Academic literature on the topic 'Hindu religious scriptures'
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Journal articles on the topic "Hindu religious scriptures"
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Dian Tri Utami, Ni Nyoman, Ida Bagus Made Wisnu Parta, I. Nyoman Santiawan, Ida Bagus Kade Yoga Pramana, and Ni Nyoman Sudiani. "Penerapan Nilai-Nilai Pendidikan Agama Hindu Dalam Kitab Nitisastra Untuk Membentuk Perilaku Anak Suputra." Metta : Jurnal Ilmu Multidisiplin 3, no. 1 (April 15, 2023): 24–36. http://dx.doi.org/10.37329/metta.v3i1.1805.
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Hindu religious education is the implementation and internalization of values originating from the Vedic scriptures and other Hindu religious scriptures. One of the Hindu religious scripture that teaches about how to shape the behavior of superhuman children is the Nitisastra. The purpose of this study was to describe the application of Hindu religious educational values in the Nitisastra scripture to shape the behavior of the superhuman children. The method used is qualitative research, with data collection techniques namely observation, interviews and literature study. The results of the study show that Nitisastra contains knowledge about noble values and views of life in society that are worthy of being used as a way of life. In a family, naturally someone yearns for the birth of an ideal son according to the teachings of Hinduism, namely the son of suputra. A child who is virtuous, intelligent, wise, and proud of his family can be called a son of a son. The Nitisastra scripture can be used as a guide for parents to educate their children, because nowadays there are many cases of children who do not respect their parents. The Nitisastra scripture explains that the role of the family (father and mother) is to educate and shape the behavior of the sons of suputra so that one day they will be able to become the next generation.
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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 (June 30, 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. Concerning religious beliefs and divinity, there were various perceptions between the educated and uneducated people. Murti puja was a form of worship to express love and devotion towards God. However, the educated classes considered that idols were no more than intermediaries, and the idol-worshippers were being deluded from the actual worship of God. The Hindu caste system was established upon religious foundations where every caste used to have their mode of living and daily routine. Furthermore, Hindu rules, guidelines, and religious laws were developed by divine sages called Rishis, who provided laws of murder and theft, punishment of adultery, treatment for prisoners, and inheritance law. Al-Biruni took an objective, in-depth, scientific and authentic approach in presenting Hinduism, which made his work accepted by both Muslim and nonMuslim religious scholars. It is hoped that this paper would offer new perspectives to Muslim scholars on studying other religions, which may consequently enhance religious harmony in a multireligious society.
Keywords: Al-Biruni, Hinduism, religion, comparative religion, Muslim scholar.
Cite as: Al Masud, A., & Abdullah, M. F. (2021). Abu Rayhan Al-Biruni’s study of other religions: A case on Hinduism. Journal of Nusantara Studies, 6(2), 116-132. http://dx.doi.org/10.24200/jonus.vol6iss2pp116-132
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Bishop, Peter D., and Haywards Heath. "Book Reviews : Hindu Scriptures and Traditions." Expository Times 112, no. 3 (December 2000): 106–7. http://dx.doi.org/10.1177/001452460011200324.
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I Nyoman Yoga Segara, I Nyoman Subagia, I Gede Suwantana, and I Made Adi Brahman. "HINDU WOMAN IN THE HOLY SCRIPTURES, AN ANTHROPOLOGY OF RELIGION APPROACH." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 6, no. 1 (May 30, 2022): 14–22. http://dx.doi.org/10.25078/vidyottama.v6i1.801.
