Traverses on Less Trodden Path of Indian Philosophy and Religion

SR No.: 001577
Original Sutra Author: N/A
Author: Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Publication Year: 1991
Total Pages: 302
Language: English
Classification: Book_English & Philosophy
File Size: 20 MB

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doctrine of Truths in Jainism, Buddhism and Advita Vedānta, in comparative light. It is observed that, this doctrine is common to all the three shouls of thought and all of them have derived their ideas from Upanişadic literature. Fifth paper is devoted to the study of commentaries oo "Prasamaratiprakarana' of Umasvāti Vācaka. Sixth paper is on comparitive study between Prasamarati and Tattvārtbasūtra. In this paper, an attempt is made to show that Prasamarati is a work of Umāsvati. Yasovijaya occupies an unique place among the Jain philosophers. He was a versatile genius and master of almost all schools of Indian pbilosopby. His personality was combination of scholarship and saintlihood. Seventh paper throws light on mystical side of this great scholarly saint of Jainism. Jaina's famous doctrine of Anckāntavāda is based on their conception of Existence and Substance. Eighth paper deals with important Jaina philo. sophical concepts, such as Existence (sat), Substance (drayya), qualities (guņas) and moditications (paryāyas) in comparison with Nyāya-Vaisesika and others. It also highlights the peculiarity of definition of reality given by the Jainas.
Paper nine is devoted to the outstanding philosopher of Buddhism viz., Nāgārjuna. There are some modern scholars of Buddhism who doubt historical personality of Nagarjuna or question the authenticity of Nāgarjuna's affiliation to Mahāyāna. This research paper is written in answer to objections raised by these learned scholars and an attempt is made here to prove Nāgārjuna's affilitation to Mahāyāna on the basis of original texts of Buddhism. Mahāyāna Buddhists have developed the doctrine of Māyā, doubtlessly taking inspiration from the Upanişadic literature. They have developad it to solve the problem of Naumena and phenoinena, one and many. Paper tenth discusses about conception of Mayä in Vijñanavāja Buddhism of Asanga in comparison with Advaitic doctrine of Maya. It is generally believed misconception that no Buddhist school believes in permanent Reality, but indepth study of original Buddhist texts, especially Mahāyāna Buddhist literature reveals different picture. Eleventh paper deals with the conception of reality in Mahāyāna Buddhism, which is very nearer to the Upanişadic conception of Reality. Asarga's and Vassbandhu's Vijñägavāda Buddhism is profoundly influenced by Upanişadic thought. Mahāyānasūtralan kāra of Asanga is a landmark in the history of Mahāyāna Buddhism. The twelfth paper highlights influence of Upanişa is on Asanga's conception of Absolute and phenomena, doctrine of Māyā and Truths, Disciplines etc., which might be helpful for scholars and students of comparitive Religion and Philosophy. Regarding conception of Nirvāna, there is difference of opinion between Hinayāna and Mahāyāna. Paper thirteen deals with conception of Nirvāna