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Journal articles on the topic 'Hindu law'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Sandria, Arinita. "Pancasila Values In Tradition On The Bali Hindu Community Reviewed From Bali Adat Law And Hindu's Law." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (2018): 226. http://dx.doi.org/10.25078/ijhsrs.v2i2.622.

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<p>Adat law is an unwritten law that applies to a particular society. One of adat law that is still valid in Indonesia is Balinese Adat Law which is strongly influenced by Hindu religious law. Adat Law Society of Bali has many traditions related to various religious activities, one of which is <em>ngayah</em>. The development of the times influenced the existence of the <em>ngayah</em> tradition in the Balinese Hindu community. Many Balinese Hindus, especially those outside Bali, currently do not carry out <em>ngayah</em>. This will certainly have a ne

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Hadriani, Ni Luh Gede, I. Putu Gelgel, and Putu Sastra Wibawa. "Pembentukan Peradilan Agama Hindu di Indonesia." Jurnal Penelitian Agama Hindu 9, no. 3 (2025): 210–15. https://doi.org/10.37329/jpah.v9i3.4228.

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Hindus really need Religious Courts, because so far the District Courts have not been able to handle legal issues for Hindus, especially issues related to family law such as divorce, marriage and inheritance law. So far the formation of religious courts for Hindus has not been recognized because it does not have a clear basis. Therefore, it is necessary to conduct research on the basis for the formation of religious courts for Hindus, both the legal, philosophical and sociological basis of the formation of Hindu Religious Courts in Indonesia. The purpose of this study is to analyze the basis f

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3

Iwanek, Krzysztof. "‘Secularism’ as understood and interpreted by Hindu nationalists." Journal of Language and Politics 17, no. 4 (2018): 533–51. http://dx.doi.org/10.1075/jlp.14020.iwa.

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Abstract This article focuses on how Hindu nationalists interpret the term ‘secularism’ in Hindi. I will refer to two Hindi translations of ‘secularism’: dharmnirpekṣtā and panthnirpekṣtā. The first one means indifference towards religion and the second indifference towards communities. My main point is that the Hindu nationalists’ strategy of referring to old, Sanskrit meanings of dharm (which means ‘law’ and ‘order’ aside ‘religion’ and other concepts) make it possible for them to criticise dharmnirpekṣtā and choose panthnirpekṣtā instead. Their position is that the state can only be ind

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4

Nemec. "Hindu Law and Society." Journal of the American Oriental Society 140, no. 1 (2020): 205. http://dx.doi.org/10.7817/jameroriesoci.140.1.0205.

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Dr., Naveen Singh Chouhan. "Concept of Cruelty under Hindu Marriage." International Journal of Trend in Scientific Research and Development 4, no. 1 (2019): 380–82. https://doi.org/10.5281/zenodo.3605875.

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Hindu marriage is a holy sacrament in the life of a Hindu with other various sacraments, which are known as important for the complete life. Marriage is the valid way for male and female to live together and perform their duties and husband wife are considered to be one in law. In 1869 the Indian Divorce Act was passed but it had remained in applicable to the Hindus and after the Independence on 18th may 1955 The Hindu Marriage Act has been passed which governs all the matters and situations related to Hindu marriage. Dr. Naveen Singh Chouhan "Concept of Cruelty under Hindu Marriage"

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Kastama, I. Made. "PENDIDIKAN HUKUM HINDU MEMBENTUK MORALITAS MANUSIA HINDU DALAM INTERAKSI SOSIAL." Maha Widya Bhuwana: Jurnal Pendidikan, Agama dan Budaya 5, no. 1 (2022): 17. http://dx.doi.org/10.55115/bhuwana.v5i1.1422.

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The purpose of this paper is to explain Hindu law education to shape Hindu human morality, where Hindu law is a rule of law that is mostly contained in the Manawadharmasastra and a tradition passed down from generation to generation known as Sadacara. This writing use normative legal method, namely library research to obtain the secondary data. The data collected through studies literature with study and analyze data in accordance with the problem. The study results show Hindu law education made guidelines in social interactions neither for religious ceremony nor social activity committed by m

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Rajeev Kumar Singh and Jivesh Jha. "Hindu Jurisprudence as The Basis and Source of Nepalese Family Laws: An Investigation." QURU’: Journal of Family Law and Culture 2, no. 2 (2024): 145–68. http://dx.doi.org/10.59698/quru.v2i2.198.

