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In 1908 Sarat Chandra Das published the Pag Sam Jon Zang by Sumpa-khampo. It has been hailed by Prof. G. Tucci: “It was composed with a wise and discriminating choice of older sources. Its purpose is to be a summa of Tibetan historical traditions, in which chronicles and myths, saints’ lives and cosmogonic legends, political changes and religious doctrines (lugs gnis) meet”. The importance of the work lies in passages quoted from the works of ...
This study explores one of Tibet's greatest thinkers, Longchenpa (1308-1364), within the context of the `rhetoric of negation', an intense critique of philosophical views and spiritual practices that displays their inability to lead directly to liberation. Like that of his predecessors, Longchenpa's rhetoric of negation aimed to dismantle compulsive conceptualising mental processes, which creates an absence. However, Longchenpa went one step further and overcame ...
It is a foundational work on Lamaist iconography of Tibet and Mongolia, and a sine qua non for historians of Buddhist art in India and its evolution in the Lamaist world. Dr. Mrs. Sushama Lohia did her Masters in Sanskrit from the University of Delhi, studied Mongolian under Prof. Walther Heissig, got her doctorate from the University of Bonn in 1968 on the translation and annotations on Mongol Tales of the 32 Wooden Men in the 1746 (1686) version.
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