Relevant bibliographies by topics / Hinduism (Sacred Texts)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Hinduism (Sacred Texts)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Hinduism (Sacred Texts)"

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Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained." Reference & User Services Quarterly 58, no. 2 (2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.

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Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.
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Noreen, Maryam, and Dr Abzahir Khan. "A Critical Study of Maulana Shams Naved Usmani’s Rare Thoughts and Writings about Hinduism." Fahm-i-Islam 2, no. 2 (2019): 25–43. http://dx.doi.org/10.37605/fahm-i-islam.2.2.3.

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Acharya[i] Maulana Shams Naved Usmani’s was an important thinker (mufakkir) and researcher of his times. He had extensive knowledge regarding Hindusim. He was a passionate advocate of Hindu-Muslim inter-faith dialogue, spawning a new trend in India Muslim literary and activist circles. Maulana chartered a new course in Islamic literature in India, seeking to combine a commitment to inter-faith dialogue with what seems to have been his principal mission, that of Da’wah, or inviting others to Islam. Muslim understanding for the first time has highlighted an aspect regarding Hinduism where hindu sacred books are read in contrast with quran and hadith and scattered facts about Islam are collected and presented to manifest the true picture of Islam. Though in the past too, there existed to some extent the proof in Hindu sacred texts regarding the truth of Islam, this trend increased after Maulana’s work in this context. He explained the meaning and interpretation of many important Hindu views in the light if Islam. For this purpose, he also used translated texts, and sayings of sufis besides Quran and hadith. So, this study is an attempt to present Usmani’s views on understanding Hinduism and critically analyze his views in this regard.
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Leach, Robert. "A Religion of the Book? On Sacred Texts in Hinduism." Expository Times 126, no. 1 (2014): 15–27. http://dx.doi.org/10.1177/0014524614537167.

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Shuttleworth, Jay M., and Scott Wylie. "The global citizen and religious position statements on climate change." Social Studies Research and Practice 14, no. 2 (2019): 212–24. http://dx.doi.org/10.1108/ssrp-05-2019-0028.

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Purpose The purpose of this paper is to discuss opportunities to analyze religious position statements calling climate change action a moral imperative. Design/methodology/approach In a lesson suited for the secondary history classroom, students will analyze how religious leaders, theologians and ecological and religious academics use passages from sacred texts to establish a moral urgency to mitigate climate change. Findings After analyzing these interpretations of sacred writings from five global faiths (Hinduism, Judaism, Catholicism, Islam and Anglicanism), the lesson centers on a dialogical question, “How might climate change action be influenced by religious texts?” Originality/value Implications emphasize why social studies teachers should not teach climate change as a controversial issue.
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Osipova, N. G. "Social aspects of main religious doctrines: Hinduism." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 1 (2021): 131–55. http://dx.doi.org/10.24290/1029-3736-2021-27-1-132-156.

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The article analyzes the social aspects of Hinduism as a combination of not only religious, but also mythological, legal and ethical concepts. They form, on the basis on which the social life of Indian society is largely organized. The author’s analysis of the historical development of Hinduism shows that, despite the absence of a rigid organizational structure, it has an internal unity at the social, ideological and religious levels. Hinduism is united in a whole by sacred texts and the Pantheon of Gods, recognized by almost all its trends and schools, as well as the faith in karma — the causal relationship between the actions of an individual in past incarnations and his fate, character, position in society in the current incarnation, and reincarnation. The cornerstone of both the faith and the social component of the Hindu doctrine is the concept of classes and castes, which denote separate groups whose members have a common professional occupation, do not marry other groups, and do not even share meals with them. The article considers the hierarchy of classes that originated in India in the Vedic period, as well as the principles, primarily professional and regional, of the formation of modern castes.The author analyzes a set of religious prescriptions and cult practices that regulate the daily life of Hindus, the ritual side of Hinduism associated with the most significant events in human life. Special attention is paid to new practices of “redemptive rites”, including asceticism, fasting, various methods of mortification of the flesh, and redemptive gifts. It is noted that the essence of Hinduism is not limited to its religious and ideological content. An organic integral part of it is a number of social institutions, legal and moral norms, social institutions and cultural phenomena. In this regard, Hinduism is not only and not so much a religion, but a way of life and holistic behavior, which can also have its own spiritual practice.
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Uimina, Yulia A. "YOGA IN TEACHINGS AND PRACTICES OF NEO-HINDUISM." Study of Religion, no. 1 (2018): 29–35. http://dx.doi.org/10.22250/2072-8662.2018.1.29-35.