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Hindu jurisprudence has played an important role in the formation of the basis and source of family law in Nepal. This article conducts an in-depth investigation of how Hindu legal principles have influenced the regulation of family law in Nepal. Through careful analysis, it outlines the historical development of Hindu jurisprudence and the way its influence manifests in Nepal's family law provisions, particularly under the National Civil Code 2017. It explores the historical foundations of Hindu law and identifies its practical consequences in the Nepalese context, including possible incongru

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Sanjaya, I. Putu Agung, I. Wayan Sumertha, and I. Wayan Ardhi Wirawan. "The The Strategy Of Leader Communication In Bidang Bimas Hindu Ministry Of Religion Affair, Brach Office West Nusa Tenggara Province." Widya Sandhi: Jurnal Kajian agama, Sosial dan Budaya 15, no. 02 (2024): 82–96. https://doi.org/10.53977/ws.v15i02.1632.

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This article aims to study the leadership communication strategies in serving Hindus in the Bidang Bimas Hindu, Regional Office at the Ministry of Religion Affair, West Nusa Tenggara (NTB) Province. This article is based on research using interpretive qualitative methods to analyze data obtained through observation, interviews and documentation studies. The results of this research found that the leadership communication strategy used in serving Hindus was laissez-faire. The laissez-faire strategy is implemented by leaders who place high trust in subordinates. The Head of Bidang Bimas Hindu (t

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Arthadana, Made Gede, I. Putu Sastra Wibawa, and I. Putu Sarjana. "Legality of Virtual Hindu Marriage in the Perspective of National Law in Indonesia." Jurnal Magister Hukum Udayana (Udayana Master Law Journal) 13, no. 4 (2024): 868. https://doi.org/10.24843/jmhu.2024.v13.i04.p09.

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The general purpose of writing in this scientific journal is to find out the legal basis for marriage for Hindus in Bali and specifically to find out the legality of virtual Hindu marriages from the perspective of National Law in Indonesia. The writing method used is descriptive normative legal research using a statutory approach and a case approach. The first research result is the Legal Basis for Hindu Marriage in Bali, which refers to Article 28 paragraph (1) of the 1945 Constitution, Article 1 & Article 2 of Law Number 1 of 1974 concerning Marriage, Law Number 16 of 2019 concerning Ame

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Prof., H. D. Sawant. "INTELLECTUAL CONSPIRACY TO BREAK NATION UNDER THE NAME OF WOMEN LAW." Scholarly Research Journal for Humanity Science & English Language 11, no. 57 (2023): 1–5. https://doi.org/10.5281/zenodo.7980065.

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<em>All well-wishers of India must now get united. We may have internal differences, but let us get united for the sake of protecting our culture. When some alien forces are trying to destroy the Hindu saint and the Hindu culture by using some Hindus as stooges, the Hindus won`t allow them to destroy Hindu culture. They keep hatching various conspiracies to disturb and disrupt the great civilization. There were four ancient civilization-Romans, Greek, Egyptian and Indian. They have destroyed the civilizations of Rome, Greece and Egypt already; now only that of India is still alive. Give import

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11

Shah, Prakash. "Transnational Hindu law adoptions: recognition and treatment in Britain." International Journal of Law in Context 5, no. 2 (2009): 107–30. http://dx.doi.org/10.1017/s1744552309990036.

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This article examines how the adoption of children under Hindu law in India is regarded by British private international law and immigration law. Through an analysis of case-law, it focuses particularly on how British judges regard the legitimacy of exclusion by the British immigration control system of children who have been adopted under a ‘foreign’ legal system which essentially permits private adoption arrangements. Examining the background to the regime of Indian Hindu law adoptions (which applies to Sikhs as well as Hindus), and the private international law and immigration rules which a

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Overbey, Ryan Richard. "The Spirit of Hindu Law." Numen 58, no. 2-3 (2011): 424–28. http://dx.doi.org/10.1163/156852711x562948.

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Krishnaleela, S. "Comparative Study of Personal Law in India." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (2020): 121–27. http://dx.doi.org/10.34293/sijash.v7i4.2374.

