A Constructive Survey of Upanishadic Philosophy c11: General Index

A Constructive Survey of Upanishadic Philosophy c11

Language: English

General Index

A, as Āpti or Ādimattva, p. 36. Aberrations, of the Dialectic of Nyāya, p. 190; of consciousness, p. 127. Abhivimāna, meanings of, p. 136. Abnormal Psychology, p. 120. Absolute, as surpassing the conception of God, p. 33; definition of, in positive and negative terms, p. 206; the philosophical conception of, p. 206; and God, relation of, p. 206; Triune Unity of the, p. 209; nature of the, according to Rāmānuja, p. 210; the only Reality, according to Śaṅkara, p. 216; positive characteristics of, p. 219; negative characteristics of, p. 219; rigoristic conception of the, p. 219; conception of the, higher than the conception of God, p. 219; negative-positive characterisation of the, pp. 219-220; negative, affirmative, and transcendental characterisation of, p. 221; only partially revealed in the forces of Nature, p. 253; the power of the, p. 255; as the ballast of the cosmos, p. 258; as beyond good and bad, p. 306. Absolute Monism, mystical realisation of, p. 278. Absolutism, of Yājñavalkya, p. 59; and theory of creation, p. 98; the realistic theory of creation, a crux to, p. 208; and Solipsism, p. 218; and Supermoralism, p. 306. Absolutist View of Knowledge, p. 218. Achyuta, p. 205. Action and Knowledge, reconciliation of, p. 298. Activism, spiritual, the theory of, p. 296; phenomenal, the theory of, p. 296. Actionlessness, how possible in the midst of action, p. 298. Active life, Bacon on, p. 299. Ad hoc answers of Yājñavalkya, p. 20. Ad hoc method, p. 39. Adams : discovery of Neptune, p. 105. Adhishṭhānapanchamī, p. 209. Adhruva, Māyā compared to, p. 226. Adrastea, the Greek equivalent of the Sanskrit Adrishṭa, p. 84. Advaita School of Philosophy, p. 179. Ageless river, p. 164. Agniology, spiritual, of the Kena, p. 24. Agniveśa, anticipation of the teaching, of, p. 189.

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Agnosticism, Augustinian view of, p. 272; Upanishadic view of, p. 272; Spencer's view of, p. 272.

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Air, as the source of all things, pp. 78-79; as the absorbent of all things, p. 79; as carrier of sound in Mīmāṃsā philosophy, p. 192; as the Thread, p. 211.

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Aitareya Āraṇyaka: differentiation of the older and newer portions of, p. 15.

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Aitareya Brāhmaṇa: reference to Hariścandra, p. 203.

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Aitareya, Mahidāsa, a eugenical philosopher, p. 45.

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Aitareyopanishad, summary of, pp. 25-26.

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Ajātaśatru, the quiescent Kshatriya king, p. 19; his doctrine of reality as consisting in deep-sleep consciousness, p. 48; and Gārgya, p. 62; his instruction to Gārgya concerning the nature of sleep, p. 125; the teaching of, p. 252.

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Ajātavāda, or the doctrine of Non-creation, p. 229.

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Ākāśa, the carrier of sound in the Upanishads and Nyāya, p. 191.

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Akshita, p. 205.

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Alexander, invasion of, p. 102; a spectre, p. 233.

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Allegory in the Upanishads, p. 42.

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Alpa, as contrasted with Bhūman, p. 53.

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Amarakosha: meaning of prādeśa, p. 135.

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Analogical method, p. 37.

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Anamnesis, or recollection, in Pythagoras, Plato, the Upanishads, and Yoga, p. 153.

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Ānandagiri on prādeśa, p. 135.

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Ānandatīrtha, dualistic school of, p. 207; see also Madhva.

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Anatomy, Upanishadic knowledge of, p. 133.

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Anattā-vāda in Buddhism, p. 180.

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Anaxagoras: his idea of the mixture of the elements as similar to that of the Upanishads, pp. 86-87; doctrine of portions, p. 104.

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Anaximander, pp. 64, 73.

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Anaximenes: his doctrine of air, pp. 79, 103; his theory of rarefaction and condensation, p. 79.

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Anima and Animus, p. 148.

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Animism in the Ṛigveda, pp. 147-148.

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Anṛita, Māyā compared to, p. 226.

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Antaḥkaraṇapañchaka, the fount of Nature, p. 35.

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Antaryāmi-Brāhmaṇa, as illustrating the method of soliloquy, p. 39.

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Antaryāmin, the doctrine of, p. 210.

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Anti-hedonism in the Upanishads, p. 293.

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Anvārabh, meanings of, p. 155.

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Aparā Vidyā, same as doxa, p. 326.

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Apocalypse, God-written, p. 232.

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Aphoristic method, p. 35.

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Appearance, doctrine of, in Aruṇi and Yājñavalkya, p. 53;

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or semblance, doctrine of, p. 87; Creation as, p. 98; Nature and Soul and God as, p. 215; the moral side of the doctrine of, p. 232; doctrine of, in Parmenides, Plato, Plotinus, Berkeley, Hegel, and Bradley, p. 232.

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Apperception, synthetic unity of, p. 274.

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Araṇis, the two, as ensconcing the spiritual fire, p. 337; as ensconcing the beautiful god, p. 337; as meaning the Body and Praṇava, p. 337; as meaning the Upper and the Lower breaths, p. 337.

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Āraṇyakas, custom of mental sacrifice at the time of the, p. 8.

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Arche of knowledge, the problem of, p. 64.

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Archirmārga, or the bright way for the dead, p. 159.

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Architectonic systems of Indian Thought, p. 179.

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Argumentum ad caput, appeal to the, p. 61.

