiritual fire as churned out of the two sticks of the Body and the Praṇava, p. 337. I. 15. Ātman immanent in the body, as oil in sesamum, p. 342.

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II. 8-10. Requirements of the practice of Yoga, p. 338. II. 8-15. A classic description of the practice of Yoga, pp. 187-188. II. 11. Description of photic experience, p. 343. II. 12-13. The physiological effects of Yoga, p. 339. II. 14-15. Vision of the Self compared to the vision of a lustrous Mirror, p. 346. II. 17. The immanence of God in the Universe, p. 262.

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III. 1. Māyā as the Meshes of God, p. 227. III. 2. Rudra, the Creator and Destroyer of all things, p. 102. III. 2. Rudra, as the only one God, p. 194. III. 2,3. The One God creates the heaven and the earth, pp. 259-260. III. 3. God as all eye, and all ear, p. 208. III. 4. Hiraṇyagarbha as first-born of God, p. 186. III. 9. God standing like a motionless Tree in the heaven, p. 9. III. 9. Personalistic description of God, p. 208. III. 14. The transcendence of God, p. 262.

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III. 18. The out-moving tendency of the Self, p. 328. III. 19. The Ātman always the subject of knowledge, and never the object, p. 273.

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IV. 5. On the relation of the Individual Soul, and the Universal Soul, p. 14. IV. 5. The Prakṛiti as made of red, white, and dark colours, p. 182. IV. 5. The Supreme Soul lives apart from Prakṛiti, while the Individual Soul is caught in the meshes of her love, p. 186. IV. 9. The Individual Soul as enchained by the magic powers of the Universal Soul, pp. 185-186. IV. 9. Māyā as the power of God in the creation of the world, p. 227. IV. 10. God compared to a spider, p. 185. IV. 10. Māyā as Prakṛiti, p. 227. IV. 11. One attains to tranquillity by "collecting" the Godhead, p. 316. IV. 12. Hiraṇyagarbha, as the first creation of God, p. 186. IV. 16. God as a subtle film enveloping the Universe, p. 342. IV. 16. Śaivite description of the Godhead, p. 194. IV. 18. God experienced as beyond both night and day, p. 345. IV. 22. A eudemonistic prayer to Rudra, p. 299.

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V. 2. Reference to the tawny-coloured Ṛishi, as the first-born of God, p. 186. V. 3. God as the spreader of the meshes, p. 194. V. 3. Māyā as the Meshes of God, p. 227. V. 5. Nature brought to maturity by God, p. 100. V. 5. God as presiding over the process of development, p. 185. V. 8-9. Ātman smaller than the hundreth part of a hair divided hundredfold, p. 347. V. 10. Ātman realised as neither male nor female, p. 346.

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VI. 1-12. The nature of the Supreme Godhead, and His identification with the Self, pp. 260-261. VI. 1. The whirling of the wheel of the Universe due to Rudra, p. 102. VI. 2. God as the Time of Time, p. 100. VI. 2. The Elements cannot be the "arche" of things, pp. 100-101. VI. 2. The Five Elements as the handiwork of God, p. 191. VI. 5. God as the cause of the combination of Elements, p. 101. VI. 5. Upāsanā, or the mental worship of God, p. 198. VI. 9. Rudra as the Supreme Cause, and Lord of Souls, p. 102. VI. 10. God as the Magician, and Prakṛiti as his Magic Power, p. 185.

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VI. 11. The Elements as informed by God, pp. 100-101. VI. 11. God as the Spectator, p. 186. VI. 11. The One God as immanent in the whole Universe, p. 208. VI. 12. Rudra as the Mover of theunmoving manifold, p. 102. VI. 12. Highest happiness arises by seeing God within oneself, p. 316. VI. 13. Mention of Sāmkhya and Yoga together, p. 182. VI. 16. God described again as the Time of Time, p. 100. VI. 16. God as the Lord of Pradhāna, p. 185. VI. 18. Brahmā as the first creation of God, p. 187. VI. 20. There can be no end to sorrow without the knowledge of God, p. 316. VI. 21. The revelation of the Upanishad through the Grace of God, p. 11. VI. 22. 23. Faith necessary for the communication of mystic knowledge, p. 333. VI. 23. Bhakti to God as to Guru, p. 198.

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PRAŚNA UPANISHAD

c12.137

I. 3-13. Rayi and Prāṇa conceived in the manner of Aristotle's Matter and Form, pp. 92-93. I. 16. Māyā as crookedness, falseness, and illusion, p. 226. II. 1-12. On the supreme importance of Prāṇa, pp.90-91. IV. 2. Sleep caused by the absorption of the Senses in the Mind, p. 123. IV. 4. The Mind, which is the Sacrificer, is carried to Brahman every day, p. 125. IV. 5. Dreams as both productive and reproductive, pp. 126-127. IV. 6. Mind is merged in an ocean of light in deep sleep, p. 123. V. 1-5. Meditation on Om removes the slough of sin, p. 335. VI. 1. Untruth, as drying up a man from the very roots, p. 312. VI. 2. The Purusha with Sixteen Parts, p. 183. VI. 4. The Constituents of the Person with Sixteen Parts, pp. 183-184. VI. 5. Destruction of Name and Form in the final mergence in the Absolute, p. 165. VI. 5. The parts are to the Person as rivers are to the Ocean, p. 180. VI. 6. The parts of Purusha are centred in Him as spokes in the navel of a wheel, p.185.

Linked texts (13)

Bṛhadāraṇyakopaniṣad — Sanskrit
Chāndogyopaniṣad — Sanskrit
Śvetāśvataropaniṣad — Śvetāśvatara, Sanskrit
Muṇḍakopaniṣad — Sanskrit
Kauṣītakibrāhmaṇopaniṣad — Sanskrit
Kaṭhopaniṣad — Sanskrit
Maitrāyaṇīyopaniṣad — Sanskrit
Taittirīyopaniṣad — Sanskrit
Kenopaniṣad — Sanskrit
Praśnopaniṣad — Pippalāda, Sanskrit
Aitareyopaniṣad — Mahidāsa Aitareya, Sanskrit
Māṇḍūkyopaniṣad — Sanskrit
Īśopaniṣad — Sanskrit