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VEDA-VEDÂNTA TEXTS
80, 670:tion of Tedântas in the
8,30
Sakhâs of the V. differ as to accents Vedânta-sara, t.w., quoted, 8, and the like, the vidyâs refer to all 186 n. Sâkhâs, 38, 272-4 ; Mantras and the Vedânta-sâstra, or Sàrîraka-sâstra like enjoined in one Sâkhâ are taken (Sârîraka-mîmâmsa), Sankhya sysover by other Sakhâs also, 38, tem' explained as, 8, 123 n.; litera273 sq., all Sâkhâs teach the same ture of V., 34, xi; its aim, 34, 190 ; doctrine, 48, 13, 28, 80, 676.
48, 7-9; by whom to be studied, Vedagû, t.t., Buddha's definition of 48, 255. the term, 10 (ii), 91.
Vedânta-sûtras, Upanishads reVedanâs, t.t., sensations, pain arises ferred to in the, 1, Ixix; posterior from them, 10 (ii), 136 sq.
to the Bhagavadgitâ, 8, 30-3; their Vedângas, the six, 2, 121; one who date, 8, 31-3; called Bhikshu-sûtra? knows the Vedas and V., 2, 215; 8, 33; quoted, 8, 105 1., 188 n., 25, 182, 182 n., 230, 334 ; created, 191 n.; Svetâsvatara-uparishad re7, 4; Vedas and V. in Vishnu, 7, 10; ferred to as revealed in the V., teaching of the V., 7, 119; to be 15, xxxi sq.; make frequent referstudied, 7, 123 ; one who knows ences to the views of earlier teachers, the Nirukta among the members of 34, xii, xix; the Grâna-kânda is sysa legal assembly, 25, xxvi, 1, 510; tematized in the V. only, 34, xii; mentioned in the Mann-smriti, 25, presuppose the Pûrva-Mîmârusaxxvi, 56, 56 n., 58, 68, 73, 100, 110, sûtras, 34, xii; other names for the 144; the V. and the special schools V., 34, xiv 1., 9, 190; called of science, 25, xlvi-lii ; Brahmanas Brahma-sûtras, 34, xiv n.; looked versed in the V., 44, 66.
upon as an authoritative work, at Vedânta, meaning and use of the a very early period, 34, xvi; numerword, 1,1xxxvi n.; 8, 246 n.; germs ous commentaries on them, 34, xvi; of V. doctrines, 8, 147, 159 n.; the differences of Vedanta doctrine exoldest of the six systems of philo- isted before their final composition, sophy, 15, xxxiv ; is monistic, Sân- 34, xviii sqq.; conspectus of their khya is dualistic, 15, XXXV; the contents, 34, XXXi-Ixxxv; are orthodox view of V. not Evolution, throughout Mîmâmsa, 34, xlv; but Illusion, 15, xxxvii; through V. claim to be systematizations of the and Yoga anchorites become free Upanishads, 34, cii; translated with in the worlds of Brahmâ, 15, 41; Sankara's commentary, l'ols. 34 and the highest mystery in the V. only 38; have merely the purpose of to be taught to a son or pupil, 15, stringing together the flowers of the 267; doctrines of V. philosophy in Vedanta passages, 34, 17; transManu, 25, 3 n., 5 n., doctrines con- lated with Râmânuga's commentary, cerning the origin of the world Vol. 48; their explanation by Bowhich are opposed to the V., 34, dhâyana, 48, 3. 289; philosophical view forming Vedanta texts, meaning Cpanipart of the V. system, 36, XXV; the shads,' 1, lxxxvi; 8, 8, 174 11.; 25, V. heresy described in Gaina books, 213, 213 1., 215; Krishna the but hardly mentioned by Buddhists, author of the V.t., 8, 1799., 113; rc45, xxv, xxy n.; V. or Sârîraka- ward conferred by them, 25, 59, 59 doctrine connected with Gaimini's n.; what the study of the V. t. predoctrine, 48, 5; Sârîraka-sâstra, i.e. supposes, 34, xxxii, 9-15; Brahman V., its relation to other philosophical the uniform topic of all V. t., 31, systems, 48, 531. See also Philo- xxxii, 22-47, 190 ; why V. t. are to sophy.
be studied, 34, 9; all the V. t. teach Vedanta-mîmâ meâ, or inquiry into that the cause of the world is the the Brahman as being one with the intelligent Brahman, 34, 60 sq. ; cmbodied self, 34, 9, 9 n.
have a twofold purport; some of Vedanta-paribhâshâ, t.w., quoted them aim at setting forth the nature
8, 220, 258 n., 286 n., 314.11., 333 n., of the highest Self, some at teaching 3381., 339 1., 387 13.
the unity of the individual soul with
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