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Aristophanes, on the apotheosis of the Elements, p. 76.

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Arjuna, as higher by a prādeśa than Bhīmasena, p. 136; compared to a calf, p. 195.

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Aristotle: doctrine of Matter and Form, pp. 49,92; Metaphysics, quotation from, p. 74; on Philolaus, p. 80; recognition of Not-Being, pp. 82-83; on the heart as the seat of the Soul, p. 131; Upanishadic psychology as agreeing with, p. 131; doctrine of Self-spectator, p. 269; on Theoria, p. 275; on the wise men as dictating the rules of conduct, p. 289; on the contemplative life, p. 299.

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Arrow and the Target, the metaphor of, p. 334.

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Āruṇi, the outstanding philosopher of the Chhāndogya, p. 23; his allegory of juices and honey, p. 37; the philosophy of, pp. 53-55; a great psycho-metaphysician, p. 53; his doctrine of Substance as underlying all things, p. 54; his Doctrine of Illusion, p. 54; his doctrine of the identity of Individual and Universal spirit, p. 54; and Jaivali, p. 62; his teaching of Ultimate Reality to Śvetaketu, p. 216; the first of the Brahmin circle to receive spiritual wisdom, p. 62.

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Aruṇmukhas, delivered to the jackals, p. 27.

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As If, the philosophy of, p. 227.

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Āsanas, not elaborately treated in the old Upanishads, p. 187.

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Asceticism, p. 295; and pessimism, p. 295.

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Ascetic life, characteristics of, p. 296; potency of, for Self-realisation, p. 297.

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Ash-Tree of existence, p. 200.

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Āśramas, to what extent existent in Upanishadic times, p. 60.

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Astrology and Astronomy, in the Maitri, pp. 31,32.

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Asuras, gospel of, p. 266. Asurya, as connected with Assyrian, p. 157. Āśvala, ritualistic questions of, p. 20; and Yājñavalkya, p. 56. Aśvapati Kaikeya, a synthetical philosopher, p. 38; his synthesis of cosmological doctrines, p. 23; his doctrine of the Universal Ātman as Vaiśvānara, p. 47. Aśvattha, in the Kaṭhopaniṣad, p. 103; the description of, in the Upanishads, p. 198; the description of, in the Bhagavadgītā, p. 199; as real in the Upanishads, and unreal in the Bhagavadgītā, p. 199. Aśvins and Dadhyach, the story of, p. 51. Atharvaveda, transition from Rigveda to, pp. 4-5; a storehouse of the black art of the ancients, p. 5; conception of Rudra-Śiva, p. 193. Ātman, the ballast of Nature, p. 4; proofs of, subjective and objective, p. 24; as the inspirer of sense-functions, p. 24; realisation of, in the various worlds, pp. 28-29; as Turya or the fourth, p. 36; as the source of all power, knowledge, and bliss, p. 53; as the origin of things, pp. 100-101; as a powerless being, p. 101; as the self-conscious aspect of the Individual Self, p. 140; as the substratum of creation, p. 209; as the material cause of the universe, p. 209; as the instrumental cause of the world p. 209; as the source of activity, p. 217; compared to the lute-player, or the drum-beater, or the conch-blower, p. 217; original meaning of, in the Upanishads and Plato, p. 246; the ultimate category of existence, p. 247; as the eternal Subject of knowledge, p. 272; as the highest object of desire, p. 302; conception of, the quintessence of the teachings of the Upanishads, p. 325; as self-consciousness, p. 335; as the fourth dimension of metaphysics, p. 336; as separable from the body, as a blade from its sheath, p. 341, or as wheat from chaff, p. 342; as immanent in the body as a razor in a razor-case, p. 342, or as oil in sesamum, p. 342; reconciliation of opposites in, p. 346. Ātmanism, practical, of Yājñavalkya, p. 19. Attention, involving suspension of breath, pp. 114-115. Audile experience, p. 343. Augustine, on knowledge as ignorance, p. 272. Austerlitz campaigns, p. 233. Autonomy, as the true principle of morality, p. 291; in the Upanishads and the Bhagavadgītā, p. 292. Avabhṛitha, the bath at the end of sacrifice, p. 202.

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Avyakta, pp. 183,198.

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Babylonian mythology, p. 84. Bacon, quotation from, on the chain of Nature, p. 2; and the active life, p. 299. Bādarāyaṇa: his frequent borrowal from the Upanishads, p. 205. Baka Dālbhya, or Glāva Maitreya, the story of, pp. 21-22. Balāki and King Ajāśatru, dialogue between, p. 251. Bāṇa, the name of the body in Praśna, p. 90. Beatific calculus, pp. 26, 301; beatific consciousness and Brahman, p. 144. Beatificism, the theory of, p. 300. Beatitude, various conceptions of, p. 213. Beg not, the rule of life for the ascetic, p. 296. Being, and Not-Being, conceptions of, in the Ṛigveda, p. 3; Āruṇi's idea of, compared with that of Green, p. 55; Being conceived cosmologically, psychologically, biologically, morally, and metaphysically, p. 55; Being, as the beginning of all things, pp. 85-87; Being in Parmenides, p. 104. Belief, the necessity of, p. 257. Berecynthia of the systems of philosophy, p. 178. Berkeley, Appearance in the doctrine of, p. 232; quotation from the ‘Treatise’ regarding the primacy of Mind, pp. 119-120. Bhagavadgītā: its attempt to synthesise the truths of Upanishadic philosophy, p. 1; its theistic reconciliation of Sāmkhya and Yoga, p. 18; its borrowings from the Katha, Muṇḍaka and Śvetāśvatara Upanishads, pp. 27-28; castes created according to qualities and works, p.59; conception of God as the A of the Indian alphabet, p. 105; its theory that temperaments are due to the kind of food eaten, p. 114; description of the Two Paths, p.159; on holding the body erect, p. 187; compared to nectar, p. 195; and the Upanishads, relation of, p. 195; its theistic-mystic philosophy, p.198; and the Upanishads, antagonism between, p. 198; religion of, not derived from the teaching of Ghora Aṅgirasa, p. 203; and Chhāndogya, a similarity, p. 204; on the Mutable and Immutable Persons, p. 207; doctrine of Māyā in, p. 228; and the doctrine of autonomy, p. 292; and Kant, p. 292; reconciliation of action with actionlessness, p. 298; and the Īśopanishad, on the achievement of actionlessness, p. 298; and Chhāndogya, enumeration of virtues, p. 308; on the conditions of imparting spiritual wisdom, p. 334; its conflicting views about Buddhi as the faculty of God-realisation, p. 340.