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A woman was considered less than a full human, an object to be transferred by her male guardian. Though the turn in rights and behavior hasn’t quite corrected itself, women, possibly in a better place today than ever before -women are uniformly discriminated in India concerning all religions. Poly gamy forms a key basis for discrimination among Muslim women. In Christians, a wife can claim separation only on the adultery of the husband and his change of profession of Christianity to some other religion and marrying other women -There are different inheritance rules among the male and female Hi

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14

Agnes, Flavia. "Has the Codified Hindu Law Changed Gender Relationships?" Social Change 46, no. 4 (2016): 611–23. http://dx.doi.org/10.1177/0049085716666635.

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In the context of the current debate around enactment of a Uniform Civil Code (UCC), there seems to be a tacit acceptance that the codified Hindu family law will form the base of such a code. In this context, it has become necessary to examine whether the codified Hindu law, applicable to around 80 per cent of our population, has helped to bring about social transformation and change gender relationships. 1 At times, the continuation of the Hindu Undivided Family property is perceived as its main lacunae, but the discriminatory aspects of the Hindu cultural ethos which dominate the Hindu law o

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Rahmadi, I. Gede Komang, and Benyamin Tunga. "Dampak Hukum Hak Waris terhadap Perkawinan Beda Agama Antara Hindu dengan Islam Menurut Hukum Adat Hindu Bali di Kecamatan Kerambitan Kabupaten Tabanan." Kajian Ilmiah Hukum dan Kenegaraan 1, no. 2 (2023): 95–103. http://dx.doi.org/10.35912/kihan.v1i2.1951.

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Purpose: The purpose of this research is to find out the perspective of Balinese Hindu law in interfaith marriages between Hinduism and Islam so that it can be declared legal and how the impact of inheritance law on intermarriage between Hindu and Islamic religions according to Balinese Hindu customary law. Method: The method used is an empirical juridical approach. This juridical approach emphasizes legislation and regulations relevant to this issue. While the empirical approach, emphasizing the problems studied based on the facts that develop in the research field. Result: Based on the resul

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Davis, Donald R. "Law and “Law Books” in the Hindu Tradition." German Law Journal 9, no. 3 (2008): 309–25. http://dx.doi.org/10.1017/s2071832200006441.

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It is by now common knowledge that British colonialism in India transformed or invented many Indian institutions and traditions. Questions of how the transformation occurred, of the extent of Indians’ participation in the changes, and of how to measure the scope of the transformation are all still very much in scholarly debate. The area of law has recently become a productive intellectual site for historians interested in describing the transformative effects of colonial governance. Few of these studies, however, are informed by more than a superficial knowledge of classical and medieval legal

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Artika, Gusti Putu, Dhanurseto Hadiprashada, and Neneng Cucu Marlina. "Analisis Makna Pesan Yang Terkandung Di Dalam Relief Ukiran Bangunan Pura Umat Hindu." JURNAL MEDIA INFOTAMA 19, no. 2 (2023): 230–36. http://dx.doi.org/10.37676/jmi.v19i2.3885.

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This research was conducted to analyze the meaning of the message contained in the carved reliefs of the Hindu temple building at the Dharma Yatra temple, Rama Agung village. The research method uses qualitative research methods to analyze the meaning of the messages contained in the relief carvings of Hindu temple buildings in the village of Rama Agung using hermeneutic theory. The results of the study show that the meaning of the messages contained in the relief carvings of Hindu temples at the Dharma Yatra temple have meanings that mostly contain religious meanings and social messages and n

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18

Ulya, Zakiyatul. "Implementasi Hukum Waris Islam dan Hindu di Kecamatan Krembung Sidoarjo." AL-HUKAMA 5, no. 2 (2024): 247–75. https://doi.org/10.15642/al-hukama.2015.5.2.247-275.

