Buddhist Studies Theses Abstract and Content2006 2012

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29Islam : A General Introduction. 6. Women rights in IslamPertaining to their Different Roles in the Society.7. A Comparative Study of Women rights in Early Buddhism andIslam. 8. Conclusion. Bibliography.

035. DAO (Nguyen Thanh)Buddhism and Deep Ecology.Supervisors : Prof. K T S Sarao and Dr. Bach Chan Kumar

Th 14185

Abstract

Buddhism and deep ecology can play the most significant rolein ushering in peace and harmony between the man andnature. Buddhist deep ecology means nonviolent and gentle

attitude to nature. Plants, animals and human beings areinseparably dependent on each other as parts of nature.Buddhist deep ecology has a wider domain to search for a newhorizon of exploring mutual love and compassion in search of peace in the world in spite of the socio-cultural diversity.Further, it gives the idea and ideal of Brahmavihara whichteaches us how to attain peace within and create a congenialenvironment in social life. Deep ecology in Buddhism ispractice loving-kindness, not to harm the life of all beings - notonly to protect mankind, but also to protect animals andvegetation. The Buddhist moral path inspires altruistic,compassionate friendly attitudes towards mankind as well asdeep ecology.

Contents

1. Introduction. 2. What is Deep Ecology. 3. The Necessity of Deep Ecology. 4. Buddhist Philosophy and Deep Ecology. 5. DeepEcology in Practicing Life of Buddhist Sangha. 6. Conclusion.Bibliography.

036. GANWIBOON (Sumalai)Concept of Life After Death as Depicted in The Vimanavatthuand the Petavatthu.Supervisors : Dr. Bhikshu Satyapal and Dr. Seema Bose

Th 14184

Abstract

Life after death in heaven is based upon the basis of performing some kinds of actions, which are determined as good



30deeds in each religion. As happiness is a main goal forall-sentient beings, and heaven seems to be the place - most of religions mention as the happy place. In order to be reborn inheaven, all religions urge their disciples to perform someactions, which are determined to be good actions in order togain reward in heaven. For the Buddhists, the mentalactions are the most important. It does not matter whether theirdeeds or gifts are much or little, big or small; still, they getmerits that they perform with their devoted hearts. In oppositeto this, there is also the place to punish the disobedient peoplewho neglect to follow the teaching. The most severepunishment is mentioned in hell, which may be permanent oreternal according to each religion. However, for the Buddhists,the place of punishment is not only in hell but also in thePetaloka and in animal world, which have less suffering than

hell. The Petavathu give some advice and narrate the sufferingin the Petaloka or even in hell to warn people not to dodemeritorious deeds. It is true that the concepts of Devata andPeta are not the invention of the Budha; they existed before thetime of the Buddha. However, until now no other religions havecompiled any books concerning directly to these two concepts.

The only text that mentions Devata is the Vimanavatthu andthe only text that mentions Peta is the Petavatthu. This may be due to the kindness of the Buddha, whose compassion isequal to all living beings, not only to human beings but alsoDevatas and Petas. We may consider happiness and satisfac-tory as heaven, suffering and dissatisfactory as Petaloka, wemay live our own lives in both heaven and Petaloka even in

this earthly life. How we do maintain our daily life to be in thecondition in heaven or to be condition in Petaloka. If we leadour lives to be happy and satisfy with whatever we gain andloose we are staying in heaven on earth. In the contrary, if welead our lives by hatred, jealousy, craving, ignorance and so onwe are leading our lives in Petaloka on earth. We have our ownwill to choose our own lives even in this earthly life.

Contents

1. Introduction. 2. Buddhist Concept of Life After Death. 3. LifeAfter Death as Depicted in the Vimanavatthu. 4. Life After Deathas Depicted in the Petavatthu. 5. Comparative Study of Life AfterDeath According to the Vimanavatthu and the Petavatthu.6. Conclusion. Bibliography and Appendices.



31037. LIEM (Ha Thanh)

Gods, Reincarnation and Ahimsa : A Comparative Study of the Principal Upanisads and the Mahayana Sutras.Supervisor : Dr. I N Singh

Th 14187

Abstract

Re-investigating the relationship between Upanisads andMahayana Buddhism is essential work as the two emerge outof earlier doctrines in the reforming progress. It has to say thatreligious reformations are normal historical occurrences. Theconcern here is not with the mere present of these doctrinesrather how they have been applied in the stream of reformations and this is the meaning of ideology and society,

for instance, the case of doctrine of kamma. In the Vedicperiod, sacrificial ritual is considered as good kamma and theonly way to get enlightenment; in the Upanisads and Buddha’stime, this doctrine is changed in the meaning and especially isabsent in Buddhism. An investigation of a such reformation,the historic pattern of each religion is given. Examines andintroduces three doctrines : Gods, Reincarnations and Ahimsawhich contains of myths and practical theories under the lightof religious reformations and of course, in the circumscribeddisciplined boundaries of Buddhist studies.

Contents

1. Introduction. 2. Gods. 3. Reincarnation. 4. Ahimsa.5. Conclusion. Bibliography.

038. NAM (Nguyen Dinh)Historical Survey of Vietnamese Buddhism During Ly-TranDynasties (10th to 14th Centuries A.D.).Supervisors : Dr. R K Rana and Dr. Radha Banerji

Th 14183

Abstract

The course of Vietnamese Buddhist history along with thepeople’s activities for national construction and defence, hastaken uninterrupted in the length of time since theintroduction of Buddhism to this country. Particularly, Buddhismduring the times of Ly-Tran, had made significant contributionin all aspects of Vietnamese society, politics, thought, andfine-arts. With their great contribution during the Ly-Tran



32dynasties, the religious masters had built an independent,democratic, prosperous and powerful Vietnam. This is affirmedby General Ly Thuong Kiet in a poem composed in 1077 whenVietnamese fought aginst the Sung army. This is the firstdeclaration of independence of Vietnam, which asserted thecountry’s sovereignty.

Contents

1. Introduction. 2. Organization of Vietnamese Buddhist Sangha.3. Vietnamese Buddhist Thought. 4. Vietnamese BuddhistLiterature. 5. Vietnamese Buddhist Art. 6. Conclusion.Bibliography.

039. NGUYEN THI MY LOC

Study of Buddhism in Kururattha.Supervisor : Dr. Shalini Singhal Th 14339

Abstract

The study is confined to the historical Kururattha a mythicalland alone. The Buddha is reported to have only come to visitHastinapura for a short duration of time during his journey there. Moreover, according to some historians the city waswashed away by the flood of Ganga River, The Kuru king, Nicaksuby name transferred his capital from Hastinapura to the Vatsacountry. It is further reported that the king and his people settled

in Vatsa country with Kosambi as their capital. It is, therefore,proposed that the study of Buddhism in Kosambi will also betaken up along with the Kururattha and its people as such.Buddhism in Kururattha flourished from the 6th century B.C tothe 7th century A.D. especially under Asoka, Milindda, Kaniskaand Harsa and their descendents belonging to those dynasties.

Thus the study too will be limited to that period alone. Thepresent work is based on the primary sources, thoughsecondary sources have also been consulted. The primary sources can be put in two broad categories -- literary andarchaeological. The literary sources consist of Pali andSanskrit Buddhist literature, Brahmanical literature whichwere translated into English and accounts left by the foreignpilgrims. The archaeological sources include inscriptions,numismatic evidences and structural and artistic remains of Buddhism (i.e. remains of stupa, sculpture, terracotta, seals,potteries, coins, etc..).



33Contents

1. Introduction. 2. Ancient Kururattha. 3. Buddhism inKururattha. 4. The contribution of the four Buddhist Monarchsin the development of Buddhism in Kururattha. 5. Theimportance of Kururattha in early Buddhism. 6. Conclusion.Bibliography.

040. SAINI (Anita)Deep Ecology : In Buddhist Perspective.Supervisor : Dr. Seema Bose

Th 14182

Abstract

Today’s eco-crisis has taken a global shape that requires eachhuman being to take responsibility for his or her actions and towork aiming towards bringing harmony in the nature, every action in this regard will be effective irrespective of its local orglobal character. There is a need to work together settingbeside anthropocentric attitude towards nature and by embracing the nature. In this way, in the age of globalization,by comprehending Buddha’s teachings, we could help inpromoting positive social changes that offers a culture of awakening to all believers. For this, we should workharmoniously with others to bring about non-dualisticspirituality and a sense of the interconnectedness of allbeings, so that we could overcome individualism and the senseof lack. It should be kept in mind that the major political

parties of our time, of left, right or centre, were all created inthe nineteenth century, out of the turmoil of the IndustrialRevolution. They were based on the need to manage a growing,newly democratized population. The whole theory of Buddhismrevolves round to cure the diseases of the mind first, becausewhen the mind is cleared of them, the environment cansimultaneously be clean. Today an education system is neededwhich can coordinate both knowledge and wisdom, that is thenatural science and the philosophy and theology that cantransform people with wide scientific, technical, ethical andphilosophical horizons. The universities should be oriented toprovide this. In this way, we can direct modern science andtechnology to work towards harmonizing our relationship withthe Earth, and thus rejuvenating the ecological balances.

Contents

1. Introduction. 2. Critiques of Our Ongoing Development.3. Healing the Wounded Earth. 4. Socialy EngagedEco-Buddhism. 5. Conclusion. Bibliography.



34041. SINGH (Rana Purushottam Kumar)

An Analytical Appraisal of the Philosophy Contained inParamattha Vinicchaya and its Comparison with ModernWestern Thought.Supervisor : Dr. Bhikshu Satyapala

Th 14181

Abstract

Contains the exposition of the Abhidhamma-teachings, mainly on the basis of ‘Paramattha Vinicchaya’ authored by AcariyaAnuruddha Mahathera aound 12th century. Deals with the fourultimate (Paramatthas) i.e., citta (consciousness), cetasika(psychic factors), rupa (material qualities) and Nibbana(ultimate bliss). The second important aspect of the work is a

comparative study of the Abhidhammika real with fivethinkers of Western philosophy. They are Whitehead, RusselWittgenstein, David Hume and Heideggar. Attempts toestablish a dialogue between the East and the West.

Contents

1. Introduction. 2. Concept of Citta. 3. The Concept of Cetasika(Psychic Factors). 4. The Concept of Rupa (Material Qualities).5. The Concept of Nibbana. 6. (a). Abhidhamma and Whitehead.(b). Abhidhamma and Russel. (c). Abhidhamma andWittgenstein. (d). Abhidhamma and David Hume.(e). Abhidhamma and Heidegger. 7. Conclusion and

Bibliography.

042. TRAN THI MY HANHAn Analytical Study of the Vajracchedika PrajnaparamitaSutra in the Light of Pali Sutta Pitaka.Supervisors : Dr. R K Rana and Dr. T R Sharma

Th 14186

Abstract

Concludes that the V. P.P. lays much emphasis on thenon-attachment towards a self (atman), a being (sattva), aliving soul (jiva) and a person (pudgala). It says that a bodhisattvashould try to transcend dharma and adharma, samjna andasamjna, rupa and arupa. Following the tradition of devotion(bhakti) of the Mahayana Buddhism it asserts that if abodhisattva recites even a quarter of a couplet of the Sutra, hewill acquire a heap of punya (punya skandhas), which cannot



35be measured like the sky (akasa). The V.P.P. asserts very repeatedly that the Buddha has not preached any dharma, what-soever. As a matter of fact, the Buddha has neither preacheddharma nor adharma and a bodhisattva should try to trascendboth dharma and adharma. The V.P.P. truly sets a course of action for the bodhisattvas where they are asked not to haveany attachment for the concept of a self (atma), a sattva, a jivaand a pudgala. Buddhism builds happiness by wisdom, whichrealizes the origin of suffering and the cessation of suffering.

Therefore, this true happiness can attain in our daily life by realizing the law of Dependent Origination and the doctrine of non-self. With such a understanding, we will live a happy lifeand peaceful mind though we have nothing in our own.

Contents

1. General introduction. 2. Formation and Transmission of theVajracchedika Prajnaparamita Sutra. 3. The VajracchedikaPrajnaparamita Sutra in the Light of Pali Sutta Pitaka.4. Conclusion. Bibliography.

043. TUAN (Ven T H D Truong Bui)Buddhist Social Thought as Represented in the PaliSuttapitaka.Supervisor : Dr. Bhikshu Satyapala

Th 14180

Abstract

Explains the Buddha’s teachings on the society and structureand ideology of the society in pre-time and at the Buddha’s timeto understand the progress of the social thoughts in Buddhismand another religions. Attempts to demonstrate that the socialthoughts in Pali Suttapitaka have given considerably seriousattention to the problem related with the society and haveevolved a system of social relations for securing the bestpossible organization of human life. Investigates Social Thoughtin Pali Suttapitaka, which is considered the controversialissue in the re-examination of the role of Buddhism in themodern world.

Contents

1. Introduction. 2. The Concept of Caste in Pali Tipitaka.3. The Concept of Democracy and Democracy in Buddhism.4. Women in Buddhism. 5. Buddhist View on Economics. 6. TheBuddhist Ethics. 7. Conclusion and Bibliography.



36044. WANGCHOK (Sonam)

Origin and development of SA-SKYA Tradition in WesternHimalaya With Special Reference to Matho Monastery inLadakh.Supervisor : Dr. Hira Paul Gangnegi

Th 14321

Abstract

Focuses directly on the activities of Sakya monasteries andthe monks professional and personal relationship with laity.Primarily addresses the issue of characterizing the structureof religious and ritual authority in the Sakya monasteries of Matho and Tangyu. It also sets out to indent and describe thesculptures and paintings in the shrines in both Matho and

Tangyu in belief that this is of interest both in itself andbecause the sculptures and paintings occupy a special place inthe Tibetan Monasteries.

Contents

1. Introduction. 2. Origin and growth of the Sakya Tradition3. Sakya tradition in the Western Himalaya 4. historicalbackground of the Matho Monastery 5. Present administrativestructure of the Matho Monastery 6. Social activities of theMatho Monastery. 7. Conclusion. Bibliography and Appendices.

045. YU, SUNG-UK

The Deification of the Buddha : A Socio-HistoricalPerspective.Supervisor : Dr. Shalini Singhal

Th 14322

Abstract

Analyses the social conditions in which the Buddha was deifiedand the process of the deification and shows the relationshipbetween the two. The problem of the deification of the Buddhathus has been focused on its relation with the society of theperiod and analyzes its process in two categories, the literaland the imagery developement, which is believed to enable usto understand better about the nature of the religious worshipand its ideology.



37Contents

1. Introduction. 2. The background to the deification of theBuddha 3. The life of the Buddha : fact and legend 4. The deifi-cation of the Buddha in Buddhist literature. 5. The Image of theBuddha. 6. Conclusion. Bibliography.