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Bhāṇḍārkar, R. G., Dr., on the meaning of Asurya, p. 157.

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Bhāradvāja, on the virtue of Truth, p. 312.

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Bhārgavī Vāruṇī Vidyā, p. 145.

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Bhārgava Vaidarbhi: his interest in physiological psychology, p. 48.

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Bhakti, to Guru as to God, p. 30; to God as to Guru, p. 198; in Upanishadic literature, p. 333.

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Bhāvas, or ‘Conditions’ in Sāmkhya philosophy, pp. 34-35.

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Bhikkus, order of, p. 181.

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Bhīma, as taller by a prādeśa than Arjuna, p. 136.

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Bhrigu, and Varuṇa, p. 44; a great metaphysical psychologist, p. 50; his question to his father Varuṇa about Ultimate Reality, p. 144.

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Bhujyu, interest in psychical research, p. 49; a psychical researcher, p. 56; and the daughter of Patañchala, the story of, p. 128; an occultist, p. 128.

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Bhūman, Sanatkumāra’s doctrine of, p. 53.

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Bhūtātman, or the phenomenal self, p. 31.

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Bible, a revelation like the Upanishads and the Koran, p. 8.

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Births and deaths, round of, p. 163.

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Blind-folded man, parable of the, p. 331; interpretation of the parable, p. 332.

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Blindfoldness, of human beings, p. 225.

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Bliss, as the source of Reality, p. 144; the doctrine of the commensurability of, in the Upanishads, p. 300; analysis of the conception of, p. 300; scale for the measurement of, p. 300; of Self-realisation, p. 301; as consisting in the realisation of desirelessness, p. 301.

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Blood-vessels of variegated colours, p. 189.

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Body, compared to a potter’s wheel, p. 32, to a harp, p. 90.

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Body and soul, relation of, pp. 133-134.

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Böhtlingk, on the riddle-hymn of the Ṛigveda, p. 149; on the idea of Transmigration in the Ṛigveda, p. 151.

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Borrowal, theory of, p. 102.

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Bradley, “Appearance” in the doctrine of, p. 232; defective view of Self-realisation in, p. 302; idea of Supermoralism in, 306;.

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Brahman, as created from Satya, p. 77; meditation on, as resplendence, as sound, as support, as greatness, as mind, as parimara, as Not-Being, pp. 128-129; as the Self-conscious aspect of the Cosmic Self, p. 140; and the God of Fire, p. 254; and the God of Wind, p. 254; and Indra, p. 254; as the source of all physical and mental power, p. 255; as the subtle essence underlying all existence, p. 256; as Ātman, p. 277.

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Brahma-sūtras, and the Upanishads, p. 205; and the Bhagavadgītā, p. 205; different interpretations of, p. 205; reference to Nābhava Upalabdheḥ II.2.28, p. 231.

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Brahmins, their relations with Kshatriyas, pp. 61-63; visit of Greek philosophers to, p. 102.

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Brain, as the seat of consciousness, p. 131.

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Bride and Bride-groom, the analogy of, p. 349.

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Bṛihadāraṇyakopanishad, a summary of, pp. 18-21.

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Bṛihadratha, the disciple of Śākāyanya, p. 31; and Śākāyanya, pp. 63,198; the pessimism of, p. 294.

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Bṛihaspati, the author of a heretical philosophy, p. 31.

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Buddhi, its relation to Mind and Ātman, p. 183; and the vision of God, conflicting views about, p. 340.

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Buddhism, roots of, in the Upanishads, pp. 179-182.

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Buḍila : his doctrine of water as the substratum, p. 47; re-incarnated in an elephant, p. 64.

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Byron, Matthew Arnold on the poetry of, p. 251.

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Caird, Dr., on looking outward, inward, and upward, p. 247; on the field, the fighter, and the strife, p. 352.

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Canine Chant, an invective against the Brāhmaṇical belief in externalism, pp. 22, 37.

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Cardinal Virtues, Prajāpati’s doctrine of, p. 307.

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Carlyle : description of the tree Igdrasil, p. 200; on appearance p. 232.

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Caste, origin of, p. 59; system, earthly, modelled on the pattern of the heavenly, p. 59.

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Categorical Imperative of Kant, p. 292.

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Caterpillar, analogy of the, p. 58; the image of the, p. 155.

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Catharsis, or the purging of the inner man, p. 328.

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Causa sui, representation of God as, p. 41.

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Causation, as due to Ātman, p. 218.

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Centre of interest, soul as an anæmic, p. 130.

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Cephalic movements, as constituting the feeling of Self, p. 137.

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Cerebro-spinal system, recognition of, in Tāntric literature, p. 132.

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Chākrayaṇa, Ushasti : doctrine of Prāṇa, p. 87.

