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

Transmigratory world, a man who has once understood Brahman to be the Self, no longer belongs to the, i, 41-43.

Tripartition of the three elements, and t. in man, ii, 98-100.

— on account of it, water consists of three elements, ii, 104. True, there is only one vidya of the, i, p. Ixxii ; ii, 245-247.

— explained as Hirawyagarbha, i, p. cix.

— ativadin is one who declares something beyond by means of the, i, 163, 165 seqq.

— is the highest Brahman, i, 167,

267 ; ii, 216 seq., 234.

— in dreamless sleep the individual soul is united with the, i, 350 ; ii, 210.

— the T. of the, ii, 171.

— its secret names, ahar and aham,

ii, 246.
Tulsidas, Ramayan of, i, p.cxxviiseq.
Twelve days' sacrifice. See Soma

sacrifice.

Udatta. See Accents.
Uddalaka, i, pp. cv, cxv, cxviii.

— a i?ishi, ii, 276.

— was a householder and yet taught his son, ii, 288. UdgatrZ-priest and the udgithavidya, ii, 194 seq., 321.

— the term udgitha calls up the idea of the sphere of action of the, ii, 197. Udgitha, relation between the u. and the syllable Om, i, p. Ixviii ; ii, 193 seq., 196-199.

Udgitha, meditations on the, i, p. Ixxiv ; ii, 247, 252-256, 272274, 282 seq., 282 n., 292, 303305, 321, 333, 345-349-

— and Aditya (the sunj, i, p. Ixxvii ;

Ji) 33 3) 346 seq. and n.

— ether is the, i, 83.

— and the Udgatrz, ii, 197.

— never used to denote the syllable

Om in its connexion with the
RJg-\eda. and Ya^ur-veda, ii,
199.
Udgitha-vidya, i, p. Ixviii.

— in the Br/had-ara«yaka and in the

AT^andogya-upanishad, ii, 192199.
Uktha, the highest Self is, i, 79.
Undeveloped, the, (a^'^•akta), means

the body, and not the pradhana, i, p. xxxix, 237-252.

— that element in Brahman, from which the material universe springs, i, p. cxix, 243.

— is beyond the Great one, i, 237 seq., 243 seq.

— is the pradhana, i, 238, 238 n.

— is the body in the simile of the chariot, i, 239.

— means the subtle body, i, 241 seq., 244.

— i. e. Nescience, i, 244.

— is not mentioned as an object of knowledge, i, 246.

Unseen principle and the activity of the Lord are the operative causes of the world, i, 382.

the motion in the atoms due to it, i, 387, 388.

is it to be considered as inhering in the soul or in the atoms? i, 388.

in both cases it cannot be the cause of motion in the atoms, because it is non-intelligent, i, 388, abides in the pradhana, ii, 70.

is of the nature of religious merit or demerit and acquired through mind, speech, and body, ii, 70.

refutation of the Saiikhya and

Vaijeshika doctrines of the, ii,

70-73is due to the non-particular conjunction of the Selfs with the internal organs, ii, 70 seq.

p. 494

VEDANTA-SUTRAS.

Unseen principle, the limitation of actions and their results cannot be caused by the, ii, 70 seq.

Upadiiis, soul is Brahman in so far as limited by the unreal u. due to IMaya, i, p. xxx.

— see also Brahman, Maya, Names and forms, Soul. Upakojala, i, pp. cv, cviii.

— the instruction given to him by the sacred fires, i, 126 seq. Upakojala-vidya, ii, 219, 233, 234 seq. Upanayana ceremony, only men of the three higher castes are subject to the precepts about the, i, 197, 224. • merely subserves the study of the Veda, i, 198 seq., 224. referred to in the vidyas, i,

227. _ ■ omitted in a certain case, i,

227 n.
Upanishads, i, pp. x, xi, xxix.

— 5ahkara's commentaries on the, i, p. XV.

— differing theories claim to be founded on them, i, p. xviii.

— their teaching according to .Sahkara, i, p. xxiv seqq.

according to Ramanu^a, i, pp.

xxvii seqq., xxxi, cii."

— the principle on which the passages from them have been selected and arranged in the Vedanta-sutras, i, pp. xli-xlvi.

— to guard them against misinterpretations on the part of the
Sahkhya, was the task of the
Vedantin, i, p. xlvi.

— what is the relation in which those parts of the U. stand to each other which enjoin identical or partly identical meditations ? i, p. Ixvi seq.

— the different accounts of the U.

as to the stations of the way which leads the vidvan up to Brahman, i, pp. Ixxxii, cvii-cxi; ii, 382-386.

— the philosophy of the, its relation to Badarayawa, 5ahkara, and Ramanu^a, i, pp. ci-cxxvii.

— for the Hindu commentator a body of revealed truth, i, p. ciii.

Upanishads, the teachers of the U. belong to different sections of Brahminical society, some of them are even Kshattriyas, i, p. ciii.

— do not constitute a systematic