CHAPTER 7

BUDDHIST STUDIES

Doctoral Theses

048. vfurk jkuhtkrdvëdFkk esa oS’; laLd`fr AtkrdvëdFkk esa oS’; laLd`fr AtkrdvëdFkk esa oS’; laLd`fr AtkrdvëdFkk esa oS’; laLd`fr AtkrdvëdFkk esa oS’; laLd`fr Afuns Z'kd % iz ks- lq"kek dqyJs"B ,ao MkW- rqylhjke ’kekZ

Th 14667

lkjka 'k vFkZ o jkT; es a ̂ mPp* o ̂ lEekuh;* LFkku ikus ds i’pkr~ oS’; lkekftd <k¡pses a viuh vlEekuh; fLFkfr esa Hkh fof’k"V fLFkfr cukuk pkgrs Fks vFkkZr~ osoSfnd dky ls pyh vk jgh /kkfeZd o lkekftd fu;ekoyh es a ^f}t fo’ks"kkf/kdkjh* gksus ij Hkh mudh lekt es a vlUrks"ktud fLFkfr dks ifjofrZr djuk pkgrs Fks A tkrd&vëdFkkvks a es a oS’; oxZ us ckS) /keZ o fl)karks a dk vuqlj.k djds ek= O;fDrxr thou es a gh ØkfUrdkjh ifjorZu ugha fd;k vfirq ftl ̂ ckS) /keZ* us mUgs vFkZ] jkT; ,oa lekt esa lEeku fn;k] mUgksusml ̂ ckS) /keZ o laLd`fr* ds mn; ,oa fodkl es a egRoiw .kZ ;ksxnku fn;k] ftldsdkj.k ckS) /keZ ,oa laLd`fr Hkkjr es a gh ugha vfirq fo’o es a Hkh QSyhA bl rjg tkrd&vëdFkkvks a es a oS’; us ckS) /keZ dks lS)kfUrd rkSj ij viuk;k gh ughavfirq ckS) fl)karksa dks O;ogkfjd :i iznku djds ckS) /keZ dks ̂ HkkSfrd ,oauSfrd* ;ksxnku Hkh fn;k A tkrd&vëdFkkvks a es a oS’; laLd`fr ,d uxjh; laLd`fr Fkh vkSj oS’;ks a }kjk lkekftd] vkfFkZd] /kkfeZd ,oa jktuSfrd {ks=ks a es afd;s x;s ;ksxnku ls mudk ,d fof’k"V :i fodflr gksus yxk A

fo"k; lwph

1- tkrd&vëdFkk % ,d ifjp; A 2- oSfnd dky rFkk tkrd&vëdFkkvks a es aoS’; oxZ A 3- ckS) laLd`fr ds fodkl es a oS’; oxZ dk ;ksxnku ¼tkrd&vëdFkkvks ads vk/kkj ij½ A 4- oS’; ,oa fogkj A 5- milagkj A lanHkZ&xz aFk&lwph Aifjf’k"V A



40049. CHAKMA (Titan)

Study on the Tribal Buddhists in the Chittagong Hill Tractsof Bangladesh.Supervisor : Dr. Hira Paul Gangnegi

Th 14665

Abstract

The Chittagong Hill Tracts is the traditional homeland of theeleven tribes namely the Bawm, Chak, Chakma, Khiyang,Khumi, Lushai, Marma, Mro, Pankho, Tangchanya and Tripurawho collectively identify themselves as “Jumma”. They practice Buddhism, Christianity and Hinduism alongside theirindigenous faiths. After a more than ten year-long negotiation,an agreement, popularly known as the “CHT Peace Accord’”, was

signed between the Awami League government of Bangladeshand the PCJSS on 2 December 1997 to resolve the problems of the tribal people. Despite the Accrod, peace is still elusive inthe Chittagong Hill Tracts, and the tribal people continue to bethreatened with Bangladesh military atrocities and forcible evic-tion from their ancestral homeland. Peace is a pre-conditionfor all creative actions and constructive developments insociety. It is not the end but a way to the end. It comes to asociety through conscious and constructuve efforts of all con-cerned. It is human duty of the government of Bangladesh andthe international community to enforce peace in the ChittagongHill Tracts within the framework of the “CHT Peace Accord” andother applicable national and international laws for survival of

the minority tribes with dignity and freedoms. Let us hope thatpeace prevails in the Chittagong Hill Tracts and the tribal peopleare granted with their due right to self-determination for sur-vival of their ethnic, religious and cultural identity in the 141-million Muslim majority people’s Republic of Bangladesh.

Contents

1. Chittagong Hill Tracts : Topography and demography. 2. Brief outline of the political history of Chittagong Hill Tracts. 3. Riseand fall of buddhism in India. 4. Introduction and developmentof buddhism in the Chittagong Hill Tracts. 5. Man and hiscivilization. 6. Chakma. 7. Marma. 8. Tanchangya. 9. Chak. 10.Khiyang. 11. Khumi. 12. Murung or Mro. 13. Conlusion,Appendixes and Bibliography.



41050. DHAMMA JYOTI (Ven.)

Critical Study and Editing of Mahabodhivamsa.Supervisor : Dr. Subhra Barua Pavagadhi

Th 14666

Abstract

Focuses on the sub-literature that evolved around theMahabodhivasma. This should be taken as concrete evidenceshowing the important role played by Mahabodhivamsa.Unboubtedly, the Mahabodhivamsa was used as a role model by those who were inclined to master Pali and prosody. Thisresearch also focuses its attention on the influence of theBodhicult on the day to day life of the people, society and thewhole Buddhist civilization that flourished and took deep roots

after the bringing of the Bodhi-sapling from Gaya. Retinue thatfollowed Ven. Theri Sanghamitta comprising of members of 18Guilds were the people who were really responsible for implantingthe Buddhist culture in Sri Lanka. The Bodhi-culture was very effectively used by the ruler of the time to unify politicaladministration of Sri Lanka. Further, the rites and ritualsconnected with the Bodhi-cult also have been very effectively utilized to create a strong religious bond among the people.Edifice of the whole Sri Lanka culture was newly built on thisstrong foundation.

Contents

1. Introduction. 2. Detail study of Mahabodhivamsa. 3. Meaningand concept of Bodhi. 4. Cultural and ritualistic aspect connectedwith the Bodhi_Cult. 5. Chronicle literature of Sri Lanka withspecial reference to Mahabodhivamsa. 6. Critical edition of thetext Mahabodhivamsa. Conclusion and Bibliography.

051. MAGAMMANA PANNANANDA (Ven.)Study of the Growth and Spread of the Buddha Concept inSri Lanka.Supervisors : Dr. Shalini Singhal and Prof. Sangh Sen Singh

Th 14670

Abstract

Makes a historical and cultural study of how the concept of theBuddha grew and spread within the Buddhist society of SriLanka. The Buddha concept had its origin in the Pali Canon,the historical source of the Theravada Buddhist tradition. Later



42on, it was with the expansion of Buddhism gradually. WhenBuddhism reached Sri Lanka, it was in context of Sri Lankanculture that the concept of Relic worship came into being. It isrecorded that the Thera Mahinda himself directed the king of this island to build the Thuparama Pagoda in Anuradapura,enshrining in it the sacred relics of the Buddha. By way of that,locals were made to feel as if the real Buddha is amongst them.Buddhaghosa Thera, in his commentary to the Digha Nikayahas made it clear that ‘the presence of the sacred relics meansthat the Buddha Himself is present’ (Dhatusu thitasu Buddhachathitacha honti). This demonstrates that the Sri LankanBuddhist tradition of venerating the Buddha’s Relics has keptthe Buddha alive. The Sri Lankan Buddhists not only considerthe Buddha as there own, but also they regard him a superhumanbeing who lively protects them in any disaster and risk. In

relation to the life of the Buddha, they have created varioustypes of stories depicting his superhuman powers.

Contents

1. The Buddha concept as depicted in the Pali Tipitaka and itsimpact and development in the context of Sri Lankan BuddhistCulture. 2. The Buddha concept as found in the classical Sinhalabuddhist literature. 3. The position of the Buddha in thePantheon of non-humans of the healing profession (ShantiKammas). 4. The Buddha concept depicted in the fine arts of the Sinhala Buddhist. 5. The Sihaleise Buddhist way of life andBuddha concept. Bibliography.

052. PHUOC (Le Huu)Critical Study of Nagarjuna’s Middle Way Philosophy asRevealed in Mulamadhyamakakarika.Supervisors : Dr. I. N. Singh and Dr. Seema Bose

Th 14668

Abstract

The philosophies of the Buddha and Nagarjuna offer trenchantexplanations of the consitution of reality, the function of thehuman mind, and the purpose to which an individual’s life and,in some cases, academic career should be devoted. A study of Madhyamika, if approached with a receptive attitude, willcomplement any philosophy, no matter how antithetical. Interms of the Middle-way perspective, creativity must beconducted relationally and processually rather than



43independently. According to the Middle-way perspective, thephenomenal world must undergo a dynamic process of arising,enduring, changing and ceasing. When existent, say, socialrealities, are observed one has no choice but to say that they are dependently arisen through these three processualcharacteristics and are empty of inherent and independentessence. Therefore, social analysis should place their noticeon the co-creative relational process of the arising, enduringchanging and ceasing of particular social structure, orentities, which involve the mutual embeddedness of many conditions, specifically the relational interweaving of many acting agencies, and which also condition the arising of somesubsequent social consequences.

Contents

1. General Introduction. 2. Middle-way the essential of Buddhateachings. 3. Early buddhism and the historical context of Nagarjuna. 4. Philosophy of Nagarjuna. 5. Middle way and itssociological implication. 6. Conclusions, bibliography andappendixes.

053. PHUONG (Tran Kim)Origin and Development of Vietnamese Pure Land Sect.Supervisors : Dr. R. K. Rana and Dr. B. S. Rustagi

Th 14663

Abstract

Focuses on studying the Pure Land aspect of VietnameseBuddhism and through it sheds new light on the four areas.First, this study of Pure Land Buddhism in Vietnam contradictsthe conventional perception that there is no Pure LandBuddhism in Vietnam. Second, the findings extend to Pure LandBuddhism in Vietnam a recognition of its role and contributionto Vietnamese Buddhism and, more specifically, to Vietnameseculture. Third, this study clears the characteristic of Ch’anBuddhism in Vietnam. This illuminates the nature of Vietnamese Buddhism. Fourth, and perhaps mose crucially, thisstudy displays the methods of religious practice that isnecessary to the Buddhist of present age. The pure land teachingcan provide a practical and effective way to bring about an idealsociety. According to this teaching, the Western Paradise, wherethe needs of spirit and material are satisfied sufficiently, isestablished by the purified mind. Once one’s mind is purified,



44viz, the three poisons (greed, anger, ignorance) are ultimately destroyed, one feels everything pure because pure mind is pureworld. At that time, all his activities including action, words,and thought are not defiled by evil things. Thereby, if allpersons cultivate their mind in such a way, the human society certainly becomes a Pure Land world, where there is abundantlove, compassionate, wisdom, where there is no sufferings,conflict, hostility, war, where the moral life is promoted, whereall things aim at completing the truth, goodness and beauty. Itis just a social model that is fair, civilized, blissful, whoseestablishment is at hand and can be carried out. We aremembers consituting human society and we inherently havepure nature in mind. If all of us purify our mind, we not only build the realm of Pure Land in our mind but also have a part inconstructing the Pure Land in this world for all humans. Thus,

we can confidently say that where there is a purified mind,there is a Pure Land society.

Contents

1. Introduction. 2. Origin and development of the Pure LandSchool of China. 3. Development of Pure Land Teachings. 4.Popularization of Pure Land Practice. 5. Origin and developmentof the Pure Land Sect in Vietnam. 6. Influence of Pure LandBuddhism in Vietnam. 7. Conclusion and Bibliography.

054. RACHAMONGKOLMATEE (Phra SI)Survey of Dhatu in the Pali Vyakaranas.

Supervisors : Prof. R. C. Sharma and Dr. Bhikshu Satyapala Th 14664

Abstract

The lingu istic bac kground of Pal i roots is predominant ly Indo-Aryan. Pali grammarians used Sanskrit grammar asmodels in their descriptive works. The works on roots by Paligrammarians fall into three schools : of Kaccayana, Moggallanaand Saddaniti. The study of the roots involving its componentslike Upasagas (Prefixes), Paccayas (Sufixes) and Vibhattis(terminations) assumes significant importance in the contextof adequate understanding of verbs and noun formations in thePali Buddhist texts. This explains and emphasis that Paligrammarians traditionally put on the study of dhatu.



45Contents

1. Introduction. 2. Dhatu in Pali Vyakarana. 3. Akhyatakiriya.4. Kita. 5. Summary, conclusion and Bibliography.

055. RITURAJ (Arvind)Study on the Means of Communication in Ancient India fromSixth Century B. C. to Third century B. C. with Special Refer-ence to Buddhist Sources.Supervisors : Dr. Sanghasen Singh and Prof. J. S. Yadava

Th 14662

Abstract

In present study efforts have been made to throw light on all

aspects of means of communication in the ancient India fromthe sixth century BC to the third century BC mainly based onPali. The main emphasis is on the means of communicationduring 6th century B. C. to 3rd century B. C. which is the periodof formation of society and state in India. This age is witness of development and growth in many walks of life of society andstate of then India. When we go back to the age of Indus Valley civilization, we see the means of communication which was ininitial stage and these means were carried forward by thegenerations with some modifications and change. The processof evolution and diffussion was very important tool tounderstand the process. From Rig Vedic age to Buddha and tothe Asoka the exchange of ideas carried forwarded through

various means like oral tradition symbols, group communication,inscriptions, edicts etc.

Contents

1. Introduction. 2. Sketch of growth of communication of ideasduring pre-Buddha period. 3. Evolution of language and dialectsas a means of communication. 4. Origin, growth and expansionof communication through written words. 5. Conclusion andBibliography.

056. oekZ ¼eqds’k dqekj½

Hkkjrh; n’kZu dks ckS) er dk ;ksxnku AHkkjrh; n’kZu dks ckS) er dk ;ksxnku AHkkjrh; n’kZu dks ckS) er dk ;ksxnku AHkkjrh; n’kZu dks ckS) er dk ;ksxnku AHkkjrh; n’kZu dks ckS) er dk ;ksxnku AfunsZ'kd % MkW- fHk{kq lR;iky ,oa MkW- Vh- vkj- ’kekZ Th 14669



46

lkjka 'k

izLrqr ’kks/k&izcU/k es a ckS) er ds rRoehekalh; ;ksxnku] Kkuehekalh; ;ksxnku]vkpkjehekalh; ;ksxnku ,oa /keZ&nk’kZfud ;ksxnku ds leh{kkRed fooj.k izLrqr gS A leLr Hkkjrh; nk’kZfud ijEijk es a ckS)ksa dk ,d fof’k"V LFkku gSrRoehekalh;] Kkuehekalh;] vkpkjehekalh; ,oa /keZ&nk’kZfud fL dsn`f"Vdks.k ls ;g dbZ lkjs ubZ izfrekuks a dks LFkkfir djrk gS A vuh’ojoknh gksrsgq, Hkh deZ&fu;e dh lE;d~ :is.k O;k[;k djuk] vukReoknh gksrs gq, HkhiqutZUe vkSj eks{k dh O;k[;k djuk Hkkjrh; n’kZu dks mldk vizfre ;ksxnku gS A fcuk bZ’oj dh lgk;rk ds txr~ dh O;k[;k djuk vkSj fodkl dh izfØ;k ds :i es a bl txr~ dks LFkkfir djuk Hkkjrh; n’kZu es a muds oSKkfud n`f"Vdks.k

dks bafxr djrk gS A Kkuehekalh; n`f"Vdks.k ls izR;{k dh fo"k;&oLrq ds :i es adsoy Loy{k.k dks Lohdkj djuk rFkk lkekU; y{k.k dks vuqeku dh fo"k;oLrqds :i esa ekuuk mudh fof’k"Vrk dks bafxr djrk gS A mudk viksgoknhladYiuk Hkkjrh; Kkuehekalk es a ,d vf}rh; fLFkfr dks crkrh gS A ;g mudsfof’k"V ;ksxnku dh vksj bafxr djrk gS A vkpkjehekalk es a ,d v}hfr; fLFkfr dks crkrh gS A ;g muds fof’k"V ;ksxnku dh vksj bafxr djrk gS Avkpkjehekalk ds lanHkZ esa ekuoh; foosd ds vk/kkj ij ewY;ks a ,oa vknk’kksZ dksLFkkfir djus dh ckr bZ’oj fujis{k uSfrdrk dks izfrikfnr djrh gS A Hkkjrh; n’kZu esa iz k;% uSfrdrk dks bZ’oj vk/kkfjr ekudj mls O;k[;kf;r ,oa LFkkfir djus dk iz;kl fd;k x;k gS A ;g fLFkfr Hkkjrh; n’kZu es a muds vkpkj ehekalk ds lanHkZ es a O;fDr dh Lora=rk vkSj deksZ a ds mÙkjnkkf;Ro dh Hkkouk dks izHkkoh:i ls LFkkfir djrh gS vkSj bl :i es a ;g Hkkjrh; vkpkjehekalk dks le`) djrh gS A bl izdkj ckS) n’kZu esa Kkuehekalh; lw {erk] rRoehekalh; uohurk ,oa oSKkfudrk] vkpkjehekalh; ljyrk ,oa /keZ&nk’kZfud rkfdSdrk izcy ,oaLi"V :i ls LFkkfir gks jgh gS a A ckS)ksa ds ;s lkjs i{k Hkkjrh; n’kZu ds fodklvkSj mls ifjiDork iznku djus es a egRoiw.kZ Hkw fedk fuHkkrs gS A

fo"k; lw ph

1- Hkw fedk A 2- rRoehekalh; ;ksxnku A 3- Kkuehekalh; ;ksxnku A 4-vkpkjehekalh; ;k uhfr’kkL=h; ;ksxnku A 5- vkpkjehekalh; ;k uhfr’kkL=h; ;ksxnku A 6- /keZ&nk’kZfud ;ksxnku A milagkj ,oa lanHkZ xzUFk lw ph A



47

M.Phil Dissertations

057. ANG (Khiev Sam)Comparative Study of Puggalavada and Anattavisda.Supervisor : Dr. I.N.Singh

058. DAO (Van Phan)Critical Examination of the Method of Sermon Dissemina-tion as Used by the Buddha.Supervisor : Dr. H. P. Gangnegi

059. HA (Nguyen Thi Than)Mahayana Buddhist Attitude Towards Women with SpecialReference to the Srimala SutraSupervisor : Prof. K.T.S. Sarao

060. HANH (Tran Thi Hanh)History of Ahinsa With Special Reference to Buddhism.Supervisor : Prof. K. T. S. Sarao

061. INANG (Phra Praphakorn)Contribution of Mahamoggallatthera in the Development of Buddhism.Supervisor : Prof. Bhikshu Satyapala.