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The background of this research takes a different position with many writings discussing Hindu women who are generally said to be marginal and alienated from their cultural structure and social system. Even if it is associated with customs and culture, one of them is through the patrilineal system as it applies in Bali, they are considered to have no contribution at all. Another theme that is also often found in many types of research is the ambivalent attitude that worships Hindu women while at the same time degrading them, especially concerning women's bodies. There are not many writers who re-discuss this theme from the anthropology of religion or religious anthropology which views women in the scriptures not only as a theological and divine dimension but also as an open space for how women can see themselves and act in their culture. Through qualitative research methods using the perspective of religious anthropology based primarily on Hindu scriptures, this study found in-depth interviews and participatory observations and anthropological perspectives of religion enriched with literature studies in the form of holy scriptures, this study found so many important roles of Hindu women who not many people know. The negative stigma about women, the natural-cultural dichotomy, and those who consider Hindu women to be sub-ordinate can only be enlightened through this research.
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Jelantik, Sayu Kadek. "Komunikasi Konseling Pada Program Dharma Wacana Dan Dharma Tula Di Dusun Ngis Kecamatan Narmada." Sadharananikarana: Jurnal Ilmiah Komunikasi Hindu 3, no. 1 (May 1, 2021): 391–406. http://dx.doi.org/10.53977/sadharananikara.v3i1.249.
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Counseling communication in the Dharma Wacana and Dharma Tula programs is an educational program for Hindus in internalizing Hindu religious teachings that are sourced from the Vedic Scriptures. Dharma discourse is one of the communication tools for Hindus in conveying Vedic teachings to direct and solve all Hindu problems so that it becomes an effective Hindu counseling communication model. This study describes the process of counseling communication in the Dharma Wacana and Dharma Tula programs in Dusun Ngis, Narmada District. This type of qualitative descriptive research uses the expose facto method. The concept of dharma wacana and dharma tula as tools for education and to Hindus in Indonesia in the form of Hindu religious speeches in the Guidance and counseling program is a personal, interpersonal, and group approach. The program of dharma wacana and dharma tula in guidance and counseling-based communication methods does not only help individuals or groups of Hindus solve life problems, but its main purpose is to change religious thought patterns and behavior and strengthen the spiritual-religious dimension of Hindus. The value messages of Hindu teachings originating from the Wedas are implemented in religious life which is conveyed in the Dharma Wacana Program based on Guidance and Counseling in Ngis Hamlet, Narmada District, which is the object of study in this study. The author found that it is not uncommon for the resource person to provide answers to the listener's questions by using the counseling communication model in the Dharma Wacana and Dharma Tula programs. The communication model referred to mainly in the use of spoken language as a communication tool with a counseling character. This is because the activities of dharma discourse in which the use of spoken language is a determinant of the effectiveness of answering a problem presented by the listener.
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Panda, Taranisen, and Rajballav B. Mohanty. "Carrier Concept in Hindu Religious Scriptures and Sculpture: A Conspectus." International Journal of Cultural and Art Studies 5, no. 2 (October 31, 2021): 82–86. http://dx.doi.org/10.32734/ijcas.v5i2.6825.
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The relationship between man and bioresources (plants and animals) based on faith, belief, and tradition concerning gods and goddesses and other such powers are very intense, vast, and multifarious. The paper has a brief account of faith related to carrier or vahana in Hindu religious scriptures and sculpture. A total of 32 animals, ten different categories of birds, and only one plant (flower) are identified, playing the role of carriers of gods and goddesses of the Hindu pantheon. It is discussed that such faith, belief, and practice have a scientific basis and are helpful for the management and preservation of biodiversity.
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Akram, Dr Muhammad, and Dr Ayesha Qurrat Ul-Ain. "ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات." ĪQĀN 3, no. 01 (February 1, 2021): 123–74. http://dx.doi.org/10.36755/iqan.v3i01.240.
