INDEX

(The reference is to the chapters and slokas of the Gita
under which the subject is treated.)

Action—is done by Prakriti, XIII-30, III-27; three essential
elements of, XVII-7; of the liberated man, XVIII-6, iof;

of three kinds—Sattwic, Rajasic and Tamasic, XVIII-23f;

the secret of, XVII-78. See Works.
Adhibhuta—VIII-4.
Adhiyajna—VIII-4.
Adhyatma—is swabhava, VIII-3.
Akshara—II; higher than the Buddhi, tll-43 ; the foundation

of self-mastery and equality, VI-7f; XIV-23 ; the supreme

Brahman, VIII-3 ; asceticism as the path of, XV-6. See the

Immutable.

Ananda—spiritual delight, XVII-ig.
Arjuna—the symbolic companionship of Arjuna and Krishna,

1-20; the pragmatic man, 1-27, 11-4, V-l, XIV-2I; the

dejection of, 1-46.
Aryan—Aryan society, II-n.
Asceticism—not the teaching of the Gita, II-58f, XVIII-49 ; the

way of the Akshara, XV-6 ; violent austerities condemned,

XVII-5. See Sannyasa.
Askesis—the threefold, XVII-i4f. See Tapas.
Asuras—as hostile cosmic beings, XVI.
Asuric nature—IX-I2 ; XVI-4f; XVII-5.
Avatar—1-14, 20 ; gives the world his own example, III-20 ;''

no Avatar gives the Truth in its entirety, Introduction;

the possibility and purpose of Avatarhood, IV, XI-44 ; the

rationalist's objections met by the Vedantic view of

existence, IV-5; the process of, IV-5, XI-44 ; the object of,

IV-7, 15 ; despised by the ignorant, IX-n.
Bhakti— essence of, X-I; the way of Bhakta, XII. See

Devotion.
Bhakti-Yoga—the idea of the Purushottama as the foundation

of, II; the aim of, XII-i; the high place the Gita assigns

to, XVIII-57
Bhishma—see Appendix I.
Bhutani—the five elemental conditions of matter, VII-8,

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Birth—bondage to, XIII-22, 23 ; XIV-4, 8.

Brahma—VII-I4 ; XI-37; XIV-I7.

Brahmacharya—VI-i3f.

Brahman—the Supreme, identified with the Purushottama, II; of the Mayavadins, 111-3 ; established in sacrifice, III-I5, IV-32 ; the union of the individual soul with, IV-I3; "All
this verily is the Brahman, Brahman is the Self," IV-24, V-6 ; the Immutable, IV-35; the Yogin soon attains to Brahman, V-6, VI-27 ; reposing works on, V-io; the equality of Brahman-knower, V-20 ; its touch and exceed- ing bliss, VI-28; not imprisoned in its own transcendence, VI-30 ; the knowledge of the Purushottama is the perfect knowledge of the Brahman, VII-28, 29; as the Akshara, VIII-3; both soul and nature are the, XIII-7; as the object of spiritual knowledge, XIII-i3f; becoming Brahman, what it means, XVIII-49f; in the Upanishads and the Gita, XVIII-50.

Brahma-nirvanam—see Nirvana.

Brahmins—the natural work of, XVIII-42.

Brahmi-sthiti (Brahmic status)—the perfect status, II-5I, 56,68f,
72 ; III-i, 3f, 20; VI-3.

Buddha—I-i; IV-7.

Buddhi—one of the 24 tattwas, 111-42; the meaning of, 11-41;

two kinds of, II-4I; the process of liberation by, III-3.
See Intelligence.

Buddhism—rejects the idea of the Vedic sacrifice, 11-42;

effect on Indian life, III-3; revival of. Introduction;

Mahayana, V-27.

Caste-system—different from chaturvamya, XVIII-43.

Causality—XIII-2I.

Chandala—capable of spiritual perfection, XVIII-i8.

Chaturvamya—the fourfold order, IV-I3; XVIII-43.

