English
, 369, 412, 514; cate- gories, 55, 192; its theory of the subtle body, 306; philosophy, 193, ~332%., 3987.; physics, 192, 273; springs of action in, 412; system, 366, 371; theory, 190 Vaisesika-bhasya, 162 / Vaisesika-siitras, 356, 369-371 Vaisya, 502, 504, 505, 531, 542, 546 vaisamya, 320 Vaisnava, 125, 532 Vaisnavism and Saivism, 543 n., 549 1. Vaitarana, 424 Vaitarana-tantra, 435 vaitana, 283 Vaitana-stitra, 284 Vaiyasika-nyadya-mald, 81 Vajra, 353, 354 vakranumana, 120 Vakulakara, 431 Valabhi, 164 valaya, 284 Nn. 4 valayastht, 284 n. 4 valdsa, 298 n., 299 Valid, 12, 158, 166, 184; means of proof, 236; proofs, 167 Validity, 166, 170 Vallabhacarya, 147 7., 156 7., 443 Vamsidhara Misra, 250 n. vanam, 497 vanatho, 497 vanisthu, 289 Vanity, 509-511 Vangasena, 427, 435 Varada Pandita, 57 x. Vararuci, 432 Vararuci-samhitda, 432 Vardhamana, 107, 126. Variability, 384 varna-dharma, 505 varnaka, 52 n. varnasrama-dharma, 505 varnya-sama, 386, 387 varsa, 335 Varuna, 292, 300 7. 2 Varying states, 180 vasanta, 335 Vasistha, 229, 257 vasti, 289 n. I, 340, 426 vasti-kriya, 296, 426 vastu, 203 _ vastutva, 38 Vasubandhu, 19-21, 25, 26 %., 29, 35, 58-60, 62, 164, 171; admits pure 192, 219, 441, 443, 613 knowledge, 20; arguments of San- kara for psychological duality of awareness do not apply to Vasu- bandhu, 29; central features of his philosophy, 24, 25; did not deny objectivity of objects of awareness, but regarded objects as awarenesses, 29; experiences like dreams, 20; his date, 20 7.; his denial of the doctrine of pure vacuity, 21; his idealistic conceptional space, 25; his idealistic explanation of physical events, 21; his refutation of the atomic theory, 20; his theory of Glaya-vijnadna, 22; his theory of pure consciousness and its power, 22; his theory of thought transformations, 21; his view of thought as real substance and its threefold transformations, 23 ff.; his view that illusory impositions must have an object, 21 ; perceptual know- ledge of the material world not trust- worthy, 20; sahopalambha-niyama absent in, 26 7. 1; world-construc- tion as false as dream-construction, 2h Vasumitra, 171 vasv-anka-vasu-vatsare, 107 Vasistha-rdma-samvdada, 229 vasyatman, 420 vati, 400 Nn. Vatsapa, 300 Vavrvdasas, 300 vd, 330 Vacaspati Misra, 11, 12,25 7., 29, 367., 45, 47) 48, 51, 52, 56, 57, 74 %., 81- 83, 87, IOI, 103, 105, 106, 109, III, II2, 116, 119, 124, 126 ”., 196, 220, 250, 260, 262, 272, 305, 306 7., 393, 394; admits jzva as the locus of avidya and Brahman as its object, 110; admits two kinds of ajiiana, 108; discussions regarding his date and teachers, 107; his account of the Sautrantika view of the existence of the external world, 26 n. 2; his de- finition of truth, 108, 109; his differ- ence with Sarvajfidtma Muni, 110; his explanation regarding the nature of object, 29; his followers, 108; his reference to other Buddhistic arguments regarding the falsity of space, 287.; his view of illusion, 110; his view of the status of the object of knowledge, 111; method of his commentary, 108; on the Samkhya- Yoga theory of the subtle body, 395 614 Vacarambhana, 216 vada, 377, 379, 401 Vaddavali, 57 n. Vadiraja, 443 Vadivagisvara, 196 Vadindra, 120, 122-124, 196; his date and works, 122, 123 Vagbhata, 274, 284 n. 3, 285 x. 6, 286 n.1, 288 n. 1, 304, 327, 329, 332, 425, 427, 432-434; diseases as modifications of dosas, 329; his view of dosa, dhatu and dhdatu-mala, 332; his view of dosa, dhatu and mala, 22m it, Vagbhata junior, 363 Vagbhata-khandana-mandana, 425 Vagisa Gosvamin, 225 7. Vahata, 263, 433 Vajasaneyi-samhitd, 536 vajtkarana, 276, 301 Va@jikarana-tantra, 425 vak, 346 vak-chala, 385, 386 n. vakya-dosa, 384, 385 Vakyakara, 43 7. vakya-prasamsd, 385 vakya-sesa, 389, 391 Vakya-vivarana-vyakhy4a, 193 Vakya-vrtti, 80, 81 Vakya-vurtti-prakasikd, 80 Vakya-vrtti-tikd, 193 Valmiki, 229, 230 vana-prastha, 505 van-manah-Sarira-pravrtti, 321 vanmaya, 469 Vapyacandra, 431 varana, 353 varitta, 500 varsika, 345 Varttika, 1 n., 48, 52, 78, 83, 84, 100, 102 Varyovida, 357 vasana, 26, 27 n., 186, 187, 237-239, 243, 245, 251, 255-257, 264, 266, 268, 269 vasanabhidhanah, 242 vasana-ksaya, 252 Vasistha, 230, 231, 238, 255 Vasistha-Ramdyana, 231 Vasistha-Ramayana-candrika, 231 Vasistha-sara, 232 Vasistha-sdra-gidhartha, 232 vastavi, 224 Vasudeva, 535, 538-544, 548, 549; and Krsna, 541 ff. Vasudevaka, 539 Vasudevendra, 57 7. vata, 258, 282, 296, 319, 327, 330- Index 334, 335 %., 336, 337 %-, 339, 344, 349, 350, 352, 361, 362%., 371, 392 vataja, 300, 301, 331 Vata-kala-kaliya, 332 n. vatala, 334 vata-prakrti, 328, 334 vali, 299 vattkara, 299 vati-krta-ndsani, 299 vati-krtasya-bhesajim, 300 Vatsiputriyas, 59, 60, 62, 182 Vatsyayana, 119, 124, 171, 248, 384 1. 