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Books on the topic 'Vedic Sacrifices'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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1

Kolhatkar, Madhavi Bhaskar. Surā, the liquor and the Vedic sacrifice. D.K. Printworld, 1999.

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2

Celvanāyakam, Israyēl. Vedic sacrifice: Challenge and response. Manohar Publishers & Distributors, 1996.

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3

Narsalay, Madhavi. Epics and Mahāpurāṇas on the Vedic sacrifice. Aryan Books International, 2015.

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4

Fuchs, Stephen. The Vedic horse sacrifice: In its culture-historical relations. Inter-India Publications, 1996.

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5

1960-, Bāgacī Śarmilā, та Rashtriya Sanskrit Sansthan, ред. Dharmasūriviracito Narakāsuravijayavyāyogaḥ =: Narakāsuravijayavyāyogaḥ of Dharmasūri. Rāṣṭriyasaṃskr̥tasaṃsthānam, 2009.

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6

W, Caland. Agniṣṭoma: Complete description of the normal form of soma sacrifice in the Vedic cult. Bhandarkar Oriental Research Institute, 2015.

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7

Vedagoshṭhī, (6th 1989 Ajmer India). Veda aura karmākaṇḍiya viniyoga: R̥shi Melā, 1989 ke avasara para āyojita Vedagoshṭhī meṃ vidvānoṃ dvārā prastuta śodha-nibandha. Paropakāriṇī Sabhā, 1990.

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8

Vedagoshṭhī (6th 1989 Ajmer, India). Veda aura karmākaṇḍiya viniyoga: R̥shi Melā, 1989 ke avasara para āyojita Vedagoshṭhī meṃ vidvānoṃ dvārā prastuta śodha-nibandha. Paropakāriṇī Sabhā, 1990.

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9

Self, Sacrifice, and Cosmos: Late Vedic Thought, Ritual and Philosophy- A Conference in Honor of Dr. Ganesh Umakat Thite's Contribution to Vedic Studies (2016 Berkeley, Calif.). Self, sacrifice, and cosmos: Vedic thought, ritual, and philosophy : essays in honor of Professor Ganesh Umakant Thite's contribution to Vedic studies. Primus Books, 2019.

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10

Satyanārāyaṇamūrti, Śrīpāda. Yajñapātraparicayaḥ. Rāṣṭriyasaṃskr̥tavidyāpītham, 2007.

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11

1940-, Caube Vrajabihārī, ed. Vādhūla-Anavākhyānam: Viśadabhūmikayā vividhābhiranukramaṇībhiśca samalaṅkr̥taṃ pāṭhavimarśādiyutaṃ samālocanātmakaṃ saṃskaraṇam. Kātyāyana Vaidika Sāhitya Prakāśanam, 2001.

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12

Smith, Frederick M. The Vedic sacrifice in transition: A translation and study of the Trikāṇḍamaṇḍana of Bhāskara Miśra. Bhandarkar Oriental Research Institute, 1987.

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13

Caube, Vrajabihārī. Veda meṃ rāshṭra evaṃ rāshtriyatā kī avadhāraṇā. Sañjñāna Vaidika Adhyayana evam Śodha Kendra, 2009.

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14

Caube, Vrajabihārī. Veda meṃ rāshṭra evaṃ rāshtriyatā kī avadhāraṇā. Sañjñāna Vaidika Adhyayana evam Śodha Kendra, 2009.

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15

Caube, Vrajabihārī. Veda meṃ rāshṭra evaṃ rāshtriyatā kī avadhāraṇā. Sañjñāna Vaidika Adhyayana evam Śodha Kendra, 2009.

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16

Two-Day Seminar on Interaction Between Nigama and Āgama (2001 Jñāna Pravāha). Two-Day Seminar on Interaction Between Nigama and Āgama: Seminar proceedings, 1-2 January, 2001. Edited by Sharma R. C. 1936-, Poddar Bimla, Ghosal Pranati 1956-, and Jñāna Pravāha (Organization : Vārānasi, Uttar Pradesh, India). Jñāna Pravāha, Centre for Cultural Studies, 2002.

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17

Caube, Vrajabihārī. Veda meṃ rāshṭra evaṃ rāshtriyatā kī avadhāraṇā. Sañjñāna Vaidika Adhyayana evam Śodha Kendra, 2009.

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18

Mylius, Klaus. Das Altindische Opfer: Ausgewählte Aufsätze und Rezensionen. Institut für Indologie, 2000.