Christ—I-i; IV-7.

Consciousness—different planes of, III-29; the divine conscious-
ness, IV-20.

Cosmic cycles—Indian theory of, VIII-i7f; IX-I7.

Cosmic Divine—XI-44f.

Cosmic energy—its recognition a remarkable feature of the Gita,
III-5; manifests itself in the universal Karma, IV-32 ;work-
ing through the individual, V-6; manifests all existence in
the Brahman, XIII-3I.

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Cosmic existence—the Vedantic image of the Ashwattha
tree, XV-z.

Cosmic order—XVIII-I7.

Creation—the process of, IX-7, XIV-4; is eternal, XI-37.

.Dana—giving, of three kinds, XVII-zof.

Death—a critical moment in the soul's journey, VIII-5 ;Yogic
way of, VIII-I2, 13; God is death, X-34; XI-ig, 25, 31,
32; survival of, XII-z.

Desire—the root of evil, 11-58, 62; III-37; how to put an end to,
11-58 ; III-43; abandonment of desires leads to peace, II-7of;

desireless works, III-7; IV-20; V-i; XII-n ; freedom from,
essential to happiness, V-23; the Divine as desire, Kama,
VII-n; destroys the inner knowledge, VII-20.

Detachment—as a condition of knowledge, XIII-g.

Determinism—III.

Devas—divine cosmic beings, X'Vl-introduction; Deva nature,
XVI-if.

Devotion—all-important for liberation, III-3; love for the Divine,
V-27;VIII-io; IX-34; X-9;XI-54; XII-6,18; the climax
of Yoga, VI-47; synthesis of devotion and knowledge, VII;

necessary for the Karmayogin, VII-I5; four kinds of, VII-i6;

the supreme Purusha has to be won by, VIII-22; synthesis
of works, devotion and knowledge, IX; integral devotion,
IX-I4, 25; leads to immortality in the Purushottama,
XIV-26; supreme devotion, XVIII-54f.

Dharma—I-i; 11-7; the immortal Dharma, XII-20; as laid
down in the Shastra, XVI-24.

Dhritarashtra—see Appendix I.

Divine, the—11-29; Yoga with the Divine leads to liberation,-,
11-50, 61; "All this verily is the Brahman", IV-24; VI-29;

takes up all the works of the Yogin,VI-i7; not imprisoned
in its own transcendence, VI-30; loving the Divine in all
beings, VI-3I; the integral knowledge of, VII-i; at the basis
of all sensory relations, VII-8f; the eternal seed of all
existences, VII-8; X-39; as desire, VII-8; is not in the
becomings, VII-I2; self-enveloped in Maya, VII-25; the
manifestation of the Supreme Divine in the cosmos, XV-i2f;

VIII; attained by Yoga of constant practice, VIII-8; con-
stant remembrance of, VIII-28; works out. the divine
birth in us, IX-3; the guiding spirit of cosmic cycles,
IX-8f; as the sacrifice, IX-i8; accepts all offering, IX-26;

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self-giving of the Godhead to the human being, IX-30.
See God.

Divine worker—IV (II); signs of, IV-i9f.

Doer—of three kinds, sattwic, rajasic and tamasic, XVIII-26f.

Dualism—of the Sankhya and the Vedanta, II.

Dualities—delusion of the, VII-27.

Duryodhana—see Appendix I.

Dwaita—see Dualism.

Ego—part of Nature, 111-29,42; XIII-6; exaggeration of,
XVI-4f; not the doer of actions, XVIII-i6.

Ego-sense—II-io; the knot of the bondage, III-9; bewilderment
by, III-27; the renunciation of, XVIII-58f.

Energy—God is the infinite Energy, XI-40; the unmanifest
Energy, XIII-6f. See Cosmic Energy.

