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

— of ether is to be understood, like that of the gods, as a relative i. only, ii, 17.

— is possible only in the highest

Brahman, ii, 392.
Imperishable, the, (akshara), is Brahman, i, p. xxxv, 1 69-1 7 1.

— that element in Brahman, from which the material universe springs, i, p. cxix.

— the Indestructible is higher than the high I., i, 136, 137, 140.

— the knowledge of the I. is the knowledge of Brahman, i, 138.

— the term explained, i, 140.

— cannot be the embodied soul, i,

171.

— the denials of conceptions concerning the I. are to be comprehended in all meditations on the, ii, 238-240.

Indestructible, the higher knowledge is this by which the I. is apprehended, i, 135-138.

Indra, the legend of I. and Pratardana, i, 97-99, loi.

— may be called prawa, i, 99.

— is the god of strength, i, 99,

— is one with Brahman, i, 101 seq.

— disciple of Praj-apati, i, 199.

— with a thunderbolt, i, 217 n.

— three cakes offered to, ii, 259.

— above Varuwa there come I. and

Pra^apati, on the path of the
gods, ii, 386.
Inference denotes Sm/-/ti, i, 203.

p. 460

VEDANTA-StjTRAS.

Inherence (samavaya), the distinction of the Vaijeshikas between conjunction (sawyoga) and i., i, 389 seq., 396 seq.

— the connexion between the Lord and the soul and the pradhana cannot be i., i, 436.

Injunction is the sense of all potential, imperative, &c., verbal forms, ii, 304.

Injunctions and prohibitions, what room is there for them, if there is only one internal Self of all beings? ii, 65-68.

■ do not refer to him who has obtained perfect knowledge, ii,

67.

are possible on account of the connexion of the Self with bodies, ii, 66-68.

Intellect (buddhi) is higher than the mind, i, 239 seq.

— higher than the i. is the great

Self, i, 240.

— the pervadingness of, ii, 40.

— abides in the heart, ii, 45.

— the connexion of the soul with the i. exists as long as the soul, ii, 45-48. - — is the first produced, ii, 57.

— there are five distinctions of i., and on their account five intellectual organs, ii, 81.

Intelligence the substance of Brahman, i, p. XXV.

Intermediate place, i.e. state of dreams, ii, 133.

Internal cognition cannot be the
abode of mental impressions, i,
426 seq.

— organ, Pradyumna identical with it, i, p. xxiii. (sattva), and the individual soul, i, 122 seq. conjunction cannot take place between the atoms, the soul, and the, i, 398. conjunction of soul and i. o.

cannot be the cause of cognition, i, 398 n. ■ called by different names, manas, buddhi, vi^;7ana, ^itta, ii,

48. if no i. o. existed there would result either constant perception or constant non-perception, or else a limitation either of the soul or of the senses, ii, 48 seq. Internal organ, called Atman, ii, 81.

— organs, the Sankhyas sometimes speak of three, sometimes of one only, i, 376.

co-operate with the Selfs, according to Ka«ada, ii, 69.

Intuition a means of knowledge, i,
18.

— is the final result of the enquiry into Brahman, i, 18 ; ii, 332.

— vouched for by Scripture, i, loi seq.

— the highest Self corresponds to the mental act of complete, i, 172. ■ — true knowledge cannot be destitute of its result, since that result is the object of immediate, ii, 238, 295.

— the fruit of all meditations is to be effected through, ii, 281.

— repetition not necessary to bring about, ii, 333. Invisibility, that which possesses the attributes of i. is Brahman, i, p. XXXV, 135-142.

— may be an attribute of the pradhana, i, 136.
Involucrum of delight, ii, 202 seq.
Ijvara, the Lord, i, p. xxv.

— as a retributor and dispenser, i, p. xxvi.

— retracts the material world and sends forth a new one, i, pp. xxvi, xxvii.

— or the lower Brahman, i, pp.

xxvii, xci, xcii.

— is something unreal according to iSankara, i, p. xxx.

— no distinction between I. and

Brahman, i, p. xxx.

— of Ramanu^a, i, p. cxxiv.

— see also Lord.

!jvaragitas = Bhagavadgita, ii, 63. Itihasas, ii, 315.

— and Purawas, i, 198, 217, 222, 223,

304, 348; ii, 235.

are of human origin, hence do not constitute an independent means of authoritative knowledge, i, 218.

GENERAL INDEX.

p. 461

Itihasas and PuraKas based on mantra and arthavada, i, 222.

based on perception, i, 222.

all the four castes are qualified for acquiring the knowledge of the, i, 229.