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496
VEDÂNTA-SÛTRAS.
Vậyu (air) and Prâna not to be
identified, i, p. lxxiv ; ii, 256
259. - the deity that never sets, ii, 18
seq. - an object of worship, ii, 19. - Brahman to be meditated upon
under the form of, ii, 19 a. - having become breath entered
into the nostrils, ü, 91. - is the best among the Devas, ii,
256. - Prâna and V. identified, ii,
257. - from the year to V., the departed
soul proceeds, ii, 384-386. - comes before Aditya (on the
path of the gods), and must be inserted between the year and
Aditya, ii, 385. - the soul goes from the world of
the gods to, ii, 386. Veda furnishes the means of escap
ing from samsára, i, p. xxvii. - its Gânakânda and Karmakanda,
i, p. xxix. -- Brahman is the source of the,
i, p. xxxii, 19-22. the reading of it the common antecedent for those who wish to enter on an enquiry into religious duty and for those desirous of knowing Brahman, i, ro. - extends up to the comprehen
sion of its purport, ii, 289. - cannot aim at conveying infor
mation about accomplished sub
stances, i, 21. - possesses authority as a means of
right knowledge of Brahman,
i, 23, 38, 317. - aims at action, i, 24, 38 seqq. - prohibitory passages of the, i, 39
seq. and n. - in the V, which is not the work
of man no wish can be ex
pressed, i, 110. - men are entitled to the study of
the, i, 196-198. also beings above men (gods, &c.)
are qualified for the study and
practice of the, i, 198 seq. - to the gods it is manifest of itself
(without study), i, 199. - its authoritativeness proved from
its independence, basing on the original (eternal) connexion of the word with its sense, i, 201,
295. Veda, from the word of the V. the
world, with the gods and other
beings, originates, i, 202-104. - its eternity, i, 211-216, 317. the Rishis see the mantras and brâhmana passages, i.e. the, i,
223. - study of it demands as its ante
cedent the upanayana-cere
mony, i, 234. - Sudras prohibited from hearing
and studying the, i, 228 seq. - Yoga practices enjoined in the, i,
297. -- the real sense of it, that Brahman
is the cause and matter of this
world, i, 361. - the Bhagavata contains passages
contradictory to the, i, 443. - all its parts are equally authorita
tive, and hence must all be assumed to have a meaning, ii,
156. - the rite of carrying fire on the
head is an attribute of the study of the V. of the Atharvanikas,
ii, 189 seq. - Scripture enjoins works for such
only as understand the purport
of the, ii, 289. - of him who has merely read the
V. there is qualification for
works, ii, 293. - see also Scripture, and Sruti. Vedanta, what the study of the V.
presupposes, i, p. xxxii, 9-15. - the doctrines concerning the
origin of the world which are
opposed to it, i, 289. Vedânta-mîâmsâ, i, 9. Vedânta-sâstra, i, p. xi. Vedânta-sútras, the Grânakânda
systematised only in the, i, p.
xii. — presuppose the Pärva-mimamsa.
sâtras, i, p. xiii. - other names for, i, p. xiv n., 9, 19). - numerous commentaries on them,
i, p. xvi. - differences of Vedânta doctrine,
existed before their final composition, i, p. xviii seqq.
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