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Chance, not the origin of things, p. 100.

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Chāṇḍāla, charity to a, as sacrifice to the universal Soul, p. 8.

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Change, love of the idea of, p. 80.

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Chariot, and the horses, the image of the, p. 338; of the body, description of, p. 28.

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Charity, conditions of, pp. 310-311; to be practised by faith, p. 310; with magnanimity, p. 311; with modesty and sympathy, p. 311.

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Chārvākas, the doctrine of, pp. 180, 266.

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Chest, the prototype of the world, p. 84.

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Chhāndogyopanishad, a summary of, pp. 21-24; quoted most often in Vedānta-sūtras, p. 21.

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Chitragārgyāyaṇi, teacher of Āruṇi, p. 62.

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Christ, Jesus: advice to disciples not to take thought of what they should speak, p. 9; as a heteros, p. 315.

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Christianity: on the Ideal of the Sage, p. 315; on the triadic norm of conduct, p. 315.

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Christology and Logos, pp. 95, 333.

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Chronos, or Time, p. 84.

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Churning out of the Fire of God, p. 336.

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Citadel of Nine Doors, p. 329.

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Character, beautiful and ugly, p. 162.

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Charaka, anticipation of the teaching of, p. 189.

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Childhood of man, p. 289; of the race, p. 289.

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Collecting the Godhead, p. 316.

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Colours, theory of the three, p. 86; three primary, p. 183.

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Combination of Elements, as the origin of things, p. 100.

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Commensurability of bliss, Upanishadic doctrine of, p. 300.

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Common Origin, theory of, pp. 102-103.

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Communion of Higher and Lower Selves, p. 334.

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Comparative mythology, pp. 102-103; philosophy, pp. 102-103.

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Comte: denial of the process of introspection, p. 274.

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Conch-shell, grasping of the sound of the, p. 217.

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Conflagration, idea of periodic, p. 80.

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Conscience, the candle of the Lord within us, p. 291.

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Conscious Self, as feeding the other senses, p. 134.

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Consciousness, a fleeting phenomenon, pp. 58-59; seat of, transferred from the heart to the brain, p. 131; analysis of the states of, p. 264; identical with Existence, p. 269; the unity of, p. 288.

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Construction through criticism, method of, p. 100.

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Contemplative Life, Aristotle on, p. 299; and Active Life, reconciled in Īśa, p. 299.

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Corn of Wheat, reference to, in the Kaṭha and in St. John, p. 154.

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Corybantes, the secret dance of, p. 41.

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Cosmic Force, creation from, p. 76.

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Cosmic Person, considered as a sacrificial horse, p. 19; Self, four states of, in later Vedānta, p. 140; Person, description of, in the Muṇḍaka, the prototype of the Viśvarūpa in the Gītā, p. 307. Cosmogenesis, naturalistic account of, p. 92. Cosmogony, Vedic, p. 3; Upaniṣadic, p. 73 ff. Cosmological approach, found deficient, p. 249; categories, regress from, p. 250; argument for the existence of God, p. 252; proof of God in Greek philosophy, p. 252; proof, Kant's criticism of, p. 253; proof, linked with the physico-theological, p. 257. Cowell: interpretation of a passage in Maitri, p. 138. Creation, as evolution, p. 30; theories of, p. 75; as illusion or appearance, p. 76; personalistic theories of, pp. 92-93; as opposed to emanation, p. 98; realistic theory of, an obstacle to absolutism, p. 208; the absolutist view of, p. 222. Creator, required to practise penance, p. 93. Critico-historical spirit, engendered by Western thought, p. 179. Culture, relation of Greek to Indian, p. 102. Curzon, Lord, on the non-recognition of the supremacy of Truth in Indian literature, p. 311.

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Dā, as meaning self-control, p. 307; as meaning compassion p. 308. Dadhyach Ātharvaṇa, p. 19; the philosophy of, pp. 51-52; and Aśvins, p. 51; his doctrine of the Self as all-pervading, pp. 51-52. Daivaparimara, in the Kaushitaki Upaniṣad, p. 5. Dante's conception of the Purgatory, p. 162. Darwin: discovery of natural selection, p. 105. Death, as the arche of all things, p. 19; the Dark Cutter, p. 64; or Hunger as the origin of all things, p. 82; to the god of Death, p. 100; the Great Cutter, p. 120: the problem of, pp. 120-122; and birth, manner of, p. 154; realistic description of, p. 155. Defined and Undefined, p. 212. Degrees of Reality, doctrine of, pp. 231-232. Deistic view of the Godhead, p. 185. Deism in the Yoga-sūtras, p. 189. Delphic oracle, story of the, p. 204. Damocles, the sword of, p. 291. Departing Consciousness, p. 54. Descartes, on the pineal gland as the seat of the Soul, p. 130; conception of Reality according to, p. 248. Design, argument from, p. 257. Desirelessness, as constituting the highest Bliss, p. 301; as the result of Self-realisation, p. 347.

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Desires, fulfilment of, as due to the realisation of Ātman, p. 349. Destruction, process of, p. 98. Determinism, theological, in the Upanishads, p. 314. Deussen: his chronological arrangements of the Upanishads, pp. 12-13; interpretation of "purītat", p. 123; on the nipple-like appearance as signifying the uvula p. 132; on the experience of the mystic, p. 133; meaning of Abhivimāna, p. 136; meaning of Anvārabh, p. 155. Devayāna, history of, the conception of, p. 159; and Pitṛyāna, dogmatic justification of, p. 161; conception of, in the Bhagavadgītā and the Upanishads, p. 196. See also Path of the Gods. Dharma, in the Ṛigveda, as suggestive of the earliest trace of a theory of Karma, p. 148; as determining future existence, p. 152. Dhāraṇā, as preparatory to Samādhi, p. 188. Dhātuprasāda, or Dhātuprasāda, which ?, p. 341. Dhātus, the eight, p. 34; the seven, p. 189. Dhūma-mārga, or the dark way, p. 159. Dhyāna, as preparatory to Samādhi, p. 188. Dialectic method, p. 37; Platonic, Hegelian, Upanishadic, p. 38; in Nyāya, p. 190. Dialogues of Plato, determination of the chronology of, p. 15.

