________________
310
INDEX III
sical 93n, religious potency lies at the root of 109, is false according to Gauḍapada 116, Upanisadic statements about 117, 118, nature and root of 130, pure and impure orders of 137, as evolution 157, doctrines about 220n, 225, Asat as the ground of 228. Death, meaning of 102, 126. Definitions, function of 214. Deluding karman, 232, two groups of 233, maxiinum and minimum durations of 236.
Delusion, 16, 73, 102, 103, the fountain-head of worldly career 103-4, companion of the soul from beginningless time 104, nature of 106, 107, source of 113, 127, 128, 141, 145, 146, 162, 165, 166, 167, 168, 187, 188, theoretical and practical 232, eternal 289. Determinism, 2200. Difference, 165, is not absolute 177. pure difference is never experienced 178, 184, 185, absolute difference is tantamount to absolute negation of relation 213. Different attitudes, doctrine of 29. Discontent, divine 103.
Disputation, 107.
Divine Freedom, xix.
Divine Grace xxi, xxii, xxiii, 139, descent of 140, 218.
Divine Will, 138. Doubt, differentiated from speculation 41, 73, 110. Dream Experience, interpretation of 176.
Dualism, 172, 187, 188. Duality, origin of the notion of 120, reason why it appears 124, origin of 131, 132, 133, 188. Ecstasy, 200, supreme importance of
251.
Effect, problem of its relation with cause 174, problem of the mutual relation of cause and 175. Ego, 90, 122, 228.
Egoism, 89, 90, nature of 103, contents of ego-consciousness 103, egoconsciousness is the supreme evil
104.
nature
Emancipation, 6, 13, nature of 15, 25, requisites of 91, cause of 108, nature of 112, pathway to 147, 150, pathway to 151. J 52. of 158, 159, Nyava-Vaiseṣika conception of 162, 163, 164, 165, 167, 168, 190, 193, 194, 200, 201, 215, 220, 221, 226, meaning of 228, ideal of eternal spiritual 229, Jaina pathway to final 266, nature of 289, meaning of 290. Empiricism, Jaina's credence in
logical 219.
Energy, 151, 165, 254.
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Enjoyment, meaning of 84. Enlightenment, 17, in Tathată philosophy 135, nature of final 159, intellectual 217, first dawn of 273. Error, 73, anyathakhyāti doctrine of 95, nature of 96, Yoga and Sankhya had a common theory of 97, Sänkhya theory of error distinguished from that of Prabhakara 98, misinterpretation of the Sänkhya theory of 99, universal condition of 99, Yoga theory of error is not anyathakhyāti 100, universal condition of 100, Sankhya and Yoga theory of 100, instances of perceptual and inferential III, transcendental error defined IZI, universal nature of 123, nature of erroneous perception 172-3, predicate of erroneous judgment 173. 190, opposition between knowledge and 191-2, 195, Vedantist's interpretation of 196, 203, 204. Eternalism, 9, 10, II, 14, origin of
15, 22, origin of 23.
Evil, cause of 18, objects by themselves are not 104. Evolution, purpose of 89, beginning and purpose of 90, purpose of 97. origin of evolution in Saivism 138. Excluded Middle, law of 173, 182. Existence, not an evil 18, 73, ulti
mate foundation of existence in the Tathatã philosophy 135, threefold conditions of worldly 154, 164, why it cannot be denied 174, 184, 190, 199, causal efficiency is the criterion of 205, fundamental defect conditioning worldly 223, meaning of worldly 228, meaning of worldly 229, roots of worldly
247.
Experience, Sankara's examination of 121, adhyasa is the very texture of our experience according to Sankara 123, its relation to reasoning 146, 175, 177, 180, 184, 185, 199. logic must co-operate with experience 204, 213, only source of knowledge 215, 219, 261. Expiation. ninefold 264. Faith, right 25, 54.
Falsity, contradiction of experience as the criterion of 175. Feeling-producing karman. 232, two sub-types of 233, maximum and minimum durations of 236. Fetters, ten 248n.
Freedom,
Divine xix, meaning of 18, individual 21, in Saivism 141, 143, 150.
Gautama, 230.
God, 221, 222, 227, 268. Godhead, Jaina conception of 268, 269.
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