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ry, 189 ff.; his criticism of the theory of samavaya, 190; his definition of il- lusion, 5, 6; his dialectic arguments, 189 ff.; his explanation as to the illusory creation by ignorance: in- terpretation of his explanation by his other followers, 8; his explanation of the causal theory on realistic lines as against Nyaya, 39-41; his four important followers and the diver- gence of their views, 47, 48; his idealism compared with that of Yoga- vasistha and Buddhist idealism, 268 ff.; his interpretation of the Brahma- sitra and the Upanisads as recon- ciliation of the pantheistic and dua- listic tendencies, 2; his interpreta- tion of illusion in Gaudapada’s Kari- ka, 6; his realistic interpretation of the Brahma-siitras with parenthetic reservation, how far justifiable, 39; his refutation of Buddhist idealism, 269, 270; his refutation of Buddhis- tic idealism, 27; his refutation of the charge of the incompatibility of the production of the impure world from the pure Brahman, 37; his re- futation of the Samkhya criticism of Vedanta, 36, 37; his two different analogies regarding the production of the world from Brahman, 37; his view of the nddis and the heart, 344; his views regarding stra and dhamani, 344.”.; his works and followers, 77-82; how far he is justified in sometimes taking parindma analogies and sometimes the view of magical creation, 38; originator of Vedanta dialectics, 163; special nature of his dialectic as distinguished from that of Sriharsa and Citsukha, 191, 192 Sankara-bhasya, 11, 103, 108, 251 Sankara-dig-vijaya, 82, 86, 112 Sankara Migra, 103 n., 126 7., 356 Sankara school, 3, 30, 44, 62 Sankarasvamin, 172 Sankara Vedanta, 11, 16, 17, 34, 35, III, 148, 214 Sankara-vijaya, 111 Sankarananda, 82, 86, 215, 443 Index Sanka, 141 Sankha, 287 n., 342 Sankhapani, 83, 87, 89 7., 90, 91, 94, _ 353) 354 Sarat, 335 Sarira-chidra, 348 n. Sariri, 303 n. 4 Sarku (demon), 300 Sagadhara Acarya, 54 Satapatha-brahmana, 279, 286, 2869, , 368, 394, 424, 486, 535-537 $auca, 505, 510 Saunaka, 316 Saunaka-tantra, 435 Saunakiya, 283 Saurya, 328, 370, 505 n. Sabdi bhavana, 479, 480 Sakalya, 252 Sakha, 283 Sakha-naddinadm, 290 n. 2 Sakunteya, 357 Salakya, 276, 424 Salakya-tantra, 425 Salikanatha, 147 7., 249 Sali-stamba-siitra, 307 Santa, 234, 235, 281 Santaraksita, 25, 28, 31 ”., 58 7., 171, 172, 175, 176, 178, 179, 181-188, 375, 376; his argument against the Upanisadic view similar to that of Sankara, 28 Santi, 450 n., 510 Santi-kalpa, 283 Santi-sataka, 460 n. 1 Sdndilya-siitra-tika, 225 Sarada, 298 n. Sdrira, 3507n., 351 n., 352n., 415, 469 Sarira-brahmana, 251 Sdriraka-bhasya, 56, 246 n. Sariraka-bhasya-prakatartha, 49 Sariraka-bhasya-tikd, 193 Sartraka-mimdamsa-bhasya, 56,78, 80 Sariraka-mimamsa - nydya - samgraha, 30.n., 82 Sdariraka-mimamsa-samgraha, 82 n. SGriraka - mimamsd - sitra - siddhanta- kaumudi, 82 n. : S4artraka-nydya-manimald, 82 n. Sdrira-padmini, 435 Grira-sthana, 284 n. Sarngadhara, 288 ”., 326n., 327 7., 435; his view of mala, 326 Sdstra, 253, 254, 385, 445 Sastra-darpana, 82, 103, 108 n. Sdastra-prakasika, 83, 193 