062. LINH (Truong Thi Phuong)Buddhist Attitude.

Supervisor : Prof. K. T. S. Sarao

063. NETNOI (Thanyamart)Dr. B. R. Ambedkar as an Engaged Buddhist.Supervisor : Dr. H. P. Gangnegi

064. PUNNOY (Phramaha Siri)Concept of Upasana With Special Reference to the MongalaSutra.Supervisor : Prof. Bhikshu Satypala

065. QUOC (TON)Study of Alayavijiana.

Supervisor : Dr. I. N. Singh

066. QUY (LE Thi)Origin and Development of the Concept of MalijustriBudhisastra in Mahayana Buddhism.Supervisor : Dr. R. K. Rana





49



CHAPTER 7

BUDDHIST STUDIES

Doctoral Theses

060. CHOK TENZIN MONLAMAnalytical Study on the Life and Works of Bodong ChokleyNamgyal.Supervisors : Prof. K. T. S. Sarao and Dr. Seema Bose

Th 15451

Abstract

Bodong Chokley Namgyal (1376-1451) - 15th century Tibet'sunparalleled genius - a myriad-minded philosopher, litterateur,peot, dramatist, biographer, physician, painter, arhitect, astrolo-ger and spritiual mentor outstrips Kraszewshi with a stupen-dous opus - De-nyid 'dus-pa - of more than hundred and thirty-five bulkyTibetan volumes. De-nyid 'dus-pa is a manual for aindividual person from the Vedantic theories of conception tothe highest Buddhist teaching of Kalackra Tantra. The study focuses on the works of this great master.

Contents

1. The Life of Bodong Panchen. 2. The works of bondong panchen.Conclusion. Appedices and Bibliography.

061. DEVRAJAvalokitesvara : A Cultural Link Between India and Tibet ina Historical Perspective.Supervisor : Dr. Hira Paul Gangnegi

Th 15246

Abstract

Avalokitesvara played as important role in cultural link betweenIndian and Tibet as different forms. Cultural intercourse be-tween India and Tibet practically ceased after AcaryaDipankarasrijnana who worked ceaselessly to bring Tibet andIndia closer together culturally. Now that India has achievedindependence, expected that the bond of friendship, cultural



50relation and like that existed for centuries together should berenewed for the good of both the countries as also for the benefitof the world. Alas! Tibet has now been raped by CommunistChina. But India, with her traditional hospitality, has extendeda warm welcome to the people of Tibet coming as refugees fromthere.

Contents

1. Introduction. 2. Origin and development of Avalokitesvara Cultin India. 2. Advent and development of Avalokitesvara Cult intibetan buddhism. 3. Avalokitesvara - A symbol of politicalauthority in Tibet. 4. Image of Avalokitesvara and its relatedMantra. 5. Historical relation between India and Tibet. 6.Conclusion. Bibliography.

062. DOAN MINH TRIConcept of True Happiness and its Way as Depicted in theSaddharma-Pundarika Sutra.Supervisors : Prof. I. N. Singh and Dr. P. K. Panda

Th 15240

Abstract

All living beings can enter the Buddha way from any point :from worshiping the Buddha’s relics, from building Stupas andmemorials, from building temples and shrines to the Buddhasin the wilderness, or even from heaping sand in play to form a

Buddha’s Stupa, practicing the Lotus Sutra as the teaching. Inwhatever land, whether it be received and kept, read andrecited, explained and copied, cultivated and practiced asteaching; whether in a place where a volume of the Sutra iskept, or in a temple, or in a grove, or under trees, or in a monastery,or in a lay devotee’s, these places you must erect a caitya andmake offerings. All these spots are the thrones of enlighten-ment. On these spots the Buddhas attain perfect enlightenment;on these spots the Buddhas roll the wheel of the Law; on thesespots the Buddhas enter Parinirvana, etc. All living beings canenter the Buddha way by doing anything good. As they increas-ingly strive for virtue and develop the great mind of benevo-lence, they finally become Buddhas. The Lotus Sutra teachesus that when enlightenment is attained, one becomes a Buddhaimmediately and this world instantaneously becomes the Landof Eternally Tranquil Light. The Sutra also teaches us not thatwe can only go to paradise when we die, but that the Buddhadwells in our minds and paradise exists in our daily lives.



51Contents

1. Introduction. 2. The concept of the family happiness and itsways. 3. The concept of happiness in the Saddharma-Pundarikasutra. 4. The Way leading to happiness. 5. The concept of idealbodhisattva. 6. Conclusion and Bibliography.

063. LE BICH SONAnalytical Study of the Ksitigarbha Bodhisattva Cult inChina.Supervisor : Dr. R. K. Rana

Th 15242

Abstract

The sanskrit name Ksitigarbha means the Bodhisattva of theearth, or Earth Store. Buddhists vow to develop the stability andsolidity of the earth, in order to become faithfully and withoutdiscrimination, like the earth. The earth never discriminatesbetween perfume and urine. The earth absorbs everything andtransforms them into plants and flowers. The earth has thequality to release and to accept, the quality of accepting every-thing and releasing every negative thing. If one is peaceful,calm, and happy, then people around will be happy and enjoy the peace radiating from the person. Thus, KsitigarbhaBodhisattva is not merely a legendary personality. Ksitigarbhais in you, in me, and in many others everywhere. We only needto train ourselves to become like Ksitigarbha Bodhisattva, and

then our hand will be able to reach to the places of the mostterrible sufferings, darkness and oppression.

Contents

1. Introduction. 2. China - The second homeland of MahayanaBuddhism. 3. The bodhisattva concept in buddhism. 4.Ksitigarbha bodhisattva in the mahayana canon. 5. Ksitigarbhabodhisattva cult in China. 6. Conclusion. Bibliography.

064. LE VAN MANVietnamese Buddhist Meditation and its Contributions tothe Defense, Build-up and Development of Vietnam.Supervisors : Dr. I. N. Singh and Dr. P. K. Panda

Th 15244Abstract

Presents an analysis of the origin and evolution of the Vietnamese



52Meditation tradition against the background of the eventfulhistory of Vietnam. It is not an attempt to give an exhaustivesurvey of Vietnamese Buddhist history, but rather an analysisof the interaction between religion and different aspects of anation, highlighting the values of Meditation doctrine whichhave contributed to protecting, building, developing the country,and enriching the Vietnamese people’s spiritual and materiallive. Along with the development of Vietnamese Buddhism, amovement of Meditation study and practice is launched in theBuddhist mass. Many Meditation Centers are established andMeditatin courses gather a large number of students. Most Ven.

Thich Minh Chau, Thich Thanh Tu, Tich Nhat Hanh, Tich TriQuang are the Great Meditation Masters who have beencontributing considerably to the development of Meditation inVietnam today. Meditation books are written, translated and

published on a large scale. Obvioursly, from its introduction intoVietnam up to the present days, Vietnamese Buddhism withits Meditation spirit, has been traveling with the Vietnamesepeople and making its very great contributions to the country.

Contents

1. General Introduction. 2. Meditation Buddhism from its earliesttime to the 10 th century. 3. Vietnamese Buddhism under the Ly Dynasty. 4. Meditation Buddhism under the Tran Dynasty. 5.Meditation Buddhism under the Le and Nguyen Dynasties. 6.Conclusion. Bibliography.

065. MYEONG LIM CHOFinancial Support to the Buddhist Monastic Order in India :A Study of Patterns upto the Gupta Period.Supervisor : Prof. B. P. Sahu

Th 15247

Abstract

Explores the patronage extended to the Buddhist monastic orderfrom the age of the Buddha to the Kusana period, and regionally Eastern U. P. Bihar and the Western Deccan. The work tried tosurvey how the Buddhist monasteries emerged and gradually developed as economic units under the patronage of the phil-anthropic emperors and religious - minded laymen. The mostprominent royal patrons were Bimbisara in the age of the Bud-dha, king Asoka Maurya, king Gautamputra Satakarni of theSatavahanas and king Kaniska of the Kusanas, who would beremembered immortal in the history of Buddhism as greatpatrons of the religion.



53Contents

1. Introduction. 2. Historical background. 3. The Concept of gift-giving. 4. Organization and consitution of the Sangha. 5.Characteristic of the royal patrons. 6. Common supporters. 7.Conclusion. Bibliography.

066. NGUYEN XUAN TOANConcept of Sankhara as Depected in the Pali Tipitaka.Supervisor : Prof. Subhra Barua Pavagadhi

Th 15239

Abstract

Examines the term Sankhara in various contexts in the Pali

Tipitaka with a view to understanding what sankhara is, andhow it is related to the basic teachings of the Buddha, i. e. theunhappiness and the path leading to the cessation of the un-happiness. Sankhara in frequently described as the forth oneof the five aggregates (Khandhas) in the texts. It is also referredto as the second links of the paticcasamuppada which is very fundamentals to the teachings of the Buddha. Sankhara in thiscontext concerns the process of transmigration or rebirth. Thisis easy to lead to the misunderstanding that there is a soulgoing from one life to another without chaning, which is one of the most important conceptions of Brahmanical or Vedic tradi-tion. The basis of the teachings of the Buddha is the Tilakkhana,namely everything is impermanent (Anicca), unhappiness

(dukkha) and no soul (anatta).

Contents

1. Introduction. 2. Etymology of the term Sankhara and its prob-lem. 3. Sankhara in the first four Nikayas. 4. Sankhara in theAbhidhamma, the Khyddaka and the Atthakatha. 5. Sankharaand its closely related terms dhamma, paticcasamuppada, andcetana and kamma. 6. Analysis of various contexts of sankharas. 7. Conclusion. Bibliography.

067 . ikloku ¼pUnz’ks[kj½fefFkyk dh lkaLd`frd fojklr esa cks) /keZ dh izklafxdrk AfefFkyk dh lkaLd`frd fojklr esa cks) /keZ dh izklafxdrk AfefFkyk dh lkaLd`frd fojklr esa cks) /keZ dh izklafxdrk AfefFkyk dh lkaLd`frd fojklr esa cks) /keZ dh izklafxdrk AfefFkyk dh lkaLd`frd fojklr esa cks) /keZ dh izklafxdrk AfunsZ'kd % iz ks- fHk{kq lR;iky rFkk Mk- rqylh jke ’kekZ

Th 15248



54

lkjka 'k

izLrqr v/;;u ds varxrZ ckS)&ihBksa] ckS) lkfgR;] vfHkys[kks a] izdkf’kr lkfgR;] fo’ks"kdj fefFkyk {ks= es a blds vo’ks"k ,oa orZeku ifjos’k dk v/;;u fd;k x;k gS A v/;;u fooj.kkRed ,oa leh{kkRed ’kSyh es a fd;k x;k gS Avko’;drkuqlkj v/;;u i)fr dks vgqvk;keh cukdj v/;;u ds mís’; dksiw jk fd;k x;k gS] bl dze es a lk{kkRdkj] vuqlwph ,oa vU; miknkuks a dk lgkjk fy;k x;k gS A fp=dyk] eqfrZdyk] LFkkiR;dyk] eSfFkyh lkfgR;] eSfFkyhxhr]yksdxkFkk] yksdxhr] yksdtuJfr vkfn dh lgk;rk yh x;h gS A

fo"k; lw ph

1- fefFkyk dk bfrgkl A 2- ckS) /keZ&mn~ Hko vkSj fodkl A 3- fefFkyk ,oackS) /keZ A 4- fefFkyk dh lkaLd`frd fojklr A 5- fefFkyk dh lkaLd`frd fojklr ij ckS) /keZ dk izHkko ,oa iz klafxdrk A milagkj ,oa lUnHkZxzUFk lw phA

068. PHRAMAHA DUANGCHAN BOONTEAMConcept of Education in Early Buddhist Literature (Based onPali Literature and Its Commentaries).Supervisor : Prof. Bhikshu Satyapala

Th 15249

Abstract

Attempts to highlight the value and position of the education inthe early Buddhist times.

Contents

1. Introduction. 2. The significance and educational system atthe Buddha's Age. 3. The significant component parts of Bud-dhist education. 4. The factors leading to buddhist educationalprocess. 5. Ti-sikkha the process of Buddhist education. 6. Goalsof buddhist education and the trainees. 6. Conclusion. Bibliog-raphy.

069. PHRAMAHA MAGHAVIN AMATMONTREECritical study of reality and morality in Pali Tipitaka.Supervisors : Dr. I. N. Singh and Dr. P. K. Panda

Th 15243



55Abstract

Examines the relationship or relatedness of reality with moral-ity and shows that such a harmonious relationship is possibleand is most appropriate because living and non-living beingsnecessarily exist and live together. Threfore, the most crucialpoint to be noted is that the relationship is based on a mutualunderstanding, the meaning of reality is more enhance in thepresence of ethics i.e. the principle of life and ethics itself can-not be said to mellow down simply by the introduction of reality.

Contents

1. Introduction. 2. The reality in Pali Tipitaka. 3. Thecharacteristics of reality. 4. The morality in Pali Tipitaka. 5.

The characteristics of morality. 6. Conclusion. Bibliography.

070. PHRAMAHA WATCHARA ARIYATHANAWANTAConcept of Karmically Wholesome Roots in Buddhism.Supervisors : Dr. I. N. Singh and Dr. P. K. Panda

Th 15241

Abstract

Buddhist principle propounded to instill in the mind the path of self-awareness and self-reliance to pave further the path of ultimate knowledge of happiness and spiritual emancipation.

The essence of the Dhamma of the Karmically Wholesome Roots

of non-greet, non-hatred and non-delusion will bear fruition only through its implication in our lives relectlessly. To achieve awholesome living, with the basic realization of the nature of man and reality; the Dhamma should be sought after. For theabsolute freedom of the mind from all defilements; theseWholesome Roots need to be embraced steadfastly. The blessingof this Dhamma shall deliver us to the path of supreme happi-ness and henceforth complete spiritual emancipation which isthe guiding goal and vital force of a wholesomely lived life.