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Didactic tone of the Taittirīya, p. 309. Die to live, the rule of, p. 163. Dichotomy of Self by Self, p. 274. Difference and Non-difference, p. 216. Diksha of a Sacrificer, p. 201. Ding-an-sich, Schopenhauer's stress on Will as the, p. 116. Diogenes, the biographer of Greek Philosophers, p. 102. Diogenes, with his tub, compared to Raikva with his car, p. 79. Discipleship, qualifications for, p. 332. Disembodied existence of Soul, denial of, p. 156. Distinction of Degree between physical good and spiritual good, p. 301; of Kind between physical good and spiritual good, p. 301. Divine Life, Purity of, p. 352. Divine plane, p. 142. Door of Division, p. 97. Doshas, the Three, p. 189. Doubt, the resolution of, as effected by God-realisation, p. 347. Doxa and Episteme, same as Aparā and Parā Vidyā, p. 326. Dream, the problem of, pp. 126-127; and sleep, intermediate states between consciousness and unconsciousness, p. 126; a state of creative activity, p. 127; as involving novel construction, p. 127; and Dreamer, p. 232;

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-consciousness how far to be identified with Self, p. 266. Drum, grasping of the sound of a, p. 217. Duḥkham, Duḥkham, the cry of Buddhism, p. 180. Duty, the Categorical Imperative of, p. 292. Dvaita school of Philosophy, pp. 179, 206. Dvaitādvaita interpretation of the Brahmasūtras p. 205.

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Ecstasy, Yogic and Neo-Platonic, p. 102; raptures of, p. 350. Efficient cause, problem of the, p. 133. Egg, Primeval, as generating the world-system, p. 37. Egoistic interpretation of Yājñavalkya’s dictum, p. 304. Egyptian Mythology, p. 84. Egypt, and the idea of metempsychosis, p. 146; and India, problem of transmigration, p. 152. Elements, as emanating from the Ātman, p. 98; not the origin of things, p. 100; as the garment of God, p. 101. Emanation, p. 75; theory of, pp. 97-98; as opposed to creation, pp. 98-99. Embryology, in the Garbhopanishad, p. 189. Emotionalism, in the Muṇḍaka, p. 41; in the Upanishads, p. 198.

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Empedocles, on Fire, Air, Water, Earth, p. 80; cosmology of, compared to Upanishadic, p. 96. Empirical psychology, p. 113. Empirical reality, and transcendental ideality, p. 232. Encyclopædia of Religion and Ethics, reference to Kṛiṣhṇa, p. 203. Endosmosis, process of, p.143. Enigmatic method, p. 34. Entelechy, p. 141. Ephesian philosopher, p. 80. Epimenides: conception of Night or Void as primary, p. 82. Epistemological Idealist, p. 231; Nihilist, p. 231. Epistemology, of the Vijñānavādins, p. 181; of Absolute Experience, p. 352. Eristic, in Gorgias, p. 83. Erotic Mysticism, criticism of, p. 348. Eschatological knowledge, as most valuable to Upanishadic philosophers, p. 64; the highest kind of knowledge, p. 120. Eschatology, Upanishadic, pp. 158-161; moral backbone of, p. 161; Upanishadic and Platonic, p. 162. Esoteric doctrine, in the Kena, p. 25. Eternity, from Eternity to, p. 77; life of, pp. 158, 159. Etheric double, p. 143; theosophical conception of, p. 269. Ethno-psychological origin of the idea of Transmigration, pp. 146,152.

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Etymological Method, p. 36. Eudæmonism of Yājñavalkya, p. 299; relation of, to idealism, p. 300. Eudaemonist, Yājñavalkya as an, p. 20. Evil, power of, p. 226. Evil Soul, destiny of, p. 157. Evolute, transformed, p. 86. Evolution of Religion: on looking outward, and inward, and upward, p. 247. *Ex nihilo*, Creation, repugnant to the Upanishadic as well as to the Greek mind, p. 76. Experience, photic and auditive, p. 345; first-hand, intuitive, p. 325. External world, knowledge of the, p. 217.

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Faculty of God-realisation, p. 339. Faith, God and Self as objects of, p. 271: the necessary condition for discipleship, p. 333. Falstaff, reborn, p. 23. Fatalism, p. 100. Fates, watering the Tree Igdrasil, p. 200. Father, to be worshipped as God, p. 310. Fathers, the path of the, p. 196. Fatigue theory of Sleep, pp. 53; 122; theory of sleep of Yājñavalkya, p. 58. Fear, analysis of, pp. 115-116; only a feeling of otherness lodged in us, p. 115; the destruction of, as an effect of God-realisation, p. 349. Fœtus in the womb, the analogue for the spiritual fire, p. 337. Female kind, inordinate curiosity of the, p. 40. Fire, as the origin of all things, pp. 79-80; as exchanged for all things, in Heracleitus, p. 79; as the first evolute from the primeval Being, in the Upanishads, p. 80; as the origin of things, in Heracleitus, p. 80. Fires, Five, doctrine of, p. 21; Jaivali's doctrine of, p. 47; Sacrificial, rising in bodily form, p. 249. Fitche, I. H.: his view of the soul as a space-filling principle, p. 130. *Fons et origo*, soul as, p. 219. Food and the Food-eater, epistemological and metaphysical significance of, p. 352. Force, revealed, p. 233. Formless Person, the beginning of Existence, p. 99. Fourth dimension, of metaphysics, p. 336; of psychology, p. 336. Freedom of Will, in the Upanishads, pp. 313-315: possible, only after Self-realisation, p. 314. Frequency of return of Soul, p. 151. Fundamental divisionis of Vedantic Schools, p. 206. Funeral occasion, description of a, in the Rigveda, p. 147.