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Three types of academic sources are crucial for understanding the Hindu tradition in our times: a) scriptures and the classical texts that are available mostly in Sanskrit b) works in the English language produced by orientalists, religious studies scholars, and some modern Hindu religious leaders themselves, and c) writings of colonial/post-colonial Hindu and Muslim scholars on Hinduism in Hindi/Urdu language that is understood by a vast majority of the population in South Asia. Many Hindu authors used to write on their religion in Urdu using the Perso-Arabic script in colonial India. Similarly, some Muslim authors also produced scholarly works on Hinduism in Urdu, which could open up better Hindu-Muslim understanding. However, Urdu ceased to be the medium of such writings when religion and language surfaced as two vital factors in national identity constructions in the changing sociopolitical milieu, a process through which the Urdu language became associated with Muslim culture and religion. As a result, the number of Urdu works on Hinduism decreased sharply after British India's partition along religious lines. Nevertheless, this body of Urdu literature is an essential part of the history of modern Hinduism. Keeping this in view, we have produced a comprehensive thematic bibliography of Urdu works on Hinduism, including books, dissertations, and journal articles, which would help preserve the history of the indigenous study of Hinduism in modern times.
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Sujaelanto. "Weda Dalam Kehidupan Masyarakat Hindu Jawa." Widya Aksara : Jurnal Agama Hindu 24, no. 1 (March 5, 2019): 18–27. http://dx.doi.org/10.54714/widyaaksara.v24i1.45.
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The Vedas are Hindu scriptures whose values must be believed. Thousand-year-old Vedas come from the mainland of the Sindhu river valley and spread to all corners of the world, not to mention that Indonesia also received the influence of the teachings of the Vedas. Vedic values are critical to the local culture so that it further strengthens the foundation of civilization. In Indponesia, the Vedas became a foothold for the Hindu occupation. In Java the vedas were adopted not only as holy books, but also as valuable knowledge. The concept of Vedas is widely used by Javanese people to mark truth, or to point to a place. The Hindu community in Java, explores the vines not only through the form of ceremonies, but also becomes part of the lifestyle and symbol of diversity. Vedic verses are not much displayed in the corner of the family room or temple, but the reflection of the Vedic value echoes in the joints of Javanese society. Hndu in Java slowly began to revitalize the values of the Vedic teachings through Dharmagita activities, pesantian, pasraman activities, Hindu young generation actions. In order to echo the teachings of the Vedas need synergistic work between religious leaders, families, religious assemblies to formally elevate the Vedic scriptures.
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De Koning, Deborah. "Green Ganesha Chaturthi: The Ritualising and Materialising of a Green Hindu Identity and the Emerging of an Alternative Representation of Ganesha." Religions 14, no. 1 (December 22, 2022): 22. http://dx.doi.org/10.3390/rel14010022.
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With the world facing an ecological crisis, Hindus are challenged to reflect on the ways they impact their environment. The last few decades witnessed a rise of theological reflections on Hindu traditions—especially scriptures and concepts (not least by western scholars)—that advocate environmentally friendly perspectives. This stands in sharp contrast with the multiple examples of how Hindu ritual practices cause harm to the environment. Ganesha Chaturthi is a festival that due to the public element of immersion of Ganesha idols, has led to severe pollution of waterbodies. Because of the attention that has been paid to this lately, the festival now calls for ecofriendly alternatives. This article analyses how recently, environmental awareness is ritualized and materialized in the festival of Ganesha Chaturthi. For this, fieldwork was conducted during Ganesha Chaturthi in Chennai and Mumbai in 2022. The focus of the article lies on the ecofriendly material and ritual innovations of the festival—for instance the variety of Ganeshas made of biodegradable materials—and the dynamics of interaction with (alleged) traditions to validate a Green Hindu identity in general and the development of a Green Ganesha in particular.
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Agoramoorthy, Govindasamy, and Minna J. Hsu. "The Suicide Paradigm: Insights from Ancient Hindu Scriptures." Journal of Religion and Health 56, no. 3 (February 2, 2016): 807–16. http://dx.doi.org/10.1007/s10943-015-0178-3.
Full textDissertations / Theses on the topic "Hindu religious scriptures"
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Roy, Jadab. "Socio philosophical understanding of untouchability: past and present." Thesis, University of North Bengal, 2017. http://hdl.handle.net/123456789/2695.