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19

Tirupati, Rāṣṭrīyasaṃskr̥tavidyāpīṭhaṃ, ред. Yajñapātraparicayaḥ. Rāṣṭriyasaṃskr̥tavidyāpītham, 2007.

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20

Vedic Sacrifices: Early Nature (2 volume set). Aryan Books International, 2000.

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21

Selvanayagam, Israel. Vedic sacrifice: Challenge and response. Manohar Publishers and Distributors, 1996.

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22

The Vedic and the Christian concept of sacrifice. Pontifical Institute of Theology and Philosophy, 1985.

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23

Talbott, Rick Franklin. Sacred Sacrifice: Ritual Paradigms in Vedic Religion and Early Christianity. Wipf & Stock Publishers, 2005.

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24

Sacred sacrifice: Ritual paradigms in Vedic religion and early Christianity. P. Lang, 1995.

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25

Geslani, Marko. The Inception of a Ritual Category. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862886.003.0002.

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A prime instance of innovation within orthopraxy, this chapter tracks the inception of the śānti (appeasement) ritual through the combination of diverse instruments first described in the earliest ritual manual of the Atharvaveda (the Kauśikasūtra), especially the mantra-infused “appeasement water.” It describes a shift in emphasis within the Atharvan priesthood, from the brahmán, the fourth priest of the solemn sacrifice, to the purohita, the royal chaplain of the early Indian kingdom. Examining some of the earliest evidence of divination in post-Vedic ritual, it argues that the śānti ritual
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26

Kolhatkar, MB. Sura: The Liquor and the Vedic Sacrifice (Reconstructing Indian History & Culture). D K Print World, 1999.

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27

The Vedic and the Christian concept of sacrifice ([Pontifical Institute publication). Pontifical Institute of Theology and Philosophy, 1985.

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28

Kathakiyau Darsapurnamasau: Kathakasamhitagatamulam saprastavikam Darsapurnamasaprayascittani parisistam mantrasuci Angalabhasanuvadasca ityatairanvitau. Adarsa-Samskrta-Sodha-Samstha, 2010.

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29

Gupta, Sanjukta. Lalitā, the Graceful and Enchanting Goddess of Kāñcipuram. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198767022.003.0004.

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This chapter concentrates on Lalitā as the warrior goddess who is also the goddess of love, compassion, and aesthetic enjoyment (rasa or śṛṅgāra-rasa). Her connection with erotic love is the leitmotif of her cult. She holds the weapons of the Indian Cupid (Madana or Kāma): sugarcane bow and five flower arrows. The cult of Lalitā is described in the Lalitā Upākhyāna, the apocryphal final section of the Brahmāṇḍa Purāṇa. She emerged from the Vedic fire sacrifice conducted by Indra and other gods and thus is closely connected with Vedic ideology. She is also closely associated with music and othe
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30

Geslani, Marko. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862886.003.0001.

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The introduction reviews the historiographic problem of the relation between fire sacrifice (yajña) and image worship (pūjā), which have traditionally been seen as opposing ritual structures serving to undergird the distinction of “Vedic” and “Hindu.” Against such an icono- and theocentric approach, it proposes a history of the priesthood in relation to royal power, centering on the relationship between the royal chaplain (purohita) and astrologer (sāṃvatsara) as a crucial, unexplored development in early Indian religion. In order to capture these historical developments, it outlines a method
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31

Ohnuma, Reiko. Scapegoat for the Buddha. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190637545.003.0005.

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The first of three chapters examining animal characters within the life-story of the Buddha, this chapter focuses on the horse Kanthaka, who helps the bodhisattva (the buddha-to-be) renounce the world by carrying him away from his palace and kingdom in the middle of the night (an episode known as the Great Departure). The chapter argues that Kanthaka serves as a scapegoat for the bodhisattva—for at the beginning of the episode, the two figures are closely identified with each other, yet once the bodhisattva has renounced the world, it is Kanthaka who returns to the kingdom and bears the brunt
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32

Geslani, Marko. Rites of the God-King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862886.001.0001.

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Most accounts of Hinduism posit a radical difference between the aniconic fire sacrifice (yajña) and temple-based image worship (pūjā). The historical distinction between ancient Vedism and medieval Hinduism is often premised on this basic ritual opposition. Through an exacting study of ritual manuals, Rites of the God-King offers an alternative account of the formation of mainstream Hindu ritual through the history of śānti, or “appeasement,” a form of aspersion or bathing, developed in order to counteract inauspicious omens. This ritual, which originated at the nexus of the fourth and somewh
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