Books on Buddhism

This book deals about scientific investigation about mural art of Ajanta reflecting two decades of research. This discovery of Ajanta and measures adopted by various art lovers in early 19th Century at has direct impact on its conservation as detailed in the book. The ancient Indian painting recipe and mural art techniques employed at Ajanta has been incorporated in the book. Detailed studies about nature and characterization of mud mortar of Ajanta / Ellora which support the survival of mural art have been elaborated. The source of raw materials for the preparation of Ajanta / Ellora mud plaster, addition of various aggregates, proteinaceous adhesive and vegetal remains in the plaster for its preparation has been detailed in the book. An elaborative study about the discovery of Cannabis Sativa (Hemp or Bhang) in the mud plaster of Ellora has been discussed. The book also highlights the data for cross sectional study of painted plaster; the analytical data obtained through the instrumental analysis of the pigment and plaster layers using XRF, XRD, FTIR, Raman Spectroscopy, SEM, thermo – hygrograph, Lux meter, Protimeter, Carbon dioxide analyzer, noise meter etc, in details. This detailed investigation has helped in the preparation of matching mud / lime plaster at Ajanta / Ellora for restoration purpose. The impact of visitors on cave murals of Ajanta like variations of temperature, humidity, noise level, carbon dioxide level etc, within the caves besides impact of light on the painted plaster, degradation of murals caused by application shellac varnish, insect activity on the murals have been discussed. The scientific cleaning methods employed at Ajanta for the removal of 19th century shellac coating, soot, dust, dirt etc, from the painted surface has been discussed along with photograph of before / after cleaning activity. The recent cleaning efforts undertaken in the Hinayana cave of Ajanta has been specifically highlighted under unseen Ajanta.

This book also discuss about the application of saline technique for the consolidation of sculpture of Ajanta / Ellora.

About the Author:
Dr. Manager Singh, M. Sc, Ph.D, Superintending Archaeological Chemist, ArchaeologicalSurvey of India, Aurangabad has received his master degree in chemistry from Gorakhpur University and Ph.D in chemistry on “Scientific investigation of Ajanta Paintings and Performance evaluation of materials” from Dr. Babasaheb Ambedkar Marathwada University, Aurangabad, Maharashtra. He was associated with the preservation of Ajanta cave murals from 1997 – 2008 and carried out extensive research on the materials and technique of mural art of Ajanta / Ellora. He has published about four dozen research papers in the field of scientific conservation of our art works mostly in international journals. He has been covered extensively by Discovery channel, Japanese T.V and German print media for his innovative work on cleaning of hinayana painting of cave no. 10, Ajanta under unseen Ajanta. Prior to his service in Archaeological Survey of India, he has also served in Geological Survey of India, Bangalore and Naval Science & Technological laboratory, Visakhapatnam. He has been received three months ICCROM training on stone Conservation in Venice on stone conservation and visited many countries to deliver lectures on scientific conservation of Murals in India and characterization of ancient materials with the help of scientific analysis for synthesis of compatible restoration materials.

The Monuments of Sanchi, the magnum opus of Marshall and Foucher, is the result of painstaking exposition of the monuments, their assessment and description which is a signal service rendered to Indian culture in general and Buddhist art and architecture in particular. This monumental work by Marshall and Foucher is in three volumes. The present reprint, is reduced to almost two-thirds of the original size without impairing in any manner ts original quality. This would prove to be a real boon to students of Indology and Indian Culture, art historians, critics and archaeologists as well.

