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Journal articles on the topic 'Brahmanical'

Author: Grafiati

Published: 3 June 2025

Last updated: 20 July 2025

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1

Smith, Travis L. "Textuality on the Brahmanical ‘Frontier’." Philological Encounters 1, no. 1-4 (2016): 347–69. http://dx.doi.org/10.1163/24519197-00000014.

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This article explores the unique textual dynamism of the Sanskrit Purāṇas, considering it as an essential feature of Purāṇa as a genre. While early textual scholars looked upon the extreme eclecticism and textual instability of this literature with disdain, the Purāṇas themselves were aware of their own fluctuation as a corpus, making efforts to justify it while also taming it, all the while boldly asserting Purāṇa’s canonical status and its ultimate coherence and authority. The complex and varied strategies that Purāṇa texts take in achieving these goals take on new significance in locating the origins of this genre in the new orthodox but inclusivist theistic movements of the early centuries of the Common Era, which operated on the frontiers of brahmanical culture. Purāṇa was a textual form conceived by such groups, and perfectly suited to the dissemination of their particular doctrines and practices. As such, Purāṇa was “frontier literature” in two senses: in the first place, it was composed and deployed primarily on the geographical margins of brahmanical orthopraxis; and secondly, the distinctive textual editability of Purāṇa texts made Purāṇa a site of constant sectarian and ideological contestation.

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2

Vu, Hai Thien Nga. "Images of Buddha and the Great Deities of Brahmanism in the Original Buddhist Panthem from the Practice of Thailand and Vietnam." INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY RESEARCH AND ANALYSIS 07, no. 11 (2024): 5256–61. https://doi.org/10.5281/zenodo.14208045.

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Buddhism is a major religion in the world, it was born in India 2600 years ago, and has spread to many countries, including Vietnam and Thailand. Due to the same origin, the image of Buddha in Thailand and Vietnam has many things in common, and is closely associated with the culture of worshiping the great Brahmanical gods. However, in the process of migration, combined with the different cultures between countries, the image of Buddha and the Great Brahmanical God has had differences between the two countries. In this article, the group of authors focuses on clarifying the image of Buddha and the Great Brahmanical God in the original Buddhist temples of the two countries of Vietnam and Thailand, thereby comparing the differences between them to understand the religious culture of each country.

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3

Beig, Ramees Raja. "Guptas and Inclusive Sectarianism: An Epigraphic and Numismatic Study." Scholars Journal of Agriculture and Veterinary Sciences 10, no. 9 (2022): 413–16. http://dx.doi.org/10.36347/sjahss.2022.v10i09.003.

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The fourth, fifth, and first half of the sixth centuries of the Christian era—the period known as the Imperial Guptas in India—present a religious landscape with intricate vertical and horizontal linkages. The Vedic rituals and gods are depicted in one section of this as standing at the pinnacle of several Brahmanical religious systems that are horizontally connected to one another. The non-Brahmanical systems are similarly depicted in a horizontal relationship with one another, but without the Vedic vertex, and running antagonistically opposite the Brahmanical ones, sharing in the new options provided by the prevalent element of folk and local cults involving the Yaksas, the veneration of sacred trees and rivers, etc. in the care of those who revere holy rivers and forests, etc. The Gupta kings used this perplexing substance to paint a harmonious scene on the canvas.

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4

Shults, Brett. "Brahmanical Theology and a Buddhist Text." Indo-Iranian Journal 63, no. 4 (2020): 307–34. http://dx.doi.org/10.1163/15728536-06304001.

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Abstract The Tevijja Sutta is an early Buddhist text notable for the way it addresses a problem in Brahmanical theology. Many have studied or cited the Tevijja Sutta, but for various reasons scholars have had trouble describing the problem that the sutta addresses. This article reviews some key developments in the modern academic study of the Tevijja Sutta and proposes a solution to interpretive difficulties associated with the text. The proposed solution leads to a more contextualized reading of the Tevijja Sutta and sheds light on Brahmins and Brahmanical theology in the early Buddhist period.

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Roopesh, O. B. "Educating ‘Temple Cultures’ Heterogeneous Worship and Hindutva Politics in Kerala." Sociological Bulletin 70, no. 4 (2021): 485–501. http://dx.doi.org/10.1177/00380229211051042.

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Contrary to the popular imagination of Kerala as a secular, rational left bastion, the state is witnessing Sangh Parivar’s active presence in the domain of temples and everyday culture. This study attempts to examine the anxiety of Rashtriya Swayamsevak Sangh and its sympathisers about the ‘true’ knowledge on temple culture, and their efforts to teach everyday Brahmanical rituals and other forms of worship such as srividya and kuladevathas. I argue that Sangh Parivar is interested in heterogeneous worship practices in Kerala as part of their ideological expansion. Their obsession for the didactics of temple culture is a response to the modern secularisation process and ambition to educate the Other Backward Classes and Dalits in Brahmanical knowledge, for they are not traditionally inclined to the Brahmanical temples. Finally, the study aims to document the ethnographic details of Sangh Parivar activities in the world of worship and temple culture.