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Gandharvas, the world of the, 29; the country of the, p. 331.

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Garbhopanishad: on embryology, p. 189.

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Gārgī, the questioner of Yājñavalkya, p. 19; her disputation with Yājñavalkya, p. 40; interested in the problem of immanence, p. 56; the Upanishadic suffragette, p. 61.

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Gārgya, the proud Brahmin, p. 19; doctrine of the reality of physical and physiological categories, p. 48; and Ajātaśatru, p. 62; obtains instruction about sleep from Ajātaśatru, p. 125.

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Gauḍapāda, and Śaṅkara, p. 228; doctrine of, p. 228; development of the doctrine of Māyā in, p. 229; doctrine of Non-creation of, p. 230; on the state of Samādhi, p. 230; on the reality of the world and the moral law, p. 230; on Philosophy being superior to the conflict of schools, p. 276.

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Geldner, on the riddle-hymn of the Ṛigveda, p. 149; on the idea of Transmigration in the Ṛigveda, p. 151.

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Genealogical Tradition of the Upanishads, p. 21.

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Genesis: description of the spirit of God moving upon the surface of the waters, p. 77.

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Ghora Āṅgirasa, instruction to Kṛiṣṇa, pp. 22, 202; not mentioned in the Mahābhārata, p. 203; enumeration of virtues, p. 308.

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Gnomic stage of ethics, p. 288.

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God, and the Absolute, p. 33; the Lord of Pradhāna, p. 185; as magician, p. 185; as the Spectator of actions, p. 186; and the Absolute, the relation of, p. 206; the theological conception of, p. 206; as all-eye and all-ear according to Xenophanes, p. 208; and the Absolute in Rāmānuja, p. 210; the Soul of Nature, p. 210; the Soul of Souls, p. 210; the Soul of Souls, p. 212-213; and the Absolute, comparison of the conceptions of, p. 219; as Alpha and Omega, p. 248; cosmological argument for the existence of, p. 252; as supreme resplendence, p. 255; identified with the inner Self, p. 259; one, without a second, p. 259; no gods, but God, p. 259; theistic conception of, pp. 259-260; nature and attributes of, p. 260; Ātman as the Ultimate Category of existence, p. 261; identical with the Self within, p. 261; the only cause of the world, p. 261; immanence and transcendence of, pp. 261-262; ontological argument for the existence of, p. 269; and the Absolute, in the Māṇḍūkya Upanishad, p. 336.

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Godhead, unity of, as a later development of thought, p.

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149; theistic view of, p. 185; deistic view of, p. 185. Godlings of nature, and Brahman, the parable of, p. 253. God-realisation, the faculty of, p. 339; the nature of, as that of a fact, p. 339; inefficiency of sense and intellect for, p. 340; Intuition as the faculty of, p. 340; indescribable nature of the faculty of, p. 341. Gods, the path of the, p. 196; number of the, 258. God to Soul, transference of interest from, p. 3. Goethe, quotation from, p.101. Golden-coloured Being, description of, p. 345. Goldsmith and gold, compared to Soul and body, p. 58; the image of, p. 155. Good, in Plato, the Sun of the world of Ideas, p. 104; and pleasant, conflict between, p. 293; physical, as an aspect of Bliss, p. 300; spiritual, as the acme of Bliss, p. 300. Gorgias, his conception of a real Not-Being, p. 82; on Not-Being, p. 104. Gospel conception of God, as the Alpha and Omega of things, p. 105. Grace, Upanishadic doctrine of, p. 345. Grasping or apprehension, the process of, p. 217. Great Happiness, consisting in the vision of the Infinite, p. 305. Greece and India : problem of the origin of the idea of Transmigration, p. 152. Greek and Indian Philosophy analogies of, how explained, p. 101. Greek Mythology, p. 84; Philosophy and Logos, p. 95. Green 's idea of the nature of Spirit, compared to Āruṇi's, p. 55. Grierson, on the identity of the Kṛiṣhṇa of the Mahābhārata and the Chhāndogya, p. 203. Guṇas, the three, the common property of Sāmkhya and Vedānta, p. 30; the origin of, p. 182. Guru, Bhakti to, as to God, p. 198; necessity of initiation by, p. 329; precautions to be observed by, in imparting spiritual wisdom, p. 332.

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Hades, belief of the Upanishadic philosophers in a region like the, p. 157; in the Upanishads and Plato, p. 162. Hamlet, with Hamlet out, p.65. Hammond, on Aristotle's location of the Soul, p. 131. Happiness, as the motive for actions, p. 304; true, as vision of the Infinite, p. 304; Great and Small, p. 305. Hariśchandra, in the Aitareya Brāhmaṇa, p. 203; in the Purāṇas, p. 203. Haṭhayoga, adumbration of, p. 33. Heart, as the seat of consciousness, p. 131.