Roman Diaspora in the making of India thrived on a syncrtic goddess ushered by the Greco-Buddhist reliquary cult. Lustrated by royal elephant identified with Africa, goddess Gajalakshmi on lotus of rebirth coexists with Isis-Venus and Nemesis symbolized by the Wheel of Low (Retribution), winged griffin and other rebus memory devices .Metaphors originally distilled faith in afterlife but these necromantic signs are now translated as Buddha’s external presence in a neural religion. Unprecedented cult images of goddess invoked as Maha Maya (Mega Maia) and Maha Vuhara Devi on the Great Boat (Mahayana) radically transformed the cultural landscape of South Asia. Subject to Influences, Meaning of art correlated with Mystery religions moved eastward from the Mediterranean to reach the gateway to heaven (Torana).The search for immortality demonstrates inter-connectedness of all art objects from Gandhara to Sri Lanka giving to ample scope for portraiture, Narrative techniques and symbolic Communication. Backed by new mortuary practices and esoteric rituals magic of art and new Brahmi script invented from invented from Aramaic was crucial to afterlife. Not surprisingly Tamil Brami on pot shards was found in Berenike and Oman. The two Volumes examine Late- synthesis in order to create new premises for investigating its Greco-Roman past centered on the powerful impulse to ti induces descent of the Lord (Bhagavato ukramti) through Immaculate conception and ambiguity in its cultural moorings. In the process, patrons, priest-kings and historical figures emerge as contributor to the obscure space of the funerary cult. Lasting less than four centuries in India, veneration of luminous Buddhas had far reaching consequences in Asia. Simultaneously, transcending human limitations goddess Mahalakshmi is singular witness to transformations through two millennia of Indian civilization.

ABOUT THE AUTHOR

Art Historian ArputhaRani Sengupta (born June 14, 1947) examines semiotics of iconography with wide range of meaning in the South and Central Asian Buddhist cultures in the milieu of Greco-Roman world. Her primary interest is to study the ways in which trans-cultural non-linguistic phenomena in art history can generate meaning and provide information on the role of cultural synthesis and knowledge production. Her powerful deductive Alternate History is a new form of empiricism that reveals synthesis of heterodox beliefs and philosophy in the Greco-Buddhist reliquary art and cult during the early Christian era. The former Professor at National Museum Institute, New Delhi and Stella Maris College, Chennai is adjunct faculty in the Delhi Institute of Research and Heritage Management. Sengupta has undertaken cross-disciplinary research on prehistoric and early historic burial goods in South Asia and on Buddist Symbole and Substitute with research grant from the Ministry of Culture and Indian Council for Historical Research. Publications include Art of Terracotta: Cult and Cultural Synthesis in India (2004), Jewellery from Buddha Zone in Central and South Asia (2012), Kailasanatha Temple. The Realm of Immortals (2009), and Makimekalai: Dancer with Magic Bowl (2005). Edited volumes include Cult of the Goddess (2012) and Devaraja Cult in South and Southeast Asia (2004).

The Isvarapratyabhijnakarika IPK of Utpaladeva is the foundation stone of the Pratyabhijna school and constitutes the main theoretical framework of the Trika. It is the most important philosophical work of non-dual tantric Shaivism as a whole. Utpaladeva devoted two commentaries to his IPK a vrtti and a tika . According to Abhinavagupta the IPK and the vrtti thereon were composed by Utpaladeva at the same time. This makes the vrtti and indispenable tool to grasp the original meaning of the difficult karikas of the Isvarapratyabhijna. UNfortunately all vrtti manuscripts from Kashmir broke at the same point and consequently so did the edition published in the Kashmir Series of Texts and Studies in 1918.

Utpaladeva devoted two commentaries to his IPK, a vrtti and a tika or vivæti (now almost totally lost). According to Abhinavagupta, the IPK and the vætti thereon were composed by

Utpaladeva at the same time. This makes the vætti an indispensable tool to grasp the original meaning of the difficult karikas of the Isvarapratyabhijna. The present book, originally published in the Serie Orientale Roma (IsMEO), contains the first critical edition of the IPK and, for the first time, the complete text of the vrtti on the basis of a unique Malayalam manuscript discovered in Trivandrum Library by R. Torella, who has also made use of the other incomplete manuscripts from Kashmir. The edition is accompanied by an English translation with copious exegetical notes, which highlight the connections of Utpaladevaís thought with the coeval schools of Indian philosophy and, first of all, with the Buddhist pramana tradition.