Equality—is what is meant by Yoga, 11-48; the result of know-
ledge, V-i7f; VI-29; of the Brahman-knower, V-20; the cause
of,VI-3; signoftheYogin,VI-8,9; result of sattwic discipline,
VII-28; several formulas of, XII-i3f, 18; XIV-22f; a condi-
tion of knowledge, XIII-io.

Ether—XIII-33.

Ethics—Necessity of graded ideals seen by Indian ethics, 11-37-

Evil—III-30; the release from, IX-3; responsibility for, XI-3I;

outward experience of the Purusha or Soul, XIII-22.

Evolution—the process of, III-42; an ascending evolutionary
power, X-i9; of the soul, XVI-20.

Faith—IV-4of; VII-2I, 22, 24; IX-3; the three elements of,X-i4;

the Supreme faith, XII-z ; leads to knowledge and immortal-
ity, XIII-26; as the guide, XVII-if.

Fate—XVIII-14, 17.

Field—The Field and its Knower, XIII-af.

Food—three kinds of, XVII-7f.

Gita—an episode in the Mahabharata, see App.I; bearing upon
a practical crisis—accepts battle as an aspect and function
of human life, I-i; not an allegory, 1-14; not a mere gospel
of war, 11-2; does not teach disinterested performance of
duty, 11-4; one of the three recognised authorities for the
Vedantic teaching, II (II); starts from the Sankhya analysis,
one deviation of capital importance ; synthetises Vedantic
Sankhya with Vedantic Yoga, II; how it avoids the great
defect of quietistic philosophies, 11-42; III-5; its doctrine
of works, III-i, 7; III-20; its synthesis of knowledge, works

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and devotion, III-3; contains very little which is local or
temporal, III-i6; the spirit in which we ought to approach
it, Introduction; the synthesis of the Gita starts from the'
Upanishads—the starting-point of a great future synthesis
—Introduction; Gita's teaching about the Soul and Nature,
III (II); constantly discourages quietism, III-zg; its distinc-
tion between the two Natures, the phenomenal and the spiri-
tual, VII-5; the supreme word of, X; XVIII-64f; harmonises
pantheism, theism and transcendentalism, X-2; the theism
of, X-3, 4, 15; does not accept illusionism, XV-i6; the
Gita's philosophy of life and works, XVIII-48; restates the
body of its message in fifteen verses, XVIII-49f ;the concep-
tion of Brahman in, XVIII-50; the message of, XVIII-78.

God—descended into humanity, 1-14; worshippers of the inte-
gral Godhead, VII-20; integral knowledge of the Godhead
as the foundation of life and action, VII-28; the transcen-
dental Godhead, IX-6; immanent, IX-iof; the Godhead
lodged in the human body, IX-n, 12; XI-42; love of God,
IX-34, see Devotion; illumines from within, X-ll, 13; all
things are his powers, vibhutis, X-32 ; fulfils his purpose in
the world, XI-34; the Time-spirit, XI-32; the object of all
knowledge, XI-38; is the all, XI-40; the personal aspect of,
XVIII-57. See Divine.

Gods—worshippers of, VII-20; presiding over the cosmos, X-2;

cosmic godheads, X-2i; XI-I5; God is all the gods, XI-39.

Good—duality of good and evil a practical fact, III-30.

Grihyasutras—11-42.

Gunas—essential modes of energy, sattwa, rajas and tamas; in
their interaction unrolling the cosmos, II (II); action done.
by, III-27, 28; bewilderment by, III-29; VII-I2 ; the divine
Maya of, VII-I4; the cause of bondage, XIV-5f; all things
are subject to the workings of, XVIII-40.

Happiness—True, VI-2I.

Hathayoga—Introduction; IV-30.

Hell—threefold doors of, XVI-2I.

Hereditary principle—XVIII-48.

Humanitarianism—not the teaching of the Gita, III-20.

Illusionism—not accepted by the Gita, XV-i6. See Maya.

Immanen ce—IX-io.

