By Debiprasad. Chattopadhyaya
The e-book is meant to be an research of the Indian philosophical culture with the attention of the philosophical specifications of the Indians this present day. those necessities are understood when it comes to secularism, rationalism and scienceorientation.
Accordingly, within the normal fund of conventional Indian philosophy, rules and attitudes going opposed to them are seen because the dead-weight of the previous. however as utilised through the forces of response and revivalism-with or with no the patronage of the neocolonialists-they attempt to frustrate the current Indian development, as they continuously did in historical and medieval India. With the ruthless publicity in their real social functionality, the writer insists that they could in addition be fought this present day principally in Indian phrases and with complete sanction - of the Indian nationwide delight, for the Indian thinkers, with their lengthy look for fact, don't bequeath posterity purely with such deceits and fake leads.
In view of the vastness and technicalities of the Indian philosophical heritage-and in those worried days during which Indian philosophy is sought for use within the grim political video game going on-the research of what's dwelling and what's lifeless within the Indian philosophical culture calls for even more than ease and protection uggests. however the writer combines in himself great technical competence with uncompromising dedication to social accountability. along with, without fascination for scholasticism or jargonmongering, he tells the tale of the ideological fight in old and medieval India with a desirable readability of suggestion and expression, which makes it most enticing even to these for whom this can be the 1st e-book on Indian philosophy.
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Additional info for What is Living and What is Dead in Indian Philosophy
Dahar}. taranatha, ' he spent about twelve years in the Nalanaa' mofiastery and passed away . at Rajagrha \(Bihar) . The scene of . the earlier career of Vasubandhu w�s . Kash mir; when he ,was stiil a follower of the older arid orthod9x form of Buddhism, called Vaibhasika. As a rnatter· o'f fact, the ' extaht basic ' work of the Vaibhasikas was written: · by him. v ada under, the h:ifluence of his elder brother Asa:nga, ' :Who brought hi:m to Ayodhya. · According to Tarartatha, he aeted for a: , consid erabl� peJ:'idd .
Like . · · Living and Dead in lrtdian Philosophy 36 , Vasubandhu and Dignaga before · him, Dharmakirti also tries his very best to refute the theory of the atoms, · hoping thereby to demolish the c onc ept · of matter as such. But his niore irnportant contri bution to Indian idealism i s to be found elsewhere . He appears to be the first to evolve the argument technically knoWn. of idealism. Ndtwithstanding all this, Dharmak:irti is remembered to day , primarily for his c ontri butions to the problems of Indian logic and epistemology.
Whad� indi sputable about him, . ' · ' ' . �ww,ev�f1 J�. ah e�� �ll � i;it . 1 gf�t� ·:H�. utter nothingnes� . of the materia,l world . in · �Tue �o''ri:O. �f the ���t ' f�s�in atfog . � oet�y, _Thi� po �t� is in• I. ) '_; �-� ! ; ;' :l ' - ' �t( I ' ' ' ' . g how ugly, from the point, of ' view of . c'�s : are the' ide�s h,e pre�ches. ' ' , ' ! ' . ' I ' ; ' ' ', I i ; . 1 l • / 1' ' l ; ' , . s�p �ridhµ }s. d . , , . : by a number pupils, - among who:rn• , the . of very . ilhl�t:pous, , , -, , , 1 ·: i , , ' 1 , !