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6

Mishra, Dr Satendra Kumar, and Dr Satyarth Prakash Tripathi. "Hinduism: Sanatana Dharma or Brahmanical Religion." Saudi Journal of Humanities and Social Sciences 5, no. 6 (2020): 294–97. http://dx.doi.org/10.36348/sjhss.2020.v05i06.005.

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7

Dr., A. Vijayanand, and Sahu Narad. "Anti-Brahmanism in writings of Mulkraj Anand." International Journal of Advance and Applied Research 4, no. 21 (2023): 64–67. https://doi.org/10.5281/zenodo.8134496.

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This research paper critically examines the theme of anti-Brahmanism in the literary works of Mulkraj Anand, one of the prominent figures of Indian literature in the 20th century. Anand, known for his commitment to social realism and portrayal of the struggles of marginalized communities, employed his writings as a platform to critique the oppressive caste system in India, with a particular focus on Brahmanism. This study aims to analyze the manifestation of anti-Brahmanical ideas in Anand's writings and explore their socio-political implications. The paper adopts a multi-dimensional approach to investigate Anand's literary works, including novels such as "Untouchable," "Coolie," and "Two Leaves and a Bud," as well as his essays and articles. By employing literary analysis techniques and drawing upon postcolonial and subaltern studies frameworks, this research examines Anand's portrayal of Brahmanical characters, their roles, and the power dynamics within his narratives. Furthermore, the paper investigates the representation of the Dalit (formerly known as untouchable) experience in Anand's writings and how it intersects with his critique of Brahmanism. It explores the strategies used by Anand to expose the inherent inequalities and prejudices perpetuated by the Brahmanical order and the impact of such representations on raising awareness and promoting social change. Additionally, this study contextualizes Anand's anti-Brahmanical stance within the broader socio-political landscape of 20th-century India. It examines the influence of the Indian independence movement, the rise of social reform movements, and the emergence of Dalit voices in shaping Anand's perspective on Brahmanism. The findings of this research highlight Anand's role as a significant literary voice against Brahmanism, shedding light on the experiences of marginalized communities and challenging the hierarchical structures deeply ingrained in Indian society. The paper concludes by reflecting on the relevance of Anand's anti-Brahmanical discourse in contemporary times, emphasizing the continued need for dialogue and action to address caste-based discrimination and promote social justice.

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8

Jaiswal, Suvira. "Semitising Hinduism: Changing Paradigms of Brahmanical Integration." Social Scientist 19, no. 12 (1991): 20. http://dx.doi.org/10.2307/3517649.

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9

Arya, Sunaina. "Dalit or Brahmanical Patriarchy? Rethinking Indian Feminism." CASTE / A Global Journal on Social Exclusion 1, no. 1 (2020): 217–28. http://dx.doi.org/10.26812/caste.v1i1.54.

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The present paper argues that the conceptualisation of notions like ‘dalit’ or ‘intracaste’ or ‘multiple’ patriarchies results from a misunderstanding of the concept brahmanical patriarchy. The category ‘dalit patriarchy’ is gaining popularity in academic and political discourse of contemporary India. It is introduced by Gopal Guru in his seminal essay ‘Dalit Women Talk Differently’ only to challenge patriarchal practices within ‘lower’ caste groups. But mainstream feminists of India attempted to propagate and proliferate this vague concept. They argue that dalit men, as a part of their exploitation by ‘upper’ caste, also face taunts regarding their masculinity which results in their aggressive behaviour on dalit women; which has been called as ‘dalit patriarchy’. The paper argues that conceptualisation of such notions yields no advancement in our endeavours toward a gender-just society, rather it is misleading. Evaluating articulations in mainstream Indian feminism, we need to think through: what effect does this have on our feminist struggle? what is at stake? what possibly can be a resolution? Thus, by exposing flaws about ‘dalit patriarchy’—including a detailed discussion on the empirical, theoretical, and logical shortcomings—this paper seeks to initiate a theoretical rethinking of feminist as well as dalit scholarship, with employment of analytical, hermeneutical and critical methods.

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10

Thapan, Anita Raina. "Ganapati: The Making of a Brahmanical Deity." Studies in History 10, no. 1 (1994): 1–22. http://dx.doi.org/10.1177/025764309401000101.

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11

Olivelle, Patrick. "Aśvaghoṣa’s Apologia: Brahmanical Ideology and Female Allure". Journal of Indian Philosophy 47, № 2 (2019): 257–68. http://dx.doi.org/10.1007/s10781-019-09385-2.

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Chakrabarti, Kunal. "The Purānas and the making of the cultural territory of Bengal." Studies in People's History 5, no. 1 (2018): 1–12. http://dx.doi.org/10.1177/2348448918759849.