Immortality—preparation for, II-I3; what it means, II-I5;

XIV-if; the Ma ster of, XI-36; the object of spiritual life

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XIII-i; comes by the knowledge of the Brahman, XIII-I3,

i9> 35.

Immutable, the—See Akshara.
Impersonality—IV (II); IV-24; V-I2; VII-I5; XII-lf; XIII-

23; XIV-23; XVIII-50.

Indra—the heavenward journey of Indra and Kutsa, I-20.
Infinite—the self and the universal, IX-6.
Intelligence—part of the mechanical energy of Nature, II,

XIII-6; firmly fixed in wisdom, II-54f; how obscured and

destroyed, II-62f.
Ishwara—II. See God.

Janaka—a king who attained perfection by works, III-20.
Jiva—the Lord by His nature becomes the Jiva, II; VII-5;

XVIII-48; the individual soul, II; unified with the Purushot-

tama, IV-I4; VIII-28; provides a spiritual basis for the
. universal becoming, VII-5f; how becomes divine and

perfect, VII-7; the swabhava of, VII-I5; subject to the

cyclic whirl of Nature, IX-8; an eternal individual, XV-7f.
Jnana—the essential, VII-l. See Knowledge.
Kali—the Mother, XI-36.
KARMA—the reactions of, III-30; how to be free from, III-43;

the creative movement, VIII-3, 5; a power of evolution,

XVI-20.

Karma—what is meant by, III-5; Niyatam karma, III-8. See

Works.

Karmayoga—see Yoga of action.
Kartavyam karma—XVIII-2, 9.
Knowledge—essential for liberation, III-3; the sacrifice of,

IV-33; IX-I5; Yoga and knowledge, IV-37; knowledge
and faith, IV - 40; lights up the supreme Self within,

V-i6; leads to equality, V-i7f; integral knowledge, a rare
and difficult thing, VII-l, 19; synthesis of devotion and
knowledge, VII (II); synthesis of works, devotion and
knowledge, IX; knowledge of the integral Divinity,

IX-if; X-iz; XIII-I9 ; the Divine illumines from within,

X-io; God is the object of all, XI-38, spiritual
knowledge, XIII-7f; the supreme knowledge, XIV-i; of
three kinds, sattwic, rajasic and tamasic, XVIII-I9; highest
knowledge comes from highest bhakti, XVIII-55.
Krishna—the symbolic companionship of Arjuna and Krishna,
1-20; the Liberator within us, II-6l; the avatar, Introdw-

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tion; the divine soul, IV-i, 4, 5, 7; Yogeshwarah, XVIII-
65!, 78. See App. II.

Kshara—II; is the Purushottama in his multiplicity, XV-6.

Kshatriya—his duty, 1-27; II-3I; his vital aim, 1-31; 11-32;

his nature, II-3I; the social aspect, II-3I; the natural work
of, XVIII-43.

Kshetra—XIII-2f.

Kurukshetra—battle as an aspect and function of life, 1-1,46.

Kutsa—the heavenward journey of Indra and Kutsa, 1-20.

Liberation—The object of Sankhya as of all Indian philosophy,
II; a process of recoil in the principle of Buddhi; liberat-
ed man, IV-I9, 21; V-2f; VI-7; VI-30; the final outcome
of the Gita's spiritual discipline, VII-z8, 29; the way to,
IX-33; Vedantic view of, compared with that of the Gita>
XII-i; foundation of, XII-i8; the meaning of, XIV-2; the
path of Nivritti, XV-3f; is not dissolution according to the
Gita, XV-7 ; the works of the liberated man, XVIII-6, iof.

Lila (cosmic play)—the whole of life as the Lila of the Divine.
Introduction.

Lokasangraha—XV-6; XVIII-I7.

Love—see Devotion.

Mad-bhava—XIV-iQ; XVIII-49.

Mahomed—a creative personality, I-i.

Man—divinised, III-20; must go back to his true spiritual
personality, VII-I5; Purusha in Prakriti is his formula,
VIII- 5; the hidden meaning of human life, IX-I3, zof;

the normal man, XVI-6; the asuric man, XVI-7f.

