Questions of King Milinda Part 02

SR No.: 007682
Original Sutra Author: N/A
Author: T W Rhys Davids
Publisher: Oxford
Publication Year: 1894
Total Pages: 2240
Language: English
Classification: Book_English
File Size: 38 MB

Page 1488

GENERAL INDEX.
47-64, 70 seq., 135 seq., 139142, 237-241, 238 n., 252, 257260, 263, 290, 296, 313 seq., 353 seq., 363-381, 437 seq. Pradhana, the Upanishads nothing like it, i, p. cxix. figuratively spoken of as thinking, i, 52 seq.
teach
- is not figuratively spoken of as thinking, i, 53 seqq..
- cannot be designated by the term 'Self,' because release is taught of him who takes his stand on that (the Sat), i, 55-57.
because there is no statement of its having to be set aside, i, 57 seq.
on account of the individual soul going to the Self, i, 59 seq. the internal ruler is not the, 132 seq.
- absolute bliss cannot result from, i, 138.
- the abode of heaven, earth &c. cannot be the, i, 154, 157, 158. -the supporting of all things up to ether cannot be the work of the, 170, 171.
- denoted by 'the Undeveloped,' i, 238, 245 seqq.
—
- by the term p. the Sânkhya understands the antecedent condition of the world, i, 242. - is something to be cognised, i, 246.
- is not spoken of as an object of knowledge, i, 246 seq.
- not mentioned among the subjects of discussion in the colloquy between Yama and Nakiketas, i, 247-252.
- a mere thing of inference and not vouched for by Scripture, i, 252. - is not denoted by agâ, i, 252-257. - why it is treated in the Vedantasútras, i, 288 seq., 317. -the Smritis teach that it is the independent cause of the world, i, 291.
473
Pradhana, arguments of the Sânkhyas for the threefold, i, 364. - its three constituent elements, Goodness, Passion, and Darkness, i, 364 n., 366 seq. -activities cannot be ascribed to a non-intelligent, i, 367–369. - cannot be active, because it stands in no relation, there being nothing beyond it, i, 370 seq. - does not modify itself spontaneously, i, 371 seq.
absence of a purpose on the part of the, i, 372 seq., 374.
- the soul may move the p. as the lame man moves the blind one, or as the magnet moves the iron, i, 373 seq.
the theory of p. adopted by Manu and other adherents of the Veda, i, 394.
the Lord acts as the ruler of the p. and of the souls, and the p., the soul, and the Lord are of mutually different nature (Sânkhya and Yoga), i, 434 seq. -the Lord cannot be connected with the souls and the, i, 436
seq.
- assumed by the Yoga-Smriti, i,
296. -the non-intelligent p. cannot pass into what is intelligent, i, 308. - is the state of equilibrium of the three gunas, Goodness, Passion, and Darkness, i, 353.
-
of infinite duration, i, 438. the same as samsâra, i, 439. -through it the souls obtain enjoyment and release, ii, 69. Pradyumna, a manifestation of the highest being, i, p. xxiii, 441 seq.
cannot spring from Sankarshana, i, p. li, 441, 442.
- a form of Vâsudeva, denotes the mind (manas), i, 440.
Aniruddha cannot spring from, i,
—
441, 442.
Pragâpati, birth of P., whose body is this threefold world, i, 142. - is himself an 'effect' and called the inner Self, i, 142 seq. n. - his instruction on the Self, i, 183
191.
Indra his disciple, i, 199.
the creator, i, 203 seq.; ii, 206. - above Varuna there come Indra and P., on the path of the gods, ii, 386.
Pragâpativâkya, in the Kbândogya
upanishad, i, p. lxiii. Prâkînasâla, ii, 274, 276.
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