Krishna is one of the most prominent river of peninsular India.It forms a large and fertile land. The convenient navigational approach to sea through Krishna helped in flourishing number of urban settlements like Amaravati, Nagarjunakonda, Goli, Jaggayepetta, Chezarla, Ghantasala, Gummadidurru, Bhattiprolu. The river also encouraged the rulers and traders of this region to influence the polity, economy and culture through maritime relations in far East Asian region.The political and economic stability attained during six centuries from 300 BC to 300 AD helped the inhabitants in motivating to offer sizable amount of donations in order to establish Buddhist embellishments. The region was occupied by both Mahasanghikas and Mahisasaka sect of Buddhism for long time which encouraged large monastic and laity activities in this region. Hence consequently an impressive number of Stupas and Viharas were established in this region. The stupas of lower Krishna region provides a good number of representations related to Buddhism in accordance to primary objective of Buddhist sculptural art but also projects an extensive glimpse of contemporary life of inhabitants. This work Buddhist Sculptural Art of the Lower Krishna Valley intends to present most important Buddhist narratives of lower Krishna region at one place. The work intends to make a comparative study of Buddhist narratives and their repetitive presentations at various Buddhist sites. The symbolic and anthropomorphic presentations of Buddha, manifestation of Buddha and related Deities, important scenes from life of Buddha, Jataka stories are main themes which are given due importance in the volume. The work also attempts to reconstruct the contemporary life of people living in this region during first three centuries of AD.

This is a subset of the Sacred Books of the East Series which includes translations of all the most important works of the seven non-Christian religions which have exercised a profound influence on the civilizations of the continent of Asia. The works have been translated by leading authorities in their field.

These seven scriptural writings are considered to be the most important and oldest of the Buddhist religion. Originally written in the Pali language, they date to the fourth and third centuries BC. This early date is what makes them so important —they form the very core of Buddhist teachings, sought after and studied by monks and scholars for centuries.

The Dhammapada and Suttanipata (SBE Vol. 10): A Collection of Verses, Being One of the Canonical Books of the Buddhists

The present book being an English translation of a German book entitled Der Saiva Siddhanta by H.W. Schomerus gives a full and documented account of this theistic movement then as now little known in the West. The book quickly became and still is the major reference work in this field in any European language.

One of the nine Dharmas of the Mahayana Buddhism; deals with the state of things in the present, past and future according to Mahayana philosophy.

First of three-volume set of Canonical texts of Theravada Buddhism outlining monastic rules; this volume -- the Patimokkha, and the Mahavagga I-IV.

Second to three-volume set of Canonical texts of Theravada Buddhism outlining monastic rules; this volume -- the Mahavagga V-X, and the Kullavagga I-III.

Third in a three-volume set of Canonical texts of Theravada Buddhism outlining monastic rules; this volume -- the Kullavagga, IV-end.

Part I: The Shu King the Religious Portion of the Shih King The Hsiao King

While submitting here some prefatory observations on the version of the Shri King presented in this volume I think it well to prefix also a brief account of what are regarded as the sacred books of the religions of China. Those religions are three Confucianism, Taism and Buddhism.

I begin with a few words about the last. To translate any of its books does not belong to my province and more than a few words from me are unnecessary. It has been said that Buddhism was introduced into China in the third century B.C. but it certainly did not obtain an authoritative recognition in the empire till the third quarter of our first century. Its texts were translated into Chinese one portion after another as they were gradually obtained from India but it was not till very long after words that the Chinese possessed in their own language a complete copy of the Buddhist canon. Translations from the Sanskrit constitute the Principal part of the Buddhistic literature of china though there are also many original works in Chinese belonging to it.

II. Confucianism is the religion of China par excellence, and is named from the great sage who lived in the fifth and sixth centuries B.C. Confucius indeed did not originate the system, nor was he the first to inculcate its principles or enjoin its forms of worship. He said of himself (Analects, VII, i) that he was a transmitter and not a maker, one who believed in and loved the ancients; and hence it is said in the thirtieth chapter of the Doctrine of the Mean, ascribed to his grandson, that ‘he handed down the doctrines of Yâo and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Wan, taking them as his models.’