Manas—X-6; the sense-mind, III-42; VI-25.

Matter—from the spiritual point of view, VII-8; the five
elemental states of, VII-4; XIII-6.

Maya—how it ceases, III-3; the lower imperfect Prakriti, III-zo;

VII-4; hides the Divine from us, VII-I3; hard to overcome,
VII-I4; bewilderment by, VII-I5; the Gita's view of, XV-
16; a mechanical shaping force, XVIII-48, 61.

Mayavad—not the thought of the Gita, Introduction.

Meditation—XIII-n, 25; as the means of self-realisation,
XVIII-5I.

Militarism—not the teaching of the Gita, II.

Mind—the control of the mental consciousness,. VI-i8f; the
emotive mind, VI-25; restlessness of, VI-34; mental nature,
XIII-7, 35.

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Monism—pure monism not the thought of the Gita, Introduction,
Moksha—V-24; as dissolution of our being in the highest

Brahman, V-27. See Liberation, Salvation.
Naishkannya (actionlessness)—its real meaning, III-4; XVIII-49.
Narayana—Nara and Narayana, I-2o; a humanised symbol of

Godhead, X-46, 49.

Nature—the process of evolution, III-42; the important distinc-
tion between the phenomenal and the spiritual Nature,
VII-5; XVIII-48, 49; the supreme divine Nature, VII-I5;

the modes of, XIV-5f; the transformation of, XVI- Int.
See Prakriti.

Nietzschean creed—not that of the Gita, 11-2; III-zo.
Nirvana—Gita's idea of, 11-72; V-24f; XVIII-58; Nirvana and
works in the world, VI; the supreme peace of, VI-I5;

founded on the Purushottama, VI-30.
Nishkama karma—III-7.
Nivritti—the path of, XV-3f.
Niyatam' karma—III-7.

OM—the foundation of all sounds, VII-8; concentration on OM
at the time of death, VIII-I2, 13; a vibhuti, X-25; the
symbol of the Brahman, XVII-23.
Pain—XIII-i, 21; caused by rajasic works, XIV-l6.
Pandavas—the sons of Pandu, see App. I.
Pantheism—X-2,10.
Parabrahman—XII-2.

Paradise—as the goal of sacrificial works, 11-42; IX-20.
Paramatman—XII-2.
Parameshwara—XII-2.
Perfection—the secret of, IX-6, 14; XII-I9; the highest.

XIV-if.
Personality—spiritual, VII-I5.
Physical—physical Nature, XIII-7, 35.
Pisachas—demoniac cosmic beings, XVI-J^.
Pleasure—XIII-i, 21; of three kinds, XVIII-36f.
Pluralism—of the Sankhya, II.
Pragmatism—the modern gospel of, XVII-3.
Prakriti—Interrelation with Purusha, II; III-29; the lower
Prakriti of the three modes, VII-4f; the Sankhya descrip-
tion -of Prakriti as an eightfold Nature, VII-4; the Gita's
distinction of the lower and the higher Prakriti, afara and
para, III-4f; VII-5f; XVIII-48, 49; Purushottama identi-

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fled with para Prakriti, VII-6; the activity of the para
Prakriti always spiritual, VII-I5; the difference between
Purusha and Prakriti, XIII; acts for the pleasure of the
Purusha, XIV-l8.

Pralaya—XIV-14.

Pranayama—IV-28; V-27.

Puranas—symbolic language of, 1-14; Puranic traditions
derived from the Tantra, Inf.

Purusha—the interrelation of Purusha and prakriti as the
cause of the universe, III-ag; the triple status of, II (II) •
supreme over the intelligent will, III-42 ; has to give
sanction to the sattwic impulse, VII-I5; the supreme
Purusha as described by the Gita, VIII-9, 10; the difference
between Purusha and Prakriti, XIII; the lover and

enjoyer of Prakriti, XIV-l8; the two purushas distinguished,
XV-i6f.