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The article proceeds from the hypothesis that Bengal was peripheral to the main Brahmanical zone, and that many religious beliefs and ritualistic practices existed there, probably in much diversity, before Brahmanism established its dominance. Brahmanism absorbed, modified and unified the local cults. The article takes the cult of the Goddess Maṅgalacaṇḍī as an illustration of how it is specific to Bengal and drew on various local rituals and beliefs in goddesses locally prevalent previously, but now regionalised. The cult as it was being formed was also sought to be accommodated in the Punāṇic framework: thus Bengal was given its particular cults, while preserving its place in the Brahmanical world.

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13

Brick, David. "The Widow-Ascetic under Hindu Law." Indo-Iranian Journal 57, no. 4 (2014): 353–83. http://dx.doi.org/10.1163/15728536-20140035.

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This article constitutes a fairly comprehensive, largely diachronic analysis of the restrictions placed upon the non-sexual behavior of widows by works of the classical Hindu legal tradition known as Dharmaśāstra. As such, it systematically examines an array of texts belonging to virtually all periods of Dharmaśāstra, beginning with the earliest surviving Dharmaśāstric works and proceeding chronologically forward. This article, therefore, provides a more detailed and reliable account of the rise of widow-asceticism within the orthodox Brahmanical communities that produced these texts than is hitherto available. In this way, it significantly contributes to our broader understanding of how Brahmanical attitudes toward women changed between roughly 300bce and 1500ce.

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Visigalli, Paolo. "Charting ‘Wilderness’ (araṇya) in Brahmanical and Buddhist Texts". Indo-Iranian Journal 62, № 2 (2019): 162–80. http://dx.doi.org/10.1163/15728536-06202002.

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Abstract The essay demonstrates the longevity and pervasiveness of Indic and Indic-derived etymological analyses (nirvacana) across literary traditions, in Sanskrit, Pāli, and Chinese. To exemplify different indigenous approaches to etymology, the essay explores emic analyses of the word araṇya ‘wilderness’. It traces the analyses found in Chāndogya Upaniṣad (8.5) and in the works of the etymologists (Nirukta) and grammarians (vyākaraṇa; uṇādisūtra). It also considers Paramārtha’s nirvacana-inspired analysis of Chinese alianruo 阿練若 (araṇya), and identifies a similar analysis in Aggavaṃsa’s Saddanīti. The essay shows etymological analyses’ sophistication and variety of purposes.

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15

Bhuyan, Rashmi Rekha. "Religious Interaction in Early Medieval Kamarupa: An Insight into the Kalikapurana." Indian Historical Review 48, no. 2 (2021): 218–32. http://dx.doi.org/10.1177/03769836211052098.

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Like all other world religions, Brahmanism and Buddhism, the two prominent religious traditions of India, have histories of development and transformations since their inception. Depending on the socio-economic and political scenario, religions are subject to change, often in their basic beliefs and rituals, and at a certain point of time, the interaction between diverse religious traditions also becomes inevitable. Although opponent by nature in their early philosophies, Buddhism and Brahmanism got entwined at a certain phase of history, when many Buddhist deities and rituals were accommodated within the purview of Brahmanism and vice-versa. In the history of Brahmanical tradition, this interaction is traceable in the narratives of Puranic texts composed during the first millennium years of the Christian Era (ce). For the present study, one such Puranic text: the Kalikapurana, composed in Kamarupa (early Assam) during the early-medieval period, has been taken into account to understand the process of interaction between Brahmanism and Buddhism in the historical context of early Assam. Being primarily Brahmanical religious texts, the Puranas contain traces of Buddhism only in ‘covert’ form: in the form of myth. Focussing on some myths narrated in the Kalikapurana, the present study will discuss the existence of Buddhism in the early-Brahmaputra valley prior to the coming of Brahmanism. It will help us to understand the strategies adopted by the immigrant Brahmins to accommodate the prevailing traits under the purview of Brahmanical Hinduism.

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Rossi, Paola Maria. "The bahuvrīhi Compound Between Zeroing and Contrastive Accentuation: Vedic Sanskrit Model and Pāṇini’s Model". ACME 74, № 1 (2021): 7–32. http://dx.doi.org/10.54103/2282-0035/16790.

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This article aims to explore how Pāṇini’s model of the bahuvrīhi compound may be diachronically correlated to the bahuvrīhi compound as attested in the Vedic Sanskrit language, thus accounting for the two Pāṇinian requisites: zero-ending for all the constituents and accentuation on the first constituent, contrastively employed in relation to the determinative compounds. Since Pāṇini’s work is based on the Brahmanical scholarly tradition, the sources of his bahuvrīhi model are also to be found in the Brahmanical scholarly milieux. The locus classicus is the case of índraśatru, which starts off the process of uniformation and regulation of bahuvrīhi compound stressed on the first constituent. The same scholarly-discussed índraśatru compound is mentioned in the late Rigvedic textual layer (R̥V 1.32.6; 1.32.10), as an expressive poetic device. Therefore, the two Pāṇinian characteristic traits of the bahuvrīhi compound are inherited from a peculiar blend of poetic language and linguistic exegesis.

