A Constructive Survey of Upanishadic Philosophy c11.312

c11.312

Sāmkhya, and Vedānta, relation of, in the Śvetāśvatara, p. 30; its borrowal of the conception of three colours from the Upanishads, p.87; question as to whether Purusha is the origin of things, p. 101; borrowal by Neoplatonism of the Three Qualities from, p. 102; roots of, in the Upanishads, pp. 182-187; in the making, p. 183; fusion of, with Yoga and Vedānta, p. 185; theistic, in the Upanishads, p. 185; the locus classicus of, in the Upanishads, p. 185; and Vedānta, parting of the ways between, p. 186. Samnyāsa, and Spiritual Realisation, relation between, p. 332. Sanatkumāra, the teacher of Nārada, pp. 23, 88, 114; the philosophy of, pp. 52-53; on Truth as consisting in the attainment of Reality, p.313. Śāṇḍilya, the bon mots of, p. 22; the philosophy of, pp. 50-51; his doctrine of Tajjalān, p. 50. Śani, Rāhu, and Ketu, mention of, in the Maitri, p. 31. Śaṅkara: on the Elements as Deities, p. 75; his interpretation of creation out of Not-Being, p. 81; criticism of the Naiyyāyika theory of the Universal, p. 104; his interpretation of prādeśamātra, pp. 135-136; his interpretation of abhivimāna, p. 136; on the Kośas, p. 143; on the relation of beatific consciousness to Brahman, p. 144; his view of Immortality, p. 165; on Sadabhāva as Buddhistic doctrine, p. 180; on the superiority of Knowledge to Works, p. 193; the monistic school of, p. 205; his conception of beatitude, p. 213; the fundamental propositions of the philosophy of, p. 215; his view of creation, p. 222; his view of Immortality, p. 223; and Śūnyavāda, p.223; his elaboration of the theory of Māyā from the Upanishads, and Gauḍapāda, p. 228; his criticism of the Śūnyavādins, p. 231; his criticism of the Vijñānavādins, p. 231; on the phenomenal reality but noumenal unreality of the world, p. 231; charge on, as idealist-nihilist, p. 232.