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

xxii n. Ramanu^a, hisVedanta-sara, i, p. xvi.

— 5ri-bhashya, i, p. xvi seq, rests on old and weighty tradition, i, pp. xvii, xxii.

its sectarian feature, i, p.

xxxi n.

— follows the authority of Bodhayana, i, p. xxi seq.

— quotes a series of ancient teachers in his Vedarthasahgraha, i, p. xxi seq.

— sketch of his philosophical system, i, pp. xxiv, xxvii seqq.

— and ^ahkara, i, pp. xxii seqq.,

Ixxxv-ci, cxxvi.

— — chief points in which they agree and differ, i, pp. xxx seq., xxxiii-xl, xlviii-li, Ixii-lxvi, Ixviii-lxxiv, Ixxvi-lxxix, IxxxiIxxxvi, cxii, cxiv, cxviiin., cxxi.

on the subdivision of the

Vedanta-sutras into Adhikara«as, and the determination of the Vedic passages discussed in the SCtras, i, pp. xli-xlvi.

relation of Badarayawa's Sutras to their chief distinguishing doctrines, i, pp. Ixxxvii-ci.

— — as interpreters of the Upanishads, i, p. cxxiii seq.

— approves of the system of the

Bhagavatas, i, p. Ii seq.

— on the relation of the individual soul to Brahman, i, pp. liii seq., Iviii.

— according to him the soul is of minute size, and a knowing agent, i, pp. liv-lvii.

— on the activity of the soul, i, p.

Ivii.

— on dreams, i, p. Ix seq.

— on the term ' maya,' i, p. Ixi,

— on the combination of the senses with the manas, &c., at the death of the vidvan, i, p. Ixxix.

Raman u^a, on the immortality of him who knows Brahman, i, pp. Ixxix, Ixxx.

— his explanation preferred to that 2of 5ahkara, i, p. Ixxxvi seq.

— denies the distinction of the two

— denies the distinction between a higher and a lower knowledge, i, p. xci.

— denied that the Upanishads teach

— closely connected with the Bhagavatas, i, p. xxii seq.

— their fundamental text concerning the soul's fate after death, i, p. cxxi seq.

— see also Bhagavatas. Ramayan of Tulsidas, i, p. cxxvii seq.

Ra«ayaniya-khila, the holding together and the pervading the sky attributed to Brahman in the R. are not to be inserted in other vidyas, i, p. Ixx ; ii, 218220.

Rawayaniyas, the Upanishad of the, ii, 219.

Real, the, and the Unreal, i. e. the intelligent Self and the non-real objects, coupled by wrong knowledge, i, 4.

Realists, i. e. the Sautrantikas and the Vaibhashikas, i, 401 n.

— maintain the reality of everything, i, 401.

— controverted, i, 402-418. Reasoning stands nearer to perception than Sruti, i, 299.

— is there room for objections founded on r, after the sense of the sacred texts has once been settled? i, 299 seq.

— only a subordinate auxiliary of intuitional knowledge, i, 307.

— which disregards the holy texts and rests on individual opinion

VEDANTA-StjTRAS.

only has no proper foundation, 3i, 314-317Reasoning, the assertion that r. has no foundation rests on r. only, h 315-

— recommended by ^lanu, i, 315.

— the want of foundation constitutes the beauty of, i, 315 seq.

Regnaud, M. Paul, i, pp. cv, cxvii.

persons desirous of, have to include such qualities as satyakamatva in their meditations on Brahman, i, p. Ixxiii.

the dissolution of the apparent world prescribed for them, ii, 162.

could not be in the possession of irrefutable knowledge, if the doctrine of general identity were not true, i, 282.

is nothing but Brahman, i, 28 seq., 34, 283 n. ; ii, 329.

not the effect of religious merit, i, 27 seqq.

is an eternally and essentially disembodied state, i,'2 8, 29, 283, 328.

is of the nature of the eternally free Self, i, 32.

is something to be ceremonially purified, i, 33.

is of the nature of Brahman, which is eternally pure, i, 33.

is it a quality of the Self? i,

33taught of him who takes his stand on the Sat, i, 55-57. desire of, caused by the reflection that all eflfects, objects, and powers are non-permanent, i, 198. a man going to f. r. reaches the sun, i, 232, connected with the element of unity in Brahman, i, 322. cannot be the purpose of the pradhana, i, 372 seq. ■ would be impossible on the pradhana hypothesis, i, 373, 374,

380 seq.