Buddhist Logic before Diṅnāga (Asaṅga, Vasubandhu, Tarka-śāstras)

1929 ◽  
Vol 61 (3) ◽  
pp. 451-488 ◽  
Author(s):  
Guiseppe Tucci
Keyword(s):  
Indian Philosophy ◽  
Indian Logic ◽  
Buddhist Logic ◽  
Take The Best

We must admit that very little is known about the first development of Indian logic and particularly about Buddhist logic before Diṅnāga. If we take the best manuals of Indian logic now available, such as those by Suali, Vidyābhūṣāṇa, Keith, or the most comprehensive Histories of Indian philosophy like those of Dāsgupta and Rādhākrishna we shall easily recognize that the data contained therein are far from being satisfactory; more than that, they are also very often wrong. In fact, almost the only source from which their statements are derived is the book by Sugiura, who certainly had the merit of giving the first account of Indian logic as preserved in Chinese sources, but, being himself absolutely without knowledge of orthodox nyāya and of Sanscrit, is in his statements and in his translations very often misleading.

Notes on the Nyāya-praveśa by Śaṅikarasvāmin

1931 ◽  
Vol 63 (2) ◽  
pp. 381-413 ◽  
Author(s):  
Giuseppe Tucci
Keyword(s):  
The Other ◽  
Indian Logic ◽  
Buddhist Logic

The Nyāya-praveśa by Śaṅkarasvāmin, recently printed in the Gaekwad's Oriental Series of Baroda, is a text of great interest for the study of Indian logic; in fact, in spite of its conciseness it contains an extremely clear exposition of the Buddhist logic as it was taught in India, at least among some particular schools, as those of the Yogācāras and the Sautrāntikas in that lapse of time which separates Diṅnāga from Dharmakīrti. That the book was written after Diṅnāga, but before Dharmakīrti, is proved by its peculiarities, which in many a point differentiate the theories held by the author from those maintained by the other two great logicians already quoted.

The Old Man in Purgatory: The Indian Part in Yeats's Vision of Salvation

2017 ◽  
Vol 14 (2-3) ◽  
pp. 251-268
Author(s):  
Yeeyon Im
Keyword(s):  
Indian Philosophy ◽  
Christian Theology ◽  
Special Treatment ◽  
Christian Perspective ◽  
Selfless Action

This essay examines Yeats's Purgatory via A Vision, in an attempt to understand his view of salvation in particular relation to Indian philosophy. Read from a Christian perspective, Purgatory may be a work far from purgation, as T. S. Eliot once complained. I wish to show in this essay that Purgatory indeed places emphasis on purgation by a negative example, if in a different way from the Catholic one. Yeats denies the linear eschatology of Christian theology as well as its doctrine of salvation in eternal heaven. In A Vision, Yeats explains his view of the afterlife of the soul, which involves purgation through ‘the Dreaming Back’. The special treatment of the Old Man renders Purgatory a meta-purgatorial play that mirrors the Dreaming Back of his mother's spirit in the Old Man's, intensifying the theme of purgation. Purgatory effectively dramatizes the inability to forgive and cast out remorse: the impossibility of nishikam karma, or selfless action, to borrow Sanskrit terms, which is essential for Yeatsian salvation. Finally, I would also emphasize Yeats's deviation from the Hindu wisdom, which makes Yeats's vision uniquely his own.

Latvju dainu atbalsis Veltas Sniķeres lirikā

2020 ◽  
pp. 124-134
Author(s):  
Sintija Kampāne-Štelmahere
Keyword(s):  
Indian Philosophy ◽  
First Language ◽  
Folk Songs ◽  
Folk Song ◽  
Ethical Values ◽  
Exile Literature ◽  
Gold Silver ◽  
Research Objects ◽  
Literary Methods ◽  
Prehistoric Time

The research “Echoes of Latvian Dainas in the Lyrics of Velta Sniķere” examines motifs and fragments of Latvian folk songs in the poetry by Sniķere. Several poems that directly reveal the montage of folk songs are selected as research objects. Linguistic, semantic, hermeneutical and historical as well as literary methods were used in poetry analysis. The research emphasizes the importance of Latvian folklore in the process of Latvian exile literature, the genesis of modern lyrics, and the philosophical conception of the poet. Latvian folk songs in the lyrics of Sniķere are mainly perceived as a source of ancient knowledge and as a path to the Indo-European first language, prehistoric time, which is understood only in a poetic state. Often, the montage of Latvian folk songs or their fragments in the lyrics of Sniķere is revealed as a reflexive reverence that creates a semantic fracture and opposition between profane and sacred view. The insertion of a song in the poem alters the rhythmic and phonetic sound: a free and sometimes dissonant article is replaced by a harmonic trochee, while an internationalism saturated language is replaced by a simple, phonetically effective language composed of alliterations and assonances. The montage of folk songs in a poem is justified by the necessity to restore the Latvian identity in exile, to restore the memory of ancient, mythical knowledge, to represent the understanding of beauty and other moral-ethical values and to show the thought activity. Common mythical images in the lyrics of Sniķere are snake, wind, gold, silver, stone etc. The Latvian folk song symbolism and lifestyle of the poet are organically synthesized with the insights of Indian philosophy.

Sharangadhara’s Nadi Pareeksha and its implications in Ayurveda

2016 ◽  
Vol 1 (3) ◽  
Author(s):  
Dr. H Pampanna Gouda ◽  
Govind Raju ◽  
Seema MB
Keyword(s):  
Indian Philosophy ◽  
12Th Century ◽  
Entrance Level ◽  
Specific Reason

Ever since man has started colonising the knowledge for survival and dependence over each other made him social animal. But aggregated knowledge and added wisdom transformed such colonisation in to civilizations. Ayurveda is said to be Upanga of Atharvanaveda. The mythological connection yielded the Ayurveda in Triskanda Ayurveda but the amassing the doctrines of Indian philosophy made it to today’s Living sciences the Ayurveda. By 2nd BC the classical works of Charaka Samhita and Sushruta Samhita is believed to have been written. The trend of writing such voluminous work even extended upto 6th AD believed to be the period of Astanga Hrudaya Samhita. The upsurge of Rasa Shastra and the geopolitical changes happening in India had almost pull stopped the progress of Ayurvedic Literature for further 6 centuries. But it was post Shoddala period that is 12th century AD onwards, we find with the specific intent and with a particular domain literature emerged which we call period of Laghutrayee. The same post Shoddala period we find some serious, literary mammoth works in Ayurveda came in the form of commentaries. Dalhana, Chakrapaniduta, Arunaduta and Hemadri commentaries even today believed to more authentic came in this period for the Brihatrayee. This exploration of Sharangadhara in to the Nadi Pareeksha is one such add on with a specific reason addressing the entrance level teaching so that the system become more simpler and approachable. In the article an attempt is made to exhibit need specific moulding of Nadi Pareeksha which was imported from neighbours is specifically blended; not only to the basics of Ayurveda but was practised as a tool of a) diagnosis, b) prognosis c) treatment and d) even death was determined by it.

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