Purushottama—the highest Purusha II (II); provides the
complete divine ideal, III-22; IV-I4, 23; revealed in the
type of humanity, IV-7; the Divine to whom we offer
everything as a sacrifice, IV-35; meant by Krishna by his
"I" and "me", V-27; VIM; not imprisoned in its own
transcendence, VI-30; identified with para Prakriti, VII-6;

by his Nature becomes the Jiva, VII-5f; the knowledge of
the Purushottama is the perfect knowledge of the Brahman,
VII-28, 29; to be known in all aspects, VIII-i; the first
description of, VIII-9, 10; to be won by bhakti, VIII-22;

the abode of immortality, XIV-2; the supreme vision of
the Gita, XV-i6f; higher than the impersonal, XVIII-54.
Rajayoga—II; {Il-Introduction); IV-30; V-27;VI-9f.
Rajas—II; XIV-5f; rajasic nature, XVI, Introduction.
Rakshasas—as hostile cosmic beings, XI-36; XVI- Int.
Rakshasic nature—IX-I2.
Reality—11-25; XI-4I.

Reason—of three kinds, sattwic, rajasic and tamasic,XVIII-29f.

Rebirth—VIII-5, 14!.

Religion—IX-25.

Renunciation—V; of life and works, V-l; true renunciation,
III-3f;VI-i; outward renunciation difficult and unnecessary,
V-6; distinction between inner and outer, XVIII-i; the
psychological foundation of, XVIII-49.

Kudra—the terrible, VII-I4; XI-36; XIV-I7.

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Sacrifice—the very condition of life, IV-3I; Gita's ideas as
distinguished from that of the Vedins, 11-42; to be the
object of all works, III-7!; the Gita'-s theory of, III-9f, 16;

the psychological character of, IV (II); different kinds and
gradations of, IV-25f; the Divine as the sacrifice, IX-i8;

of knowledge, IX-i5; sattwic, rajasic and tamasic,

XVII-nf. See Yajna.
Sadharmya—III-20; XIV-if.
Sahajam Karma— XVIII-48.
Salvation—the true, XVIII-3.

Samadhi—its signs are subjective, test of,II-54f; as defined by
the Gita, 11-68, V-27; in the waking state, VI-7; Nirvana
and Samadhi, VI-I5; salvation by, XVIII-3.
Sanjaya—the charioteer of Dhritarashtra, see Appendix I.
Sankhya—Sankhya Karika of Ishwara Krishna, the Sankhya of
theGitaistheVedanticSankhya, III-i;III(II); Sankhya and
Yoga are not fundamentally different according to the Gita,
V-4'; the truths of Sankhya; liberation, the object of; the dis-
tinction of Sankhyaand Yoga, III-3; the process of liberation
by the Buddbi, IIT-3; the Sankhya analysis of Purusha and
Prakriti, III-29;XIII-25;the psychological order of Sankhya
aaccepted by the Gita, III-42; renunciation of works, the
principle of, V-i; the Sankhya description of Prakriti as an
eightfold Nature, VII-4; the path of knowledge, XVIII-50.
Sannyasa—as a path of liberation, XV-5; distinguished from

Tyaga, XVIII-i, 49; see Renunciation.
Sat—existence, XVII-26.
Sattwa—sattwic discipline, VII-15, 27; XVII-i4f; XVIII-I2;

description of, XIV-5f; the mediator between the higher
and the lower nature, XVl-Introdwtion; sattwic principle of
renunciation, XVIII-9.
Scepticism—its uses and limits, IV-42.
Scripture—a stumbling-block, 11-52; contains two elements,

perishable and permanent, Introduction.
Self—11-26, 29; delight in III-I7; V-2i; seeing all beings in the
Self and the Self in all beings, III-20; VI-29; the real self
and the apparent self, III-29 ; Self, Brahman and God,
IV-35; self is the friend, self is the enemy, VI-5; practice of
union with, Vl-iof; is seen within, VI-20; equality as the
result of self-vision, VI-29, 31, 32; the Supreme Self or
Purusha as described by the Gita, VIII-9, 10; and uni-

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versal existence, IX-6; the higher self and the lower self,
XVIII-49.

