8,311
edits
Changes
Jump to navigation
Jump to search
→Geography: editing
Line 187:
Line 187:
'''Classification'''
−'''Muktika canon: major and minor
−Upanishads'''
−There are more than 200 known ''Upanishads'', one of which, ''Muktikā'' Upanishad, predates 1656 CE<sup>[34]</sup> and contains a list of 108 canonical
−Upanishads,<sup>[35]</sup> including itself as the last. The earliest ones
−such as the Brihadaranyaka and Chandogya Upanishads date to the early centuries
−of the 1st millennium BCE,<sup>[36]</sup> and the latest to around the mid 2nd-millennium
−CE during a period of Islamic invasions and political instability.<sup>[4][6][19]</sup> Various scholars include the earliest 10, 11,
−12 or 13 ''Upanishads'' as Mukhya (major) or Principal Upanishads, all composed in the
−1st-milliennium BCE.<sup>[4]</sup> The
−remainder 95 to 98 are called "minor Upanishads", and were likely composed
−between the last centuries of the 1st-millennium BCE and about mid
−2nd-millennium CE.<sup>[38][39]</sup> These are further divided into Upanishads
−associated with Shaktism (goddess Shakti), Sannyasa (renunciation, monastic life), Shaivism (god Shiva), Vaishnavism (god Vishnu), Yoga, and ''Sāmānya'' (general, sometimes referred to as Samanya-Vedanta).<sup>[20][38]</sup>
−Some of the Upanishads are categorized as "sectarian" since
−they present their ideas through a particular god or goddess of a specific
−Hindu tradition such as Vishnu, Shiva, Shakti, or a combination of these such
−as the Skanda Upanishad. These traditions sought to
−link their texts as Vedic, by asserting their texts to be an Upanishad, thereby
−a ''Śruti''.<sup>[41]</sup> Most of these sectarian Upanishads, for example
−the Rudrahridaya Upanishad and the Mahanarayana Upanishad, assert that all the Hindu
−gods and goddesses are the same, all an aspect and manifestation of Brahman, the Vedic concept for metaphysical ultimate reality before and after
−the creation of the Universe.<sup>[21][22]</sup>
−'''Mukhya Upanishads'''
−''Main article: Mukhya Upanishads''
−The ''Mukhya Upanishads'' can be grouped into periods. Of the early
−periods are the ''Brihadaranyaka'' and the ''Chandogya'', the oldest.<sup>[23][note 4]</sup>
−The Aitareya, Kauṣītaki and Taittirīya Upanishads may date to as early
−as the mid 1st millennium BCE, while the remnant date from between roughly the
−4th to 1st centuries BCE, roughly contemporary with the earliest portions of
−the Sanskrit epics. It is alleged that the ''Aitareya,
−Taittiriya, Kausitaki, Mundaka, Prasna'', and ''Katha Upanishads'' show
−Buddha's influence, and must have been composed after the 5th century BCE, but
−it could just as easily have been the other way around. It is also alleged that
−in the first two centuries A.D., they were followed by the ''Kena, Mandukya''
−and ''Isa Upanishads'', but other scholars date these earlier.<sup>[46]</sup> Not much is known about the authors except for
−those, like Yajnavalkayva and Uddalaka, mentioned in the texts.<sup>[47]</sup> A few women discussants, such as Gargi and
−Maitreyi, the wife of Yajnavalkayva,<sup>[48]</sup> also feature occasionally.