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Islamic law and Hindu law have set up various issues regarding inheritance. But in fact, not all of the rules are regularly followed by both of Muslim and Hindu communities, especially those in district Krembung, region Sidoarjo. In the case of inheritance practice, both of these communities prefer to use customary law than religious law. Starting from this issue, this research focuses to answer the two fundamental questions, namely: (1) how the implementation of the law of inheritance in Muslim and Hindu communities in district Krembung, region Sidoarjo is, and; (2) what the similarities and

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Widnyana, I. Made Adi. "The Policy of Human Organ Transplantation in Indonesia from the Perspective of Positive Law and Hindu Law." Jurnal Magister Hukum Udayana (Udayana Master Law Journal) 13, no. 4 (2024): 849. https://doi.org/10.24843/jmhu.2024.v13.i04.p07.

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Organ transplantation has been medically performed in the present day; however, the underlying thoughts regarding organ transplantation need to be examined by looking at studies sourced from ancient civilizations and teachings, as well as the positive laws that apply, particularly in Indonesia. The method used in this writing is based on normative research with a comparative, conceptual approach, as well as an approach to legislation. The results of this writing indicate that the regulation of organ transplantation in Indonesian positive law refers to the provisions of the WHO and the constitu

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Aditi, I. Gusti Ayu, Lalu Husni, Lalu Muhammad Hayyanul Haq, and Lalu Sabardi. "Reexamination of the Concept of Justice in the Inheritance System: A Study on Women's Inheritance in the Traditional Society of Bali in Lombok, West Nusa Tenggara, Indonesia." Jurnal IUS Kajian Hukum dan Keadilan 11, no. 3 (2023): 602–22. http://dx.doi.org/10.29303/ius.v11i3.1322.

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The Hindu inheritance law allows for the possibility of inheritance for female children, though with a reduced share. Interpretations of religious norms are often disregarded in customary legal systems with the argument that Hinduism does not endorse double obligations. The customary inheritance law used by the Hindu community in Lombok, Indonesia, is based on Hindu inheritance laws interpreted according to local customs or village traditions. Different interpretations in each region regarding women's inheritance rights worsen the fulfillment of women's inheritance rights. Therefore, in line w

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Hooker, M. B. "The “Chinese Confucian” and the “Chinese Buddhist” in British Burma, 1881–1947." Journal of Southeast Asian Studies 21, no. 2 (1990): 384–401. http://dx.doi.org/10.1017/s0022463400003295.

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By the late nineteenth century British control over Burma had been firmly established and by 1893 a comprehensive legal system for its population put in place. The guiding principle of the judicial and legislative system was that each racial or religious group had the right to its own law in matters of religion and custom. Thus, Burmese “Buddhist law” for the Burmese, “Mohammadan law” for Muslims and Hindu law for the Hindus. In addition, the customary laws of other ethnic groups were also recognized.

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KASTURI, MALAVIKA. "Gurusand Gifting:Dana, themathreform campaign, and competing visions of Hindusangathanin twentieth-century India." Modern Asian Studies 52, no. 1 (2018): 99–131. http://dx.doi.org/10.1017/s0026749x17000671.

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AbstractFrom the early twentieth century, Hindu socio-religious and political bodies debated the use thatmaths(monastic establishments) made of their wealth, amassed in large part throughdana(socio religious gifts). From the early nineteenth century, Anglo Hindu law on inheritance, and thereafter the Religious and Charitable Endowments Acts, had enabled the autonomy ofmathsby classifying them as private religious corporations, not charitable endowments. This article suggests that themathreform campaign between 1920 and 1940 in north India was impelled by the preoccupations of heterogeneous Hin

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Mandara, I. Wayan Kantun, I. Putu Gelgel, and Ida Bagus Dharmika. "Hindu identity maintenance of mixture marriage in DKI Jakarta." International journal of social sciences 5, no. 3 (2022): 222–29. http://dx.doi.org/10.21744/ijss.v5n3.1943.

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In a pluralistic society like Jakarta, it is very possible for marriages with religious backgrounds to occur. Marriage with two different religions is very unlikely because the law requires that the marriage be carried out in one religion. Hindus generally adhere to the patrilineal principle in the sense that the man is the head of the family. If there is an interfaith marriage, the wife must follow the husband's Hindu religion. However, it often happens that if there are marriages with different religious backgrounds, many Hindu men in DKI follow the religion of their wives. This causes the n

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DAVIS, DONALD R. "A Realist View of Hindu Law." Ratio Juris 19, no. 3 (2006): 287–313. http://dx.doi.org/10.1111/j.1467-9337.2006.00332.x.

