Book Title: Books and Papers
Author(s): A N Upadhye
Publisher: Hindi Granth Ratnakar

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Page 63
________________ Shri Mahavir Jain Aradhana Kendra www.kobatirth.org Acharya Shri Kailassagarsuri Gyanmandir 48 A. N. UPADHYE [ II 79 by Western scholarship should not be ignored: in fact this method should be followed while covering all the branches of Indian learning embedded in different languages. Further, mere propaganda and slogans will do us no good. Our pursuit of basic human values preached through Sanskrit, Prakrit and Pāli etc. should be earnest and thorough both in private and public life. 79. On the latest Phase of the Progress of Prakrit Studies (A paper submitted to the 22nd International Congress of Orientalists, Istanbul; J.A., XVIII, 1, pp. 1-6, Arrah, 1952). This is a survey of the latest progress of Prakrit studies mentioning important contributions in the different branches of Prakrit literature, namely, inscriptions, plays, poems, dogmatical texts and Apabhramsa and post-Apabhramsa works. 80. Ghanasyama and his Anandasundari (The Prof. M. Hiriyanna Commemoration Volume, pp. 1-6, Mysore, 1952). Here the author Ghanasyama is introduced with the necessary details about his life and works. Then his Saṭṭaka, the Anandasundari, is summarized, and some critical observations are offered on the same. 81. The Jainas (The Indo-Asian Culture, II, 2, pp. 164-69, Delhi, 1953). This note gives an outline of the part played by the Jainas in different parts of India, starting with their Tirthankaras. 82. Age of the Paramatma-prakāśa (Annals of the B.O.R.I., XXXIV, pp. 166-7, Poona, 1954). This short note scrutinises the evidences advanced by A. Master to settle the date of the Paramātma-prakāśa; and it is shown that they are not in any way conclusive. 83. On the Text of the Dhürtākhyāna (Proc. and Trans. of the A.-I.O.C., XVI, pp. 173-76, Lucknow, 1955). It is shown in this paper that some passages quoted in the Sanskrit commentary of Abhayadeva (of the 2nd half of the 11th century A.D.) on the Praśnavyakarananga have a close agreement with the text of the Dhurtākhyana, though he does not specify the source. For Private And Personal Use Only

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