Contents

1. Introduction. 2. The karmically wholesome roots in Buddhism.3. The auroras of good life and the roots. 4. The dawn of buddhisteducation. 5. The wondrous Dhamma brings a good health. 6.

The Buddhist attitude towards environment. 7. Buddhist root of loving kindness and world peace. 8. The roots and the modernworld. 9. Conclusion. Bibliography and Appendices.



56

071 . jktho dqekj ckS)dkyhu ,oa vk/kqfud Hkkjrh; lkekftd O;oLFkk dk rqyukRckS)dkyhu ,oa vk/kqfud Hkkjrh; lkekftd O;oLFkk dk rqyukRckS)dkyhu ,oa vk/kqfud Hkkjrh; lkekftd O;oLFkk dk rqyukRckS)dkyhu ,oa vk/kqfud Hkkjrh; lkekftd O;oLFkk dk rqyukRckS)dkyhu ,oa vk/kqfud Hkkjrh; lkekftd O;oLFkk dk rqyukRv/;;u Av/;;u Av/;;u Av/;;u Av/;;u AfunsZ'kd % MkW- ghjkikWy xaxusxh

Th15245

lkjka 'k

vk/kqfud le; es a] vaxzstksa ds 'kklu dky es a] fgUnqvksa es a O;kIr prqoZ.kZ O;oLFkk dks Lohdkj djrs gq, Hkh vaxz sth iz'kklu us o.kksZ a dh dBksjrk dks Lohdkj u dj orZeku&lkekftd fLFkfr] vkSj mldh ,sfrgkfldrk] /kkfeZd nkoks a dks Lohdkj djrs gq, fofHkUu tkfr;ks a dks mPp o.kZ iz kIr djus dk volj iznku fd;k Ajkekuqt us fuEu tkfr;ks a dks /kkfeZd deZdk.Mks a }kjk cz kã.k cukus dk Hkh mYys[k fd;k gS A o.kZ] tkfr] /keZ&lEiznk; ds vk/kkj ij fdlh Hkh izdkj ds HksnHkko dk laoS/kkfud fu"ks/k gS ysfdu fofHkUu /keZ&lEiznk;ks a] fjfr&fjoktks a dk lafo/kku es a lja{k.k djus vkSj dqN ,sls gh laoS/kkfud izko/kku fd;s tkus ds dkj.k Hkkjrh; lekt es a vlekurk vksj dV~ Vjiu vHkh Hkh fo|eku gS A ysfdu fo'ks"k fookg vf/kfu;e 1954 tSls dqN vU; Hkh laoS/kkfud izko/kku fd;s x;sgS a ftuds dkj.k Hkkjrh;rk dh Hkkouk vkSj dV~ Vjij lekIr djus dk iz;kl fd;k x;k gS A cq) ds mins'k rFkk la?k iz ka:i vkSj vaxz sth iz'kklu }kjk lkekftd&/kkfeZd O;oLFkk es a gLr{ksi dh uhfr dk voyksdu djrs gq, dgk tk ldrk gS fd ;fn jktuhfrd n`<+ bPNkk'kfDr gks rks lcds fy, ,d leku f'k{kk&O;oLFkk] vkfFkZd vlekurk dks nw j dj vkSj o.kZ] tkfr] /keZ&lEiznk; dksfdlh izdkj ls izJ; u nsdj muij izfrcU/k yxkkdj vkn'kZ o uohu lekt dh LFkkiuk dh tk ldrh gS A

fo"k; lw ph

1- ckS)dkyhu lkekftd O;oLFkk A 2- vk/kqfud Hkkjrh; lkekftd O;oLFkk A3- ckS)dkyhu ,oa vk/kqfud Hkkjrh; lkekftd O;oLFkk dk rqyukRed v/;;uA

072 . lat; dqekj flag

v)Zekx/kh vkSj ikfy % rqyukRed Hkk"kkoSKkfud foospu ¼/ov)Zekx/kh vkSj ikfy % rqyukRed Hkk"kkoSKkfud foospu ¼/ov)Zekx/kh vkSj ikfy % rqyukRed Hkk"kkoSKkfud foospu ¼/ov)Zekx/kh vkSj ikfy % rqyukRed Hkk"kkoSKkfud foospu ¼/ov)Zekx/kh vkSj ikfy % rqyukRed Hkk"kkoSKkfud foospu ¼/o:irÙo dh n`f"V ls½ A:irÙo dh n`f"V ls½ A:irÙo dh n`f"V ls½ A:irÙo dh n`f"V ls½ A:irÙo dh n`f"V ls½ Afuns Z'kd % izks- jes'kpUn 'kekZ ,oa MkW- txrjke HkV~ Vkpk;Z

Th 15452



57

lkjka 'k

v/kZekx/kh vkSj ikfy nksuksa Hkk"kkvks a ds /ofu u :ikxBu ds rÙoks a dk ijLij rqyukRed foospu izLrqr fd;k x;k gS A blds lkFk gh nks ifjf'k"Vksa ds varxZr vko';d vkuq"kafxd lkexz h dk ladyu fd;k x;k gS A bu nksuks a Hkk"kkvksa a dsiz kphu Lrj ij gh vf/kd /;ku dsfUnzr djrs gq, fiVdksa vkSj vax vkxeks a dseqnz hr laLdj.k mi;ksx es a yk, x, gS a A iz kFkfed :i ls ikfy ds fy, ^ikfy VsDLV lkslkbVh* rFkk v/kZekx/kh ds fy, ̂ fQykWykWftdk ,f'k;kfVdk* ds izdk'kuks adk mi;ksx fd;k x;k gS A

fo"k; lw ph

1- Hkkjrh;vk;Z Hkk"kkvks a es a iz kd`r rFkk v)Zekx/kh dk LFkku A 2- ikfy %lkekU; ifjp; A 3- ikfy % /ofurÙo A 4- v)Zekx/kh % /ofurÙo A 5- ikfy%:irÙo A milagkj] ifjf'k"V vkSj xzaFk lw ph A

073. SHEDUP TENZINCritical Analysis on the Evolution of Tibetan System of Writing.Supervisor : Dr. Hira Paul Gangnegi

Th 15238

Abstract

Concludes that the Tibetan language can undoubtedly servesas a well base for the preparation of study other culture.Although there are diverse dialects among the region to regionand provicne to province, but the written form of language servesas the lingua franca since the inception of written form wasintroduced in Tibet. Moreover, those with a good standard in

Tibetan language could able to read and understand about eighty percent of the stone pillar inscriptions erected during the bTsanpo dynasty and Tun huang documents. In short, the linguyistically,palaeographically as culturally influence of Indian culture on

Tibet played a very important role in all the aspects of Tibetancivilizations. Hence it is proved the Tibetan culture is the rep-

lica of Indian culture as reflected in the following verse of GedunChophel. In Tibet, whatever we see the good morality that comesfrom the ancient good tradition is the reflection of the behaviourof the three doors of the people of Arya Bhumi (India), whichremains like an image.



58Contents

1. Introduction. 2. Tibetan scripts during the bTsan po period of early spread of buddhism in Tibet. 3. Writing materials (hand-writing style during the bTsan po period). 4. Tibetan scripts dur-ing the later spread of buddhism in Tibet. 5. Tibetan numeralnotation. 6. Technique of writing. Conclusion and bibliography.


074. AKATA SINGHRole of Land Grants in decline of Monastic Buddhism in India.Supervisor : Prof. K. T. S. Sarao

075. pUnz'ks[kj ukyUnk ,oa foØef'kyk egkfogkjks a dh lkekftd] vkfFkZd fLFkfr % ,d ukyUnk ,oa foØef'kyk egkfogkjks a dh lkekftd] vkfFkZd fLFkfr % ,d ukyUnk ,oa foØef'kyk egkfogkjks a dh lkekftd] vkfFkZd fLFkfr % ,d ukyUnk ,oa foØef'kyk egkfogkjks a dh lkekftd] vkfFkZd fLFkfr % ,d ukyUnk ,oa foØef'kyk egkfogkjksa dh lkekftd] vkfFkZd fLFkfr % ,d v/;;u Av/;;u Av/;;u Av/;;u Av/;;u Afuns Zf'kdk % MkW- 'kqHkz k c#vk ikokx<+ h

076. CHAN DARYBuddhism and Development of Peace in Cambodia.Supervisor : Dr. Bhikshu Satyapala

077. DO VAN CUONG

Analysis of the Two Truths History and Development.Supervisor : Prof. K. T. S. Sarao

078. HUYNH TRONG NGHIAFour Pillars of Socially Engage Buddhism : B.R. Ambedker,A.T. Ariyaratne, Thich Nhat Hanh and Sulak Sivaraksa.Supervisor : Prof. B. Satypala

079. eh.kk ¼iw ju yky½ckS)/keZ ds izlkj esa js'ke ekxZ dh Hkwfedk AckS)/keZ ds izlkj es a js'ke ekxZ dh Hkw fedk AckS)/keZ ds izlkj esa js'ke ekxZ dh Hkwfedk AckS)/keZ ds izlkj es a js'ke ekxZ dh Hkw fedk AckS)/keZ ds izlkj es a js'ke ekxZ dh Hkw fedk Afuns Z'kd % iz ks- ds- Vh- ,l- ljkvks

080. es/kadj ¼yky th½FksjhxkFkk esa vEcikyh % ,d lekftd o lkaLd`frd v/;;u AFksjhxkFkk esa vEcikyh % ,d lekftd o lkaLd`frd v/;;u AFksjhxkFkk esa vEcikyh % ,d lekftd o lkaLd`frd v/;;u AFksjhxkFkk esa vEcikyh % ,d lekftd o lkaLd`frd v/;;u AFksjhxkFkk esa vEcikyh % ,d lekftd o lkaLd`frd v/;;u Afuns Z'kd % iz ks- fHk{kq lR;iky egkFksj



59081 NGUYEN THI THUY TRANG

Buddhist Education : Its History and Relevance.Supervisor : Prof. K. T. S. Sarao

082. PASWAN (Shriram)Archaeology of the six Mahanagaras as Reflected in the PaliTipitakas.Supervisor : Prof. Anita Sharma

083. jkts'k dqekj egkif.Mr jkgqy lkad`R;k;u dk frCcrh ckS) lkfgR; ds ek/;e lsegkif.Mr jkgqy lkad`R;k;u dk frCcrh ckS) lkfgR; ds ek/;e lsegkif.Mr jkgqy lkad`R;k;u dk frCcrh ckS) lkfgR; ds ek/;e lsegkif.Mr jkgqy lkad`R;k;u dk frCcrh ckS) lkfgR; ds ek/;e lsegkif.Mr jkgqy lkad`R;k;u dk frCcrh ckS) lkfgR; ds ek/;e lsckS) /keZ ds izpkj&izlkj esa ;ksxnkuAckS) /keZ ds izpkj&izlkj esa ;ksxnkuAckS) /keZ ds izpkj&izlkj esa ;ksxnkuAckS) /keZ ds izpkj&izlkj esa ;ksxnkuAckS) /keZ ds izpkj&izlkj esa ;ksxnkuAfuns Z'kd % MkW- ghjkiky xaxusxh

084. SAPAM (Kennedy)Influence of Theravada Buddhism on Burmese Culture.Supervisor : Dr. Anita Sharma

085. SERYUNG KIMStudy of the Positive Psychological Impact of Metta Bhavana.Supervisor : Prof. K. T. S. Sarao

086. SHARMA (Sudhir Kumar)Buddhist Places and Images in Magadha Division.Supervisor : Prof. Bhikshu Satyapala

087. lqjthr dqekj flag jkgqy dk thou&pfj= vkSj muls lEcfU/kr lqÙkks a dh nk'kZfud O;k[;kAjkgqy dk thou&pfj= vkSj muls lEcfU/kr lqÙkksa dh nk'kZfud O;k[;kAjkgqy dk thou&pfj= vkSj muls lEcfU/kr lqÙkks a dh nk'kZfud O;k[;kAjkgqy dk thou&pfj= vkSj muls lEcfU/kr lqÙkksa dh nk'kZfud O;k[;kAjkgqy dk thou&pfj= vkSj muls lEcfU/kr lqÙkks a dh nk'kZfud O;k[;kAfuns Z'kd % MkW- fHk{kq lR;iky egkFksj

088. VEN. PHRA DAMRONG PHIMMAJAKAdvent and Development of Buddhism in Laos.Supervisor : Prof. K. T. S. Sarao

089. VO THI THUYContribution of Vasubandhu to Buddhism.Supervisor : Prof. K. T. S. Sarao



CHAPTER 6

BUDDHIST STUDIES

Doctoral Theses

053. BUI THI THU THAOA Study of Various Social Issues and their Solutions asReflected int he Samyutta Nikaya.Supervisors : Dr. R. K. Rana and Dr. Girish Pant

Th 15699

Abstract

Explains the basic principles of Buddhism in Social perspectives.Similes, parables, illustrations, metaphors, legends and tradi-tions have often been used to bring out the basic principles of religion in a more effective manner. Examines the sociologicalproblems and their ramification in the soceity around theBuddha and His early disciples also explores if such issues andoccasions have any relevance to the present day social problems.

Contents

1. Introduction. 2. The way to social harmoney. 3. Political andeconomic issues in early Buddhism. 4. Gender equality. 5.Buddhism for today. 6. the solutions through the Buddha'steachings. Conclusion and bibliography.

054 . txchj flag phu esa jkT; ,oa ckS) la?k ds laca/k % ,d ew Y;kadu ¼386 bZ0 lsphu esa jkT; ,oa ckS) la?k ds laca/k % ,d ew Y;kadu ¼386 bZ0 lsphu esa jkT; ,oa ckS) la?k ds laca/k % ,d ew Y;kadu ¼386 bZ0 lsphu esa jkT; ,oa ckS) la?k ds laca/k % ,d ew Y;kadu ¼386 bZ0 lsphu es a jkT; ,oa ckS) la?k ds laca/k % ,d ewY;kadu ¼386 bZ0 ls1911 bZ0½A1911 bZ0½A1911 bZ0½A1911 bZ0½A1911 bZ0½Afuns Z'kd % MkW- vkj- ds- jk.kk ,oa MkW- vfurk 'kekZ

Th 15827

lkjka 'k /keZ o jkT;] nksuks a dk gh fdlh Hkh leqnk; es a egRoiw .kZ LFkku gksrk gS A jkT; dk dk;Z ukxfjdks a ds dk;ks Z a ij fu;a=.k j[kuk o mUgs a vuq'kkflr djuk gksrk gSAblds vfrfjDr jkT; tulk/kkj.k ds lkekftd o vkfFkZd fodkl es a ,d



38

egRoiw .kZ Hkw fedk dk fuokZg djrk gS A tcfd /keZ O;fDr;ks a dks vk/;kfRed fodkl ds fy, iz ksRlkfgr djrk gSA /keZ o jkT; ds mís';ks a es a fHkUurk gksrs gq, Hkh bues avusd LFkkuks a ij lekurk ikbz tkrh gS A ;s nksuks gh O;fDr&dsfUnzr gksrs gS a rFkk fdlh Hkh O;fDr ij bu nksuks a dk izHkko Hkh iM+rk gS A bUgha lekurkvks a ds dkj.k iz kphu dky ls gh /keZ o jkT; ds laca/kks a es a ifjorZu ifjyf{kr gksrk gSA 'kks/k&izcU/k es a jkT; ,oa /keZ ds bUgha laca/kks a dk fHkUu&fHkUu n`f"Vdks.k ls v/;;u fd;k x;k gS A

fo"k; lw ph

1- Hkw fedkA 2- iw ohZ gku ls iw ohZ phu jktoa'k rd la?k o jkT; laca/kks a dk fodkl

¼25 bZ0 ls 420 bZ0½A 3- mÙkjh o nf{k.kh jktoa'kks a ds dky es a ckS) la?k dh fLFkfr ¼386 bZ0 ls 581 bZ0½A 4- lqbZ] Fkkax o iapo'kh; 'kklu dky es a ckS) la?k dk Lo:i ¼581 bZ0 ls 960 bZ0½A 5- lq ax ls fNax ¼eapw ½ dky ds nkSjku ckS) la?k dk Lo:i ¼960 bZ0 ls 1911 bZ0½A milagkjA lanHkZ&xz aFk&lw ph A

055. KALSANG WANGMOCritical Study of Biographies of the Tsong-KHA-PA.Supervisor : Dr. Hira Paul Gangnegi

Th 15697

Abstract

The study is to document and preserve the story of one of thepioneer of traditional Tibetan Buddhism, and to share theinformation with others in-order to contribute to a wider knowl-edge and deeper appreciation to Tsong-kha-pa's extraordinary life and deeds.