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Guru is a spiritual teacher who can help you teach the “truth” those people who need it. The presence of secret knowledge, “a holistic and clear understanding of the nature of reality” that is a feature that distinguishes a guru from a “normal” person or a simple teacher. True knowledge is realized by the spiritual teacher in revelation, in a certain experience, the authenticity of which is of no doubt, and through the sacred texts of the sruti and smriti. New Indian masters, gurus of Neo-Hinduism are modern teachers of wisdom, whose teachings are now widespread all around the world. The main aim of their teachings is enlightenment, liberation in life ( jivanmukta ), occurring through the spiritual perfection of the individual. Neo-Hinduism masters traditionally use three ways to achieve Moksha, described in Bhagavad-Gita and later Upanishads: “the path of knowledge” ( jnana-marga ), the “path of action” ( karma-marga ), “the course of true love” to God ( bhakti-marga )...
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Rana, Poonam. "Rudradeva in the Rig Veda & Forms of Rudra Shiva in Hinduism." Nepalese Culture 16, no. 1 (2023): 1–8. http://dx.doi.org/10.3126/nc.v16i1.54116.

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This paper explores the Rig Veda and other religious texts in identifying the deity Rudra Deva and his importance in the sacred text. It is seen that Lord Shiva was unknown during those days. The Rig Vedic texts reveal that there are many shuktas or verses in devotion to Lord Rudra. The society of those days was in awe of the deity and gave great importance to Rudra Deva. The study of the shuktas or verses brings to light that Rudra Deva has been highly praised and prayed for protection and prosperity. Rudra Deva has been praised for his herbal knowledge. They also prayed to the deity with the view that his anger may not befall them. This paper also describes the forms of Rudra Shiva in Hinduism. This research is based on content analysis of the Rig Veda and other religious texts. Very few priests were interviewed to acquire their views related to Lord Rudra Deva. This deity was feared by all, hence people of those days socio-culturally adapted themselves to the deity and its associated beliefs with great devotion and dedication
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Dahl, Eystein. "Toward a formal model of semantic change: A neo-Reichenbachian approach to the development of the Vedic past tense system." Lingua Posnaniensis 57, no. 1 (2015): 41–76. http://dx.doi.org/10.1515/linpo-2015-0003.

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Abstract This paper explores some ways in which a neo-Reichenbachian time-relational framework can be applied to diachronic data. The target language of this study is Vedic Sanskrit, the language of the sacred texts of Hinduism. The main focus of the paper concerns the evolution of the Vedic past tense system, which at the beginning of the Vedic tradition is aspect-based and later develops into a system where temporal remoteness and evidentiality distinctions determine the distribution of the past tense categories. This language therefore offers a particularly intriguing data set for exploring the diachronic relationship between aspect, proximal tense and evidentiality, a field of diachronic semantics which has only received limited attention in the research literature.
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V. Reznik, Sergey, Olga V. Dekhnich, Sergey A. Kutomanov, Maksim A. Maidansky, and Yana S. Filatova. "“AHIMSA” PRINCIPLE IN THE RELIGIOUS AND CULTURAL PRACTICES OF ANCIENT AND CONTEMPORARY INDIA." Humanities & Social Sciences Reviews 7, no. 5 (2019): 830–34. http://dx.doi.org/10.18510/hssr.2019.75107.

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Purpose: The paper is focused on the development of the ahimsa principle and its specifics in the ideology of ancient and contemporary India, in its religious and cultural practices.
 Methodology: An in-depth analysis of the sacred texts of Brahmanism, Jainism, and Hinduism allows to provide a philosophical and anthropological definition of the concepts of violence and non-violence in Indian ideology and its religious and cultural practices. A review of the concepts of violence and non-violence in the religions of contemporary and ancient India is made.
 Result: The author concludes that issues of violence and non-violence in religious traditions are primarily based on prerequisites connected with religion and world views resulting from concepts concerning the beginnings of life. Hinduism emerged from concepts of Universal sacrifice as the origin of being, that is why its interpretation of violence and non-violence is different from that in monotheistic religious traditions. 
 Applications: This research can be used for universities, teachers, and students.
 Novelty/Originality: In this research, the model of “AHIMSA” Principle in the Religious and Cultural Practices of Ancient and Contemporary India is presented in a comprehensive and complete manner.
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Maru, Ronak, and Criset N. Burboz. "Cultural Continuity and Change: A Study of the Sixteen Samskaras in Modern Hindu Society." Integrated Journal for Research in Arts and Humanities 4, no. 2 (2024): 137–41. http://dx.doi.org/10.55544/ijrah.4.2.22.