{| class="MsoNormalTable"
− | colspan="4" |
−Veda-Shakha-Upanishad association
− |-
− |
−'''Veda'''
− |
−'''Recension'''
− |
−'''Shakha'''
− |
−'''Principal Upanishad'''
− |-
− |
−Rig
−Veda
− |
−Only
−one recension
− |
−Shakala
− |
−Aitareya
− |-
− | rowspan="3" |
−Sama
−Veda
− | rowspan="3" |
−Only
−one recension
− |
−Kauthuma
− |
−Chāndogya
− |-
− |
−Jaiminiya
− |
−Kena
− |-
− |
−Ranayaniya
− |
− |-
− | rowspan="7" |
−Yajur
−Veda
− | rowspan="5" |
−Krishna
−Yajur Veda
− |
−Katha
− |
−Kaṭha
− |-
− |
−Taittiriya
− |
−Taittirīya and Śvetāśvatara<sup>[51]</sup>
− |-
− |
−Maitrayani
− |
−Maitrāyaṇi
− |-
− |
−Hiranyakeshi
−(Kapishthala)
− |
− |-
− |
−Kathaka
− |
− |-
− | rowspan="2" |
−Shukla
−Yajur Veda
− |
−Vajasaneyi
−Madhyandina
− |
−Isha and Bṛhadāraṇyaka
− |-
− |
−Kanva Shakha
− |
− |-
− | rowspan="2" |
−Atharva
− | rowspan="2" |
−Two
−recension
− |
−Shaunaka
− |
−Māṇḍūkya and Muṇḍaka
− |-
− |
−Paippalada
− |
−Prashna Upanishad
−|}
−The Kauśītāki and Maitrāyaṇi Upanishads are sometimes added to the list of
−the mukhya Upanishads.
1.
−1 2 A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and
−Theology, <nowiki>ISBN 978-0595384556</nowiki>, pages 8-14
−2.
−1 2 3 4 <nowiki>http://indianscriptures.50webs.com/partveda.htm</nowiki>, 6th Paragraph
−3.
−↑ <nowiki>http://www.esamskriti.com/essay-chapters/Vedas-and-Upanishads~-A-Structural-Profile-3.aspx</nowiki>
−4.
−1 2 3 4 Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and
−Philosophy, Columbia University Press, <nowiki>ISBN 978-0231144858</nowiki>, pages 25-29 and Chapter 1
−5.
−↑ E Easwaran (2007), The Upanishads, <nowiki>ISBN 978-1586380212</nowiki>, pages 298-299
−6.
−1 2 3 4 5 6 7 Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, <nowiki>ISBN 978-0195124354</nowiki>, page 12-14
−7.
−1 2 King & Ācārya 1995, p. 52.
−8.
−↑ Ranade 1926, p. 12.
−9.
−↑ Ranade 1926, p. 205.
−17. ↑ Mahadevan 1956, pp. 59-60.
−34. ↑ Tripathy 2010, p. 84.
−40. ↑ ''Ayyangar, T. R. Srinivasa (1941). The Samanya-Vedanta Upanisads. Jain''
−Publishing (Reprint 2007). <nowiki>ISBN 978-0895819833</nowiki>. OCLC 27193914.'' ''
54. 1 2 Schrader & Adyar Library 1908, p. v.
−55. 1 2 3 4 5 6 7 Olivelle 1998, pp. xxxii-xxxiii.
−56. ↑ Paul Deussen (1966), The Philosophy of the Upanishads, Dover, <nowiki>ISBN 978-0486216164</nowiki>, pages 283-296; for an
−example, see Garbha Upanishad
−57. 1 2 Patrick Olivelle (1992), The Samnyasa Upanisads, Oxford University
−Press, <nowiki>ISBN 978-0195070453</nowiki>, pages 1-12, 98-100; for an
−example, see Bhikshuka Upanishad
−58. ↑ Varghese 2008, p. 101.
−59. ↑ Brooks 1990, pp. 13–14.
−60. 1 2 3 4 Parmeshwaranand 2000, pp. 404–406.
−61. ↑ Paul Deussen (2010 Reprint), Sixty Upanishads of the Veda, Volume 2,
−Motilal Banarsidass, <nowiki>ISBN 978-8120814691</nowiki>, pages 566-568
−62. 1 2 Peter Heehs (2002), Indian Religions, New York University Press, <nowiki>ISBN 978-0814736500</nowiki>, pages 60-88
−63. ↑ Robert C Neville (2000), Ultimate Realities, SUNY Press, <nowiki>ISBN 978-0791447765</nowiki>, page 319
−64. 1 2 Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and
−Philosophy, Columbia University Press, <nowiki>ISBN 978-0231144858</nowiki>, pages 28-29
−65. ↑ Olivelle 1998, p. xxiii.
