The present work is substantially my thesis "Indian Philosophy-its origin and growth from the Vedas to the Buddha," submitted in 1917to the University of London and approved in the same year for the D. Lit, degree. I can no longer regard it as the same Doctorate thesis, since it has been revised, altered and enlarged, though slightly, in the light of subsequent research. Consequently, the title of the original thesis has been done away with and replaced by the present, title "A History of Pre Buddhistic-Indian Philosophy." The Supplementary Discussions in Chapter XII, the Post Script in Chapter XXI and the whole of the concluding chapter are later additions. None the less, the original thesis remains almost intact in this work in that the changes made therein are immaterial, the general arrangement of its chapters and sections as well as its main conclusions having suffered no violent alteration.
It would no doubt have been of some advantage to me, a novice that I am, to get the thesis printed and published in its approved form with the stamp of the University of London upon it. I could not really have made up my mind to publish the thesis in its present form, with certain additions and alterations specified above, but for the precious suggestions from Professor T. W. Rhys Davids and the kind encouragement of the Hon'ble Justice Sir Asutosh Mookerjee, the President of the Council of Post-Graduate Teaching in Arts and the present Vice-Chancellor of the Calcutta University. I have nevertheless the satisfaction of seeing the work now published with the stamp of my former Alma Mater, the University of Calcutta, and it has been to me not a little matter of pride that I found myself on my return from England in the midst of a band of arduous and talented researchers in the vast field of ancient Indian literature, history and culture, brought together from different parts of the world to advance the cause of learning under the guidance of so eminent a leader, scholar and educationist as Sir Asutosh. Nothing indeed could give me greater satisfaction than the relief I had felt on being back in the midst of my community which has not regarded me as an outcast, as well as my University which has not failed to afford me facilities for work; for, however rebellious in spirit one may be in matters of one's social and religious views, and however insignificant may be one's attainments abroad, nothing can be more painful and disappointing, I think, to a man than to find himself a stranger at home. What this strangeness of situation means to an Indian returning home from foreign sojourn and to an Indian student of ancient Indian literature, history and cluture returning to the institutions of his country can better be imagined than told. Just fancy what chagrin a sensible man is apt to feel when after long absence he returns home only to find that his parents, brothers, sisters and others whom he regards as very dear and near to him, are all reluctant, because of the fear of society, to receive him back freely in their midst, or how depressing is the atmosphere to a student who finds, in spite of his earnestness, that in the educational institutions of his country the subjects generally neglected and undervalued are precisely those which are productive and really matter most. Happily the times are being changed.
Art (289)
Biography (239)
Buddha (1969)
Children (95)
Deities (48)
Healing (35)
Hinduism (56)
History (544)
Language & Literature (464)
Mahayana (413)
Mythology (91)
Philosophy (456)
Sacred Sites (115)
Tantric Buddhism (90)
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