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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 h

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Davis, Donald R. "Pratiloma Paranoia: Class Hierarchy, Conservatism, and Ethics in Classical Hindu Law." Religions 15, no. 7 (2024): 820. http://dx.doi.org/10.3390/rel15070820.

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The Hindu law tradition grounds its social ethics on an ideological hierarchy of class or caste known as varṇa. The positive inculcation of this hierarchy is bolstered by a fear of social inversion, known as pratiloma, in every area of law and society. Through an examination of the concept of pratiloma, this article contends first that the central Hindu law principle of dharma, religious and legal duty, depends upon knowing and abiding by one’s place in society. From this Hindu articulation of social rank as the foundation of ethics, the article then draws a comparison between classical Anglo-

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Srikantan, Geetanjali. "Secularisation and Theologisation." Journal of Law, Religion and State 4, no. 1 (2015): 49–95. http://dx.doi.org/10.1163/22124810-00401002.

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The formation of Hindu law has been chronicled by historians and others as a complex process involving the negation of customary law and the upholding of sacred texts, upon which codes of law were formulated. This paper seeks to interrogate the truth behind this narrative by examining the category of Hindu law and the processes that allowed it to emerge within the British colonial legal imagination. It argues that the making of Hindu law was a process of theologisation within an outer framework of secularisation i.e. the Christian theological framework embedded in the secular framework of West

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Hendrawan, Kadek Teddy, I. Wayan Wesna Astara, and Diah Gayatri Sudibya. "Penerapan Sanksi Hukum Terhadap Pelaku Pencabutan Penjor Sebagai Rangkaian Upacara Galungan Pada Umat Beragama Hindu di Desa Adat Taro Kelod Kabupaten Gianyar." Jurnal Preferensi Hukum 5, no. 2 (2024): 210–15. http://dx.doi.org/10.22225/jph.5.2.8084.210-215.

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Indonesia as a rule-of-law country has statutory regulations, relating to criminal sanctions and sentencing. In addition, some laws apply throughout the area called Customary Law, including in Bali. Perpetrators of the destruction of goods as well as religious blasphemy can be punished with the general criminal code or, in comparison with the Applicable Customary Law. This research examines 2 things: 1) How is the existence of the Hindu religious community in carrying out its obligations and legal protection for Hindu religious people in terms of Human Rights? and 2) What is the application of

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Al Masud, Abdullah, and Md Faruk Abdullah. "ABU RAYHAN AL-BIRUNI’S STUDY OF OTHER RELIGIONS: A CASE ON HINDUISM." Journal of Nusantara Studies (JONUS) 6, no. 2 (2021): 116–32. http://dx.doi.org/10.24200/jonus.vol6iss2pp116-132.

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Studying other religions is a legacy left by medieval Muslim scholars. As a Muslim scholar, al-Biruni’s Kitab al-Hind was a unique contribution to the study of Hinduism. This study explores al-Biruni’s approaches to studying Hinduism, culture, and civilisation by reviewing related manuscripts and literature. Al-Biruni studied the Hindu scripture in its original language. He investigated Hindu theology and philosophy, their caste system in the society, law and ethics, rituals, and festivals. In Kitab al-Hind, an entire chapter was dedicated to Hindu scriptures which included Veda and Puranas. C

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Newbigin, Eleanor. "The codification of personal law and secular citizenship." Indian Economic & Social History Review 46, no. 1 (2009): 83–104. http://dx.doi.org/10.1177/001946460804600105.

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Recent debates about personal law and a uniform civil code in India have seen both Hindu and Muslim leaders insist on the ‘religious’ status of Muslim law vis-à-vis a more secular or ‘civil’ Hindu legal system. This article argues that such claims obscure very important similarities in the development and functioning of these legal systems. Tracing the origins of the current debate to late nineteenth and early twentieth-century debates about law reform, it argues that the systems of personal law in operation in India today are the outcome of late colonial attempts by Hindu and Muslim male refo

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Gelgel, I. Putu, and I. Putu Sastra Wibawa. "Penyuluhan Hukum Perkawinan Hindu Sebagai Strategi Menuju Desa Sadar Hukum." JURNAL SEWAKA BHAKTI 1, no. 1 (2018): 1–7. http://dx.doi.org/10.32795/jsb.v1i1.16.