1., 390, 393, 399 2, 400 2., 401 n., 413 Vayorvida, 333 vdyu, 75, 245, 257 N., 259 n., 260, 262, 263, 276, 291, 300, 304, 311, 313, 315, 318, 325-331, 332 7., 333-336, 338, 339, 345, 348, 349, 3627., 363, 365, 384; according to Caraka, 332 ff. vedana, 23 Vedas, 44, 224, 236, 274, 275, 277, 279, 280, 294, 333, 39°, 405, 407, 438, 478, 481, 484, 487, 493, 494, 514, 520, 524, 526, 545, 547, 548 Veda-stuti-ttka, 225 vedavadinah, 424 Vedadhyaksa - bhagavat - pljyapada, 527. Vedananda, 52 7. Vedanta, 1, 3, 13, 15, 18, 19, 29, 33, 34, 37> 44. 47) 53, 54, 56, 57, 69, 71- 73, 86, 96, 107, 115, 118, 124, 125, 127, 128, 156, 168, 192, 198, 205, 208,, 210, 217, 220; 223224 e275 231, 234, 242, 261, 271, 310, 311, 410, 438, 472, 474, 476, 478, 479, 488, 499, 504, 512, 518, 548, 550; ajiiana and prakrti in, 74; all sub- jective notions are only contents, and therefore outside the revelation in, 16; analysis of consciousness in, 63 ff.; apprehension of objects involving objective characters, objects and the pure immediacy of revelation in, 13; Anandabodha’s arguments in favour of the self-luminosity of the self and its criticism of the Prabhakara in, 69, 70; beginnings of the dia- lectical arguments in, 51; Buddhist criticism of the identity of the self and its reply in, 66, 67, cognitional revelation not a product in, 13; con- tinuation of the school of Vacaspati up to the seventeenth century in, 51, 523 continuation of the schools of Index Suresvara, Padmapada and Mandana up to the fourteenth century in, 52, 53; continuity of conscious life in, 15}; criticism of Buddhistic analysis of recognition in, 65; difference be- tween pure intelligence and cog- nitional states in, 13; does not admit any relation between the character and the object, but both are mani- fested in one simple revelation, 13; eleventh century writers in, 49; everything else which is not a prin- ciple of revelation is mayd in, 16; existence of self cannot be proved by inference in, 68 ; existence of self is only proved through its imme- diacy and self-revelation in, 68, 69; general writers after the fourteenth century greatly under the influence of the Vivarana school in, 53; idea of jivan-mukti in, 251; in what sense cognizing is an act, in what sense it is a fact in, 15; “‘1I”’ only a particular mode of mind in, 15; its account of the antahkarana, 75; its account of the kosas, 75, 76; its account of the possibility of recognition, 65, 66; its account of the universe, 76; its account of the vdyus, 75; its central philosophical problem, 47; its chief emphasis is on the unity of the self, 72, 73; its conception of identity differentiated from the ordinary log- ical concept of identity, 14; its cos- mology, 73-77; its difference with the Mahay4anists regarding nature of objects in the Vivarana school, 30; its theory of the subtle body, 311; its three opponents, Buddhist, Nai- yayika and Mimamsaka, 71, 72; its twofold view, 13; logical explana- tion as regards the nature of identity in, 14; meaning of cognizing in, 15; meaning of prdna in, 260, 261; memory does not indicate aware- ness of awareness in, 67; mental states and revelation in, 15; nature of ajfiana and its powers in, 73, 74; nature of the antahkarana in, 76, 77; nature of the obligatoriness of its study in, 46; ne cognition canrfot be cognized again in, 14; notion of “TI” as content in, 15; possible bor- rowing of its. theory of perception from Samkhya by Padmapada in, 89 n.; principle of revelation de- signated as self or dtman in, 16; principle of revelation is self-con- 615 tent, infinite and non-temporal in, 16; principle of revelation neither subjective nor objective in, 16; quarrel with the Prabhakaras on the subject of revelation in, 67; reasons adduced as to why cognition cannot be cognized in, 14; refutation of the arguments against the self-luminosity of the self in, 68, 69; revelation can- not be individuated, 16; revelation identical with self in, 15; self-iden- tity proved through memory in, 67; seventeenth and eighteenth century writers more under the influence of Vacaspati, Suresvara and Sarvajfiat- ma than of the Vivarana in, 56, 57; Sriharsa, Citsukha and the maha- vidya syllogism of Kularka in, 51; status of the object in, 35; tenth century writers in and Buddhism in, 48, 49; the evolution of the micro- cosmos and macrocosmos from aj- fidna, 74, 75; the self limited by maya behaves as individuals and as God in, 72; the theory of triurt- Rarana and pasici-karana in, 74; Vidyaranya’s analysis of the recog- nizer in, 66; Vidyaranya’s conten- tion that the self-identity cannot be explained by the assumption of two separate concepts in, 67, 68; writers from the seventeenth to the nine- teenth century in, 57 7.