Sastra-siddhanta-lesa-tikd, 225 : Sastrantara, 399 ; Sesa, 400 n. 607 Sesagovinda, 55 Sesanrsimha, 205 esa Sarngadhara, 119, 196 Sesavat, 398, 399, 400 n. Sikhdmani, 53, 54, 74.N., 208 Siksa, 547 iks@, 275 n. Siksd-samuccaya, 501, 513 Singhana, 123 ipivista, 535 Sirasi sat, 287 n. Stras-talv-antara-gatam, 341 Sird, 256, 289, 291, 318, 342, 344, 346, 348-350, 352, 354 Sird-sarani-kotare, 256 Sisya-hitaisin?, 126 n. Siva, 82 n., 218, 265 ivadayalu Sridharasvamin, 443 Sivadasa, 364, 431, 432, 435 Siva-karnamrta, 220 ivalala Sarman, 79 Siva-lilarnava, 219 Siva-purana-tamasatva-khandana, 220 ivarama, 57 7., 103 Siva-siitra-vimarsini, 263 n. Siva-sakti-siddhi, 126 Siva-tativa-viveka, 220 Sivaditya, 147 7. ivaditya Misra, 123 Sivddvaita-nirnaya, 220 Sivdnanda-lahari, 220 ivananda-lahari-candrika, 220 Sivananda Yati, 57 7. Sivarcana-candrikd, 220 Sivarka-mani-dipika, 219, 220 Sivopadhyaya, 263 Sivotkarsa-candrika, 220 Sivotkarsa-matjari, 220 Sighra, 338 Stla, 459, 500, 501, 504 Sirsa, 340 Sirsakti, 296, 299, 340 Sirsamaya, 299 Sita, 332, 335, 338, 357, 359, 361 Sita-virya, 361 Sitosma-varsa-laksanah, 321 n. Sitosmanilaih, 314. Slaksna, 359 1. slesma, 299 slesma-dhara, 317 slesmala, 334 Slesman, 276, 282, 296, 319, 325, 327, 328, 330-333, 335, 336, 337 %., 344, 347, 349, 371, 391 Slesma-prakrit, 328, 334 . glesma, 299 slig, 330 sloka, 230 608 Index Sloka-sthdna, 392 Sloka-varttika, 428 $0Ci, 297 Sonita, 302, 312 N., 329, 330, 335 %., 350 Sraddhd, 292, 468, 494 sraddha, 282 Srima (demon), 300 Sritah, 340 Sri, 294 Sribrahma, 428 Sri-darpana, 126 n. Sridhara, 49, 147 n., 264 n., 306, 412, 444, 446, 449 7., 452, 453 7., 456, 462, 474, 478, 484 Sriharsa, 24, 51, 53, 54, 56, 57, 83, 92, 103, 119, 124-129, 131-133, 135, 137-139, 141, 143-147, 163, 164, 168, 170-172, 192, 194, 218, 248; awareness and its object cannot be similar, 134; Buddhist precursors of pre-Sankara Vedanta dialectic, Ka- malagila and Santaraksita, 171 ff.; compared and contrasted with Na- garjuna, 170, 171; his assertion of indefinability of all appearances is a direct challenge to Nyaya-Vaisesika, which thinks that all that is know- able is definable, 127; his criticism of “‘ being,” 142; his criticism of the Buddhist definition of right cogni- tion, 136; his criticism of the defini- tion of “invariable concomitance,”’ 141, 142; his criticism of the nature of concomitance (vydpti), 139, 140; his criticism of non-being, 142; his criticisms often refer to Nyaya definitions rather than to Nyaya thought, 146; his criticism of the Nyaya definition of “‘cause,” 144; his criticism of the Nyaya definition of right cognition, 133 ff.; his criti- cism of the Nyaya theory of relation, 144; his criticism of the possibility of knowing the class-concepts, 139, 140; his criticism of substance and quality, 143; his criticism of tarka, 140, 141; his criticism of Udayana, 141; his date, works and followers, 125, 126; his dialectic compared with that of Nagarjuna, 163; his dialectic distinguished from that of ankara, 191, 192; his difference with the Madhyamika position, 168; his difference with Vacaspati and Mandana, ror; his ontologic argument