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"Gurucaritra Pārāyaṇ: Social Praxis of Religious Reading." Doctoral diss., 2014. http://hdl.handle.net/2286/R.I.26813.
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abstract: This dissertation project addresses one of the most critical problems in the study of religion: how do scriptures acquire significance in religious communities in ways that go beyond the meaning of their words? Based on data collected during ethnographic work in Maharashtra, India, in 2011 and 2012, I analyze the complex relationship between a religious text and its readers with reference to ritual reading of the Dissertation/Thesis
Doctoral Dissertation Religious Studies 2014
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Saradananda, Swami. "From early Hinduism to Neo-Vedanta : paradigm shifts in sacred psychology and mysticism : their implications for South African Hindus." Thesis, 2001. http://hdl.handle.net/10500/17666.
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This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge.
This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement.
In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period.
In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology.
Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus.Religious Studies and Arabic
D.Lit et Phil. (Religious Studies)
Books on the topic "Hindu religious scriptures"
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Naganathan, G. Animal welfare and nature: Hindu scriptural perspectives. Washington, DC (2100 L St., NW, Washington 20037): Center for Respect of Life and Environment, 1989.
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The goddess as role model: Sītā and Rādhā in scripture and on the screen. New York: Oxford, 2008.
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Sacred jewels of yoga: Wisdom from India's beloved scriptures, teachers, masters, and monks. Novato, Calif: New World Library, 2011.
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Rosen, Steven J. Krishna’s Other Song. ABC-CLIO, LLC, 2010. http://dx.doi.org/10.5040/9798400676208.
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Students of religion and Eastern thought will welcome this readable translation and practical commentary on the Uddhava Gita, a Hindu text in which Krishna's teachings introduced in the Bhagavad Gita are extended and nuanced. Krishna's Other Song: A New Look at the Uddhava Gita examines the entire Uddhava Gita in relation to other Hindu scriptures, especially the Bhagavad Gita, and shares its teachings in light of interreligious understanding and nonsectarian spirituality. This edition's elaborate commentary, written by a prominent American scholar of Hindu studies, who is also a practitioner, opens up the text's esoteric teaching to a Western audience for the first time, adding context and relevance that make the book accessible and its teachings practicable for a Western readership. A foreword, written by prominent Hinduism scholar Charles S. J. White joins the author's own introduction to lay out the Uddhava Gita's background, philosophical dimensions, and religious significance. This edition does not include the original Sanskrit, nor does it labor to translate each word verbatim. Rather, it gives the reader all 1,030 verses in plain English, offering accessible commentary that allows the meaning and relevance of the Uddhava Gita to unfold to one and all.
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Nikhilananda, Swami. Man in Search of Immortality: Testimonials from the Hindu Scriptures. Taylor & Francis Group, 2019.
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Nikhilananda, Swami. Man in Search of Immortality: Testimonials from the Hindu Scriptures. Taylor & Francis Group, 2019.
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Wimbush, Vincent L. Summary Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664701.003.0005.
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This book represents the unsettling of some widely shared assumptions, among them the following:1. Scriptures have to do with specific isolable objects, a “there there” (“text”/“book”).2. “They” are projections from, about, and for a specific cordoned-off domain (“religion”).3. “They” represent and project this or that (“great” = worldwide) tradition (e.g., Christian, Jewish, Muslim, Hindu)....
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Rebbapragada, Venkata. Bhagavad Gita: The Dialogues with the Divine on the Battle Field. the Essence of Hindu Scriptures in 700 Verses. GK Books, 2021.
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Rosen, Steven J. Food for the Soul. ABC-CLIO, LLC, 2011. http://dx.doi.org/10.5040/9798400652592.
