________________
480
VEDÂNTA-SOTRAS.
Sankara or Sankarakarya, preceded
by Dramida, i, p. xxii. - and Râmânuga, i, pp. xxii seqq.,
XXX seg., xli-xlvi, lxxxv-ci. -- disagree as to the system of
the Bhâgavatas, i, p. li seq. - sketch of his philosophical sys
tem, i, p. xxiv seqq. his doctrine about the soul being merged in Brahman, faithfully represents the teaching of the
Upanishads, i, p. cxxi seq. - his mode of interpretation with
regard to the Upanishads, i, pp.
cxxii-cxxv. - the philosophy of S. nearer to
the teaching of the Upanishads than the Sätras of Bâdarayana,
i, p. cxxvi. - a translation of his commentary
cannot be combined with an independent translation of the
Vedảnta-sätras, i, p. cxxviii. Sankara system, no tendency among
its followers to keep their doc
trines secret, i, p. xcix. Sankarsha-kânda, ii, 259. Sankarshana, a manifestation of the
highest being, i, pp. xxiii, lii. - originated from Vasudeva, i, p. li. a form of Vasudeva, denotes the
individual soul, i, 440. - cannot spring from Vasudeva, i,
441, 443. - Pradyumna cannot spring from,
i, 441, 442. - taken as a Lord, i, 441 seq. Sankhya and Yoga are mere Smriti,
not of scriptural character, ii,
381. Sânkhyas, their prakriti and puru-
shas, i, p. xxx. - refutation of their doctrines, i,
pp. xxxix-xlviii, xciii, 15 n., 237-289. -- is applicable also to other
theories, i, p. xl, 288 seq. - were anxious to prove that their
views are warranted by scrip
tural passages, i, p. xlvi. - Vedântins, and Upanishads, i, p.
cxvii. - their three gunas, i, 28. See also
Gunas. - number of their categories, i,
257-260.
Sankhyas maintain duality, do not
discern the unity of the Self, i,
298. - are in harmony with the Veda,
in their description of the soul as free from all qualities, i,
298. - hold that the intelligent beings
(i. e. the souls) are incapable of either taking in or giving out anything, and are non-active, i,
301. the objections raised by them against the Vedanta doctrine apply to their view also, i, 313
seq. - reasons why their system should
be refuted by the Vedântin, i,
363 seq. - charge the Vedantins with con
tradictions, i, 376-378. - think that eternal intelligence
constitutes the very nature of
the soul, ii, 33. - their doctrine of many Selfs re
futed, ii, 69 seq. - teach that the chief vital air is to
be considered as the combined
function of all organs, ii, 86. - hold that the Self and the organs
are both all-pervading, and when obtaining a new body only begin to function in it in consequence of the Karman, ii,
103. - see also Pradhana. Sankhyasastra taught by Kapila, i,
291 n. Sânkhya-smriti, i, 247, 258, 284 n.,
296. - and other Smritis, their con
flicting claims, i, p. xlvii, 290
2uisting cha
15 m.
- refuted, i, 132 seq. - the pradhâna assumed by the, i,
158. - the three entities (the great
principle, the Undeveloped, the
soul) in the, i, 238. - and Yoga-smriti, why singled out
for refutation, i, 297 seq. - knowledge of the S. does not
lead to highest beatitude, i, 298. Sarîraka Mîmâmsa-sútras, another
name for Vedânta-sútras, i, p. xiv n., 9.
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