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Heaven, described in the Veda as overflowing with honey p. 147. Hebrew literature, on man and wo-man, p. 103. Hedonism, spiritual, of Sanatkumāra, p. 52; anti—, of Nachiketas, pp. 293-294. Hegel, appearance in the doctrine of, p. 232; the dialectic of, p. 38. Heimskringla, the ancient chronicles of Scandinavia, p. 24. Hela, kingdom of, p. 200. Heliolatory, p. 22. Heliotheism, p. 32. Henotheistic Polytheism, transition from, to Monotheistic Mysticism, p. 3. Henotheistic worship of Prāṇa, p. 91. Heracleitus : the Way Up and the Way Down, pp. 80, 98, 104; on the exchange of fire for all things, pp. 79, 103; on Logos, p. 104; paradoxical language of, pp. 150, 152; contradictions of, p. 305. Hercules, the choice of, between Pleasure and Virtue, p. 293; compared to Nachiketas, p. 293. Hesiod, p. 64; reference to the Theogony, p. 74; on the Earth as the basis of the cosmos, p. 103. Heteronomy, p. 289. Heteros, Nature as a, p. 215. Hiraṇyagarbha, the dream aspect of the Cosmic Self, p. 140; the Logos of Indian Philosophy, p. 187.

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Historico-critical spirit, lack of, p. 178. Hitāḥ, or arteries, spreading from the heart to the Puritat, p. 124. Homer, p. 64; and the idea of Transmigration, p. 146. Horatory precepts, in the Taittirīya, p. 309. Hospitality, as due to guests, p. 310. Human life, compared to a sacrificer's life, p. 201; the six stages of, p. 202. Hunger, equated with death, p. 82; and Thirst, compared to Love and Hate, p. 96. Hylē, the conception of, in the Ṛigveda, p. 3. Hylozoism, in the Ṛigveda, pp. 147-148. Hypostasis, as Not-Being or Being, p. 54.

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I am I, of Kant, pp. 136, 269. Idandra, a mysterious name of the Godhead, p. 97. Idealism, monistic, of Aruṇi and Yājñavalkya, p. 53; of the Aitareya, similar to that of Berkeley, p. 119; and Eudaemonism, p. 300. Idealistic Metaphysics, p. 119; Theory of Knowledge, p. 182. Ideas, development of the Doctrine of, as supplying a new principle for the chronological arrangement of the Dialogues of Plato, p. 15; Plato's theory of, p. 60, 105;

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world of p. 104; the Sun of the world of, p. 262. Identifications, philosophy of, p. 203. Identität Philosophy of Āruṇi, p. 23. Idols, breaking of, literal and metaphorical, p. 24. Igdrasil, in Scandinavian mythology, p. 103; description of, p. 200; Carlyle's description of, p. 200. Ignoratio elenchi, p. 231. Illicit transformation, (Rajju-sarpa and śuktikārajata), p. 230. Illusion, in the doctrine of Āruṇi, p. 54; creation as, p. 98; Māyā as, p. 226. Image in the eye, as Ultimate Reality, p. 250. Immanence, dynamic and static, doctrine of, pp. 56, 61; famous doctrine of, pp. 211-212; of God even in contradictories, p. 212;—transcendence of God, p. 261. Impersonal Immortality, in Śaṅkara, p. 165. Impersonalistic Theories of Upanishadic cosmogony, p. 75. Impotence, the power of, p. 225. Immortality, the Katha surcharged with ideas about, p. 28; personal and impersonal, p. 165; as consisting in being lifted to the region of the deity, p. 165; as absorbtion in God, p. 165; as companionship of the highest God, p. 165; as assimilation to God, p. 165; different doctrines of, p. 209; Rāmānuja's doctrine of, p. 213; the Navel of, p. 353. Incommensurability, of physical good and spiritual good, doctrine of, p. 301. Individual, as mirroring reality, p. 141; as the World in miniature, p. 141; Soul, bound in chains, p. 186. Indra and Virochana, the famous myth of, pp. 23, 39, 265; and the Damsel, the myth of, pp. 25, 36, 255; his exploits as found in the Ṛigveda, p. 27; how far historical, p. 44; and Dadhyach, p. 51; a contraction of Idandra, p. 97; as Idandra, breaking through the skull, p. 132; on dream-consciousness, p. 266; on deep-sleep-consciousness, p. 267; shrewd insight of, p. 268. Indradyumna: on Air as the substratum, p. 47. Infinite, as bliss, p. 43; conjugation of the verb to do, p. 200; vision of, as constituting true happiness, p. 304. Infinities, piling of Infinities over, p. 278. Infinity, deduction of Infinity from, p. 278. Initiation, Necessity of, p. 329. Intellect, its claim for primacy, pp. 117-118; higher than Will, p. 117; meditation of, as Brahman, p. 118; the back-bone, not only of psychological functions, but of reality itself, p. 119; centre of, as referred to the brain, p.132; will, and emotion, relation of, p. 288; and intuition, relation of, p. 271; inability of, to apprehend Reality, p. 326; inefficacy of, to realise God, p. 340. Intellectual experience, different levels of, p. 118. Intellectualistic psychology, p. 119. Intellectualism, its quarrel with Voluntaralism, p. 116; in the Upanishads, p. 198. Intermediary Person, creation of the world by Ātman, through the, pp. 94-95; the Logos of Indian Philosophy, p. 187. Inter-quotation, the only definite test for the chronology of the Upanishads, p. 16. Introspection, the psychological process corresponding to self-consciousness, p.244; the start of the philosophical process, p. 248; reality of the process of, denied by Kant and Comte, p. 274. Introversion, the first qualification for self-realisation, p. 328. Intuition and Intellect, relation of, p.271; as compared with sense and thought, p. 339; as the faculty of God-realisation, p. 340. Intuitional body, p. 142. Intuitionism, higher and lower, p. 292; autonomic, p. 292; aesthetic, p. 292; sympathetic, p. 292; higher, of autonomy, p. 292; in Hindu Ethics, p. 292. Inversion, implied in the analogue of the bride-groom and the bride, p. 348. Ion, Plato's: explanation of real poetry as an effect of God-intoxication on, p. 9. Īśa, the deep-sleep aspect of the Cosmic Self, p. 140. Isles of the Blessed, in Plato, p. 158; in the Upanishads, and Plato, p. 162. Īśopanishad, a summary of, p. 24. Īśvara, conception of, in Yoga Philosophy, p. 189.