−66. 1 2 Patrick Olivelle (1992), The Samnyasa
−Upanisads, Oxford University Press, <nowiki>ISBN 978-0195070453</nowiki>, pages x-xi, 5
71. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal
−Banarsidass, <nowiki>ISBN 978-8120814684</nowiki>, pages 217-219
−72. ↑ Prāṇāgnihotra is missing in some anthologies, included by Paul Deussen
−(2010 Reprint), Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, <nowiki>ISBN 978-8120814691</nowiki>, page 567
−73. ↑ Atharvasiras is missing in some anthologies, included by Paul Deussen
−(2010 Reprint), Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, <nowiki>ISBN 978-8120814691</nowiki>, page 568
−74. ↑ Glucklich 2008, p. 70.
−75. ↑ Fields 2001, p. 26.
−76. 1 2 Olivelle 1998, p. 4.
−77. ↑ S Radhakrishnan, The Principal Upanishads George Allen & Co., 1951,
−pages 17-19, Reprinted as <nowiki>ISBN 978-8172231248</nowiki>
−78. ↑ ''Radhakrishnan, Sarvepalli, The Principal Upanishads, Indus /
−Harper Collins India; 5th edition (1994), <nowiki>ISBN 978-8172231248</nowiki>''
−79. ↑ S Radhakrishnan, The Principal Upanishads George Allen & Co., 1951,
−pages 19-20, Reprinted as <nowiki>ISBN 978-8172231248</nowiki>
−80. ↑ S Radhakrishnan, The Principal Upanishads George Allen & Co., 1951,
−page 24, Reprinted as <nowiki>ISBN 978-8172231248</nowiki>
−81. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal
−Banarsidass, <nowiki>ISBN 978-8120814684</nowiki>, pages 114-115 with preface
−and footnotes;
−Robert Hume, Chandogya Upanishad 3.17, The Thirteen Principal
−Upanishads, Oxford University Press, pages 212-213
−82. ↑ Henk Bodewitz (1999), Hindu Ahimsa, in Violence Denied
−(Editors: Jan E. M. Houben, et al), Brill, <nowiki>ISBN 978-9004113442</nowiki>, page 40
84. ↑ ''Chatterjea, Tara. Knowledge and Freedom in Indian Philosophy. Oxford:
−Lexington Books. p. 148.''
−85. ↑ Tull, Herman W. The Vedic Origins of Karma: Cosmos as Man in Ancient
−Indian Myth and Ritual. SUNY Series in Hindu Studies. P. 28
87. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1,
−Motilal Banarsidass, <nowiki>ISBN 978-8120814684</nowiki>, pages 30-42;
−88. 1 2 Max Muller (1962), Manduka Upanishad, in The Upanishads - Part II,
−Oxford University Press, Reprinted as <nowiki>ISBN 978-0486209937</nowiki>, pages 30-33
−89. ↑ Eduard Roer, Mundaka Upanishad Bibliotheca Indica, Vol. XV,
−No. 41 and 50, Asiatic Society of Bengal, pages 153-154
−90. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal
−Banarsidass, <nowiki>ISBN 978-8120814684</nowiki>, pages 331-333
−91. ↑ "laid those fires" is a phrase in Vedic literature that
−implies yajna and related ancient religious rituals; see Maitri Upanishad - Sanskrit Text with English Translation EB Cowell (Translator), Cambridge University, Bibliotheca Indica, First
−Prapathaka
−92. ↑ Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad, Oxford University Press,
−pages 287-288
−93. ↑ ''Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford
−University Press, pp. 412–414''
−94. ↑ ''Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford
−University Press, pp. 428–429''
−95. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal
−Banarsidass, <nowiki>ISBN 978-8120814684</nowiki>, pages 350-351
−96. 1 2 Paul Deussen, ''The
−Philosophy of Upanishads'' at Google Books, University of Kiel, T&T Clark, pages
−342-355, 396-412
98. ↑ Mark B. Woodhouse (1978), Consciousness and
−Brahman-Atman, The Monist, Vol. 61, No. 1, Conceptions of the Self: East & West
−(JANUARY, 1978), pages 109-124
102. 1 2 James Lochtefeld, ''Brahman'', The Illustrated Encyclopedia of
−Hinduism, Vol. 1: A–M, Rosen Publishing. <nowiki>ISBN 978-0823931798</nowiki>, page 122
−103. 1 2 '''[a]''' Richard King (1995), Early Advaita Vedanta and Buddhism, State
−University of New York Press, <nowiki>ISBN 978-0791425138</nowiki>, page 64, '''Quote:'''
−"Atman as the innermost essence or soul of man, and Brahman as the
−innermost essence and support of the universe. (...) Thus we can see in the
−Upanishads, a tendency towards a convergence of microcosm and macrocosm,
−culminating in the equating of Atman with Brahman".