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Legal awareness of Hindu marriage law that has not been maximal is a problem for the community in Tista Village, Busung Biu Subdistrict, Buleleng Regency. One of the strategies to increase the legal awareness of Tista Village community especially in understanding Hindu marriage law through legal education is done to achieve maximal legal awareness of the community. The Community Service Team succeeded in providing an understanding to the public about the importance of knowing the law of Hindu marriage. Hindu marriage counseling activities by combining lecture and case-case models can be a mode

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Mandal, Gobinda Chandra. "Born to be Unequal? An Assessment of the Rights and Status of Hindu Women in Bangladesh." Dhaka University Law Journal 35, no. 1 (2025): 113–50. https://doi.org/10.3329/dulj.v35i1.77563.

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This article examines the legal and social status of Hindu women in Bangladesh, with a focus on their rights to property, marriage, guardianship, maintenance and adoption. It also analyses the factors that contribute to their unequal status, such as religious dogmatism, patriarchal norms, social stigma etc. The study draws on a community survey conducted among 743 Hindu respondents, which reveals their perception of inequality and discrimination against Hindu women, as well as their opinions on the potential reforms of Hindu law in Bangladesh. The article argues that Hindu law in Bangladesh is

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Manik Wedanti, I. Gusti Ayu Jatiana, Ulio Ulio, and I. Made Sugita. "Inheritance in Balinese Customary Law: Dynamics and Its Linkage With Hindu Law." Jurnal Indonesia Sosial Teknologi 5, no. 01 (2024): 2568–83. http://dx.doi.org/10.59141/jist.v5i1.860.

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The inheritance system in Balinese customary inheritance law is known as the kapurusa system. This kapurusa system is patrilineal and is inspired by Hinduism. The issuance of the Decree of Pasamuhan Agung MUDP Bali Province in 2010 was an initial milestone in the change in the mindset of granting inheritance rights to girls and boys who married nyentana or married out with their wives. Therefore, it is necessary to research the dynamics of inheritance according to Balinese customary inheritance law and its relationship with Hindu law regarding inheritance. Using empirical-normative legal resea

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Varun, Prashant. "History of Female Coparcener and her rights to Coparcenary property towards Gender Justice: A Legal Study under Hindu Law." ANVESHA-A Multidisciplinary E-Journal for all Researches 3, no. 1 (2022): 36–40. http://dx.doi.org/10.55183/amjr.2022.vo3.lsi.01.007.

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In a country where parochial mind sets are deeply rotted, it is evident to find laws structured specially to cater to the benefits of men, who occupy a dominant pole in every spare. A relatable Instance was the devolution of property among the coparceners, where the only male coparcener of the Hindu joint family reckoned to be natural heirs to the ancestral property. It was the ipso facto gender-biased and unjust. The devolution of property under Hindus is governed by the Hindu Succession Act, 1956, which is with the due course of time change the status of a female coparcener and their right t

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Wisnawa, Dewa Ketut. "Hindu Legal Philosophy in Ngelinggihang Dewa Hyang Tradition: A Case Study in Jero Kuta Customary Village." Udayana Journal of Law and Culture 5, no. 1 (2021): 1. http://dx.doi.org/10.24843/ujlc.2021.v05.i01.p01.

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This article discusses Ngelinggihang Dewa Hyang ceremony in Gianyar Regency which is different from the traditions in other regions in Bali. This tradition originates from Hindu law but is implemented differently by each customary village. This study aims to assess the position of Hindu law in Indonesian legislation, discuss Hindu law as the basis for implementing Ngelinggihang Dewa Hyang ceremony, identify the autonomy of customary village in Ngelinggihang Dewa Hyang process, and reveal the public perceptions of this ceremony in Jero Kuta Customary Village, Batubulan Village, Sukawati Distric

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Padayachy, Shri Kesu. "Law and religion - a Hindu Tamil perspective." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 29, 2013): 1. http://dx.doi.org/10.5952/54-0-302.

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Milan, Barman. "Dharmasūtras and Modern Hindu marriage (Vivāha)." International Journal of Sanskrit Research 2, no. 6(A) (2016): 17–20. https://doi.org/10.5281/zenodo.7987319.

