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

whole, i, pp. ciii seqq., cxiv seq.

— together with a certain uniformity of general leading conceptions in the U. there runs throughout divergence in details, i, p. civ seq.

— texts from the U. as handled by

5ahkara, i, pp. cv-cxiv.

— the doctrine of Maya not in the, i, pp. cxvi-cxxi.

— on the relation of the individual soul to the highest Self, i, p. cxxi seq.

— the soul comprehended by the

U. only, i, 36 seq.

— who has heard the U. or the secret knowledge, i. e. who knows Brahman, i, 128, 317.

— mantras and passages referring to sacrifices which occur in the U., cannot be viewed as supplementary to the vidyas of the, ii, 222-225.

— the mantras as well as the vidyas found in the U., have to be studied in the woods, ii, 225.

— the stories told in the U. are not for the purpose of the pariplava, ii, 305 seq. Upavarsha, i, p. xxxvii ; ii, 268.

— maintains that the letters only are the word, i, 206 seq. Ushasta, the questions of U. and

Kahola constitute one vidya, ii,

242 seq.
Ut, name of the person within the

sun, i, 7^8, 7^9. Uttara-mhnawsa, i, p. ix.

— later than the Purva-mimawsa, i,

P- X. ^

— or Vedanta-siitras, i, pp. xii, xiv n.

Va^apeya-sacrifice, the Br/haspatisava a subordinate part of it, ii,
223, 223 n., 224.

Va§-asaneyins, i, 146, 148.

Vaibhashikas are realists, i, 401 n.

Vainajika = Bauddha, i, 414, 415.

GENERAL INDEX.

p. 495

Vaijeshikas, the non-difference of cause and effect defended against them, i, p. xlix, 320343-

— refutation of their tenet that the world originates from atoms set in motion by the adr/sh/a, i, p. 1 seq., 381-400.

— their behef in a non-inteUigent soul, i, p. liv; ii, 33-35.

— teach that the Lord is the operative cause of the world, i, 17 n.,

435-

— their argument against the Vedantins, i, 381.

— difficulties with regard to their six categories, i, 394 seqq.

— their doctrine may be called semi-destructive or semi-nihilistic, i, 401, 401 n.

— refutation of their doctrine of many Selfs, ii, 70.

— their opinion that the mind only proceeds to the new abode of fruition, ii, 104. Vaishwava sects, the most important of Hindu sects, i, p. xvii. Vajjvanara is Brahman, i, p. xxxv,

. 143-153-

— is to be meditated upon as a whole, not in his single parts, i, p. Ixxv ; ii, 274-277, 279,

— is the gastric fire, i, 143 seq., 146 seq.

— is the elemental fire, i, 144, 147.

— is the divinity whose body is fire,

. i, 144, 147.

— is the embodied Self, i, 144.

— is man, i, 146-148.

— cannot be the divinity of fire, or the element of fire, i, 148 seq.

— worship of the highest Lord as, i, 149 seq.

— a span long, ii, 191.

— legend of the six i?/shis who wished to obtain a knowledge of, ii, 274-276.

— Sute^as, the head of, ii, 275,

276.
Vaijvanara-vidya, or knowledge of

Agni Vaijvanara, ii, 187, 233,

249, 292, 400.
Va^aknu, the daughter of, possessed

the knowledge of Brahman, ii,

315;

Vakyakara, i.e. Taiika, i, p. xxii.

Vamadeva, i, p. Ixv.

— by intuition identifies himself with everything in the universe, ii, 37, 37 n-, loi.

— the i?ishi V. saw and understood it, singing, ' I was Manu, I was the sun,' ii, 238.

— became Brahman in his mother's womb, ii, 328. Vamadevya, knowledge of the, ii,

310.
Varuwa, Bhr/gu, his pupil, i, 199.
-- with a noose, i, 217 n.

— Bhr/gu and other sons of Brahman's mind were again born at the sacrifice of, ii, 235.

— is the lord of all water, ii, 386.

— above V. there come Indra and

Pra^apati, on the path of the gods, ii, 386.

— beyond lightning there is V., ii,

386.

— the souls are led through the worlds of V.,&c., by the person, not a man, ii, 389.

Vashkalin, Bahva questioned about
Brahman by, ii, 157.

Vasish/Zia, the son of Brahman's mind, having parted from his former body in consequence of the curse of Ximi, was, on the order of Brahman, again procreated by Mitra and Varu«a, ii, 235.

Vasudeva, a manifestation of the highest being, i, p. xxiii, 440.

— from it originated Sahkarsha«a, i, p. Ii.

— a surname of Kapila, who burned the sons of Sagara, i, 294.

— to be v.-orshipped, i, 440.

— appears in four forms, as V.,

Sankarshawa, Pradyumna, and
Aniruddha, i, 440.

— is the ultimate causal essence, of which his three other forms (Sankarsha«a, &c.) are the efl^ects, i, 440.

— objections to the doctrine of the

Bhagavatas as to the four forms of, i, 441 seq.

— the only real essence, i, 442.