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in Vijñāpavada of Asanga in comparison with Hinayāna. Alayavijñāna is considered as a storehouse of consciousness and is very important concept of Vijñānayādı Buddhists. It is believed as seed of all phenomena. For Lankavatārasūtra, Alayavijñāna has two aspects, viz., transcendental and phenomenal. Transcendental aspect is identified with Absolute Reality. Asanga differs from Lankavatārasütra and considered it as lower aspect of the Absolute Consciousness. Fourteenth paper is devoted to analyse this concept of Alayavijñāna. There are lot of misunderstandings about Śakta Tantra. Its profound philosophical aspect is either unknown or mostly ignored. In this fifteenth paper, an attempt is made to erase certain misunderstandings about Śakta Tantra by analysing its philosophical aspects, particularly of Tripura Tantra. Indian philosophical point of view, suicide or atmaghäta is not possible in the real sense of the term on account of indestructibility of Ātman. But in general sense, voluntary destruction of the body on account of cause is condemned and considered as as sinful act by almost all the majority religions of India, Volutary deaths for sacred cause is not considered as suicide or at maghāta, but a Viramarana, Prayopavešana, Mabāprasthana, sallekhanā etc, Sixteenth paper is devoted to analyse the suicide and different kinds of voluntary deaths in Hinduism, Jainism and Buddhism, Seventeenth paper is on the study of code of conduct for monks and householders, described in Praja naratiprakarana of Umāsvāti Vācaka. It also shows the philosophical basis of Jaina ethics. Eighteenth paper is on Ātmabodha of Padmanandi. Ātmabodha or Alocanā is one of the most important Jaina religio-philosophical treatise of Padmanandi which shows importance of confession of one's own fault in the presence of God (Arihanta) and the place of devotion (which leads one to the highest goal of life) in one's own spiritual path, Padmanandi was a mystic saint. His utterances are sometimes very similar to that of Upan işadic seers. I have tried to give gist of this treatise in the introduction and brief comparison is also made with Upanişads. Considering its philosophical and religious importance, for the first time, its critical version and English translation is given for the benefit of non-Sanskritist readers,
Nineteenth paper explains that philosophically Jainism cannot be called heterodox (nästika) system. Problem of Ātman, rebirth, doctrine of karma etc., are very important from the philosophical point of view. These doctrines are accepted by the Jainas. Simply on the basis of negating Nyāya concept of God as creator, sustainer, destroyer and bestower of fruits of actions ect., do not justify in calling Jainism as heterodox system, If it is to be so then almost all Indian philosophical systems can be termed as atheistic systems and indirectly as nästika. It is shown in this paper that rejecting conception of Isvara of Nyāya-Vai esika is not a criteria in
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