Self-discipline—false notions of, III-5; the conquest of self,
VI-7.

Senses— their vehemence, 11-59,60; can be controlled by Yoga
with something higher, 11-5 gi; to be freed from reactions,
11-68; ten in number, III-42 ; XIII-6; true bliss is beyond
the senses, VI-21; each sense in its purity is the Divine in
his dynamic conscious force, VII-8.

Shakti—the original nature of the Spirit, para Prakriti, VII-5f,
14; the real doer of all work, XVIII-I7.

Shaktism—X-l8. See Tantra.

Shankara—popularised ascetic illusionism,III-3.

Shastra—as the authority in determining 'conduct, XVI-zsf;..
XVII- Int. i. the science and art of works, XVII-6,7.

Shraddha—XVII-i, 28. See Faith.

Shudra—the natural work of, XVIII-44.

Sin—11-33, 38, 48; III-36; V-io; what is sin, IV-2I; VII-I5;

exclusion of sin indispensable for the higher divine life,
VII-I5.

Space—a conceptual movement of God, X-20, 33.
Spiritual vision—XV-n.

Society—the Kshatriya ideal, II-3I; Aryan, II-ii.
Soul—transmigration of, 11-13; immortal, II-i6-25, 26-30; sub-
jection to nature, the real soul and the apparent soul, III-29 ;

the individual soul—see Jiva; the supreme goal of the soul's
movement in time, VlII-n, 14; the evolution of, XVI-20.
Sruti—criticised as a stumbling block, 11-53.
Stoic—stoic self-discipline as accepted by the Gita, 11-56.
Superman—who is the, 11-2; III-20.
Supreme, the—11-59, 68.

Swabhava—the Kshara, II; determines the primary law of all
becoming and each Jiva, VII-7; is the essential quality,
VII-8, 15; is called adhyatma, VIII-3; a power of evolution
XVI-20; XVIII-48f.

Swadharma—III-35; XVIII-48f.

Tamas—II; XIV-5f; the tamasic man, XVI-6.
Tanmatras—VII-8.

Tantra—makes Prakriti or Shakti even superior-to Purusha,

III-5; the Tantric synthesis. Introduction; XVIII-49.
Tapas, Tapasya—XVII-io, 19. See Askesis.

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Tat—indicates the Absolute, XVII-25.
Teacher, the—reverence given to, XIII-8.

Theism—X-2, 5, 15.
Time—a conceptual movement of God, X-ao, 33; God as the

Time-Spirit, XI-32f.
Traigunyatitya—IV-22; XIV-5f; XVI-5.
Transformation—the secret of, VI-introductiw.
Transcendence—the transcendent aspect of God, IX-6; XI-44,

46' 54-
Truth—Introduction.
Tyaga—distinguished from Sannyasa, XVIII-x, 51. See

Renunciation.
Universe—an infinitesimal portion of God, X-42; extended by

God, XI-38.
Upanishads—represent an epoch of pure spiritual searching, I-i;

the great Vedantic synthesis. Introduction; speak of two

Purushas, II; the conception of Brahman in, XVIII-50.

Uttama—II (II).

Vaishnavism—not the thought of the Gita, Introduction; the
universal Ananda, X-l8; the seed of Vaishnava bhakti in
the Gita, XI-44.

Vaishya—the natural work of, XVIII-44.

Varna—the confusion of the Varnas, 1-40.

Vasudevah sarvam—VII-i, 19; VIII-22; XII-6.

