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.
— - — name and form abide in it, i,
277 seq. ; cannot abide in it, i,
279.
the 'sufferer,' i, 376 n., 378.
is its suffering real or not ? i,
379 seq.
cannot be the guiding principle of the adrishta, because at the time of pralaya its intelligence has not yet arisen, i, 388.
is not divided, but only appears divided, ii, 30, 32.
dwells within the heart, ii, 38 seq., 45, 175.
and intelligence represented as separate, viz. as the agent and the instrument of action, ii, 42.
tied by the senses (grahas), ii,
83.
the chief vital air is subordin- .
ate to it, ii, 88.
the vital airs are connected with it, which is the Lord of the aggregate of instruments of action, ii, 92 seq.
— — compared to a caterpillar, ii,
103. is self-luminous, ii, 141.
— is it to be meditated upon as the sun, and the sun as the s., or is it only to be meditated upon as the sun.? ii, 244. possesses Nescience, work, and former knowledge as limiting adjuncts, ii, 367. its size minute (a«u), says Ramanu^a, i, pp. liv, xcvii.
atomic, ii, 35-45, 397that of an awl's point, i,
113. compared to the point of a goad, i, 175.
p. 488
vedanta-sCtras.
Soul, individual, its size, the Gainas believe that it is the same as that of the body, i, 431-434.
requires a body in order that knowledge may arise, i, 51.
is in the body only, i, 1 1 1 seq.;
ii, 93.
is the body the sufferer of pain, or the s. ? i, 379 ; ii, 64, 65.
the Sahkhya cannot admit a real connexion of it and the body, i, 379endeavour (which is required for action) originates when it is connected with the internal organ which abides in the body, i, 3S7.
although abiding in one point of the body only, may be the cause of perception extending over the entire body, ii, 38-42.
— —that its knowledge and lordship are hidden, is due to its connexion with the body, ii, 139 seq.
the ruler of the body and senses, ii, 367.
and body viewed as non-different, ii, 374.
its relation to Brahman, i, pp.
xix, Ivii seqq., xcvii-c, 59 seq. ; ii, 61-73, 138.
according to the Upanishads, i, p. cxxi seq.
has to be viewed like that of the snake to its coils, ii, 173 seq.
like that of light to its substratum, both being fire, ii, 174.
a part of Brahman, i, pp. xxv, xcvii seq.; ii, 61-63, 39^ seq.
its fundamental identity wnth
the highest Brahman, i, pp.
xxvii, XXX, xxxiv seq., 51, 104,
116, 161, 185, 190 n., 198, 233,
251, 277 seq., 278-283, 322 ; ii,
30, 31, 33, 34, 42 seqq., 65 seq.,
138, 140, 146, 244 seq., 396 seq.,
399 seq.
becomes manifest by strenuous meditations only ; for from the Lord are the s.'s bondage and release, ii, 138 seq.
only the universal Brahman is real in each, i, p. xxvi.
Soul, individual, discussions as to
whether certain passages refer to Brahman or to the, i, p. xxxii seq., 64-289. See also Brahman. difference and non-difference of the Lord and the, i, pp. xxxix, xlix, 114-116, 183-191, 277 n.,
278 n., 281 seq., 343-346; ii,
68 seq., 149, 339 seq. in its activity is dependent on the Lord who impels it with a view to its former actions, i, p.
Ivii ; ii, 58-61. do the imperfections clinging to it affect also the highest Lord who abides within it ? i, pp.
Ixii-lxiv. and the Self consisting of bliss different, i, 69-71 ; to be joined, i, 71-77. the ' two entered into the cave'
are the i. s. and the highest Self, i, 118-123. called ' the lord of the city of
Brahman,' i, 175.
Brahman in the city of the, i,
178. the highest Self different from it in the states of deep sleep and departing, i, 233-236. — • — Scripture does not mention a separate creation of it, i, 279,
441 ; ii, 396 seq.
Brahman is superior to it, i,
345a reflection of the highest Self, ii, 68 seq.
its different states, and the nature of Brahman, ii, loi, 133-183.
and the highest Self referred to by the ' two birds, inseparable friends,' &c,, and by 'the two drinking their reward,' &c., ii, 240 seq.
— — the light into which it is said to enter is the highest Self, ii, 407.
its different states, i, 191; ii,
133-152.
its intermediate state, i. e. the state of dreams, i, p. Ix ; ii, 1 3 3141.
in deep sleep becomes one with Brahman, i, pp. xxvi, Ixi, 273 ; ii, 54, 141-149, 176, 210.
GENERAL INDEX.
p. 489
Soul, individual, in deep sleep is resolved into an intelligent entity, i, 60.
the same s. which entered into
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