for the existence of Brah- man, 128; his refutation of analogy, 142; his refutation of ‘‘ difference,” 129; his refutation of the category of “ difference,”’ 129 ff.; his refutation of the definition of cause, 143-1453 his refutation of the definition of perception, 137, 138; his refutation of the notion of instruments of knowledge in, 137; his view that all definitions may be proved false, 128 ff.; his view that world-appear- ances are false because all definitions of any of their categories are self- contradictory, 147; method of his dialectic, 133; perception cannot challenge the instruction of the Upanisads, 129; precursors of his dialectic, Kamalagila and Santarak- sita, 171 ff.; responsible for the growth of verbalism in the new school of Nyaya, 146 ;similarity of his dialectic to that of Nagarjuna, 127 Srikanada, 354, 355 Srikantha, 218, 219 Srikantha Bhatta, 79, 427, 432 Srikantha Datta, 428, 435 Srimad-Gnanda-Ssailahva-paficadsyam sa- tatam bhaje, 193 Srimad-bhagavad-gita, 228, 247, 250 Srimad-bhagavata-tika, 226 Srimadhava, 427, 428 Srinatha Cidamani, 225 7. Srinivasa, 120 Srinivasa Yajvan, 57 7. Sriranganatha, 108 Srisimha, 123 Sri-vidya-paddhati, 225 Sroni-guda-samsraya, 331 Sroni, 285 Sroni-phalaka, 285 n. 7 Sruta-prakasika, 262 n. Srngataka, 342 Subha, 341 Subhagupta, 172 Subhankara, 126 n. Subhasubha, 23 n. Subhasubha-karma-vipaka, 23 n. Suct-dravya-sevana, 505 suddha, 36 Suddha-samvit-mayd-nanda-riipa, 264 Suddhananda, 192 Sukra, 312 ., 317, 328 Sukra-dhara, 317 Sukra-prddur-bhava, 351 Suntht, 363 Susira-kara, 332 n. Susma, 300, 301, 331 Susmino jvarasya, 298 Sidra, 502, 504, 506, 514, 531 Index Stila, 298, 346 Sanya, 234, 271, 330 sunyata, 7 Siinya-vada, 426 Stnya-vada theory, 3 Stinya-vadin, 2, 35 Siinya-vadin Buddhists, | vayathu, 431 Sveta, 317 Svetasvatara, 471 Syena sacrifice, 381 n., 483 n. sad-anga, 343 sad-anga yoga, 453, 455 sad-dsraya, 312 n. Sad-darsana-samgraha-vrtti, 148 n. sad-indriya, 366 Sasti-tantra, 476 Sat-cakra-niriipana, 353 n., 354 Tachibana, 496 Tactile, 176 Tactual particles, 25 n. ‘Tactual sense, 156 tad anusandhatte, 238 taddatve, 374 tad-bhava-bhavita, 376 tad-utpatit, 183 tadvati tat-prakdraka-jnanatvam, 214 tayjasa, 548 taiksnya, 362 n. Taittiriya, 78, 486 Taittiriya-Aranyaka, 538 Taittiriya-bhasya-tippana, 193 Taittiriya-bhasya-varttika-tika, 193 Taittiriya-brahmana, 251, 2807.,291N. Taittiriya-pratisakhya, 394 Taittirtya-samhitd, 536 Taittiriya Upanisad, 494 Taitiiriyopanisad-bhasya, 78 Taking of pure food, 505 takman, 298, 299, 300 n. 2 tala-kiirca-gulpha, 285 n. Talatala, 76 tamas, 72, 74, 104, 234, 267, 303, 304, 314, 318, 319, 329, 367, 372, 419, 436, 456, 462, 468, 499 tan-matras, '74, 236, 245, 305, 477 tannasomuktir Gtmanah, 99 tantra, 276 N., 352 Tantra anatomy, 356, 357 Tantra-ciidamani, 353 n. Tantra literature, 354 7. Tantra philosophy, 356 Tantra physiology, 273 Tantras, nddi-cakras in, 354-356; su- gunna, its position in, 353, 353 ”., 354; system of ndadis in, 352-354 Tantra-sara, 432 DII 609 Tantra school, 354, 355, 357 Tantra-siddhanta-dipika, 219 tantra-yantra-dharah, 332 tantra-yukti, 389, 390 Tangalva, 300 Tanka, 43 7.