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This revealing compilation of essays by prominent practitioners and well-informed scholars lays to bear one simple truth: One must be a vegetarian to properly practice Yoga. Bringing together the work of nine distinguished scholars and practitioners of Yoga and Eastern thought, Food for the Soul: Vegetarianism and Yoga Traditions is organized around the fact that, although vegetarianism is a natural and inescapable part of the Yogic tradition, many Yogis and Yoginis today remain blissfully unaware of that fact. The essays gathered here explore the important and much-debated subject of vegetarianism in the major Yoga traditions, looking at what diet has to do with the practice of Yoga and whether ahimsa (harmlessness) is a prerequisite for achieving Yoga's goals. The contributors draw on history, philosophy, ancient Yoga texts, Hindu scriptures, comparative religion, contemporary practitioners, the words of sages, and the teachings of Yogic masters to forge illuminating insights into the subject. Readers, whether students of Hinduism, practitioners of Yoga, vegetarian or animal rights advocates, or simply people with an interest, will find both the questions and the answers provocative�and edifying.
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Wolf, Richard K. Madho Lal. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038587.003.0007.
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This chapter describes Muharram Ali's observations of drumming and music traditions linked to the Madho Lal Husain shrine in Lahore, Pakistan. Muhammad Mushtaq, Ali's shalwār, summarized Shah Husain's story. According to him, “The kāfīs of Shah Husain are very powerful for setting human beings on the straight path.” The chapter considers poetry and sayings attributed to Shah Husain as well as the ʻurs, a multifaceted event that drew pilgrims from many religious backgrounds, including Hindus, Sikhs, and Christians. It shows that, in Pakistan, understanding music, movement, poetic recitation, and other forms of action in Sufi shrines involves more nuanced categories than those of “scriptural Islam” and “Islam on the ground.” Even a rough map of the Madho Lal Husain complex would suggest this with its dedicated malang space, with its centers and peripheries created through performance.
Book chapters on the topic "Hindu religious scriptures"
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Olivelle, Patrick. "Introduction." In The Early Upanisads, 3–28. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195124354.003.0001.
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Abstract The Upanisads translated here represent some of the most important literary products in the history of Indian culture and religion, both because they played a critical role in the development of religious ideas in India and because they are valuable as sources for our understanding of the religious, social, and intellectual history of ancient India. The Upanisads were composed at a time of great social, economic, and religious change; they document the transition from the archaic ritualism of the Veda into new religious ideas and institutions. It is in them that we note for the first time the emergence of central religious concepts of both Hinduism and of the new religious movements, such as Buddhism and Jainism, that emerged not long after the composition of the early Upanisads. Such concepts include the doctrine of re-birth, the law of karma that regulates the rebirth process, and the techniques of liberation from the cycle of rebirth, such as mental training associated with Yoga, ascetic self-denial and mortification, and the renunciation of sex, wealth, and family life. Even though theoretically the whole of the vedic corpus is accepted as revealed truth, in reality it is the Upanisads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanisads are the scriptures par excellence of Hinduism.
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Tolan, John, Gilles Veinstein, and Henry Laurens. "The Geographers’ World." In Europe and the Islamic World, translated by Jane Marie Todd. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691147055.003.0002.
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This chapter examines how medieval Arab and European geographers perceived the world and the populations who lived in it. It pays particular attention to the image of Europeans in Arab geography and to that of the East in Latin geography. The geographical culture of these literati had a dual foundation: scriptures (the Bible and the Qur'an) and Greek geographical scholarship. Greek geography had undergone transformations, since medieval Europe received it through the filter of Latin geographical and encyclopedic works, texts dating primarily between the fifth and seventh centuries. In the Umayyad and then the Abbasid caliphates, translations of Greek works were supplemented by Persian and Hindu geographical traditions. For these geographers, there was no hard and fast distinction between physical geography, human geography, and religious explanation.
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Sengupta, Saswati. "Invoking the Goddesses." In Mutating Goddesses, 1–25. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190124106.003.0001.