Contents

1. Introduction. 2. Critical study of biographies. 3. Tsong-kha-pa's life as described in various biographies. 4. Tsong-kha-pa'sworks and its impact. Conclusion, bibliography and Appendixes.

056. NGUYEN HAI BANGMahayana Buddhist Ethics : Its Relevance in the ModernWorldSupervisors : Prof. K. T. S. Sarao and Dr. Anita Sharma

Th 15800



39Abstract

Concludes that Buddhist social ethics must do more than advo-cate mindfulness and the ideal of simplicity. Ethical doctrinesrefer to individual and social morals, the internal bindings whichthe individual imposes on himself for himself and toward thosewhom he is willing to respect in his dealings with others, i.e.,in interhuman relations. To construct a healthier Buddhistsociety requires a change of the economic structure into one of more local selfsufficiency, and the political structure in to oneof more local decentralization, with moral and cultural valuesadapted to a contemporary context. Only then can Buddhistsocial ethics take root in society as it did in the historical past.

The Buddhist spirit of loving-kindness, compassion, sharing,and cooperation expressed in Buddha's teachings toward society

will then prevail, at both a personal and structural level.Contents

1. Introduction. 2. Six paramitas as Buddhist Ethics. 3.Bodhisattva in the sense of Mahayana Buddhist Ethics. 4. Ethicsfor the Laity and monastics. 5. Compassion wisdom as thefoundation of Ethics. 6. Conclusion. Bibliography.

057. NGUYEN MINH VIComparative Study of Cosmology and Humanity as Reflectedin Mahayana Buddhism and Taoism.Supervisor : Dr. Shalini Singhal

Th 15696

Abstract

Focuses mainly on the role of universals as general conceptsin method and theory, i.e. on the status and use of etic levelgeneralizations such as models, maps, metaphors that areconstructed in order to explain and make sense, as generalterms, of emic level entities, properties, functions, structuresetc. Makes a sketch history of Taoism and Mahayana Buddhismand its founder in order to understand the contribution of Taoismin the past and find out its role in the present and future aswell. Also scrutinizes the inception of Mahayana Buddhism andits significant tenets which have contributed for the mankindthrough the teachings of cosmology and humanity.

Contents

1. Introduction. 2. Cosmology in Taoism. 3. Cosmology in





41Contents

1. General introduction of origin and developmet BhikkhuniSangha in Vietnam. 2. Tradition of the order of Nuns in India.3. Origin and development of Buddhist Nuns in Vietnam. 4.Contemporary of Vietnamese Bhikkhuni sangha. 5. Conclusion.Bibliography.

060. VEN. DO VAN QUYBuddhist Education : A Content Analysis of Pali Sources.Supervisor : Dr. I N Singh

Th 15798

Abstract

The Noble Eightfold Path, which are considered as the specificpath of Buddhist education, have been well proclaimed by theBuddha for over two thousand five haundred years, but up tonow, its values are still the authentic and useful values for lifeand those for the Dhamma path. Noble Eightfold Path, canunderstand many kinds of another education in the world andthe whole of the Buddhist teachings.

Contents

1. Introduction. 2. The Definition and Analyses of the topic. 3.Some necessary factors to become Buddhist educatiors. 4.Relations to Buddhist education in Pali sources. 5. Some kinds

of the spirit of Buddhist education. 6. The five precepts are thespecific aspects of Buddhist education. 7. The noble eightfoldpath is the particularity of Buddhist education. 8. Conclusion.Bibliography.


061. ANULA (Karunabh)Thought of Awakening : A Pscyhological Study.Supervisor : Dr. H. P. Gangnegi

062. DOAN THI ANHHistorical Analysis of the Origin of Mahayana Buddhism.Supervisor : Prof. K. T. S. Sarao



42063. GALDHAN SANGAI

Maha Pandit Dev Ram Ki Jivani Evam Kritya.Supervisor : Dr. H. P. Gangnegi

064. KEW WEN CHANGAnalysis of the Buddhist Doctrine of Transference of Merit.Supervisor : Dr. R. K. Rana

065. LAM VIET HAIRole of Vietnamise Buddhism in the Post-Modern World.Supervisor : Prof. K. T. S. Sarao

066. LUU VAN LOCAnalytical Study of Merit and Merit Making in Buddhism.Supervisor : Prof. K. T. S. Sarao

067. MAHESH KUMARStup Kala Ka Udbhav Va Vikas : Maurya Kal Tak.Supervisor : Prof. B. Satyapala

068. NGUYEN DANG HAIRole of Ahimsa in Post Modern World.Supervisor : Prof. K. T. S. Sarao

069. PHAN THI MY HANHImpact of the Buddhist Morality in Modern Life.Supervisor : Prof. K. T. S. Sarao

070. PHRAMAHA CHAINARONG TESSAIBuddhasasanassa Theravadapotthake Mahakaccayana-therapavattikatha.Supervisor : Prof. B. Satyapala

071. PHRAMAHA SURASAK PRAJANTASENStudy of the Concept and Practice of Yonisomanasikara.Supervisor : Dr. S. B. Pavagadhi

072. REV TRAN THIEN HOUNGInvestigation into the Relevance of the Five Buddhist Preceptsin Post Modern Society.Supervisor : Dr. I. N. Singh

073. REV W. RATANASIRIStudy of Decline of Buddhism in Sri Lanka from theAnuradhapura upto the Kandyan Period.Supervisor : Prof. K. T. S. Sarao



43074. SHYAM VEER

Revival of Buddhism in Modern India.Supervisor : Prof. B. Satyapala

075. SONAMLA ETHENPARevival of Buddhism in Modern India.Supervisor : Prof. B. Satyapala

076. SUMEDHABuddhism in Sindh Under Arab Rule and in Eastern IndianUnder Turkish Rule.Supervisor : Prof. K. T. S. Sarao

077. TIRKEY (Sony Sapna Sarita)Contribution of Saicho and Kukai in Strengthening Buddhism

in Japan.Supervisor : Dr. B. S. Rustogi

078. TRAN BA DUNGInfluence of Amita Cult on Chinese Buddhism.Supervisor : Dr. R. K. Rana

079. TRAN QUANG PHUONGDhamma Policy of the King Ashoka and its Relevance in thePost Modern Soceity.Supervisor : Prof. K. T. S. Sarao

080. TRAN HOANG UYEN TRINH

Role of Gupta Kings in the Development of Buddhism.Supervisor : Prof. K. T. S. Sarao



CHAPTER 8

BUDDHIST STUDIES

Doctoral Theses

064. ANANT Shingon Philosophy in Modern Perspective : An Evaluation.Supervisors : Dr. R. K. Rana and Dr. B. S. Rustagi

Th 16256

Abstract

Attempts to emplore and elucidate the philosophy of Shingonsect and an all-comprehensive interpretation of JapaneseBuddhism. It to identifies and discuss the philosophical viewson Shingon sect in modern perspective. The main argumentfor this is that the philosophical foundations of capability approach are based on a different view of life, world and humanbeings, marked from the Japanese philosophical tradition. Forits realization, a specified aim of capability approach could beto provide a critical perspective and a theoretical insightthrough which Japanese philosophical Buddhist tradition couldresurrect its core principles to make it advantageous for the

society, especially, in regard to the circumstance in the Japanese society. To move forward to view the philosophy of the Shingon sect, it is necessary to understand the concept of Shingon sect as to how it reaches Japan from India.

Contents

1. Background of the Shingon sect. 2. Mahavairocana Buddha.3. The three mysteries. 4. The ten stages of mind. 5. Themandala. 6. Shingon philosophy in modern perspective. 7.Conclusion. Bibliography and appendix.

065. IL JOONG (AN BYONG HEE)Critical Study of Anapanasati : Based on the Pali Nikayasand their Commentaries.Supervisor : Prof. Bhikshu Satyapala

Th 16247



50Abstract

Attemps to discuss deeply the various aspects of the practice of Anapanasati from both the textual and practical perspectives.Presents a detail and comprehensive survey on Anapanasatibased on the Pali texts, and to investigate the practical applicationof Anapanasati in the contemporary Theravada Buddhisttraditions.

Contents

1. The importance of Anapanasati in the Pali texts. 2. Themethods of Anapanasati in the Anapanasati-sutta. 3. Thedeveloped method of Anapanasati in the Visuddhimagga. 4.Application of Anapanasati in the comtemporary Theravada

traditions. Conclusion. Bibliography and appendix.

066. NGUYEN THANH MINHStudy of Cham Buddhist Art in Vietnam.Supervisors : Prof. K. T. S. Sarao and Prof. Anita Sharma

Th 16248

Abstract

Describes the historical places of the Champ culture of modernQuang Binh to Binh Thuan province, which constitute alandmark in the history of Champa. Although many scholarshave commented ont he different aspects of history of these

places in various contexts, the picture emerging so far is not assatisfactory as it ought to have been. Presents authenticmaterials for the historical construction and critical appreciationof these places, which have a great influence in the culture of India.

Contents

1. Introduction. 2. Formation and development of Cham. 3.Sources of foundation and development. 4. Major trends of Chamarchitecture. 5. Motifs in Cham art. 6. Analysis of the ancientcenters of Cham culture. 7. Conclusion. Bibliography.

067. NGUYEN THI KIM LOANModern Relevance of the Concept of Sunyata as Depicted inthe Prajnaparamita Sutras and the Pali Nikayas.Supervisors : Prof. Sanghasen Singh and Dr. S. K. Sinha

Th 16537



51Abstract

Attempts to combine the concept of Sunyata both in thePranjaparamita Sutras and Pali Nikayas in order to prove thatboth are not different but originally derived from the basicteachings of the Buddha himself and that it is relevant in thepresent day context as it was during the period of the profounder.

Contents

1. Introduction. 2. The Prajnaparamita literature and itsanalysis. 3. Origin and development of Pali Nikayas. 4. Analysisof the concept of Sunyata in the Prajnaparamita Sutras. 5.Analysis of Sunyata in the Pali Nikayas. 6. Typical theories of Sunyata as depicted in mahayana sutras and nagarjuna's

madhyamakakarika. 7. Application of sunyata in daily life asdepicted in the prajnaparamita and the Pali Nikaya. 8.Conclusion. Bibliography.

068. NGUYEN THI THANH HAGender Bias and Buddhist Attitude Towards Women : A Studyof the Pali Jatakas.Supervisors : Prof. K. T. S. Sarao and Dr. Shalini Singhal

Th 16533

Abstract

The research is primarily confined to the reflection of Gender

bias and Buddhist attitude towards Women in Pali Jatakas. Forthis reason, the Pali Tipitaka has been used as main sourcesfor research. Besides Digha Nikaya (Long Sayings), SamyuttaraNikaya (Kindred Sayings), are also used. Various types of information from the Pali Jatakas has been analyses statistically.

Contents

1. General Introduction. 2. Gender Bias and religion. 3. MaterialMillieu of the Pali Jatakas. 4. The Nature and Status of womenin Jatakas. 5. Buddhist attitude towards women in general. 6.Conclusion. Bibliography.

069. NGUYEN THI THEEnvironmental Protection and Engaged Buddhism.Supervisors : Dr. I. N. Singh and Dr. P. K. Panda

Th 16253



52Abstract

Describes the importance of "Environmental Protection" and"Engaged Buddhism" with the history of the development of Buddhism. Focuses on the following principle themes : A concisedescription of Buddhist concepts of environment consisting of natural environment and ethical environment. A universaloverview of Buddhism together with world view, outlook on life,and interrelationship between humans and nature under thetheory of Dependent Origination. An analysis of environmentalprotection as the Buddhist way of life focusing on global crises,Buddhism and environmental education, and the NobleEightfold Path as a Buddhist way of life. Engaged Buddhism andwith its foundation, engaged Buddhist movements and Buddhistviews on building a peaceful world. Buddhism and Social

Globalization, and the Role of Buddhism in the 21st century.Contents

1. Introduction. 2. Buddhist concepts of environment. 3. Auniversal overview on Buddhism. 4. Environmental protection :A buddhist way of life. 5. Engaged buddhism. Conclusion,bibliography, glossary and index.

070. NGUYEN TRONG TRIOrigin and Development of Devotional Buddhism in China.Supervisor : Dr. R. K. Rana

Th 16246

Abstract

Studies the meaning and practice of devotion in the fourNikayas and to its comparision with devotion as delineated inthe late Buddhist literature particularly in the AvatamsakaSutra, Lotus Sutra and in the three Pure Land Sutras. TheseSutras provide clear explanation to the nature of devotion inthe Pure Land School and emphasize its role in the struggle forliberation. Also delineates the practice of Nien-Fo and describeits influence on the religious culture of China.

Contents

1. The elements of faith in early Buddhism. 2. Developmentand spread of devotional literature. 3. Development of the pureland school in China. 4. Meaning and practice of devotionalBuddhism in China. 5. Nien-fo in daily life. Conclusion. Bibliography.



53071. NHEM KIM TENG

Buddhist Values and Development of Cambodian Society : APhilosophical Study.Supervisors : Dr. I. N. Singh and Dr. P. K. Panda

Th 16538

Abstract

No form of Buddhism came so close to the total extinction asthat in Cambodia during the late 1970s and given the recenthistories of religious persecution in other regions of East andcentral Asia, that is saying quite a lot. Since that Nadir, KhmerBuddhism has gradually learned to adapt and prosper as socialistcontrols were first gradually relaxed and then finally disappeared.Accommodating spirit has been an intrinsic features of

Cambodian Buddhism since its inception. The visible presenceof the Sangha and its unique significance as the only institutionable to operate effectively and with high levels of mass supportthroughout the whole of the country have ensures that almostall governments have felt the need to cultivate the Buddhistsector, whatever their political philosophy.

Contents

1. Introduction. 2. Combodian culture and civilization. 3. Buddhistvalues and cambodian literature. 4. Key buddhist values incambodian society. 5. The influence of Buddhist values of social, economic and political system. 6. Cambodian modern

thought in new century. 7. Conclusion. Bibliography.

072. OH, HOYOUN (YUJEONG)Epistemological Study of Dzogchen Traditions in TibetanBuddhism.Supervisor : Dr. Hira Paul Gangnegi

Th 16445

Abstract

There are several lineages and traditions of Dzogchen practicein Tibet. This thesis sought for the relation between NyingmapaDzogchen and other practices, especially Bonpo Dzogchen andCh' an Buddhism : they have tried to be very competitive interms of priority occupation among three of them, and thereforehave been controversial among scholars. This work breifly investigates on whether both of them had influnced the originof Dzogchen practice. Deals with in three phases : the



54philosophical ground or view (zhi), ptah (lam) and fruition orresult (des bu) of the Dzogchen practice with clarification to theseveral related issues.

Contents

1. Philosophical view of dzogchen (Great Perfection). 2.Heritages of nyingmapa (Lineages and Sungbum). 3. Ninevehicles (yana) in Nyingma tradition. 4. The main practice of dzogchen. 5. Buddha's bodies and five widsoms. Conclusion.Bibliography and appendix.

