The Vedânta-Sûtras, Part II, with the Commentary by Sankarâkârya — SBE Vol. 38

real effects may sometimes arise from unreal (imaginary) causes, i, 324 seq.

the internal organ is affected by them jointly, i, 331.

connected by samavaya, i, 335 seq., 396 n.

difference of, i, 350.

the relation of, is no reason for assuming that all effects whatever have a non-intelligent principle for their antecedent, i, 367.

according to the Vaijeshikas, i, 396 seq.

impossible on the assumption of the Bauddha that everything has a momentary existence only, i, 407 seq., 409.

Cause and effect, the relation of, requires some superiority on the part of the cause, i, 442 ; ii, 20.

between them conjunction and disjunction do no longer take place, i, 397.

chain of causes and effects, beginning with Nescience (Bauddha), i, 404 seq., 410, 41C n.

Causes, whatever is originated, the Sahkhyas say, is originated from inherent c, non-inherent c, and operative c, i, 5 seq.

— four kinds of, admitted by the

Bauddha, i, 409, 409 n.
Cave, the two entered into the c.

are Brahman and the individual soul, i, pp. XXXV, xlii, 1 18-123. Ceremonial purifications, the 5udras excluded from them, i, 227.

referred to in the Vidyas, i, 227.

Cessation, the two kinds of c. which the Bauddhas assume cannot be proved, i, 410 seq., 413. Chariot, the simile of the, i, 121,

239 seq., 244, 248.
Chastity, knowledge belongs to

those who are bound to, ii,

295 seq.

— the stages of life for which ch. is obligatory, established by Scripture, ii, 297-303.

— he who has entered them cannot fall from them, ii, 317 seqq.

— expiatory sacrifice for a Brahma-

/^arin who breaks his vow of, ii, 3 18 seq.

— persons bound to ch. who have broken their vow condemned,

ii, 320.
Chief vital air. See Vital air, chief.
Childlike state, which is enjoined

for the ascetic, means absence of strong sensual passions, absence of guile, pride, and the like, ii, 325-327. Cognition, the Self whose nature is unchangeable, eternal c, i, 185 seq. Cognitions (vidyas), discussion on the separateness or non-separateness of the c. of Brahman,

Gg

VEDANTA-SUTRAS.

which form the subject of the different Vedanta-texts, ii, loi, 184-279. Cognitions, in the same 5akha also there is unity of, ii, 214-216.

— connected with members of sacrificial acts, are not permanently connected with those acts, ii, 252-256.

are valid for all 5akhas and Vedas, ii, 274.

— compared with sacrifices, ii, 280.

— should there be cumulation of the different c. or option between them ? ii, 280-284. ■ — the fruit of all c. is the intuition of the object meditated upon, ii, 281.

— which have the qualified Brahman for their object, ii, 330,

Colebrooke, i, p. cxvi.

Conjunction (sawyoga), the distinction of the Vaijeshikas between c. and inherence, i, 390, 396 seq.

— the connexion between the Lord and the souls and pradhana cannot be c, i, 436. Consciousness of external things, i,

418-424.
Crane, female, conceives without a

male, i, 348 ; ii, i26._

— conceives from hearing the sound of thunder, i, 348. Creation owing to an act of volition on the Lord's part, i, p. xxix.

— according to Ramanu^a, i, pp. 1, liii seq.

— accounts given in the Upanishads of the c, their divergence, i, p. cv seq.

— ■ have no mention of

Rlaya, i, p. cxviii.

discussion of, i, 263-266 ;

ii, 3, 22.

— has thought for its antecedent, i,

47 seq.; ii, 206.

— Brahman, before thee, i, 50, 2S6;

ii, 8.

— cannot possibly belong to any

Self different from the highest
Self, i, 69.

— Brahmni the cause of it, i, 117 ;

ii, 183.

— descripiion of it in the MuWakaupanishad alluded to, 1, 140142.

Creation is preceded by the word, i, 203 seq.

— each new c. is the result of the religious merit and demerit of the animated beings of the preceding c, i, 214.

— the relation of senses and senseobjects is the same in different creations, i, 214 seq.

— the world was evolved at the beginning of the c. in the same way as it is at present seen to develop itself by names and forms, viz. under the rulership of an intelligent creator, i, 268.

— Scripture when relating the c. of the elements, does not mention a separate c. of the individual soul, i, 279; ii, 31.

— a multiform c. exists in the individual Self, and in gods, &c., i, 352 seq.

— the scriptural doctrine of c. refers to the apparent world only, i,

357-

— the c. of this world is mere play to the Lord, i, 357.

— in consequence of the Lord's