________________
446
VEDÂNTA-SÛTRAS.
Brahman is thought' and 'that
which is,' ii, 160. - cannot spring from that which is
not, ii, 20. - is called Non-being, previously to
the origination of the world,
i, 267. - unborn, i, 349. - the highest Self is B., i, 79. - derivation of the word from brih, - identified with Vishnu or Nârâ
yana, i, p. xxxi note. defined as that from which the origin, subsistence, and dissolution of this world proceed, i, pp. xxxii, xcii seq., 15-19,
107, 109, 117, 383. - in its causal condition, i, p. xxix. - in the condition of an effect, i,
p. xxix. - later definitions of B., e.g. as
sak-kid-ananda, i, p. xcii. - is anandamaya, or, the Self con
sisting of bliss, i, 65, 66-68, 75. - only is bliss as bhûman, i.e. in its
plenitude, i, 169. - is called the tail, i.e. a member of
the Self consisting of bliss,
i, 72 seq., 75, 76 seq. - not a member, but the support
or abode, the one nest of all
worldly bliss, i, 73. - the bliss of' B. is absolutely
supreme, i, 67. - is declared to be the cause of
bliss, i, 67. - neuter, can it be designated by
a masculine noun? i, 76. - that which consists of mind, is
B., i, 107-112. - whose Self is pleasure intimated
by Ka and Kha, i, 126 seq. - that which is much (bhûman) is
B., i, 162-169. - is the source of all beings, i,
135-139, 288. - the Imperishable is B., i, 169-171. - Bâhva explained B. by silence,
ii, 157. - why it is called a bank, ii, 176 seq. - the two secret names of B. with
reference to the gods and to
the body, ii, 216–218. - is the True, i, 167, 267; ii, 216
seq., 234.
Brahman, breath (prâna) is, i, 84-87,
97-106, 229-331, 272. - ether is, i, 81-84, 144, 174-192,
232 seq. ; ii, 8, 12, 248. - is like the ether, i, 110, 114; ii,
6 seg., 17 seq. is the Self of the ether, i, 110. - before ether was produced, B.
existed without ether, ii, 17. - ether is an effect of, ii, 18. - ether is dissolved into, ii, 26. light is, i, 87-93, 96, 97, 185, 191,
194, 231 seq. — the gastric fire a symbol of, i, 92. - B.'s name a symbol of, i, 92. - denoted by the metre Gâyatri,
i, 93-95, 95 seq. - why it is compared to the images
of the sun and the like, ii, 157
159. - nature of, i, pp. Ixiv seq., xcv seq. ;
ii, roi, 133-183. -- uniformity of it, i, 156. -- does not resemble the world,
i, 284. - - the break in it is a mere fig
ment of Nescience, i, 352. - matter and souls are real con
stituents of it, i, p. xxviii. the only universal being, of an absolutely homogeneous nature,
i, pp. xxiv, xxx. - is of the nature of intelligence,
i, p. xxiv seq., 68, 264; ii, 156
seq., 168. - is an intelligent principle and
cannot be identified with the non-intelligent pradhana of the
Sânkhyas, i, p. xxxii, 47-64, 300. - superior to the gods, i, p. xiv. - is incapable of receiving any ac
cretion and eternally pure, i, 34. - is all-knowing, i, 19, 25, 47, 49,
362. - is the internal ruler over the
Devas and so on, i, 130-132. - that which possesses the attri
butes of invisibility and so on is
B., i, 135-139. - is the bridge of the Immortal, i,
154, 156. - a cause of fear, i, 230 seq. - eternal and changeless, i, 25, 337. is all-knowing, all-powerful, and
possessing the great power of Mâyâ, i, 363.
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