073. PHAM PHUOC MAOCritical Study of the Concept of Donation (Dana) as Reflectedin the Tipitaka.

Supervisor : Dr. Indra Narain Singh Th 16532

Abstract

Concludes that donation is one of the most important moralconcepts to be practiced for the ultimate happiness of all livingbeings and to establish a harmonious, calm, and serenesociety. It is because of this, that the doctrine of donationoccupies a prominent place in the Buddhist doctrine.

Contents

1. General introduction. 2. The concept of donation (Dana) asreflected in Pali Nikaya. 3. The concept of Donation (Dana) asreflected in Mahayana buddhist sutras. 4. The concept andpractice of donation (Dana) as reflected in the abhidharmakosabhasyam and the millindapanha. 5. Donation (Dana) a practicalmethod for cultivation of boddhisttva in buddhism. 6. Theapplication of donation (Dana) in daily life. 7. Conclusion.Bibliography.

074. PHAM PHUOC NHANStudy of Buddhist Educational Philosophy in the AnguttaraNikaya.Supervisors : Dr. Indra Narian Singh and Dr. P. K. Panda

Th 16554

Abstract

Studies through the Anguttara Nikaya, the methodology of



55teaching put to use by the Buddha in his field of teaching. Themoral and self-discipline instruction of the Buddha areabsolutely vital and helpful for the man of today. His teaching isthe way of right and wise thinking and the mode of moral andhumane behaviours. The master has shown the way. It is wewho must track the path.

Contents

1. Introduction. 2. The system of Buddhist education. 3. TheSocial Education as Depicted in the Teaching of the Buddha. 4.

The Content of Educational Philsophy in the Anguttara Nikaya.5. Relation of the anguttara nikaya in the modern life. 6.Conclusion. Bibliography.

075. PHRA PHAITOON PUKKAEOStudy of the Social Aspects of Early Buddhist Philosophy.Supervisors : Dr. Subhra Barua Pavagdhi and Dr. BachchanKumar

Th 16539

Abstract

Concludes that an individual could be virtuous and righteous.He can attain self-control, self-confidence, self-sufficiency andfinally, self-salvation. The aggregate of the individual becomesthe society. The society of such individuals trained in thesevirtues will be society of mutual-understanding, mutual-aid,

compassionate-living and peaceful co-existence. Buddhism isa religion founded for the development of human beings, by human beings and for human beings. If society has to surviveand grow strong in our present world, it is imperative for us towork towards reinforcing the social structure with the desirablequalities preached by the Buddha. The Buddha has givenguidelines for bringing about the fundamental development of human soceity through ethical practice. Such a developmentwill foster social welfare, social harmony and social happinessas well.

Contents

1. Contemporary socio-political conditions. 2. Buddhist socialphilosophy and its relevance to modern soceity. 3. Buddhistphilosophy of economics. 4. Buddhist political philosophy. 5.Budhist educational philosophy. Conclusion. Bibliography.



56076. PHRAMAHA ALI WONGLAKORN

Origin and Development of Buddhist Pilgrimage in India.Supervisor : Prof. K. T. S. Sarao

Th 16254

Abstract

Studies Buddhist pilgrimage from the evidence in the Tipitaka,the commentaries as well as from the studies related to thedifferent types and characteristics of Buddhist pilgrimage. By studying and analyzing the origin and development of Buddhistpilgrimage. Understands in depth the issues involved in thedevelopment of the forms of traditions, customs and methods of pilgrimage from the past to the present enabling us tounderstand the practical merit of Buddhism.

Contents

1. Introduction. 2. History and development of Buddhistpilgrimage. 3. Merit-making in Buddhist pilgrimage. 4. Fourholy places of Buddhist pilgrimage. 5. Buddhist pilgrimage inmodern India. 6. Conclusion. Bibliography and appendices.

077. PHRAMAHA NANTAKORN KET-INFormation of Buddhist Culture During Sukhothai Period 1257(B. E. 1800).Supervisor : Dr. Hira Paul Gangnegi

Th 16255

Abstract

Studies Buddhism which is the cultural identity and essenceof the Thai society. Found that Thai state has been bound upwith Buddhism for long time, particularly the First Kingdom of

Thailand that was Sukhothai. According to histor ical andarchaeological evidence three main institutions of Thailand,the Nation, the Religion and the Throne, emerged in theSukhothai period. Furthermore, Sukhothai's administrativesystem and social institutions through its culture, tradition,language and literature came of age during the same period.Concludes that Buddhism has been bound up with the Thai

nation since Sukhothai kingdom. It is the truly nationalheritage of the thais; it took a deep root in the Thai cultural lifeand Thai society. Even those Thais who are Buddhist merely by name benefit from, and are influenced by, Buddhism in oneway or another. Their cycle of life turns around actitivitieseither directly or indirectly involved in Buddhism.





58their role as propagators in modern Indian Buddhism. The taskof which is quiet challengng as they are faced with numerousobstacles, for from the very beginning, to start with, to come towork in foreign land as large and extensive as India and adjustoneself with all its diversities and complexities, like theextreme weather of India itself is a big challenge. Presents acomparative study of the results of the developmental workscarried out in the past years as well as the possible future courseof action the Thai Buddhist Missionaries in India can undertake.

Contents

1. Introduction : Methodology of the research. 2. Defining theconcept of role. 3. Concept of missionaries, the route of Buddhisminto Thailand, and the decline of Buddhism in India. 4. Review

of literatures on the role of teaching Buddhist missionaries. 5.Origin of Thai Buddhist missionaries in India. 6. Analysis of the data, and interview. 7. Conclusion. Bibliography and appendix.

080. REV. NGUYEN PHUC THUANLegacy of Mahayana Towards the Decline of Buddhism in India.Supervisors : Prof. K. T. S. Sarao and Dr. Shalini Singhal

Th 16534

Abstract

Studies the origin and development of the Mahayana Buddhismand also studies the legacy and the decline of the Buddhism in

India

Contents

1. Introduction. 2. Nature of Buddhism. 3. Nature of Mahayana.4. Causes of decline of Buddhism in India. 5. Conclusion.Bibliography.

081. SANJAY KUMARDouble Tragedy : A Reappraisal of the Decline of Buddhismin India.Supervisor : Dr. I. N. Singh

Th 16245

Abstract

Examines the claim of some scholars that ethical and moraldecay that pervaded amongst the Buddhists was the root cause



59of the decline of Buddhism in India. Suggests that prevalenceof ethical degeneracy in certain segments of Buddhism incontemporary India could not be held accountable for the overalldecline of Buddhism. Examines the claim of some scholars thatpenetration of tantricism into Buddhism was responsible for itsdecline in India. Appraises the claim of some scholars thatdevisions and disputes within Samgha contributed to thedecline of Buddhism. As a sequel of advent of divergent schoolswithin Buddhism and Mahayana sect's opening up gates to lay men, there was erosion of descipline in Samgha to someextent which also led to breeding of corrupt practices.

Contents

1. Introduction. 2. Moral and ethical degeneracy. 3. Tantricism.

4. Animosity of Brahmanism. 5. Division and disputes inSamgha. 6. Impact of Muslim invasions. 7. Inherent weaknesses.8. Impact of Urban decay. 9. Conclusion. Bibliography.

082. SUPAKAN ANNOPKANJANAWaiting for the Inevitable End of the Dhamma and Blamingit on Women. : A Critical Study of the Decline of BhikkuniSamgha in Ancient India.Supervisors : Prof. K. T. S. Sarao and Prof. Anita Sharma

Th 16553

Abstract

The Order of Bhikkuni Samgha was found five years after theBuddha's Supreme Enlightenment. The Bhikkhuni Samghacame into existence through the perseverance of QueenMahapajapati Gotami, the stepmother of the Buddha, togetherwith five hundred princesses from the Sakyan clan. The reasonfor the decline of the Bhikkuni Samgha in ancient India wereprobably caused by both interna and external factors. Womenconstituting the other half of the humanity must get theopportunity to develop themselves not only materialistically butalso extra-materialistically in order to have spritual satisfaction.It would be conductive to a peaceful, just, equitable andsustaining global order which would serve the long-terminterest of humanity.

Contents

1. Introduction. 2. Attitude of Indian Society towards women. 3.Cause for ordination as a Bhikkhuni. 4. Position of the



60Bhikkhunis after the passing away of the Buddha. 5. Causesfor decline of the Bhikkuni Samgha in Ancient India. 6.Conclusion. Bibliography.

083. TRAN THI NHU THIENFilial-Piety and the Moral Criticism of Monastic Buddhismin China (From Later Han to T'ang Dynasty)Supervisor : Dr. R. K. Rana

Th 16249

Abstract

Highlishts the controversy between Buddhism and Confucianismon the question of filial piety; the Confucian criticism of Buddhist monastic life; the difficulties Buddhists faced int he

process of their missionary work and the methods they employed to resolve them.

Contents

1. Synthesis of Chinese and ancient Indian cultural traditions.2. Chinese soceity, culture and religion at the time of theintroduction of Buddhism. 3. Main points of moral ciriticism of monastic Buddhism in China. 4. The Buddhists' response tothe cirticism. 5. The way to perform filial-piety perfectly according to Buddhism. 6. Conclusion. Bibliography.

084. TRAN THI TUYET MAI

Buddhist Attitude Towards Human Problems and Responsibilities.Supervisor : Dr. I. N. Singh

Th 16250

Abstract

Introduces such concepts as the inseparability of body and mind,the oneness of life and its environment, and the potential statetranscending existence and non existence. It elucidates life'sessential nature, suggesting the way one can purify his ownlife, develop the wisdom needed to live a truly human existenceand subsequently establish true independence. Only a revolutionchange in individual spiritual values which reaches all spheresof soceity will make world peace possible.

Contents

1. Introduction. 2. Buddhist concept of ethics towards human



61life. 2. Man is aggregates (Pancakkhandha). 4. The concept of Buddhist towards environment. 5. The way goes to beyond worldly pleasures. 6. The path of ethical purification and modern soceity.7. Conclusion. Bibliography.

085. TRUONG THI KIM CHIThought and Practice of Lin-Chi Chan in China : A CriticalAnalysis.Supervisor : Dr. R. K. Rana

Th 16535

Abstract

Elucidates all mysteries and misunderstandings surroundingChan, to put Liniji Chan back into its proper context and to

maintain and dvelopment the intrinsic value and quintessenceof Chan Buddhism, a critical investigation into thought andpractice of Linji Chan.

Contents

1. Buddhist meditation in India. 2. Buddhist meditation inChina. 3 . Lineage of linji chan in China. 4. Thought and practiceof Linji chan. 5. Linji chan in modern world. Bibliography.

086. VO MONG DOC LAPBuddhist Epistemology with Special Reference to Dinnagaand Dharmakirti.

Supervisors : Dr. R. K. Rana and Dr. T. R. Sharma Th 16536

Abstract

Conducts a historical survey of Buddhist epistemology withspecial reference to the epistomological explanations of Dinnagaand Dharmakirti. It investigates the ways in which the theory of knowledge is explained in different Buddhist schools of India.

Contents

1. Epistemology of theravada buddhism. 2. Epistomology of vaibhasika and sautrantika. 3. Epistomology of madhyamikaand yogacara. 4. Dinnaga's system of epistemology. 5.Dharmakirti's system of epistomology. 6. Buddhist and westernepistomology. Conclusion and biography.



CHAPTER 9

BUDDHIST STUDIES

Doctoral Theses

067. DUANGPORN KUMHOMKUNRole of Prominent Bhikshunis in the Development of EarlyIndian Buddhism.Supervisor : Dr. Subhra Barua Pavagadhi

Th 16830

Abstract

Attempts to analyze the role of the Bhikshuni Sangha in early Buddhism. It lays emphasis on the capacity oe women in achievingthe highest goal of Buddhism. It highlights the very positiveand healthy effect which the establishment of BhikshuniSangha had on the general status of women in the society andtheir capability to attain the highest objectives and missions.

Contents

1. Introduction. 2. The status of women. 3. Origin of the order

of bhikshunis. 4. Biographies of the prominent Buddhistbhikshunis. 5. A reflection on the role of bhikshunis in thedevelopment of early Buddhism. 6. Conclusion. Bibliography.

068. HA THOIStudy of the Concept of Other Power in the Sutras of PureLand Buddhism.Supervisor : Dr. Indra Narain Singh

Th 16606

Abstract

The appearance of Buddha is to bring the welfare and happinessto all sentient beings in the world. However, after attainingenlightenment, the Buddha turned his newly omniscient eyeto view that his dharma i s so deep and difficult for beings tounderstand and practise. Therefore, he used various expedientmeans in accordance with the spiritual capacities, circumstancesand different karma of living bings to show them to the path as



52to how to free the suffering of the cycle of birth and death andobtain the peace and happiness in the present life and attainawakening and enlightenment in te next life. According ot bothTheravada and Mahayana literature, there have been 84000methods to counteract 84000 kinds of afflictions of humanbeings. Within these methods, 'Buddha's name recitation'relies on the power of the Amitabha Buddha of Pure LandBuddhism which is the most important one, because it is suitablefor all the capacities of living beings those who are either of high or of low level, intelligent of stupid, rich or poor, etc., andeasy to practise, easy to attain the salvation in the presentspiritually degenerated era.

Contents

1. Intraoduction. 2. The origin and Development of Other Power Teaching in Pure Land Buddhism. 3. The methods of Pure landBuddhism for Salvation. 4. Pure land Buddhism withBodhisattva's Path. 5. The Combination of Self Power and OtherPower. 6. Conclusion. References.

069. HANG TRONG SANGAnalytical Study of the Importance of Saddha As Reflected inthe Pali Nikayas.Supervisors : Dr. Subhra Barua Pavagadhi and Dr. T. R. Sharma

Th 16602

Abstract

Saddha cannot be translated by an exact word into Englishlanguage. However, it is described by some similar words like:faith, trust, belief, and confidence. Saddha is a state of mindbelonging to the pure mental states to make the hindrancessubside and aspires to attain higher values of a spiritual life.

Thus, position of saddha is very significant in the Buddhistpractices throughout all conditions and at all levels of thepractitioners. Through saddha is very important for practisingthe dhamma is led by right view. Therefore, Buddhism isconsidered as 'the way of life' by the Buddhist scholars. In fact,the essence of saddha always needs an object, a real refuge forsafe protection, i.e., the Buddhist three Jewels.

Contents

1. Intraoduction. 2. Saddha as refelected in the pali nikayas. 3.Saddha and practice of the lay Buddhists. 4. Saddha in reference





54071. LE THI HONG YEN

Buddhist View of Conflict and Peace.Supervisors : Prof. K.T.S. Sarao & Dr. Shalini Singhal

Th 16601

Abstract

The process of rise of conflict from two views: Non-BuddhistPerspective and Buddhist Perspective it may be said thatconflict in various forms and types arises in the society due todifferent causes. Conflict can arise because of jealous mind,inequality, class oppression, poverty etc. Conflict leads to negativeand /or positive results depending on the meth-oat is used toresolve that particular conflict. In general, any conflict may beresolved through three ways is often brought into play by a third

party which attempts to resolve conflict.

Contents

1. The general introduction and peace. 2. Why does conflict arisein the society? Non-Buddhist perspective. 3. Why does conflictarise in the society? Buddhist perspective. 4. How can conflictbe resolved and peace established? Non Buddhist perspective.5. How can conflict be resolved and peace established?Buddhist perspective. 6. Conclusion. Bibliography.

072. MEDAGODA ABHAYATISSAComparative Study of the Concept of Sila in Buddhism and

Jainism.Supervisors : Dr. Ranjana Rani Singhal and Prof. L. P. Singh

Th 16833

Abstract

Discusses the concept of sila in Buddhism. The concept of silain Jainism is explained. Sila as a pre-condition to enlighten-ment is described. Attention has been paid to the concept of nibbana and kaivalya regarding this.

Contents

1. Introduction. 2.concept in sila in Buddhism. 3. Concept insila in Jainism. 4. Sila as precondition to enlightenment. 5.Conclusion. Bibliography and Appendix.



