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Books on the topic 'Brahmanical'

Author: Grafiati

Published: 3 June 2025

Last updated: 1 August 2025

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1

Kher, Chitrarekha V. Buddhism as presented by the Brahmanical systems. Sri Satguru Publications, 1992.

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2

Ācārya, Parameśa. Indegenous education and Brahmanical hegemony in Bengal. Indian Institute of Management, 1992.

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3

Srivastava, A. L., 1936- author and Jñāna Pravāha (Organization : Vārānasi, Uttar Pradesh, India), eds. Śilpa-sahasradala: Directory of unique, rare, and uncommon Brahmanical sculptures. Jñāna-Pravāha, 2012.

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4

Bhaṭṭaśālī, Nalinīkānta. Iconography of Buddhist and Brahmanical sculptures: In the Dacca Museum. Aryan Books International, 2001.

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5

Ray, Niharranjan. Brahmanical Gods in Burma: A chapter of Indian art and iconography. Myanmar Rare Book Publications, 1998.

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6

Danda, Deepanjana. Maharashtra and the cross-fertilisation of style of brahmanical caves in India. De Montfort University, 2002.

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7

Mukherjee, Bikash. Religious centres of North India: Buddhist, Jaina, and Brahmanical based on archaeological and literary sources. Ramanand Vidya Bhawan, 1993.

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8

Roy, Kumkum. The emergence of monarchy in North India, eighth--fourth centuries B.C.: As reflected in the Brahmanical tradition. Oxford University Press, 1994.

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9

Emerson, Tennent James. Christianity in Ceylon: Its introduction and progress under the Portuguese, the Dutch, the British, and American missions with an historical sketch of the Brahmanical and Buddhist superstitions. Asian Educational Services, 1998.

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10

Burgess, James. Report on the Elura cave temples and the Brahmanical and Jaina caves in western India: Completing the results of the fifth, sixth, and seventh seasons' operations of the Archaeological Survey, 1877-78, 1878-79, 1879-80. Archaeological Survey of India, 1994.

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11

1946-, Dahiwale S. M., ed. Understanding Indian society: The non-Brahmanic perspective. Rawat Publications, 2005.

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12

Elder, Joseph W. Traditional Brahmanical Society. Oxford University Press, 2006. http://dx.doi.org/10.1093/oxfordhb/9780195137989.003.0003.

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13

Parnaik, Satyendra. Brahmanical Religion in Ancient Orissa. South Asia Books, 1987.

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14

Myths: Vedic, Buddhist, and Brahmanical. Progressive Publishers, 2002.

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15

Interaction Between Brahmanical and Buddhist Art. DK Print World, 2004.

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16

Ancient Indian Education: Brahmanical and Buddhist. 2nd ed. Motilal Banarsidass Pub, 1998.

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17

Ray, Niharranian. Brahmanical Gods of Burma (Bibliotheca Orientalis Series). Orchid Press, 2006.

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18

Bhattasall, Nalini Kanta. Iconography of Buddhist and Brahmanical Sculptures in the Dacca Museum. Aryan Books International, 2001.

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19

Rules and regulations of Brahmanical asceticism: Yatidharmasamuccaya of Yādava Prakāśa. State University of New York Press, 1995.

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20

Sarma, Pradip. Holy Shrines of Assam: Brahmanical, Bauddha, Christian, Islamic, Jain, Sikh. B.R. Publishing, 2002.

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21

The Brahmanical and Buddhist gods and goddesses in Himachal Pradesh. Buddhist World Press, 2010.

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22

McGovern, Nathan. The Snake and the Mongoose. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190640798.001.0001.

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This book turns the commonly accepted model of the origins of the early Indian religions on its head. Since the beginning of modern Indology in the 19th century, the relationship between the major early Indian religions of Buddhism, Jainism, and Hinduism has been based on an assumed dichotomy between two metahistorical identities: “the Brahmans” and the newer “non-Brahmanical” śramaṇa movements. Textbook and scholarly accounts typically purport an “opposition” between these two groups by citing the 2nd century BCE Sanskrit grammarian Patañjali, often stating erroneously that he compared their

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23

Disputed mission: Jesuit experiments and brahmanical knowledge in seventeenth-century India. Oxford University Press, 1999.

