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

— assert that a Self separate from the body does not exist, ii, 269.

— do not admit the existence of anything but the four elements, ii, 270. Matter, unevolved (avyakta), i, p.

xxviii. becomes gross, i, p. xxix.

— and souls constitute the body of the Lord, i, p. xxviii. Maya or Avidya, the appearance of the world due to it, i, p. xxv.

— is neither sat nor asat, i, p. xxv,

243.

— a principle of illusion, i, p. xxv.

— constitutes the upadana, i, p.

xxv. • — belongs to Brahman as a jakti, i, p. xxv, 362.

— modifies itself into all the individual existences, i, p. xxv.

— bodily organs and mental functions the offspring of, i, p. xxvi.

— the non-enlightened soul is unable to look through it, i, p. xxvi.

— the material world merged into it, i, p. xxvi.

— he whose soul has been enlightened withdraws from the influence of, i, p. xxvii.

— the world is not unreal M., i, p.

• — Brahman becomes a personal God through, i, p, xxx.

— the soul is Brahman in so far as

limited by the unreal upadhis due to, i, p. XXX. Maya, the doctrine of, unknown to Badarayawa, i, pp. xci-xcvii, c.

— • — not in the Upanishads, i, pp.

cii, cxvi-cxxi. though not part of the teaching of the Upanishads, does not contradict it openly, i, p. cxxv.

— is of a non-intelligent nature, and the world does not spring from Brahman as being intelligence, but from Brahman as being associated with, i, p. xciii,

— occurrence of the word INI. in 2the Upanishads, i, p. cxvii n.

— the highest Lord may assume a shape formed of, i, 81,

— the nature of the Lord is M.

joined with time and karman, i, 357 n.

— in consequence of the Lord's conjunction with M. the creation is unavoidable, i, 357 n.,

369-

— emitted by the omniform Narayawa, ii, 157.

— see also Nescience.

Meditating, repetitions of the mental functions of knowing, m., &c., is required even where the text gives instruction once only, ii, 331-337-

— and ' knowing ' are used one in the place of the other, ii, 332. Meditation on Brahman as possessing certain attributes, i, p. Ixvii,

107-109. the devotee engaged in it is to view it as constituting his own Self, i, p. Ixxvi ; ii,

337-340.

— on the lower Brahman may have different results, ii, 161 seq., 185.

its fruit lordship over the worlds, ii, 402.

— is an action, knowledge is not, i,

35.

— the threefoldness of, i, 102-106,

272. - — as taught in the Vedanta-texts, is possible only if the soul is an agent, ii, 52.

— presentation before the mind of

the highest Self is effected through, ii, 171 seq. Meditation as a means of the knowledge of the highest person, ii, 204 seq.

— the double enunciation * I am thou' and 'Thou art I,' points to a twofold m. on the oneness of the Self, ii, 244 seq.

— owing to the might of the m. on the unity of pra«avaand udgitha, the Hotr/ sets right any mistake he may commit in his work, ii, 282.

— on the udgitha viewed as the sun, 3ii. 333-

— is in itself of the nature of work, and thus capable of producing a result, ii, 348.

— by the application of m. the soul departs by the vein passing through the skull, ii, 377 seq. Meditations (vidyas), discussions as to whether certain m. have to be combined or to be kept apart, i, pp. Ixvii seq., Ixx, Ixxii seq.; ii, 184-192, 216-222, 240-249.

— certain m., such as that on the udgitha, are really separate, although apparently identical, i, p. Ixviii ; ii, 192-196.

— on Brahman, in all of them are all its qualities included, or only those mentioned in the special m. ? i, p. Ixviii seq. ; ii, 201-204.

the form under which the

Self of the meditating devotee has to be viewed in them, i, p. Ixxiv.

for which the texts assign one and the same fruit are optional, i, p. Ixxv; ii, 280 seq.

not m. on symbols, are the cause of being led to the world of Brahman, ii, 403 seq.

— on constituent parts of sacrifices, are not to be considered as permanently requisite parts of the latter,i, p. Ixxiv; 11,252-256.

are valid for all jakhas, i, p. Ixxiv ; ii, 272-274.

and m. which refer to special wishes may be cumulated or optionally employed, i, p. Ixxv ; ii, 281-284.

h 2

Meditations on constituent parts of sacrifices, are to be carriedon by the sacrificer, ii, 320 seq.

by the priest, ii, 321.

— certain clauses forming part of the m., are not mere glorifications, but enjoin the m., i, p. Ixxv; ii, 303-305-