55073. MORTEZA AKHLAGHIFARD

Atman and Brahman in the Sankara and Ramanuja Schools :A Comparative Study in Buddhist Perspective.Supervisors : Prof. K.T.S. Sarao and Prof. M.M. Agrawal

Th 16607

Abstract

An effort has been made to understand the concept of Atmanand Brahman according to Sankar and Ramanuja and to compareit with Buddhist perspective. The data was collected from theoriginal sources and the research-works related to the topic.

The methodology that was uti lised in the study is mainly analytical and investigative based on the data gathered fromthe above mentioned sources. In general Buddhism maintains

that to think that anybody or anything has an unchanging andpermanent self or soul is a metaphysically incorrect or evenperverted view (viparyasa), for everything is always changing,and to cling to anything as if it were permanent is to misunder-stand the nature of reality. To hold on to a self is to hold on to anartificial and ignorance construction. Reality is anatman,'devoid of self'. Buddhism therefore, offers completely differentdefinition of the self than does the Vedantic tradition. AlthoughBuddhism recognizes various immaterial aspects of a self, theseephemeral dimensions are never understood to have independentontological integrity, or 'own-being' (svabhava). Atman is saidto be dependent on a variety of transitory conditions, to beimpermanent, and therefore to lack any reality of its own.

Contents

1. Intraoduction. 2. An Introduction to Brahmanical and BuddhistPerceptions. 3. Bhagavad Gita. 4. Brahmasutras. 5. Upanisads.6. Atman and Brahman in Advaita vedanta. 7. Atman andBrahman in visistadvaita. 8. Buddhist Perspective on Atmanand Anatman. 9. Conclusion. Bibliography.

074. NATH (Meeta)Notion of Ahimsa in the Teaching of Buddha and Gandhi : AComparison.Supervisors : Dr. Indra Narain Singh and Dr. P. K. Panda

Th 16831

Abstract

Traces and establishes commonality of ideas and sources of



56the thought of Buddha and Gandhi. Several important parts of their thinking appear to derive from similar of shared concerns.Both of them adumbrated extensive systems of ethics withinwhich all aspects of their thinking were organised. The principalaspects of the philosiphical content of what is Ahimsa inBuddha and Gandhi have been studied and explains the salientfeatures of their ideas. Attempts to uncover common ideasunderlying their formulations on the same or similar subjects.

Contents

1. Introduction. 2. What is Ahimsa?. 3. The concept of ahimsain Buddha. 4. The concept of ahimsa in Gandhi. 5. Comparisonof the two thought systems. 6. Conclusion. Bibliography.

075. NGUYEN DANG DUYENConcepts of Dukkha and Sukha in the Pancanikaya : APhilosophical Study.Supervisors : Dr. Indra Narain Singh and Dr. Ranjana RaniSinghal

Th 16829

Abstract

Deals with the dukkha in the non-Buddhist systems of Indianphilosophy and the presentation of ‘The concept of Dukkha inthe Pancanikaya’. The consituents of human existance ascarrying intrinsically the germs of suffering are discussed. Also

deals with the contemporary ideas of heppiness and the Truthof happiness. Delineates the path leading to cessation of suffering as declared by Lord Buddha.

Contents

1. Introduction. 2. The concept of dukkha in the pancanikaya.3. The origin of dukkha. 4. The concept of sukha in thepancanikaya. 5. The way to true sukha. 6. Conclusion. Bibliography.

076. NGUYEN NGOC VINHVietnamese Buddhist Art in South and East Asian Context.Supervisor : Dr. H. P. Gangnegi

Th 16832

Abstract

Buddhism and its art South Vietnam and South East Asia not



57

only to make clear up the history of SOuth Vietnam and SouthEast Asian Buddhist art. But also clear up our understanding of the role assumed by South Vietnamese in the context with Southand South East Asian.

Contents

1. The evolution of Buddhist art in South Vietnam and SouthEast Asia. 2. Similarity of Buddhist monuments in South Viet-nam and South East Asia. 3. Unifying factors of theavalokitesvara images in South Vietnam and South East Asia.4. The sculpture and its reciprocal influence. 5. Conclusion.Bibliography.

077. NGUYEN THUY TIEN

Study of Buddhist Nunneries in Himachal Pradesh and theirSocial Engagement.Supervisor : Dr. Hira Paul Gangnegi

Th 16604

Abstract

The new roles that Himachal Pradesh nuns play today are notalways innovative; one success has simply been to gain accessto opportunities. Nuns today participate in the Monlam (GreatPrayer Festival), study philosophil debate, construct sandMandala, perform sacred dances (chaml' chams), join in Bud-dhist Christian dialogues, and chant at free Tibet Concerts and

other public gatherings. Some of these opportunities also rep-resent potential sources of revenue for nuns. Other nuns havetraveled abroad to study, attend conferences, or receive full or-dination as gelongmas. As nuns have become better educated,they have developed new attitudes towards their roles and theirpotential. They have gained great confidence in public affiars,in negotiating with goverment channels, and in dealing withpotential donors. Buddhist nunneries in Himachal Pradesh fol-low Tibetan tradition, so the nuns in Himachal Pradesh nowalso receive the Sikkhamana precepts (36 rules) from the fully ordained monks. There are a few Bhikkhunis in Buddhist nun-neries in Himachal Pradesh, but they received full ordinationfrom the dhammagupta Vinaya so they chant precepts follow-ing the Dhammagupta Vinaya not Mulasarvastivada tradition.Until now there is not one Bhikkuni who has received full ordi-nation in Mulasarvastivada Vinaya.



58Contents

1. Intraoduction. 2. The commencement of Buddhist nunneriesin Himachal Pradesh (1959). 3. The administration and financialmanagement of donations to and sponsors of nunneries. 4. Thesocial engagemennt of nuns in Himachal Pradesh. 5. TheEngagement of nuns in education. 6. The engagement of nunsin monastic life in Himachal Pradesh. 7. Biography of great nunsin Himachal Pradesh. 8. Conclusion. Bibliography.

078. PHRA PHEERANUWAT TADONSRANOYSamgha and Thai Royalty : An Analytical Study of the SymbioticRelationship in Thailand During the Sukhothai Period.Supervisors : Prof. K. T. S. Sarao and Prof. Anita Sharma

Th 16828

Abstract

Analyzes critically the relationship between the state, the Kingsand the Samgha by reviewing the history of Buddhism in

Thailand. The study contained herein is done to bring out theinsight of the impact of Buddhism on the development andestablishment of an independent kingdom. The main aim of the study is to analyze the sumbiotic relationship between thethree Congregation of a kingdom (state, kings and Samgha).

Contents

1. Introduction. 2. History of the samgha - royalty relationshipin India. 3. Buddhism in Thailand till the sukhothai period. 4.Buddhism during the sukhothai period (1257-1378 CE). 5. Therole of kings and samgha during sukhothai period. 6.Conclusion. Bibliography.

079. PHRAMAHA VICHIAN SAISRICritical Study of the Mahaparinibbana Sutta.Supervisors : Prof. Bhikshu Satyapala and Prof. R. C. Sharma

Th 16608

Abstract

Aims at a critical appraisal of the Mahaparinibbana-sutta.Unlike the conventional sense in which the term 'critical' isoften used in relation to a historical text to more often refer tothe authentic establishment of the true or original form of atext, this study makes use of the term in the other equally



59significant and prevalent sense of academic inquiries. As suchit refers to a critical appraisal of some major issues concerningthe Mahaparinibbana-sutta: the structure and organization of this text, events and geographical as well as toponimical refer-ences in the Sutta, the text as a source of the Buddha's revelationand teaching, some psychological issues, and the value of theSutta as a source of information with regard to the onset of certain Buddhist custom and tradition. Establishes the role thatNobel Eightfold Path proclaimed by the Buddha plays: thisconsists of Right Understanding (samma-ditthi), Right Thoughts(samma0sankappa), Right Speech (samma-vaca), Right Actions(samma-kammanta), Right Livehood (samma-ajiva), Right Ef-fort (samma-vayama), Right Mindfulness (samma-sata), andRight Cocentration (samma-samadhi) as the only path toNibbana. The Nobel Eightfold Path is know as the "Middle Path"

because it avoids the extremes: one extreme being the searchfor happiness through the pleasures of the senses, which islow, common, unprofitable and the way of the ordinary people,the other being the search for happiness through self-mortifi-cation in different forms of asceticism, which is painfulunworthy and unprofitable.

Contents

1. Intraoduction. 2. An understanding of Mahaparinibbana-sutta.3. Significance of the geographical dimensions. 4. Importantaspects of Buddha's teaching in the Mahaparinibbana-sutta. 5.Psychological aspects of the Mahaparinibbana-sutta. 6. Buddhist

custom and tradition revealed in the Mahaparinibbana-sutta.7. Conclusion. Bibliography.

080. PRADEEP KUMARReflection of Buddhist Ideals in the Modern Indian Society.Supervisors : Dr. Indra Narain Singh and Dr. P. K. Panda

Th 16827

Abstract

Buddhism evolved a new religious philosophy ehich gave positivedirection to society and religion. Mahatma Gandhi not only mould Indian freedom struggle by following the ideals of Buddhain the form of Truth and Non-voilence on one hand but alsotried to resolve the issue of casreism, gender inequality andreligious fundamentalism through these ideals on other hand.In 20th century it was Ambedkar, who set the process of moderisation of Buddhism. Ambedkar was very much influencedby Buddha. Buddh’s doctrines of ‘Annicca adn Annatta’.



60Contents

1. Introduction. 2. Emergence of Buddhist ideals in ancient India.3. Buddhist ideals and Mahatma Gandhi. 4. Buddhist ideals andAmbedkar. 5. Buddhist ideals inpost Ambedkar era. 6.Conclusion. Bibliography.

081. TRAN THI QUYDharmagupta Vinaya (Si-Fen-Lu) and Its Influence on theChinese and Vietnamese Monastic Life.Supervisor : Dr. R. K. Rana

Th 16605

Abstract

Buddhism asserts that the values of human living are perfectedin the Buddhist precepts. The observation of the Buddha's teachingcan help us to overcome many problems of the present world.Frankly, nothing is more significant than the achievement of the rules of Discipline. This is the practical message of Buddhism. It contributes to the establishment of the Buddhaland in which people can be conquered from the inside itself iswhat liberates the energy of the general good will that constitutesthe perfect land. This world will be peaceful and happy if themoral precepts are observed not only by Buddhist monks andnuns but also by the laypeople all over the world. This is alsothe greatest contribution of Buddhism in general andDharmagupta Vinaya in particular that society became

peaceful and harmony was established in the society.

Contents

1. Intraoduction. 2. Indian Buddhist sangha retrospect. 3.Buddhist viyana in china: an overview. 4. Foundation of thechinese vinaya tradition. 5. Buddhist viyana in vietnam. 6.Influence of dharamagupta viyana on the chinese andvietnamese monastic life. 7. Conclusion. Bibliography.

082 . flag ¼lqjthr dqekj½tkrd&vV~BdFkk esa of.kZr e`rd&laLdkj vkSj mlls lEcfU/tkrd&vV~BdFkk esa of.kZr e`rd&laLdkj vkSj mlls lEcfU/tkrd&vV~BdFkk esa of.kZr e`rd&laLdkj vkSj mlls lEcfU/tkrd&vV~BdFkk esa of.kZr e`rd&laLdkj vkSj mlls lEcfU/tkrd&vV~BdFkk esa of.kZr e`rd&laLdkj vkSj mlls lEcfU/vkLFkk;sa % ,d euks&lkekftd v/;;u AvkLFkk;sa % ,d euks&lkekftd v/;;u AvkLFkk;sa % ,d euks&lkekftd v/;;u AvkLFkk;sa % ,d euks&lkekftd v/;;u AvkLFkk;sa % ,d euks&lkekftd v/;;u Afuns Z'kd % iz ks- fHk{kq lR;iky egkFksj

Th 16609



61

lkjka 'k

e`rd&laLdkj lkekftd ijEijk dks n'kkZrh gS] ijUrq e r̀d&laLdkj ds dbZ vkSj Hkh i{k gS a] tSls & i;kZoj.kh; ,oa uSfrd i{k vkfn a e`rd&laLdkj flQZ O;fDr ds O;fDrxr~ dÙkZO;ks a dk gh fuoZgu ugha gS vksj u gh ;g fdlh ,d lekt o laLd`fr dh fo'ks"k dh /kjksgj gS A cfYd ;g fo'o lH;rk] fo'o i;kZoj.k rFkk oSf'od usfrd vkn'kks Z a dh lFkkiuk gS A vkt ds lanHkZ es a e`rd&laLdkj c<rh gqbZ] tula[;k cnyrs gq, ifjos'k es a i;kZoj.k vlarqyu iz k.kh ds 'kjhj laca/kh vf/kdkj e`rd&laLdkj ds dbZ u, ekin.Mks a dks fu/kkZfjr djus dh vksj funZ s'k nsrs gS a A tkrd vV~ BdFkkvks a es a of.kZr e r̀d&laLdkjij 'kks?k v/;;u ,d lhek

ds vUnj djuk ,d ck/;rk gS] blfy, mijksDr igyqvks a ij ,d vydx 'kks/k v/;;u dh vis{kk gS A izLrqr 'kks/k ds vk/kkj ij fu"d"kZr% flQZ bruk gh dgk tk ldrk gS fd vkt ds lanHkZ es a er̀d&laLdkj ds izfr oSKkfud n`f"Vdks dksviukuk mfpr gS ftles a vU/kfo'oklks a] vkMEcjks a rFkk rdZjfgr vkLFkkvks a dk LFkku u gks A tks lekt] laLd`fr ds lkFk&lkFk i;kZoj.k dh Hkh j{kk dj ldsAD;ks afd er̀d&laLdkj flQZ vkLFkk vFkok fo'okl dk gh fo"k; ugha gS] cfYd ;g ,d vko';rk gS] ftldk dksbZ fodYi ugha gSA thou ds gj igyw es a dbZ fodYiks adh laHkkouk gksrh gS A ijUrq eR̀;q vkSj e r̀ 'kjhj ds laLdkj dks dksbZ fodYi ugha gSA

fo"k; lw ph

1- Hkkjrh; ijEijk es a e r̀d&laLdkj 2- tkrd&vV~ BdFkk es a of.kZr e r̀d&laLdkj 3- tkrd&vV~ BdFkk es a of.kZr ckS) nk'kZfud fl)kUr vkSj e`rd&laLdkj 4-Hkxoku~ cq) vkSj muds ledkyhu izeq[k vgZr~ ks a dk e`rd&laLdkj 5- milagkjAlanHkZ xz aFk lw phA


083. BHATI (Sachin Kumar)Buddhism : Key to Global Peace.Supervisor : Dr. Subhra Barua Pavagadhi



62

084. GANGA CHARANMaha Kassapathera : Unki Jivan Cariya Aur Yogadana.Supervisor : Prof. Bhikshu Satyapala

085. DAW NIMALARole of Sabbacittasadharana Cetasikas as Depicted in theAbhidhammattha Sangaha : A Psychological Study.Supervisor : Dr. S. B. Pavagadhi

086. DAW YUZANA NANIHiri and Ottappa : A Psychological Analysis of the Two cornerstones of Human Conscience from Sutta and AbhidhammaViewpoint.Supervisor : Dr. S. B. Pavagadhi

087. HYE RAN LEE

Methods Explaining Sunyata in the Madhyamika Tradition.Supervisor : Dr. H. P. Gangnegi

088. MORYA (Sant Kumar)Conversion to Buddhism in Post Modern India and Its Factorsand Impact On Society.Supervisor : Prof. Bhikshu Satyapala