Vedas—represent an epoch of pure spiritual searching, I-i; their
language plainly symbolic, 1-14; Vedavada, 11-42, 43;

Vedist and Vedantist ideals reconciled, III-l7f; the spirit in
which we ought to approach them, Introduction', the Vedic
synthesis, Int.; Vedic rite as a powerful symbol, IX-i8f; the
exoteric sense of the triple Veda, IX-zo; Sama Veda, X-22;

the nature of the knowledge given by, XV-l.

Vedanta—II-ii; Gita one of the recognised authorities for, 11-2;

Vedantic Sankhya, II; III-l; III (II); relative dualism, II
(II); the process of liberation by the Buddhi, III-3 ; Vedist
and Vedantist ideals reconciled, III-l7f; Vedantic view of
existence supports Avatarhood, IV-5; "I am He", IV-24;

its description of cosmic existence, XV-i.

Vibhutis—X-i6f.

Vishnu—VII-I4; XIV-I7.

Vision of the World Spirit—XI; XI-7 the double intention, XI-31.

Vital—vital nature, XIII-7; Appendix III.

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Works—Yoga as the means of freedom from the bondage of
works, 11-39; peculiar sense of the word in the language of
the Vedantins, its wider significance in Yoga, III-5; 11-42,
47; as leading man from the lower to the higher nature,
11-447f; "let not the fruits of thy works be thy motive",

II-47f; as inferior to Yoga of the Intelligence, 11-48; as a
bondage of the Soul, 11-48; Yoga is skill in works, II-5o ;

renunciation of works as a means of liberation, III-3; the
Vedantic Yoga of works, III-3; the doctrine of desireless
works, III-7; VI-i; not necessary for the liberated man,

III-I7; to be done for the sake of the world, III-ig, 20;

the modern ideal distinguished from that of the Gita, III-zof;

the Gita's philosophy of works, IV-I3; culminating in know-
ledge, IV-33, 41; the cause of self-perfection, VI-3; of the
Yogin, VI-I7; synthesis of works, devotion and knowledge,
IX; XII-l; attachment to, XIV-io; renunciation of,
XVIII-if; five causes of, XVIII-I3; the Gita's philosophy
of, XVIII-48, 50.

Yajna—the sacrificial system, 11-42; different kinds of, IV-25f.
See Sacrifice.

Yoga—the Yoga of the intelligent will, II (II); Gita a practical
system of, 11-2 ; Yoga of the Gita, III-3; IV-i; frees from
the bondage of works, 11-39 ; delivers from the great
fear, 11-40; equality as Yoga, 11-48 •; is skill in works,
II-5o; XII-i6; the obeject of the Gita's Yoga, III-20;

speedily leads to the Brahman, V-6 ; ascending the top of,
VI.-4; destroys all sorrow, VI-i6; the state of, VI-i8f; the
winning of spiritual bliss—union with the Divine, VI-23;

result of falling from the path of, VI-37; the seeker of
Yoga goes beyond the Vedas and Upanishads, VI-44; all
life as Yoga, VIII-28; IX-iz; the divine Yoga, IX-6; XI-4f

Yoga of action—III-7; Karmayoga of the Gita, IV-i6; V-i
XII-n, 16; the offering of all action to the Lord, V-n
is true sannyasa or renunciation, VI-i; the aim of, XII-l
as a means of knowledge, XIII-25.

Yoga of devotion—See Devotion and Bhaktiyoga.

Yoga of knowledge—the aim of, XII-l; compared with the
path of the Gita, XII-5f; Yoga of the Sankhyas, XIII-25.

Yogaphilosophy—different from Sankhya, II (II); 39; III-3; V-4;

Yoga aphorisms of Patanjali, II (II); desireless works as
the principle of Yoga, V-I; the greatest Yoga, XVHI-6i.

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Yogic practice—XII-9f.

Yogin-who is, VI-i, 8; his works, VI-i;; enjoys the touch of
the Brahman, VI-28; the one law for the, VI-30; the
supreme Yogin, VI-32, 47 ; perfects himself through many
lives, VI-45; has two paths of departure, VIII-23.

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