In fulfilling what he considered to be his mission, Confucius did little towards committing to writing the views of antiquity according to his own conception of them. He discoursed about them freely with the disciples. of his school, from whom we have received a good deal of what he said; and it is possible that his accounts of the ancient views and practices took, unconsciously to himself, some colour from the peculiar character of his mind. But his favorite method was to direct the attention of his disciples to the ancient literature of the nation. He would neither affirm nor relate anything for which he could not adduce some document of acknowledged authority. He said on one occasion (Analects, III, ix) that he could describe the ceremonies of the dynasties of Hsiâ (B.C. 2205—1767) and Yin (B. C. 1766—1123), but did not do so, because the records and scholars in the two states of Káu, that had been assigned to the descendants of their sovereigns, could not sufficiently attest his words. It is an error even to suppose that he compiled the historical documents, poems, and other ancient books from various works existing in his time. Portions of the oldest works had already perished. His study of those that remained, and his exhortations to his disciples also to study them, contributed to their preservation. What he wrote or said about their meaning should be received by us with reverence; but if all the works which he handled had come down to us entire, we should have been, so far as it is possible for foreigners to be, in the same position as he was for learning the ancient religion of his country. Out text-books would be the same as his. Unfortunately most of the ancient books suffered loss and injury after Confucius had passed from the stage of life. We have reason, however, to be thankful that we possess so many and so much of them. No other literature, comparable to them for antiquity, has cçme down to us in such a state of preservation.

But the reader must bear in mind that the ancient books of China do not profess to have been inspired, or to contain what we should call a Revelation. Historians, poets, and others wrote them as they were moved in their own minds. An old poem may occasionally contain what it says was spoken by God, but we can only understand that language as calling attention emphatically to the statements to which it is prefixed. We also read of Heaven’s raising up the great ancient sovereigns and teachers, and variously assisting them to accomplish their undertakings; but all this need not be more than what a religious man of any country might affirm at the present day of direction, help, and guidance given to himself and others from above. But while the old Chinese books do not profess to contain any divine revelation, the references in them to religious views and practices are numerous and it is from these that the student has to fashion for himself an outline of the early religion of the people. I will now state what the books are.

First, and of greatest importance, there is the Book of Historical Documents, called the Shü and, since the period of the Han dynasty (began B.C. 202), the Shu King. Its documents commence with the reign of Yao in the twenty-fourth century B. C., and come down to that of king Hsiang of the Kau dynasty, B.C. 651—619. The earliest chapters were not contemporaneous with the events which they describe, but the others begin to be so in the twenty- second century B. C. The reader will find a translation of the whole of this work without abridgment.

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This book comprises fifteen research articles primarily based on the discipline of Indian and Buddhist studies the connection is designed to propose a Buddhist philosophy of religion--that the insight of prajna and sunyata initiates a future religion which is freed both from conflict between reasoning and believing, and from goal-oriented cycles of life. It addresses transformation from the conflict-ridden quest for a supreme being, to the search for a non-theistic nature of spirituality that provides a foundation for universal human happiness and salvation for the discipline of Buddhist studies, this connection also demonstrates the productive value of drawing upon cross-cultural and cross-racial literary sources and traditions

The Csoma de Koros-Symposium on Tibetan central Asian and Buddhist studies held at Velm near Vienna in 1981 demonstrated the quickly expanding development of the more and more differentiated field of Tibetan Studies. Alongside of the traditionally established fields of tibetological research history, cultural history, linguistics, and literature the new presence of research in the original theoretical contribution of the Tibetans within their religious and philosophical culture was a distinguishing feature of this conference. That the originality of the Tibetan masters goes well beyond their fascinating achievements in buddhist exegesis is clearly recognized.