−'''[b]''' Chad Meister (2010), The Oxford Handbook of Religious Diversity,
−Oxford University Press, <nowiki>ISBN 978-0195340136</nowiki>, page 63; '''Quote''':
−"Even though Buddhism explicitly rejected the Hindu ideas of Atman
−(soul) and Brahman, Hinduism treats Sakyamuni Buddha as one of the ten
−avatars of Vishnu."'''[c]''' David Lorenzen (2004), The Hindu World (Editors: Sushil Mittal and
−Gene Thursby), Routledge, <nowiki>ISBN 0-415215277</nowiki>, pages 208-209, '''Quote''':
−"Advaita and nirguni movements, on the other hand, stress an interior
−mysticism in which the devotee seeks to discover the identity of individual
−soul (atman) with the universal ground of being (brahman) or to find god within
−himself".
105. ↑ Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological
−Soundings and Perspectives, Rodopi Press, <nowiki>ISBN 978-9042015104</nowiki>, pages 43-44
−106. ↑ For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu
−God, Christian God: How Reason Helps Break Down the Boundaries between
−Religions, Oxford University Press, <nowiki>ISBN 978-0199738724</nowiki>, pages 51-58, 111-115;
−For monist school of Hinduism, see: B Martinez-Bedard (2006), Types of Causes
−in Aristotle and Sankara, Thesis - Department of Religious Studies (Advisors:
−Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18-35
−107. ↑ Jeffrey Brodd (2009), World Religions: A Voyage of Discovery, Saint
−Mary's Press, <nowiki>ISBN 978-0884899976</nowiki>, pages 43-47
−108. ↑ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal
−Banarsidass, <nowiki>ISBN 978-8120814684</nowiki>, page 91
−109. ↑ '''[a]''' Atman, Oxford Dictionaries, Oxford University Press (2012), '''Quote''':
−"1. real self of the individual; 2. a person's soul";
−'''[b]''' John Bowker (2000), The Concise Oxford Dictionary of World
−Religions, Oxford University Press, <nowiki>ISBN 978-0192800947</nowiki>, See entry for Atman;
−'''[c]''' WJ Johnson (2009), A Dictionary of Hinduism, Oxford University
−Press, <nowiki>ISBN 978-0198610250</nowiki>, See entry for Atman (self).
111. ↑ Soul is synonymous with Self in translations of ancient texts of Hindu
−philosophy
−112. ↑ Alice Bailey (1973), The Soul and Its Mechanism, <nowiki>ISBN 978-0853301158</nowiki>, pages 82-83
−113. ↑ Eknath Easwaran (2007), The Upanishads, Nilgiri Press, <nowiki>ISBN 978-1586380212</nowiki>, pages 38-39, 318-320
−114. 1 2 John Koller (2012), Shankara, in Routledge Companion to Philosophy of
−Religion, (Editors: Chad Meister, Paul Copan), Routledge, <nowiki>ISBN 978-0415782944</nowiki>, pages 99-102
−115. ↑ Paul Deussen, ''The
−Philosophy of the Upanishads'' at Google Books, Dover Publications, pages 86-111, 182-212
−116. ↑ Lanman 1897, p. 790.
−117. ↑ Brown 1922, p. 266.
−118. ↑ Slater 1897, p. 32.