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24

Disputed Missions: Jesuit Experiments and Brahmanical Knowledge in Seventeenth-century India. OUP India, 2001.

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25

Against the Madness of Manu: B.R Ambedkar's Writings on Brahmanical Patriarchy. Navayana Publications, 2013.

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26

Wheeler, James Talboys. History of India from the Earliest Ages: Hindu Buddhist Brahmanical Revival. Creative Media Partners, LLC, 2018.

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27

Wheeler, James Talboys. History of India from the Earliest Ages: Hindu Buddhist Brahmanical Revival. Creative Media Partners, LLC, 2018.

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28

Zupanov, Ines G. Disputed Mission: Jesuit Experiments and Brahmanical Knowledge in Seventeenth-century India. Oxford University Press, USA, 2000.

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29

Sarma, Pradip. Holy Shrines of Assam ; Brahmanical, Bauddha, Christian, Islamic, Jain and Sikh. B.R. Publishing Corporation, 2002.

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30

Wheeler, James Talboys. History of India from the Earliest Ages: Hindu Buddhist Brahmanical Revival. Creative Media Partners, LLC, 2018.

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31

Making of Brahmanical Hegemony - Studies in Caste, Gender and Vaishnava Theology. Columbia University Press, 2016.

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32

History of India from the Earliest Ages: Hindu Buddhist Brahmanical Revival. Creative Media Partners, LLC, 2022.

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33

Early Brahmanical cults and associated iconography: C. 400 B.C. to A.D. 600. Kaveri Books, 2002.

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34

The History of India From the Earliest Ages: Hindu Buddhist Brahmanical Revival. Franklin Classics, 2018.

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35

McGovern, Nathan. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190640798.003.0008.

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The concluding chapter reviews the book’s argument and argues that scholars have been confusing cause and effect in attributing the rise of the early Indian religions to a metahistorical distinction between “Brahmanical” and “non-Brahmanical” forces, rather than understanding this distinction as arising historically out of a process of identity formation. I have argued that by dropping the assumption of a fundamental dichotomy between Brahmanism and the śramaṇic tradition, and of the metahistorical priority of the former, we see more clearly how Brahmanical and śramaṇic identities arose in anc

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36

Yatidharmasamuccaya. Rules and Regulations of Brahmanical Asceticism: Yatidharmasamuccaya of Yadava Prakasa (Suny Series in Religion). State University of New York Press, 1995.

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37

Yadavaprakasa. Rules and Regulations of Brahmanical Asceticism: Yatidharmasamuccaya of Yadava Prakasa (Suny Series in Religion). State University of New York Press, 1994.

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38

McGovern, Nathan. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190640798.003.0001.

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The Introduction frames the book’s problematic. It begins by describing the received narrative on the origins of early Indian religions using the metaphor of the snake and the mongoose, which several scholars have erroneously attributed to the 2nd century grammarian Patañjali as a comparison to the antagonism between Brahmans and śramaṇas. It then examines how Orientalist scholarship constructed this narrative under the influence of the “Lutheran” myth of Protestant origins and how this legacy lives on both in modern scholarship and modern narratives in India. Finally, it outlines a new method

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39

McGovern, Nathan. The Brahman as the Head of a Household. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190640798.003.0005.

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This chapter, complementing the previous one, examines the articulation of Brahman identity that understood the Brahman to be a non-celibate householder, namely, that found in the Dharma Sūtras. It shows that the Dharma Sūtras were not simply intra-Brahmanical texts, but rather polemical texts articulating a particular, non-celibate vision of Brahmanical identity. They did so first by using for the first time a fully explicit statement of the varṇa system to divorce brahmacarya (celibacy) from Brahmanhood and restrict it to their own group. Then, they used the āśrama system to taxonomize all f

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40

Monasteries, shrines, and society: Buddhist and Brahmanical religious institutions in India in their socio-economic context. Manak Publications, 2011.