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This paper explores the cultural continuity and changes surrounding the sixteen samskaras within modern Hindu society. Drawing from a synthesis of scholarly works and classical texts, the study examines the historical significance and contemporary relevance of these rituals. Ramaswami Aiyer, Pandey, and Shelat provide foundational insights into the cultural heritage of India, emphasizing the enduring nature of the samskaras and their role in shaping Hindu identity. Shrutiprakashdas, Dave, Shukla, Vivekpriyadas, and Gnaneshwardas offer philosophical, sociological, and cultural perspectives, elucidating the spiritual dimensions and adaptive qualities of these ceremonies in response to societal shifts. Through an analysis of these sources, this paper seeks to understand how the sixteen samskaras continue to uphold tradition while accommodating changes in modern Hindu society. The Sixteen Samskaras, deeply rooted in Hindu philosophy and tradition, represent a series of sacred rites of passage that mark significant milestones in an individual’s life journey. These rituals, spanning from conception to cremation, play a vital role in shaping the spiritual and cultural identity of Hindus across different regions and communities. Each samskara is imbued with profound meaning and symbolism, reflecting the rich tapestry of beliefs and practices that define Hinduism.
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Dissertations / Theses on the topic "Hinduism (Sacred Texts)"

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Furstenau, Nina. "Thoreau and eastern spiritual texts the influence of sacred sound in the writings of Henry David Thoreau /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/4964.

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Thesis (M.A.)--University of Missouri-Columbia, 2007.<br>The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on October 25, 2007) Includes bibliographical references.
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Books on the topic "Hinduism (Sacred Texts)"

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Acarya, Suresvara. Suresvara's Vartika on Yajnavalkya-Maitreyi dialogue: Brhadaranyakopanisad 2.4 and 4.5. Motilal Banarsidass, 1991.

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1952-, Woodward Mark R., ed. Sacred texts of the world's religions. Pearson/Prentice Hall, 2004.

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David, Coogan Michael, and Narayanan Vasudha, eds. Eastern religions: Origins, beliefs, practices, holy texts, sacred places. Oxford University Press, 2005.

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Wendy, Doniger, ed. Purāṇa perennis: Reciprocity and transformation in Hindu and Jaina texts. State University of New York Press, 1993.

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Nooten, Barend A. van, 1932- and Holland Gary B, eds. Rig Veda: A metrically restored text with an introduction and notes. Dept. of Sanskrit and Indian Studies, Harvard University, 1994.

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Ghose, Aurobindo. Wisdom of the Upanishads. Lotus Light Publications, 1988.

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VÕalmÕiki. Ramayana. New York University Press, 2006.

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Arlo, Griffiths, and Houben, Jan E. M., 1960-, eds. The Vedas: Texts, language & ritual : proceedings of the Third International Vedic Workshop, Leiden 2002. Egbert Forsten, 2004.

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Vasugupta. The yoga of vibration and divine pulsation: A translation of the Spanda kārikās with Kṣemarāja's commentary, the Spanda nirṇaya. State University of New York Press, 1992.

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Patton, Laurie L. Myth as argument: The Br̥haddevatā as canonical commentary. Walter de Gruyter, 1996.

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Book chapters on the topic "Hinduism (Sacred Texts)"

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Shukla-Bhatt, Neelima. "Functional Sacred Texts." In Hinduism: The Basics. Routledge, 2023. http://dx.doi.org/10.4324/9781315303352-4.

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Dalal, Roshen. "Hinduism and its basic texts." In Reading the Sacred Scriptures. Routledge, 2017. http://dx.doi.org/10.4324/9781315545936-11.

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Shukla-Bhatt, Neelima. "Foundational and Formative Sacred Texts and Concepts." In Hinduism: The Basics. Routledge, 2023. http://dx.doi.org/10.4324/9781315303352-3.

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McLain, Karline. "Many Comic Book Ramayanas." In Comics and Sacred Texts. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496819215.003.0005.

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This chapter focuses on the multivocal nature of the Ramayana epic in Indian graphic narratives from the 1970s to the present. There are two dominant narrative trends that arise in these graphic retellings. The first trend is to uphold Rama as the ideal god-king by presenting Rama as the clear hero of the epic story both textually and visually. The second trend is to critique Rama as the ideal god-king by focusing the textual and visual narrative on other protagonists within the epic storyline, and thereby engage in a critical examination of Rama through feminist and/or subaltern perspectives. This essay sheds light on the contested interpretation of the god Rama within contemporary Hinduism and South Asian culture more broadly. These comics that idealize Rama and those that question his idealism, when taken together, are valuable for their ongoing contributions to the multivocal nature of the Ramayana story.
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Jain, Pankaj. "Modern Hindu Dharma and Environmentalism." In The Oxford History of Hinduism: Modern Hinduism. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198790839.003.0015.