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Mutating Goddesses begins by examining the paradox of goddess worship in patriarchal societies. Hindu goddesses have been dominantly understood from a śāstrik perspective—deriving from Sanskrit scriptures authorized by the male Brahman—that exiles women. But there are religious practices under Hinduism that are governed by neither the Brahman nor Sanskrit. These laukika practices are held in a hierarchical relation to the śāstrik. Chapter 1 focuses from within that vibrant realm, the kathās/narratives appended to the propitiation of the goddesses known as bratas which allow direct participation of the women and the Dalit castes unlike the Brahmanical rituals. Briefly the Brahmannization of Bengal is traced and the Bengal caste system is sketched, since caste and gender are held together in the dominant construction and reception of goddesses. This Chapter concludes by showing how caste and gender define genres to categorize the construction and reception of goddesses and votives.
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"Śāstra – Sacred scriptures of the Hindus." In Hinduism and Tribal Religions, 1434. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_300585.
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Mann, Gurinder Singh, Paul David Numrich, and Raymond B. Williams. "The Sikh Identity." In Buddhists, Hindus, And Sikhs In America, 96–107. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333114.003.0007.
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Abstract At Camps, Young U.S. Sikhs Cling to Heritage,”proclaims the title of a July 1998 New York Times front-page article. The story is about the Sikhs, members of a religion that originated five hundred years ago in northwestern India and is now part of the religious landscape of the United States. It describes the Sikh community’s efforts to pass on its religious heritage to the younger generation growing up in North America. Like other religious communities, Sikhs have learned that summer camps are an effective way to achieve this goal. At camps where young people live, learn, and play, older Sikhs make a concerted effort to immerse the young in the Sikh way of life, to teach them Sikh beliefs and his tory, and to fill them with pride in the richness of the Sikh background. The Times reporter noted that Sikh parents had grown concerned when they realized that “their children could chant rap songs but not Sikh scriptures, could name the Ten Commandments but not the ten Sikh gurus.
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Ikkurthy, Srivalli Pradeepthi. "The Relationship between Architecture and Ritual in the Hindu Crematorium." In Contemporary Practices of Citizenship in Asia and the West. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462984721_ch04.
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Hindu philosophy sees death as part of the cycle of life, and celebrates it. Despite this, crematoria and cemeteries have been largely ignored in architectural treatises in India. Funerary spaces are influenced by three centuries-old layers: religion, region, and time. This paper seeks to understand the architectural variation in funerary space by focussing on region (context) and time (temporal and/or political impact) to see how they influence form and function. By comparing examples from Hyderabad and Varanasi the paper lays out a theoretical framework for both rituals (based on scriptures) and the spaces in which they are enacted, so that these ancient traditions, and their architectural articulations, can be passed on for the future.
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Wattles, Jeffrey. "Twentieth-Century Religious Interpretations." In The Golden Rule, 155–62. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195101874.003.0012.
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Abstract The very impulse to philosophy, metaphysics, and religious thought seems often to be motivated by a desire to explicate the common ground among human beings. The Hindu identification of the spiritual self of the agent with the spiritual self of the recipient of the agent’s action provides a basis for golden rule thinking. Buddhism analogously emphasizes the equal emptiness of agent and recipient, each one arising as code pendent phenomena of body and mind, each one lacking independent, substantial reality; after such a deconstruction of self-love, a new quality of compassion is to emerge, expressing the Buddha nature within. The last of the histories presented in this book reviews efforts in religious philosophy and theology to articulate a spiritual interpretation of the golden rule. Marginalized in contemporary secular discourse, religious writing on the golden rule is scanty; in addition, the authors build so little on one another’s work that this history is more a narrative of the absence of a tradition. Christian scholarship has focused less on the golden rule and more on scriptural interpretation, theologies of love, and specific ethical issues. Since the “humanism” of the golden rule has seemed disconnected from the high moral standards of the Sermon on the Mount and from the teachings that have made Christianity unique among religions, the evangelical Christian revival following World War I has given little emphasis to the golden rule and has scarcely viewed the rule as a principle of harmony among religions. This remains the case, despite the fact that Karl Barth, the period’s leading evangelical theologian, who had argued against Harnack that world war demonstrated the abyss of human sinfulness and the naivete of theological optimism, finally turned to embrace the concept of the brotherhood of man.