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Jabālā, the mother of Satyakāma, p. 311. Jain doctrine of Soul, p. 134. Jaivali, Pravāhaṇa, doctrine of Five Fires, p. 21; eschatological teaching of, p. 22; his doctrine of the Universe as exhibiting at every stage the principle of sacrifice, pp. 46-47; on space as the origin of all things, p. 80; on space as the final habitat, p. 81. Jamblichus, the Neo-Platonist, p. 102. James, William, Prof.: on the seat of the Soul, p. 130; on the feeling of Self, as consisting in certain cephalic movements, p. 137. Janaka, the patron of Yājñavalkya, p. 19; question about the light of man, p. 40; and Buḍila, p. 64; and Yājñavalkya, dialogue between, p. 263. Jānaśruti and the Swans, p. 78; and Raikva, p. 78. Jaratkārava, aporia about Karman, p. 20; an eschatologist, p. 56; and Yājñavalkya, p. 181. Jātavedas, the god of Fire, p. 254. Jivanmukti, the doctrine of, p. 223; conception of, in Advaitism, p. 214. Jñānātman, p. 183. Joy, illimitable, as the effect of Self-realisation, p. 348. Jupiter's chair, Nature's chain linked to, p. 2.

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Kabandhin Kātyāyana: his cosmological question, p. 48. Kahola, seeker after Realisation, p. 56. Kālakañjas, p. 27. Kāla, hymns to, in the Atharvaveda, p. 5. Kālidāsa: description of love similar to that of Shakespeare, p. 105. Kant, I am I, p. 136: distinction between Noumena and Phenomena, p. 215; Refutation of Idealism, p. 232; on the Cosmological proof of the existence of God, p. 253; on pure Self-consciousness, p. 269; on God and Self as objects of faith, p. 271; on the unknowable nature of Reality, p. 271; on the synthetic unity of apperception, p. 274; on the denial of the process of introspection, p. 274; and the categorical imperative, p. 292. Kapila, meaning of the word, p. 29; controversy about the meaning of the word, pp. 183, 186; same as Hiranyagarbha, and Brahman(m), p. 187. Karman, the topic of discussion between Jaratkārava and Yājñavalkya, p. 20; Śāṇḍilya's doctrine of, p. 50; Yājñavalkya's doctrine of, p. 58: earliest trace of the theory of, in the Ṛigveda, p. 148; doctrine of, in the Bṛihadāraṇyaka, p. 155; as influencing the birth of soul, p. 156; explicit mention of the doctrine of, in Kaushitaki, p. 162; in the Upanishads and Buddhism, p. 181; moral force of the doctrine of, p. 182. Karmayoga, adumbration of the doctrine of, in the Īśā, p. 24; roots of the philosophy of, in the Īśā, p. 196; the philosophy of, in the Bhagavadgītā, p. 196. Kashmir Śaivism, p. 194. Kaṭha, two strata of composition, pp. 27, 28. Katharsis, in alimentation p. 114; moral 328. Kāṭhopanishad, a summary of, pp. 27-29; and the Republic of Plato, p. 262.

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Kātyāyanī, the materialistic wife of Yājñavalkya, p. 19; the woman of the world, p. 61; the material choice of, p. 303.

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Kausalya Āśvalāyana: his interest in the metaphysics of psychology, p. 48.

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Kaushītaki Upanishad, a summary of, pp. 26-27; the grand eschatological allegory in, p. 42; the philosopher of the, as inventor of the doctrine of the identity of Prāṇa and Brahman, p. 45, an ancient Satyāgrahin, p. 45, the author of the doctrine of ‘Three Meditations’, p. 45; on the primacy of Prāṇa, p. 88.

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Keith A. B., Prof., on the idea of Transmigration as determining the age of an Upanishad, p. 15; on the absence of the idea of Transmigration in the older portion of the Aitareya, p. 15; on Egyptian Transmigration, p. 153.

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Kenopanishad, a summary of, pp. 24-25.

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Khapushpa, or the postulation of negation, p. 230.

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Knot, ignorance compared to a, p. 225.

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Knowledge and works, a reconciliation of, pp. 24, 298; synthesis of p. 192; reconciliation of, in Kumārila, p. 193.

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Knowledge, the idealistic theory of, p. 182; instrument of, p. 190; superiority to works of, in Śaṅkara, p. 193; absolutist view of, p. 218; lower and higher, p. 326; intellectual, as merely verbal jugglery, p. 327; more dangerous than ignorance, p. 329.

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Knowability of Ātman, meaning of, p. 273.

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Koran, a revelation like the Upanishads and the Bible, p. 8.

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Kośas, as having an ideal existence, p. 143.

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Kramamukti, meaning of the doctrine of, p. 209; inconsistent with Advaitism, p. 214.

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Krishna, the son of Devaki, p. 22; compared to a milkman, p. 195; transfigured personality of, p. 197; the son of Devaki, in the Upanishads and the Mahābhārata, p. 201; the divine hero of the Mahābhārata, p. 201; the disciple of Ghora Āṅgirasa, p. 202; the son of Vasudeva, founder of a new religion, p. 203; controversy about the personality of, pp. 201-205.

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Kshaṇikam Kshaṇikam, the cry of Buddhism, p. 181.

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