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17

Mandal, Mahitosh. "Dalit Resistance during the Bengal Renaissance: Five Anti-Caste Thinkers from Colonial Bengal, India." CASTE / A Global Journal on Social Exclusion 3, no. 1 (2022): 11–30. http://dx.doi.org/10.26812/caste.v3i1.367.

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This article debunks the myth that Bengal is a casteless land or that Bengalis have no understanding of caste, by excavating, from within a Dalit historiographical framework, the rich and heterogeneous anti-caste politico-intellectual tradition launched and carried forward by the Dalits in colonial Bengal. Due to the paucity of space, it focuses only on three among sixty Dalit communities residing in Bengal and demonstrates the radical edge of five diverse anti-caste thinkers, namely, Harichand Thakur, Guruchand Thakur, Mahendranath Karan, Rajendranath Sarkar, and Mahendranath Mallabarman. Through a critical rejection of nationalist, Marxist and subaltern historiographies and interrogation of the Brahmanical appropriation of Bengal’s anti-caste tradition, it foregrounds the independent and self-critical intellectual history of the Dalits of colonial Bengal. It exposes the epistemic violence suffered by Dalit thinkers and reformers in the textbook historical narratives that glorify a Brahmanical Bengal Renaissance and highlights the neglected discourse of Dalit resistance and renaissance that had taken place at the same time in the same province. It shows how these anti-caste organic intellectuals fought the Brahmanical supremacists during the anti-British movement led by the Brahmins and upper castes, and how their agendas of self-respect and redistribution of wealth conflicted with the Swadeshi movement. Finally, the article demonstrates that while in the history of the anti-caste movement, Phule, Ambedkar, and Periyar justifiably occupy much of the discursive space, a significant and unacknowledged intellectual and political contribution was also made by their contemporary Bengali counterparts.

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18

Thomas. "The Women's Wall in Kerala, India, and Brahmanical Patriarchy." Feminist Studies 45, no. 1 (2019): 253. http://dx.doi.org/10.15767/feministstudies.45.1.0253.

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Thomas, Sonja. "The Women's Wall in Kerala, India, and Brahmanical Patriarchy." Feminist Studies 45, no. 1 (2019): 253–61. http://dx.doi.org/10.1353/fem.2019.0001.

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20

Kotyk, Jeffrey. "Research Note on Brahmanical Deities in Mikkyō Astrological Art." Journal of Asian Humanities at Kyushu University 4 (March 2019): 101–8. http://dx.doi.org/10.5109/2231635.

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Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals." Journal of the Economic and Social History of the Orient 58, no. 4 (2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.

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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.

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Desnitskaya, Evgeniya A. "Educational practices in urban spaces of Ancient India." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 3 (2021): 516–31. http://dx.doi.org/10.21638/spbu17.2021.312.

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The urbanization of Ancient India dates back to the middle of the first millennium BCE. In the early days, urban culture was influenced by unorthodox religious movements from the East of India, and by social practices adopted from western Hellenistic states. Urban culture contributed to the genesis and spread of scripts and literacy in India. It was in urban spaces and at royal courts that Sanskrit evolved from the oral language of Brahmanic ritualism to the written language of the cosmopolis, the language of literature and philosophy. By the beginning of CE, urban spaces in India became the place of modernization of Brahmanism. Arts and theoretical disciplines blossomed in towns and at royal courts. Urban educational practices were focused on practical disciplines and on skills connected with aesthetic pleasure. The basis of education was reading and writing. Urban culture in the 1st millennium CE was multireligious. Buddhist universities at the monasteries were leading educational centers supported by kings, including the non-Buddhist ones. Buddhist philosophy was taught there along with traditional Brahmanic and lay disciplines (grammar, normative poetics, etc.). Therefore, the urban space in ancient India was the place of mutual interaction between Brahmanical, Buddhist, and secular scholarship as well as educational traditions. It was in towns, at Buddhist monasteries and royal courts that written culture and the corresponding educational practices were established.

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M.V., Muralikrishnan. "Tantra Literature of Kerala- Special Reference to Mātṛsadbhāva". Addaiyan Journal of Arts, Humanities and Social Sciences 2, № 6 (2020): 35–41. http://dx.doi.org/10.36099/ajahss.2.6.4.

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Kerala has an enormous tradition on Tantra literature and also has different kinds of ritual peculiarities between Brahmanical and non-Brahmanical rituals. Most of the Tantra ritual manuals of Kerala focus the temple rituals and concomitant subjects too. Philosophical discussions are not much can be seen in Kerala Tantra manuals. There are many texts on Kerala Tantra that still remain in manuscripts from. The Mātṛsadbhāva is one among them, which discuss the ritual of Goddess Bhadrakālī/ Camuṇḍā along with Sapta-mātṛs, Śiva and Kṣetrapāla. The text is believed as the first Śākta text from Kerala. The text has twenty-eight chapters, begins from ācāryalakṣaṇa to ends in jīrṇodhāra. The text has a strong connection with South Indian Brahmayāmala and the author of Mātṛsadbhāva refer to Brahmayāmala many times. The present study is focusing on the special features of Tantra literature of Kerala and a special discussion on Mātṛsadbhāva along with Brahmayāmala and Śeṣasamuccaya.