089. MOTI SHRICultural Study of Buddhism in Kinnaur.Supervisor : Dr. H. P. Gangnegi

090. NGUYEN HUY THANHSocial and Economic Worldview of the Jatakas.Supervisor : Prof. K. T. S. Sarao

091. PANCHE (Shiv Prasad)Theragatha Mein Partipadit Karmavada : Eka Adhyayana.Supervisor : Dr. S. B. Pavagadhi

092. PEMANANDA THERO (G.)Analytical Study of the Applicability of Buddhist Meditationfor Prosperity in worldly Life.Supervisor : Prof. Bhikshu Satyapala

093. SEEMA BHARTIBuddhism : A Humanistic Appraoch.Supervisor : Prof. Bhikshu Satyapala



63

094 . flag ¼vk'kk½v'kksd dh /kEe uhfr vkSj cq)opu Av'kksd dh /kEe uhfr vkSj cq)opu Av'kksd dh /kEe uhfr vkSj cq)opu Av'kksd dh /kEe uhfr vkSj cq)opu Av'kksd dh /kEe uhfr vkSj cq)opu Afuns Z'kd % iz ks- ds Vh ,l ljkvks

095 . flag ¼jtuh'k dqekj½ukjh mRFkku esa FksjhxkFkk dk ;ksxnku Aukjh mRFkku esa FksjhxkFkk dk ;ksxnku Aukjh mRFkku esa FksjhxkFkk dk ;ksxnku Aukjh mRFkku esa FksjhxkFkk dk ;ksxnku Aukjh mRFkku esa FksjhxkFkk dk ;ksxnku Afuns Z'kd % iz ks- fHk{kq lR;iky egkFksj

096. TASHI DHONDUPBuddhist Art and Architecture of Ladakh.Supervisor : Dr. H. P. Gangnegi

097. YIN ZHAOInfluence of Indian Culture on the Ullambana Service of Chinese Buddhism.Supervisor : Dr. R. K. Rana



CHAPTER 8

BUDDHIST STUDIES

Doctoral Theses

068. ASHIN KUMARAPsychological Study of the Theory of Kamma and Patisandhi(Based on the Abhidhamma Literature).Supervisors : Prof. Bhikshu Satyapala and Dr. Subhra BaruaPavagadhi

Th 18050

Abstract

The world 'Kamma' means 'intentional action' and the word'Patisandhi' denotes 'rebirth-linking of a living being'. Sogenerally it can be said as ' the theory of kamma and rebirth-linking'. This is one of the central concept in Buddhism. Thedoctrine of kamma forms the backbone of the philosophy of Buddhism. The cause and effect theory is inevitably, invincibly and infallibly applicable in relation to each and every singleunit of life. All living beings have to face the consequences fortheir conscious and intentional performance of the deeds. All

are accountable, responsible and liable for their wholesome andundholwsome actions. The kamma, called wholesome andunwholesome actions, influences the pleasant and unpleasantresults in one's present life as well as in next lives. The kammagenerates the results and patisandhi (rebirth-linking). Whole-some kamma generates the pleasant result and pleasantpatisandhi (rebirth-linking) of a living being. Unwholesomekamma generates unpleasant results and unpleasantpatisandhi (rebirth-linking) of a living being. The patisandhiappears as a result of kamma at the time of conception in anew existence immediately after death of particular life. Thekamma, its results, patisandhi (rebirth-linking), the concept of living beings are interrelated issues in the Pali literature.

Contents

1. Introduction. 2. The analytical study of the concept of 'Satta'and contemporaneous views with the theory of Kamma andPatisandhi. 3. The Akusala-kammas and their Vipakas (Moral



47unwholesome action and their results). 4. The Kusala-kammasand their Vipakas (Moral whoelsome actions and their results).5. The theory of Kamma in the Pali literature. 6. The concept of Patisandhi (Rebirth-linking) in the Abhidhamma literature.Conclusion and bibliography.

069. CHAUHAN (Kavita)Historical Analysis of the Position of Women in AncientIndian Buddhism.Supervisors : Dr. Subhra Barua Pavagadhi and Prof. AnitaSharma

Th 18253

Abstract

The position of women has been a subject of considerable interestin recent decades. In all societies, particularly in the West, therehas been a rethinking of the position accorded to women in allspheres of activity. This has resulted in a significant change inthe role played by women in social, economic and political life.

This reappraisal has also touched the question of the positionaccorded to women in the main religious traditions of the world.In Christian countries the issue of the ordination of womenhas become a controversial topic, and some Churches are facingthe prospect of dissension, and even schism, on this question.

The position of women in Is lam has been the subjec t of considerable discussion and controversy. In contrast to this theposition of women in Buddhism has been relatively neglected.

This neglect is now coming to be rectified.

Contents

1. Introduction. 2. The position of women in the pre-Buddhistperiod. 3. Status of women at the time of the Buddha. 4.Buddhist samgha and women. 4. Role of women in spread of Buddhism. 5. Decline and revival of Bhikkuni samgha.Conclusion and bibliography.

070. LE HONG TUANEngaged Buddhist Activities of Vietnamese Monks in Europe.Supervisors : Prof. K T S Sarao and Prof. Anita Sharma

Th 18234

Abstract

Vietnamese Buddhism have more and more positive impact on



48the social value system and obviously play a vital role in the lifeof Western people who have a strong faith in Buddhism. Of course, the liberty of the engaged Buddhism by itself will surely bring out numerous findings of the thesis. The study of 'Engaged Buddhist activities of Vietnamese Monks in Europe'is still very limited. Therefore, the investigation of the relevanceof the Vietnamese Buddhist Activities in Europe is very necessary.

Contents

1. Introduction. 2. The growth of Buddhism in the westerncountries. 3. Vietnamese Buddhism in European countries. 4.

The role and contribution of Vietnamese monks in contemporary European Buddhism. 5. The intergration of Vietnamese

Buddhism into western society. Conclusion and bibliography.

071. LEE SANG HOONContribution of Vasubandhu in the Development of Yogacara.Supervisor : Dr. Indira Narain Singh

Th 18048

Abstract

The principal doctrines of the Yogacara idealism lies in the factthat consciousness is the sole reality. The developed logic of Buddhist thought gave rise to the Yogacara. The object is saidto be unreal as it is not what it appears, and cannot be helpful

to knowledge. The object has been considered as a mode of consciousness. The objective and external appearance is thetranscendental illusion, because of which consciousness isdivided into the subject-object duality. The creativity of consciousness is governed by the illusory idea of the object. Awill or an Idea is the synonym of reality and this creativity ismanifested at different levels of consciousness. The theory of the three strata of consciousness, viz. Alaya-vijnana, KlistaManas and the Pravrtti-Vijnanas covers the idealistic enumerationof the empirical world. The existence of everything is consumedin these three stratas. In entire history of Buddhism,Vasubandhu has been considered as one of the most importantfigures.

Contents

1. Introduction. 2. Origin and development of the Yogacara. 3.Vasubandhu's Yogacara realism and critics. 4. Three vijnans of



49Yogacara. 5. Alaya Vijnanas of Yogacara. 6. Absolute in Yogacarasystem. 7. Dharma theory of Vasubandh. Conclusion andbibliography.

072. LO, YU-CHUNMenri School of Tibetan Art : A Stylistic Study of the SiddhaPaintings.Supervisor : Prof. Anita Sharma

Th 18047

Abstract

Tibetan art has a unique pattern of development since theperiod of the Later Spread of Buddhism. Pala-Indian Buddhistart was first transplanted as a dimension of importation of

Buddhism into Tibet. The subsequent Newar art was first adoptedby the Tibetans largely at a similar basis in the early stage.Chinese stylistic features, however, influenced the developmentof Tibetan painting through a very different manner. Chineseartistic style apparently did not come along with particularBuddhist teaching or tranmissions, but through the merpresence of Chinese Buddhist painting in Tibet, it exhibited tothe Tibetans a divergent approach to illustrate the Buddhistworld and divinities. The sGar-bris reflects a strong mark of Chinese tranquil landscape aesthetics, the sMan-ris amalgamatedboth the Indo-Newar religious and Chinese secular naturalistieaesthetics into the first distinctive Tibetan stylistic expression.

Contents

1. Religious and literary contexts of Indian Mahasiddhas in Tibetan Art. 2. Portrayals of Indian Mahasiddhas in Early Tibetan Painting. 3. The Earily sMan-ris style and tradition. 4.Siddha paintings of the later sMan-ris style. Conclusion andbibliography.

073. NGO THI DUConcept of Anatta in Early Indian Buddhism.Supervisors : Prof. K T S Sarao and Prof. Anita Sharma

Th 18252

Abstract

This thesis is intended to expand the discussion under way incertain circles, to broaden and deepen the reflective basis forfurther cooperation on a topic of common concern the fate of



50the earth as a Buddhist responsibility. It is with a sense of humanity and yet responsibility, that we get involved in it. "TheConcept of anatta (no-self)" is a new challenge, not only on theassumption of the Buddhist, and particularly Asian Buddhistworldviews.

Contents

1. Introduction. 2. The theoretical background knowledge of Anatta (No -Self). 3. The Doctrine of Anatta on human. 4. Theno Atman but five aggregates as reality. 5. Comparativedoctrine of Antta in Pali canon with that in the light of someupanisad. 6. The role of Samadhi and Panna in the realizationof Antta (No-Self). 7. Conclusion. Bibliography.

074. PHRAMAHA SIRI PUMNOYConcept of Micchaditthi as Reflected in the Pali Tipitakaand its Impact : A Psycho-Philosophical Study.Supervisors : Dr. Subhra Barua Pavagadhi and Prof. BhikshuSatyapala

Th 18049

Abstract

The research focuses on the concept of Micchaditthi and itsorigin, kinds, sources, evil impacts and remedies. In the study some ideas such a those of the six thinkers which appear inthe canonical texts of the Theravada Buddhism are discussed

and analyzed. The work is mainly based on the study of theconcept of Micchaditthi as reflected in the tipitaka in TheravadaPali canonical texts. This work relies on the main sources of data used in the research of Buddhist texts and their commen-taries. Also, several sources of information, including textbooksand the research works elated to the topic of research, havealso been taken into consideration. The Tipitaka and itscommentaries are the primary source of this work.

Contents

1. Introduction. 2. Pre-Buddhist views and philosophy. 3. Thenotion of Ditthi : Its groups and the irse of Micchaditthi : Itscauses. 4. The concept of Micchadditthi in the Pali Tipitaka. 5.

The Sammadditthi as the remedial ways and means of gettingrid of impacts of Micchaditthi. 6. Conclusion and bibliography.



51

075 . izoh.k dqekj gkf'k;s ds foe'kZ ds la?k"kZ es a ckS) /keZ es a fHk{kqf.k;ks a dk ;ksxnku Agkf'k;s ds foe'kZ ds la?k"kZ esa ckS) /keZ esa fHk{kqf.k;ks a dk ;ksxnku Agkf'k;s ds foe'kZ ds la?k"kZ es a ckS) /keZ es a fHk{kqf.k;ks a dk ;ksxnku Agkf'k;s ds foe'kZ ds la?k"kZ esa ckS) /keZ esa fHk{kqf.k;ks a dk ;ksxnku Agkf'k;s ds foe'kZ ds la?k"kZ es a ckS) /keZ es a fHk{kqf.k;ks a dk ;ksxnku Afuns Zf'kdk % MkW- jatuk jkuh fla?ky

Th 18251

lkjka 'k

bl 'kks/k ds nkSjku ik;k fd fu%lansg fHk{kqf.k;ks a us ckS) /keZ ds fodkl es a vHkw riw oZHkw fedk fuHkkbZ] ijUrq izfrdw y ifjfLFkfr gksus ds dkj.k oks lekt ds eq[; /kkjk es a ugha vkdj gkf'k;s ds :i es a jgha A fu%lansg gkf'k;s ij gh lgh] ijUrq fHk{kq.kh la?k yacs le; rd vius vfLrÙo es a jgk A

fo"k; lw ph

1- cq) iw oZ dky es a ukjh dh fLFkfr A 2- ckS) /keZ es a fHk{kqf.k;ks a dh Hkw fedk A3- gkf'k;s ds foe'kZ ds :i es a fHk{kqf.k;ks a dh igpku A 4- D;k cq) ukjh fojks/kh Fks A 5- FksjxkFkk FksjhxkFkk ,d rqyukRed v/;;u A 6- fHk{kq.kh la?k dk Lo:i A milagkj A


076 . vuhrk lkfjiqÙk dh thouh ,oa /kEe izpkj esa mudk ;ksxnku AlkfjiqÙk dh thouh ,oa /kEe izpkj esa mudk ;ksxnku AlkfjiqÙk dh thouh ,oa /kEe izpkj esa mudk ;ksxnku AlkfjiqÙk dh thouh ,oa /kEe izpkj esa mudk ;ksxnku AlkfjiqÙk dh thouh ,oa /kEe izpkj es a mudk ;ksxnku Afuns Z'kd % iz ks- fHk{kq lR;iky

077. GYAN VEERRelevance of Buddhism in Contemporary Globalizing World.Supervisor : Dr. Subhra Barua Pavagadhi

078. LE THI BICH HIEPRole of Socially Engaged Buddhism in Societal Development.Supervisor : Prof. K T S Sarao



52079. LHUDUP TSOMO BHUTIA

Gaden Tharpa Choeling Monastery : Its Origin andDevelopment.Supervisor : Prof. K T S Sarao

080. LIM., GYUOGReglexive Nature of Valid Cognition of the Self-Awareness.Supervisor : Dr. Hira Paul Gangnegi

081 . euthr flag phuh ;kf=;ksa }kjk of.kZr mÙkj Hkkjr esa ckS)&/keZ dh n'kkphuh ;kf=;ksa }kjk of.kZr mÙkj Hkkjr esa ckS)&/keZ dh n'kkphuh ;kf=;ksa }kjk of.kZr mÙkj Hkkjr esa ckS)&/keZ dh n'kkphuh ;kf=;ksa }kjk of.kZr mÙkj Hkkjr esa ckS)&/keZ dh n'kkphuh ;kf=;ksa }kjk of.kZr mÙkj Hkkjr esa ckS)&/keZ dh n'kkewY;kadu AewY;kadu AewY;kadu AewY;kadu AewY;kadu Afuns Z'kd % MkW- jke dqekj jk.kk

082. NGUYEN THI MINH HANHContours of Zen in the Lankavatara Sutra.Supervisor : Dr. R K Rana

083 . liuk lkfjdk ikfy lkfgR; esa mfYyf[kr mÙkj&if'peh Hkkjrh; miegk}hi ds ckikfy lkfgR; esa mfYyf[kr mÙkj&if'peh Hkkjrh; miegk}hi ds ckikfy lkfgR; esa mfYyf[kr mÙkj&if'peh Hkkjrh; miegk}hi ds ckikfy lkfgR; esa mfYyf[kr mÙkj&if'peh Hkkjrh; miegk}hi ds ckikfy lkfgR; esa mfYyf[kr mÙkj&if'peh Hkkjrh; miegk}hi ds ckLFkyksa dk v/;;u ¼7oha 'krkCnh rd½ ALFkyks a dk v/;;u ¼7oha 'krkCnh rd½ ALFkyksa dk v/;;u ¼7oha 'krkCnh rd½ ALFkyks a dk v/;;u ¼7oha 'krkCnh rd½ ALFkyksa dk v/;;u ¼7oha 'krkCnh rd½ Afuns Zf'kdk % MkW- 'kqHkz k c:vk ikokx<+ h

084. SINGH (Dinesh Kumar)

Influence of Buddhism on Teaching of Kabir Das.Supervisor : Prof. K T S Sarao

085. TON NGOC HUNGMeditation in T'ient' AI Tradition With Special Reference toMoho Chihkuan.Supervisor : Dr. R K Rana

086. TSERING DOLMATerma : The Hidden Secret of Tibetan Buddhism.Supervisor : Prof. K T S Sarao

087. TSETEN DOLKARLife and Works of Kushok Bakula Rinpoche

Documents

Buddhist Studies Theses Abstract and Content2006 2012