Specification

• Product Code :BK10537
• Size :5.7 x 0.5 x 8.5 inches
• Weight :280g.
• Author :Bodhisattva Maitreya
• ISBN :8170303044 ,978-8170303046
• Publisher :Sri Satguru Publication
• Edition :December 31, 1929
• Cover :Hardcover
• Language :English
• Pages :129

Description

Canonical work of the Yogacara school in Buddhism; includes Tibetan translation.

Specification

Description

Within Buddhist conceptual framework in general and in the world of Buddhist Scholarship in particular the present work is the first full-scale inquiry into the rationale of the acceptance of two important concepts in Buddhist philosophy, viz. Santana and Santanantara. In the work, the rationale of their acceptance and intricate mode of inter-relationship has been explained in great detail. And it has been argued that their acceptance paves way for (a). philosophically satisfactory account of continuity, transformation and transcendence-no matter in case of isolated or inter-related items, and (b) laying foundation of an alternative philosophical psycho- logy in Buddhist Philosophy. It is argued that these features of them hold even in the face of acceptance of complete discreteness and literal momentariness. Assessing pioneering importance of the works of Dharmakirti like the Santanantara-siddhi on these counts, it has been maintained that such an account of continuity, transformation and transcendence on the one hand and adoption of an alternative philosophical psychology on the other has to be embedded in the conception of the three major pillars of Buddhism viz. Duhkha, Anatmata and Anityata together with complex sort of inter-relationship between them. The work, thus, underscores the unmistakable importance of the three pillars under consideration in general and of Anityata in particular in properly under- standing Buddhist ontology, epistemology, anthropology and psychology along with complex inter-relationship between them. This is, further, sought to be done in such a way that philosophically significant account of continuity, transformation etc. does not fail to be available in the Buddhist conceptual framework.

About the Author

Dr. Mangala R. Chinchore (M.A., Ph. D -Philosophy) is a Faculty Member of the Department of Philosophy, Pune University. She has been a sustained researcher in Buddhist Philosophy and her earlier publications include Vadanyaya : A Glimpse of Nyaya-Buddhist Controversy, Dharmakirti’s Theory of Hetu-Centricity of Anumana, Anatta/Anatmata : An Analysis of Buddhist Anti-substantialist Crusade, and Aniccata/Anityata : An Analysis of the Buddhist Opposition to Permanence/Stability and Alternative Foundation of Ontology and/or Anthropology. Of them, the second was given the Swami Prannavananda Award by the Indian Philosophical Congress in 1991. Besides, she has more than a dozen papers to her credit presented to national/international seminars/conferences, appreciated by scholars and published. in nationally or international y acclaimed journals.

Specification

Description

This work undertakes a detailed study of the nature and rationale of Anitayata the third pillar of Buddhism. It explores into the concerned rationale in its three phases (a) Anityata in general in the sense of permanent susceptibility to change (b) Ksanikata as the adequate condition of the occurrence / cognition of change and (c) Ksanabhanga as the adequate condition of the occurrence cognition of the most radical change. The inquiry into the rationale of Anitayata in its different phases in undertaken with two aims in view (a) To explore into the aspects of Buddhist opposition to permanence and or stability in any form and adopted in anybody Buddhist or non Buddhist and (b) to bring out conceptual change in the Buddhist camp and articulate the way Anityata provided a sound basis for putting forth characteristically Buddhist alternative ontology and or anthropology in opposition ot th eons which were then current opposition to the ones which were then current assessing the significance and importance of it. This study is novel and no one has yet undertaken any of its kind.

About the Author
Dr. Mangala R, Chinchore M.A Ph.D. in Philosophy (Poona University) its working as a faculty Member in the Department of Philosophy University of Poona. Apart from participating in national and international Seminars and conferences and contributing well received papers to them she is presently working as a career awarded of the U.G.C.

Her previous publications are Vadanyaya A Glimpse of Nyaya Buddhist Controversy, Dharmakirti’s Theory of Hetucentricity of Anumana and Anatta/Anatamata An Analysis of Buddhist Anti Substantialist Crusade of them the second was given the Swami Pranavananda Award by the I.P.C. in 1991. She has also to her credit couple of research papers published in nationally and internationally renowned journals.