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Bachrach, Emilia. "Commentarial Reading." In Religious Reading and Everyday Lives in Devotional Hinduism, 67—C2.P57. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197648599.003.0003.
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Abstract This chapter introduces several pivotal moments in the modern formation of the Pushtimarg, including the well-known Maharaja Libel Supreme Court case of 1862, during which the scriptural authority of Vārtā Sāhitya and its representation of the Pushtimarg as an “authentically Hindu sect” was called into question. The chapter demonstrates how in the aftermath of such historical moments Pushtimargis restored a sense of community through a deliberate cultural reauthorization of their vernacular literature. This reauthorization was achieved in part by embedding within the hagiographies new styles of written commentary aimed at making the texts palatable to modern readers. The rise of late 19th-century print capitalism, which initiated the circulation of the vārtās as published books, was also an important factor in facilitating this cultural reauthorization. Examples of late 19th- and 20th-century written commentaries reveal a distinct concern for how Pushtimargis might continue to find devotional inspiration from their premodern literary tradition.
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Khandkar, Arundhati C., and Ashok C. Khandkar. "Marxism and Beyond." In Swimming Upstream, 81–115. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495153.003.0004.
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M.N. Roy and Laxmanshastri found intellectual affinity towards each other when they met and collaborated on building the Radical Democratic Party founded by Roy. This party wished to create a government that represented all Indian people—not just the privileged upper class. When the British stepped up their war efforts to thwart the Japanese who were knocking at the Burma front, the Congress Party opposed supporting the efforts, hoping to force the British to strike a bargain and leave India. Members of the Radical Democratic Party favored supporting the British war efforts, only because they felt that a totalitarian form of government that dominated Axis powers, would supplant the Raj and would prove to be more dangerous. Laxmanshastri also continued to write and speak out against unjust social practices and for inclusion of all her people. He wrote a seminal book on Hindu religion which endeared him to Ambedkar. As the World War II ended with the Allies victorious, it exposed the shortcomings of communism, which led Roy and Laxmanshastri to abandon Marxism as a model for India’s democracy. This led to the dissolution of the party after which Laxmanshastri immersed himself in compiling the Dharmakosha, an exhaustive encyclopedia of Hindu scriptures. Later he served on the committee chaired by Ambedkar that drafted India’s constitution.
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Orr, Leslie. "Women’s Wealth and Worship Female Patronage of Hinduism, Jainism, and Buddhism in Medieval Tamilnadu." In Faces of the Feminine in Ancient, Medieval, and Modern India, 124–47. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122299.003.0009.
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Abstract South Asian scriptural norms-and popular stereotypes-have led us to believe that women in the subcontinent have not had a public presence and that their participation in religious activities has been less important and less “official” than that of men. Dharmaśāstra literature, which is widely considered to have shaped the behavior of Hindu women, defines women primarily as wives within the framework of the patrilineal family, represents women’s economic capacity and autonomy as severely restricted, and, in part because of her lack of personal resources, regards a woman’s religious activity as dependent on the support and permission of her husband. Although dharma literature and sectarian literature, such as the āgamas, carefully describe the qualifications and procedures for men to take up the roles of sacrificer, renouncer, teacher, or priest, we search in vain in these texts for official sanction for women to occupy such publicly recognized and formally defined religious roles.I Jain and Buddhist normative texts, by contrast, do provide means through which women may enter onto the renunciant’s path-a path depicted as most conducive to attainment of the highest spiritual goal-and detail the organization of female monastic orders as officially constituted elements in the structure of the religious community as a whole. But these same texts require that Jain and Buddhist nuns be subject to restrictions above and beyond those applying to their male counterparts, that nuns be excluded from certain types of activities in which monks may engage, that nuns show deference to monks, and that the nuns’ orders be dependent on and subordinate to the authority of male monastic institutions.Z