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García-Arroyo, Ana. "A Deconstruction of the Mahabharata: When Draupadi Writes Back." Miscelánea: A Journal of English and American Studies 58 (December 16, 2018): 13–29. http://dx.doi.org/10.26754/ojs_misc/mj.20186301.

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From a post-colonial and gender perspective I examine R.K. Narayan’s The Mahabharata (1978), Chitra Banerjee Divakaruni’s The Palace of Illusions (2008) and Mahasweta Devi’s “Draupadi” (1997), in order to analyze how they have rewritten the ancient myth of the Mahabharata. To be more precise, I look into the story of Draupadi, one of the most popular female protagonists, who has become an archetype of the Hindu woman. The ultimate goal is to demonstrate by confronting these narrations that Narayan’s modern prose responds to the dominant Brahmanical discourse that has built up essentialist models of masculinity and femininity. In contrast, Divakaruni’s and Devi’s texts go a step further and 1) hark back to a Brahmanical patriarchy that has exercised control over the feminine throughout history; 2) offer a form of counter discourse by interrogating and deconstructing gender; 3) expose with their rebellious voices the limits of the colonizing power and 4) give us a more accurate understanding of women’s realities in contemporary India.

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Singh, Divyanshu Kumar, and Palashi Vaghela. "Anti-Caste Lessons for Computing: Educate, Agitate, Organize." XRDS: Crossroads, The ACM Magazine for Students 30, no. 4 (2024): 41–45. http://dx.doi.org/10.1145/3665600.

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South Asian caste systems are one of the many forms of historical, social hierarchies like race, gender, sexuality, and disability that shape the worlds of technology and media. The experiences of Dalits in hyper-Brahmanical spaces show how caste needs to be navigated in worlds of technology.

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Sen, Swadhin, Keysar Abir Bin, S. M. K. Ahsan, Seema Hoque, Sabikun Nahert, and Ahmed Sharif. "Preliminary observations on the outcomes of two archaeological excavations on Teesta Mega Fan (TMF), Bangladesh." HEQEP Journal 1, no. 1 (2018): 67–143. https://doi.org/10.5281/zenodo.10041952.

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The northwestern part of Bangladesh and northern part of West Bengal, India are included into Varendri or Gauda subregion during Early Medieval period. Archaeological research in Dinajpur-Joypurhat-Thakurgaon Districts of Bangladesh have generated new sets of data from the fieldwork. Various new ideas, questions and problems have emerged in these studies and this paper presents summarized findings of excavations of two archaeological places at Kaharol and Birol Upazila of Dinajpur District. The area is located, geologically, on the distal part of Teeta Mega Fan (TMF), which has different despositional history than the adjoining Barind Terrace and associated floodplains of different channels. The time consuming excavations in two seasons of 2016 and 2017 have revealed brick built structures and associated material cultures. A navaratha Brahmanical temple was found at Kaharol and it has been assumed that the temple was associated with Brahmanical God Vishnu. The temple was converted later, possibly, into another edifice with different function during medieval period. The place at Birol, on the other hand, revealed an interesting evidence of conversion of a Buddhist temple, first, into a Brahmanical one, and then, into a secular habitational space as well as a sacred place associated with a mazar (tomb of a Muslim Holy saint). In both cases, stratigraphic understanding has been key to the retrieval, and analyses of data within a geoarchaeological framework. Evidence of natural catastrophic events like earthquake was detected on the structural remains of both of these places. Both of these places, besides, are located within flood zones and they offer a framework within which the accepted wisdom about human-landscape interaction can be questioned.

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Verma, Anjali. "Epigraphic Gleanings on Brāhmaṇism in Chamba". Studies in History 37, № 2 (2021): 139–67. http://dx.doi.org/10.1177/02576430211069158.

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The Chamba region in the western Himalayas has attracted the attention of researchers after the decipherment of hundreds of inscriptions spanning the period between the early eighth to eighteenth centuries. This article studies the epigraphs to analyse the arrival of the brāhman. a community into Chamba from various parts of the country at different time spans. The study focuses on how this arrival in periodical waves affected the political and religious milieu of the region. Interactions between pre-existing indigenous elements of polity and religion with the new, dominating brahmanical elements ultimately legitimized the position of the kings within the brahmanical order, in exchange for the land-grants these brāhman. as received. In the epigraphs, we notice the dominance of brāhman. a writers with specific indications of their gotra and sometimes their Vedic affiliations, summarized in this article through tabular data for an easy understanding of their content and context. This analysis reveals new information about migration, grants-in-perpetuity, and the brahmanization of the royal house of Chamba between the eighth and eighteenth centuries.