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This chapter explores some important examples of modern Hindu environmentalism. Hinduism contains numerous references to the worship of the divine in nature in its Vedas, Upanishads, Puranas, Sutras, and its other sacred texts. Millions of Hindus recite Sanskrit mantras daily to revere rivers, mountains, trees, animals, and the earth. Although the Chipko (tree-hugging) Movement is the most widely known example of Hindu environmental leadership, there are examples of Hindu action for the environment that are centuries old. Mahatma Gandhi exemplified many of the Hindu teachings, and his example continues to inspire contemporary social, religious, and environmental leaders in their efforts to protect the planet.
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Verma, Harsh V., and Ekta Duggal. "Decoding Cool in Indian Context." In Handbook of Research on Managerial Practices and Disruptive Innovation in Asia. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-0357-7.ch003.

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The term cool is both nebulous and valuable. It contains some magical property which transforms perceived value of anything to which it is added as prefix. Therefore, marketers want to make their brands cool for superior outcomes. But the challenge lies in apprehending what cool actually stands for and how to use it in brand building. This paper explores meaning of cool by tracing its genesis in theological texts and popular culture. Cool has connections with theological discourses of religions like Hinduism, Stoicism, and Buddhism. Buddhism's fundamental tenet is cultivation of equanimity. Hinduism's sacred text Bhagavat Gita exhorts development of control over senses. Stoicism's core principle is ‘Ataraxia' or indifference. Cool in popular culture originated from the sites of slavery by people who cultivated an attitude to calmness as means to survive in punishing conditions. This study assumed cool as a signifying system and sought to uncover the hidden meaning for which it stands. It found that cool stands for four human facets: composure, paradox, good, and cheeky.
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Cohen, Signe. "Central Ideas in the Upaniṣads". У The Classical Upaniṣads. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197654156.003.0006.

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Abstract The Upaniṣads claim that understanding the mystical identity between ātman (the self) and brahman (the divine impersonal force) is the path to enlightenment. But what exactly are ātman and brahman, and what are the different ways they are described in the Upaniṣads? Chapter 6 also discusses central ideas like puruṣa (“the person”), liberation through knowledge, mantras (sacred sounds), Upaniṣadic concepts of time and eternity, and karma and reincarnation. The concepts of karma and reincarnation, which become significant in later Hinduism, are first introduced in the Upaniṣads. But where did these ideas come from, and why were they taught in these texts?
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Cohen, Signe. "The Canonical Status and Reception of the Upaniṣads". У The Classical Upaniṣads. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197654156.003.0008.

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Abstract The final chapter discusses the two main categories of sacred Hindu texts, śruti and smṛti, and discusses the canonical status of the Upaniṣads in Hinduism. The chapter outlines the role the Upaniṣads have played in Indian society and discusses the influence of the Upaniṣads on Vedānta philosophy and on modern Indian thought. The first translation of the Upaniṣads, the seventeenth-century Persian version commissioned by the Mughal prince Dara Shikoh, is discussed in some detail. The chapter then outlines the reception of the Upaniṣads in the West and discusses their influence on Schelling, Schopenhauer, Emerson, Thoreau, and Schrödinger, before concluding with a brief historical survey of the printed editions and translations of the Upaniṣads.
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Shaw, Graham. "South Asia." In The Oxford History of the Book. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192886897.003.0010.

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Abstract The history of textual transmission in South Asia extends back almost 4,000 years through traditions of orality and public performance, manuscript production, and print. Oral transmission and public performance have persisted from 1750 bce to the present day, while manuscripts were widely produced from the fifth century bce to the nineteenth century. Print as a major cultural carrier came to prominence only from the nineteenth century onwards. In Hinduism, oral transmission maintained the Brahmin’s monopoly on sacred knowledge. The breakaway movements of Buddhism and Jainism ushered in the manuscript era to record the teachings of their founders. Xylography did not permeate the subcontinent but Buddhist Sanskrit texts were woodblock-printed in Central Asia. Typography, from its introduction by the Portuguese in the sixteenth century, remained the preserve of European evangelists and colonialists until 1800. Indian-owned presses proliferated only after the liberal Press Act of 1835, leading to an explosion of print in all the regional languages. At the same time, lithography became popular among Muslim communities. Paper as a writing medium was only introduced in the thirteenth century by Muslims, replacing the indigenous surfaces of palm-leaf and birch-bark.
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Ferrari, Fabrizio, and Thomas Dähnhardt. "Introduction." In Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.30977.

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The idea of this volume arose in the aftermath of the publication of Charming Beauties, Frightful Beasts: Non-Human Animals in South Asian Myth, Ritual and Folklore (Ferrari and Dähnhardt 2013). The growing number of publications on nature in the context of Indian religions led us to consider the possibility of extending our initial study to include plant life and the mineral world. This and the following volume (Ferrari and Dähnhardt 2016) are the result. Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.
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