The Vedânta-Sûtras, Part II, with the Commentary by Sankarâkârya — SBE Vol. 38
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The translator’s English as printed (George Thibaut). The original-language text is not held; names are romanised as the translator printed them.
differentiation of names and forms, i, 267.
— the term a. denotes another quality only, i, 332-334.
— compared with 'the son of a barren woman,' i, 338 seq. ■ — the cause of the world, i, 341,
— entity does not spring from a. or non-entity, i, 415-418.
— Brahman cannot spring from it, for the a. is without a self, ii, 20. Ascetic who has broken his vow of chastity, i, p. Ixxvi ; ii. 317320.
— the passage enjoining a childlike state means that the a. is to live not manifesting himself, ii,
325-327-
— see Muni.
— see Sawnyasin.
Ash^akas, i, 297 n.
Ajmarathya, i, pp. xix, xcix, 1 50 seq.,
276 seq., 279, 280.
Ajramas. See Stages of life.
Asuras among the pa«/^a^ana/', i,
262.
— metres of the A., i.e. metres of less than ten syllables, ii, 228,
228 n.
Asuri, a Smr/ti writer, i, 291.
Ajvapati Kaikeya, i, 227 n.; ii,
276.
Atharvawikas, their rite of carrying
tire on the head before the study of the Veda, ii, 186, 189 seq.
— the seven libations (from the saurya libation up to the jataudana libation) are limited to the A., ii, 189, 190. Atiratra-sacrifice, ShoJajin-cup at the, i, 262 seq. ; ii, 188. Atman means the internal organ, ii, 81.
— see Self.
Atomistic doctrine refuted, i, p. xlviii ,
289, 317 seq., 354, 381,394-400.
Atoms, refutation of the Vaijeshika tenet that the world originates from a. set in motion by the adr/sWa, i, p. 1 seq., 16, 381400.
— conjunction of a. the material cause of the world, i, 46, 382, 382 n., 387 n.
— conjunction cannot take place between the a., the soul, and the internal organ, because they have no parts, i, 398.
— conjunction of the soul with the a. cannot be the cause of the motion of the a., i, 398 n.
— during the period of each pralaya they are isolated and motionless, i, 382 n.
— subsist during a certain period without producing any effect, 1,382.
— possess the qualities of colour,
&c., according as they are a. of earth, water, fire, or air, i, 382, 382 n., 386, 402.
— are of spherical form, i, 382,
382 n.
— the form of extension of an effect depends on the number of, not on their form of extension, i, 382 seq., 383 n.
— cannot be divided themselves, i,
386 seq.
— action of the a. is impossible, whether the adr/sh/a is assumed to adhere in the a. or in the soul, i, 386-389.
— Ka«ada's reasons for the permanence of, i, 392 seq.
— difficulties in the relation of the a. and the four elements, i, 393 seq.
— maybe decomposed by their passing back into the indifferenced condition of the highest cause, i, 400.
— the cause of the aggregate of the elements and elementary things (Bauddha), i, 403.
— external things can neither be a.
nor aggregates of, i, 419.
— the Gaina doctrine that aggregates are formed from the a., refuted, i, 430 seq.
p. 444
VEDANTA-StjTRAS.
Atreya, i, p. xix ; ii, 320.
Au</ulomi, i, pp. xix, Ixxxiv, xcix,
277 seq., 278 n., 279, 280.
— thinks that the meditations on subordinate members of the sacrifice are the work of the priest, ii, 32 i.
— thinks that the released soul manifests itself by the sole nature of intelligence, ii, 409 seq.
Aupanishadas or Vedantins, i, p. xx seq.
Austerity, the path of the gods cannot be attained by faith and a., unaided by knowledge, ii, 234.
— the stage of life, in which a. is the chief thing, ii, 298.
— the term a. denotes the hermit in the woods, and not the mendicant, ii, 300 seq.
Avabhr/tha-ceremony, identification of the A. with death, ii, 221.
Avidya. See Maya.
— see Nescience. Avyakta. See Undeveloped.
Badaraya«a, i, p. xi, 198, 218; ii,
182 seq., 285, 290, 297 seq., 318,
360, 402 seq., 410, 412 seq.
— and the chief distinguishing doctrines of 5ahkara a«d Ramanu^a, i, pp. Ixxxvii-ci.
— the system of B. had greater affinities with that of the Bhagavatas and Ramanu^a than with that of ^afikara, i, p. c.
— quotes the Bhagavadgita as an authority, i, p. cxxvi. Badari, i, pp. xix, Ixxxii seq., xc seq.
— on the highest Lord as ' measured by a span,' i, 151.
— on the meaning of >^ara«a, ii, 121.
— thinks that the souls are led to the lower Brahman, ii, 389-392, 393-402.
— asserts the absence of a body and sense-organs on the part of the released, ii, 411 seq. Bahva, questioned about Brahman by Vashkalin, explained it to him by silence, ii, 157. Balaki and A^atajatru, dialogue of, i, 268-274. Bauddha doctrines refuted, i, p. Ii,
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