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Sahu, Bhairabi Prasad. "Brahmanical Ideology, Regional Identities and the Construction of Early India." Social Scientist 29, no. 7/8 (2001): 3. http://dx.doi.org/10.2307/3518122.

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David Brick. "Bhoḥ as a Linguistic Marker of Brahmanical Identity". Journal of the American Oriental Society 136, № 3 (2016): 567. http://dx.doi.org/10.7817/jameroriesoci.136.3.0567.

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Ghadage, Tushar. "Ambedkarites in Making: The Process of Awakening and Conversion to Buddhism among Non-Mahar Communities in Maharashtra." CASTE / A Global Journal on Social Exclusion 1, no. 2 (2020): 107–20. http://dx.doi.org/10.26812/caste.v1i2.220.

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Scholars have presented Buddhist discourse in Maharashtra- the western part of India, as an expression of protest and emancipation of the former untouchable caste Mahar. But in the recent past, people coming from different social backgrounds belonging to non-Mahar castes have adopted Buddhism. Now it has become the collective discourse of protest of different castes and tribes. This paper, an outcome of my anthropological study concerns with changing consciousness among non-Mahar castes regarding conversion to Buddhism as a tool of resistance to overcome caste inequalities. As the Brahmanical patriarchy is the basis of the nourishment of the caste system and hence the root of women’s oppression, women’s assertion for gender-equal society and its actual implementation on the ground constitutes a major part of the anti-caste movement. Therefore, this study would also seek the answer to the question of how Buddhism helps to rupture the caste patriarchy and its rigid structure. This can be precisely seen through how women are breaking those boundaries of castes. Therefore, this paper will also address the issue of women's emancipation through Buddhism and how it challenges the Brahmanical patriarchy and liberates its women followers from oppression.

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Wharton, Kate. "The Teacher as Mother or Midwife? A Comparison of Brahmanical and Socratic Methods of Education." Royal Institute of Philosophy Supplement 66 (April 9, 2010): 103–17. http://dx.doi.org/10.1017/s1358246109990270.

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Socrates famously compares himself to a midwife in Plato'sTheaetetus. Much less well known is the developed metaphor of pregnancy at the centre of the initiation ritual that begins Brahmanical education. In this ritual, calledUpanayana, the teacher is presented as becoming pregnant with the student. TheArthavavedastates:The teacher leads the student towards himself, makes him an embryo within; he bears him in his belly three nights.

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Senanayake, Harsha, and Samarth Trigunayat. "Brahmanical Patriarchy and Voices from Below: Ambedkar‘s Characterization of Women’s Emancipation." Open Political Science 3, no. 1 (2020): 175–82. http://dx.doi.org/10.1515/openps-2020-0014.

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AbstractWestern feminism created a revolution on the international stage urging the world to look at things through the perspective of women who were historically suppressed because of their gender, yet in many instances, it failed to address the issue of women in the Indian subcontinent because of the existence of social hierarchies that are alien concepts to the western world. As a result, the impact of western feminist thinkers was limited to only the elites in the Indian subcontinent. The idea of social hierarchy is infamously unique to the South Asian context and hence, in the view of the authors, this evil has to be fought through homegrown approaches which have to address these double disadvantages that women suffer in this part of the world. While many have tried to characterize Ambedkar’s political and social philosophy into one of the ideological labels, his philosophy was essentially ‘a persistent attempt to think things through’. It becomes important here to understand what made Ambedkar different from others; what was his social condition and his status in a hierarchal Hindu Society. As a matter of his epistemology, his research and contribution did not merely stem from any particular compartmentalized consideration of politics or society, rather it encompassed the contemporary socio-political reality taking into consideration other intersectionalities like gender and caste. The paper argues for a system of convergence of casteism and sexism rather than an isolated approach to counter the gender inequalities. This convergence is important to be considered because most of the Indian feminist thinkers of our times are qualifying patriarchy with the term ‘Brahmanical’.

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Groesbeck, Rolf. ""Classical Music," "Folk Music," and the Brahmanical Temple in Kerala, India." Asian Music 30, no. 2 (1999): 87. http://dx.doi.org/10.2307/834314.

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Kumar, Rajesh. "Brahmanical Idealism, Anarchical Individualism, and the Dynamics of Indian Negotiating Behavior." International Journal of Cross Cultural Management 4, no. 1 (2004): 39–58. http://dx.doi.org/10.1177/1470595804038867.

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McGovern, Nathan. "Brahmā: An Early and Ultimately Doomed Attempt at a Brahmanical Synthesis." Journal of Indian Philosophy 40, no. 1 (2011): 1–23. http://dx.doi.org/10.1007/s10781-011-9146-8.

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Jaiswal, Suvira. "Change and Continuity in Brahmanical Religion with Particular Reference to "Vaisnava Bhakti"." Social Scientist 28, no. 5/6 (2000): 3. http://dx.doi.org/10.2307/3518178.