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The Saṃskāras are necessary for the purification of both the body and mind. Vivāha Saṃskāra is an important Saṃskāra in our life. Vivāha or Marriage is accepted as a religious obligation by the ancient compilers of Hindu Law. In the period of the Dharmasūtras, It makes a man eligible to become a worthy member of society in the householder’s status of life, it helps him in the performance of those religious rites which are only to be discharged by a man with his wife. The Hindu marriage has undergone change from earlier period to present day legislation. The Hindu marriage Act, 1955 recei

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Setyaningsih. "Generasi Muda Yang Berkarakter Melalui Pendidikan Agama Hindu." Widya Aksara : Jurnal Agama Hindu 24, no. 1 (2019): 64–73. http://dx.doi.org/10.54714/widyaaksara.v24i1.49.

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Character is a fundamental value that cannot be released in the formation of individual personalities. Perfectly formed characters can realize the quality of human resources that have the potential to achieve progress. Law Number 20 Year 2003 concerning the national education system article 3 which requires the formation of character from an early age. Hindu religious education is a sub-system of national education. Hindu religious education is an attempt to produce intelligent students both intellectually, emotionally, and spiritually. In the practice of religion, it cannot be separated from

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Bhat, M. Mohsin Alam, Mayur Suresh, and Deepa Das Acevedo. "Authoritarianism in Indian State, Law, and Society." Verfassung in Recht und Übersee 55, no. 4 (2022): 459–77. http://dx.doi.org/10.5771/0506-7286-2022-4-459.

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While India possesses features conventionally associated with liberal democracies, it has lately been understood to suffer from “democratic backsliding”. Commentators have used descriptions like “authoritarianism”, “electoral autocracy”, “ethnic democracy” and “totalitarianism” to understand the current moment in Indian history. The framework of “autocratic legalism” illuminates the dynamics of centralization of power but there are also elements in the Indian experience that complicate this framework and reflect potentially unique features of the country’s democratic decline. These features ca

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Subramanian, Narendra. "Making Family and Nation: Hindu Marriage Law in Early Postcolonial India." Journal of Asian Studies 69, no. 3 (2010): 771–98. http://dx.doi.org/10.1017/s0021911810001476.

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Postcolonial states responded differently to the group-specific personal laws that were recognized in many colonial societies. While some retained most colonial personal laws (e.g., Lebanon) and others introduced major changes (e.g., Tunisia), most introduced modest yet significant changes (e.g., Egypt, India, Indonesia). Indian policy makers retained personal laws specific to religious groups, and did not change the minority laws, although minority recognition did not rule out culturally grounded reform. They changed Hindu law alone based on their values, as they saw Hindu social reform as th

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Kapur, Ratna. "GENDER AND THE “FAITH” IN LAW: EQUALITY, SECULARISM, AND THE RISE OF THE HINDU NATION." Journal of Law and Religion 35, no. 3 (2020): 407–31. http://dx.doi.org/10.1017/jlr.2020.42.

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AbstractThis article analyzes how concepts of gender, gender equality, and secularism have been addressed by the higher judiciary in India in cases dealing with matters of religion. The discussion focuses on three landmark decisions of the Indian Supreme Court on gender equality. The cases involve challenges to discriminatory religious practices that target women in the Muslim-minority and Hindu-majority communities. In each case, gender equality is taken up in relation to religion in ways that produce several outcomes for women that are problematic rather than ones that are unequivocally prog

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Ekasana, I. Made Suastika. "PENCURIAN PRATIMA DALAM KAJIAN HUKUM PIDANA HINDU." VYAVAHARA DUTA 16, no. 1 (2021): 37. http://dx.doi.org/10.25078/vd.v16i1.2200.