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41

Engendering the early household: Brahmanical precepts in the early gṛhyasūtras, middle of the first millenium B.C.E. Orient Longman, 2008.

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42

Aklujkar, Ashok. History and Doxography of the Philosophical Schools. Edited by Jonardon Ganeri. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.2.

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This chapter begins with a discussion of the reach of the expression “Indian Philosophy” and its various provisional equivalents in Sanskrit. It describes the relationship between philosophy and religion in India, observing that although philosophical discussion often occurs in the context of religious writing, this does not entail that the philosophy is itself religious. The structure of Indian philosophical texts is described, and difficulties in accurate historical reconstruction are noted. The use of the labels “āstika”/“orthodox” and “nāstika”/”heterodox” is shown to have its origins in B

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43

Bloomer, Kristin C. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190615093.003.0001.

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This chapter begins with the caste conflicts leading up to the possession and healing of a Dalit woman in rural Sivagangai District. It offers a general background for readers on the various forms of non-Brahmanical Hindu deity and spirit possession practices prevalent in Tamil Nadu, a brief history of Christianity in India; and the evolution of Mary through history and doctrine. It presents the problematic categories of “universal” versus “local” religious practices. It argues that Marian possession both challenges and colludes with three sorts of hegemony: Brahmanical Hinduism, orthodox Roma

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44

McGovern, Nathan. The Brahman as a Celibate Renunciant. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190640798.003.0004.

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This chapter looks at the articulations of Brahman identity that understood the Brahman to be a celibate renunciant, namely, those of the Buddhists and the Jains. The earliest texts of the Buddhists (Aṭṭhaka Vagga and Pārāyaṇa Vagga) and Jains (Āyārāṅga Sūtra) portray their founders and ideal monks as Brahmans, with no intent to criticize or polemicize against an external group of “real” Brahmans. Indeed, the brahmacarya espoused by the Buddhists and Jains had deep roots in the Vedic tradition, provided continuity between their own groups and more Vedic-oriented groups, and may in some ways ha

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45

Geslani, Marko. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862886.003.0008.

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The conclusion reviews how a history of śānti rituals complicates our sense of the relationship between Vedism and Hinduism. Despite the drammatic religious changes that took hold in the post-Vedic period, Vedic orthopraxy, at least in the endurance of its ritual structures, nonethless constrained Hindu practice, especially in its highly public temple setting. The study also connects the medieval Brahmanical world to the ethnographic present. While relatively taciturn at the level of theoretical discourse, the ritual and astrological cultures of the royal and temple cults pose a striking count

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46

The emergence of monarchy in North India, eighth-fourth centuries B.C.: As reflected in the Brahmanical tradition. Oxford University Press, 1994.

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47

Roy, Kumkum. The Emergence of Monarchy in North India, Eighth-Fifth Centuries B.C.: As Reflected in the Brahmanical Tradition. Oxford University Press, USA, 1995.

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48

Brough, John. Early Brahmanical System of Gotra and Pravara: A Translation of the Gotra-Pravara-Manjari of Purusottama-Pandita. University of Cambridge ESOL Examinations, 2016.

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49

Bloomer, Kristin C. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190615093.003.0010.

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This chapter begins with the ordination of Dhanam’s son and pans out to compare all three women. Aananthan is ordained in Mātāpuram, with the bishop of Meerut (Agra) presiding. The ritual offers a bottom-up view of the interdependent power relations within hegemonic orders such as the Roman Catholic Church in village India, and the Church’s relation to Brahmanical and non-Brahmanical Hindu authority. Marian possession is investigated as covert activity and agency. Meanwhile, Nancy’s marriage has tempered her possession activity and lends credence to interpretations that her possession allowed

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50

Brough, John. The Early Brahmanical System of Gotra and Pravara: A Translation Of The Gotra-Pravara-Manjari Of Purusottama-Pandita. Cambridge University Press, 2013.

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