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Laxmi Singh, Vijaya. "Sacred and profane in the religiosity of Brahmanical Banaras: past to present." Journal of Historical Archaeology & Anthropological Sciences 4, no. 3 (2019): 92–102. http://dx.doi.org/10.15406/jhaas.2019.04.00186.

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Arur, Aditi, and Joan DeJaeghere. "Decolonizing life skills education for girls in Brahmanical India: a Dalitbahujan perspective." Gender and Education 31, no. 4 (2019): 490–507. http://dx.doi.org/10.1080/09540253.2019.1594707.

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Pieruccini, Cinzia. "Sacred Groves, the Brahmanical Hermit, and Some Remarks on ahiṃsā and Vegetarianism". Cracow Indological Studies 25, № 1 (2023): 237–57. http://dx.doi.org/10.12797/cis.25.2023.01.08.

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The term sacred grove‘ is used to denote an area of vegetation that is afforded special protection on religious grounds. In India, where sacred groves are known by a wide repertoire of local names, such places may be found right from the Himalayas up to the far South. Sacred groves host veneration of natural phenomena or elements of landscape, but also ancestral, local, folk or tribal gods and Sanskritised deities; the use of their resources is strictly regulated. Research studies on sacred groves in India often consider them to be a legacy of archaic economic forms, possibly harking back to the stage of hunters-gatherers, and an expression of a religiosity dating back to a remote, non-Aryan, pre-Vedic antiquity. However, main sources for our knowledge of Indian antiquity, namely the literary sources, provide no direct record of voices of such archaic societies. Nonetheless, the same sources allow us to highlight some important aspects of the sacredness anciently ascribed to vegetation, forest, and specific places therein. The present paper proposes to focus on the Brahmanical hermit‘s distinct relationship with the forest and examine some aspects related to food.

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Sahu, Bhairabi Prasad. "Dynastic rule and religious ritual: A study of the S´ulkīs in early medieval Odisha." Studies in People's History 4, no. 1 (2017): 24–31. http://dx.doi.org/10.1177/2348448917693730.

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The quest of ruling houses to acquire moral authority over their subjects by associating themselves with particular cults and rituals seems to have been a common enough phenomenon in India. This article studies the ways in which the Śulkī rulers in a part of Odisha (ninth-tenth centuries) promoted the cult of the female deity Stambheśvarī, originally represented by a simple post or pillar, by incorporating her in the Brahmanical pantheon. The article traces the stages in which this transformation occurred.

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Hedlund, Roger E. "Book Review: Disputed Mission: Jesuit Experiments and Brahmanical Knowledge in Seventeenth-Century India." Missiology: An International Review 29, no. 2 (2001): 241–42. http://dx.doi.org/10.1177/009182960102900225.

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Maheswara, Rao.Ch, and M. Koteswar Rao Dr. "Dominant Brahmanical Discourse: A Reading of Dr. Babasaheb Ambedkar's Waiting for a Visa." Criterion: An International Journal in English 15, no. 2 (2024): 119–28. https://doi.org/10.5281/zenodo.11103542.

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Popular culture is a totality of ideas, practices, perceptions, approaches, and other observable facts that are within the mainstream of a particular society. It has disintegrated into so many diverse forms, genres, tones, styles, and goals that it can no longer be effectively discussed as a single entity. Popular culture serves as the breeding ground for democracy, speaking and acting as its voice. Democracy is made truly democratic by popular culture, which equilibrates society. Its main concern will be with regard to the suppression and oppressed conditions in the society which result in upraising of many voices to represent their conditions through the memoirs and autobiographical writings. The emergence of autobiography as a genre in literary theories was possible and getting prominence in representing the marginalized conditions of the majority of the population in the society. This paper discusses the barbarous actions and the Brahmanical attitudes imposed by certain communities in the memoir of Dr. B. R. Ambedkar “Waiting for a Visa”.

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Vijaya Shanthi, M. "Impact of Sanskritization on The Folk Rituals in Ancient Tamil Nadu." Shanlax International Journal of Arts, Science and Humanities 10, no. 4 (2023): 47–51. http://dx.doi.org/10.34293/sijash.v10i4.6158.

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Sanskritization is a particular form of social change found in India. It denotes the process by which castes placed lower in the caste hierarchy seek upward mobility by emulating the rituals and practices of the upper or dominant castes. It is a process similar to passing in anthropological terms. This term was made popular by Indian sociologist M. N. Srinivas in the 1950s.The cultural elements of the Aryans slowly penetrated into the society of Dravidians. This cultural assimilation and integration were known as Aryanization or Sanskritization. It had a strong impact on Tamil Language, Tamil Religion and radical changes in the society. Tamil people worshipped food grain, since it is their source of living. They wereall deified in different forms such as foodgrains, human and metalimages. In ancient Tamilagam, the Kalabhras adopted Anti- Brahmanical attitude and suppressed the domination of Sanskrit. During the Pallava period, the earlier folk-worship disappeared and the new form of Brahmanical worship gradually started. Throughout the history of Tamil Nādu Sanskritic Hinduism had absorbed local and folk elements. The patronisation of the rulers of Pallavas, Cholas, and Pandyas and the construction of grand structural temples made the Sanskritization of worship to be very strong. It was not helped to the subalterns to move up in the social hierarchy. Further it degraded the position of subalterns. Hence, itreceives various types of opposition in later period. But the Hindu revivalism was possible in ancient Tamil Nadu during the period of Pallavas and Imperial Cholas because of adapting Sanskritization form of worship.