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<p><em>Pratima Theft Crime is part of the crime of theft or crimes against property or objects that are sacred and sacred or sacred and sanctified which are related to symbols of God, Goddesses, Bhatara-Bhatari and their manifestations. Pratima theft is part of a crime against property as regulated in Book II of the Criminal Code and is also regulated in Hindu Law as Corah or Asteya in Article 6 in conjunction with Articles 336 - 343 Astamo dhyayah Weda Smrti (Manawa Dharmasastra) in conjunction with Articles 51 - 70 Ekodaco dhyayah Weda Smrti (Manawa Dharmasastra). Corah or Asteya

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Davis, Donald. "Intermediate Realms of Law: Corporate Groups and Rulers in Medieval India." Journal of the Economic and Social History of the Orient 48, no. 1 (2005): 92–117. http://dx.doi.org/10.1163/1568520053450709.

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AbstractThe laws of corporate groups such as merchants, traders, religious specialists, soldiers, etc. are examined on the basis of both the normative Hindu legal texts and epigraphical sources from various parts of India. Other recent studies arguing that medieval India experienced an increasing integration of polity and society over larger core areas are corroborated from the perspective of law and legal institutions. Methodological and theoretical propositions are also raised to argue that Hindu legal texts, known as Dharmaśastra, are essential to any history of law and society in medieval

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Sumantra, Nengah, and A.A Made Arsana Putra. "THE ESSENCE OF DEATH AS THE EVOLUTION OF THE SOUL INTERTEXT STUDY IN HINDU LITERATURE." Veda Jyotih: Jurnal Agama dan Sains 2, no. 1 (2023): 73–84. http://dx.doi.org/10.61330/vedajyotih.v2i1.49.

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Every religion teaches about the truth, which can be practiced by its people in this life. This truth they believe can keep them from all kinds of suffering. Hindu belief about life after death, it can be seen from the literary works that can be heard from the general public there are similarities with Islam, namely the Al-Sirat bridge, but in Bali this bridge is called Titi-Ugal-Agil¬. The bridge (titi) can also move to make it difficult for those who during their life did evil to cross it. With the explanation above, death in Hinduism is not the end of life, because in Hindu belief life will

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Sharma, R. K., and Chanchal Bhattacharya. "The Concept of Theft in Classical Hindu Law." Journal of the American Oriental Society 112, no. 1 (1992): 168. http://dx.doi.org/10.2307/604629.

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Gomez, Kashi. "Widows Under Hindu Law, by David J. Brick." Indo-Iranian Journal 67, no. 3 (2024): 287–93. http://dx.doi.org/10.1163/15728536-06703001.

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Syed Nadeem Farhat. "Hindu Marriage Law: Need, Impediments and Policy Guidelines." Policy Perspectives 12, no. 2 (2015): 131. http://dx.doi.org/10.13169/polipers.12.2.0131.

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Bates, Karine. "The Hindu Succession act: One Law, Plural Identities." Journal of Legal Pluralism and Unofficial Law 36, no. 50 (2004): 119–44. http://dx.doi.org/10.1080/07329113.2004.10756581.

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Chatterjee, Moyukh. "Against the Witness: Hindu Nationalism and the Law in India." Law, Culture and the Humanities 15, no. 1 (2016): 172–89. http://dx.doi.org/10.1177/1743872116643693.

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In the aftermath of anti-Muslim violence in Gujarat, India, in 2002, NGOs and activists encouraged survivors to testify against Hindu perpetrators in court. Through an ethnographic analysis of a criminal trial in the lower courts of Ahmedabad, I show how state officials and perpetrators used legal procedures to transform Muslim survivors into unreliable witnesses in the courtroom. These formal and informal techniques to destabilize Muslim witnesses are best understood not as byproducts of the law’s failure to address mass violence, but as a legal performance of Hindu supremacy. Procedural and

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Budiawan, Ketut. "Analisis Penyelesaian Perkara Perkawinan Umat Hindu Berdasarkan Norma Agama dan Hukum (Studi Kasus di Pengadilan Negeri Denpasar)." Belom Bahadat 14, no. 1 (2024): 1–24. http://dx.doi.org/10.33363/bb.v14i1.1148.

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This study describes how the settlement of Hindu marriage cases through the court because until now the Hindu community in the Implementation of the Legal System does not yet have a Hindu Law Compilation as a Legal Substance in the process of marital settlement. The approach used is a qualitative approach with a case study research design in the Denpasar District Court. Legally substance, the source of applicable law is the source of civil procedural law as well as the principles and provisions that apply in general justice, Customary Law, Jurisprudence, expert opinion. Legal sources related t

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