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S., Shankara. "DEVELOPMENT OF BUDDHIST EDUCATION SYSTEM IN INDIA- A STUDY." Shanlax International Journal of Arts, Science and Humanities 6, S2 (2019): 16–22. https://doi.org/10.5281/zenodo.2580623.

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<em>The sixth century B.C forms an important Epoch in the history of the Indian religion and thought. The period saw the rice of two new religions – Jainism founded by Vardhamana Mahaveera and Buddhism founded by Gautama Buddha. These two religions were the out come of a revolt against the cast system prevailed in the Brahmanical period. Buddhist education was based on the teaching of Gautama Buddha. These teaching were so important they remained a source of inspiration for individual as well as social development in India. The influence of Buddhist teaching cannot be undermined even during later periods.</em>

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DeNapoli, Antoinette. "Beyond Brahmanical Asceticism: Recent and Emerging Models of Female Hindu Asceticisms in South Asia." Religion Compass 3, no. 5 (2009): 857–75. http://dx.doi.org/10.1111/j.1749-8171.2009.00172.x.

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Hiltebeitel, Alf. "Aśvaghoṣa’s Buddhacarita: The First Known Close and Critical Reading of the Brahmanical Sanskrit Epics". Journal of Indian Philosophy 34, № 3 (2006): 229–86. http://dx.doi.org/10.1007/s10781-005-5020-x.

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Sanderson, Alexis. "Religion and the State: Śaiva Officiants in the Territory of the King’s Brahmanical Chaplain." Indo-Iranian Journal 47, no. 3-4 (2004): 229–300. http://dx.doi.org/10.1007/s10783-005-2927-y.

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Majumdar, Susmita Basu. "State formation and religious processes in the north–south corridor of Chhattisgarh (from first century bc to eighth century ad)." Studies in People's History 4, no. 2 (2017): 119–29. http://dx.doi.org/10.1177/2348448917725849.

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Chhattisgarh in central India, a hilly and forested region, offered passages connecting the Gangetic basin with the Deccan, which opened it to influences from both the north and the Deccan. This made possible a secondary stage of state formation, marked by royalty, bureaucracy and army, with offices and practices influenced by those in vogue in the established states in the surrounding regions. The paper examines the process in the light mainly of epigraphic evidence. Such state formation created superior landed classes, mainly through land grants. The dynastic rulers patronised Vishnavism and Śaivaism, which were Brahmanical intrusions into the area, rather than any local deities or cults.

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Moran, Arik. "God, King, and Subject: On the Development of Composite Political Cultures in the Western Himalaya, circa 1800–1900." Journal of Asian Studies 78, no. 03 (2019): 577–600. http://dx.doi.org/10.1017/s0021911818002140.

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The history of British rule in the Indian Himalaya exemplifies the mutual enforcement of social identities and political cultures in modern South Asia. For the Khas ethnic majority of the Himachal Pradesh–Uttarakhand borderland, the colonial power's differentiation between “secular” and “religious” authorities engendered the division of substantially commensurable groups into “caste Hindu” and “tribal” societies. In demarcating borders along the “natural barrier” between the states, the British had severed a politically potent grassroots theocracy from its underlings, consolidated the fragmentation of the Shimla Hill States, and ultimately encouraged the development of a composite political cultures that complemented Khas traditions with Brahmanical creeds from the plains.

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Dundas, Paul. "A Digambara Jain Samskāra in the Early Seventeenth Century: Lay Funerary Ritual according to Somasenabhattāraka's Traivarnikācāra." Indo-Iranian Journal 54, no. 2 (2011): 99–147. http://dx.doi.org/10.1163/001972411x550069.

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AbstractThis paper examines the description of the funeral ritual to be performed for a lay Digambara Jain which is provided by Somasenabhattāraka in his Traivarnikācāra , written in Maharashtra in 1610. This description represents the fullest textual account hitherto available of premodern Jain mortuary ceremonial for a non-renunciant. Despite Jainism's consistent rejection of brahmanical śrāddha ceremonies intended to nourish deceased ancestors, Somasenabhattāraka clearly regards the performance of these as a necessary component of post-funerary commemoration. The paper focusses on Somasenabhattāraka's references to árāddha and the ancestors and suggests how categories deriving from brahman ritual ideology were maintained in a devalorised form in the Digambara Jain context.

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