−119. ↑ Varghese 2008, p. 132.
135. ↑ Radhakrishnan 1956, p. 273.
−136. 1 2 King 1999, p. 221.
−137. 1 2 Nakamura 2004, p. 31.
−138. ↑ King 1999, p. 219.
−139. 1 2 Collins 2000, p. 195.
−140. ↑ Radhakrishnan 1956, p. 284.
−141. ↑ John Koller (2012), Shankara in Routledge Companion to Philosophy of
−Religion (Editors: Chad Meister, Paul Copan), Routledge, <nowiki>ISBN 978-0415782944</nowiki>, pages 99-108
−142. ↑ Edward Roer (Translator), ''Shankara's Introduction'', p. 3, at Google Books to ''Brihad Aranyaka Upanishad'' at pages
−3-4; Quote - "(...) Lokayatikas and Bauddhas who assert that the soul does
−not exist. There are four sects among the followers of Buddha: 1. Madhyamicas
−who maintain all is void; 2. Yogacharas, who assert except sensation and
−intelligence all else is void; 3. Sautranticas, who affirm actual existence of
−external objects no less than of internal sensations; 4. Vaibhashikas, who agree
−with later (Sautranticas) except that they contend for immediate apprehension
−of exterior objects through images or forms represented to the intellect."
−143. ↑ Edward Roer (Translator), ''Shankara's Introduction'', p. 3, at Google Books to ''Brihad Aranyaka Upanishad'' at page 3, OCLC 19373677
−144. ↑ KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, <nowiki>ISBN 978-8120806191</nowiki>, pages 246-249, from note 385
−onwards;
−Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds,
−David Tracy), State Univ of New York Press, <nowiki>ISBN 978-0791422175</nowiki>, page 64; Quote:
−"Central to Buddhist soteriology is the doctrine of not-self (Pali:
−anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the
−[Buddhist] doctrine that human beings have no soul, no self, no unchanging
−essence.";
−Edward Roer (Translator), ''Shankara's Introduction'', p. 2, at Google Books, pages 2-4
−Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, Philosophy Now;
−John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume
−1, Motilal Banarsidass, <nowiki>ISBN 978-8120801585</nowiki>, page 63, Quote: "The
−Buddhist schools reject any Ātman concept. As we have already observed, this is
−the basic and ineradicable distinction between Hinduism and Buddhism".
−161. 1 2 Sharma 1985, p. 20.
−
−162. 1 2 Müller 1900, p. lvii.
−
−163. ↑ Muller 1899, p. 204.
−
−164. 1 2 Deussen, Bedekar & Palsule (tr.) 1997,
−pp. 558-59.
−
−165. ↑ Müller 1900, p. lviii.
−
−166. ↑ Deussen, Bedekar & Palsule (tr.) 1997,
−pp. 558-559.
−
−167. ↑ Deussen, Bedekar & Palsule (tr.) 1997,
−pp. 915-916.
−
−168. ↑ See Henry Thomas Colebrooke (1858), ''Essays on the religion and philosophy of the Hindus''. London: Williams and Norgate. In this volume, see chapter 1 (pp.
−1–69), ''On the Vedas, or Sacred Writings of the Hindus'', reprinted from
−Colebrooke's ''Asiatic Researches'', Calcutta: 1805, Vol 8, pp. 369–476. A
−translation of the Aitareya Upanishad appears in
−pages 26–30 of this chapter.
−
−169. ↑ ''Rammohun Roy and the Making of Victorian Britain,By Lynn Zastoupil. Retrieved 1 June 2014.''
−
−170. ↑ ''"The Upanishads, Part 1, by Max Müller".''
−
−171. ↑ ''Paramananda, Swami (1919). The Upanishads (PDF). The Pennsylvania State University. p. 7. Retrieved 1 June 2014.''
probably southern India, and are considerably relatively recent.<sup>[33]</sup> In fourth chapter of the Kaushitaki Upanishad,
probably southern India, and are considerably relatively recent.<sup>[33]</sup> In fourth chapter of the Kaushitaki Upanishad,
a location named Kashi (modern Varanasi) is mentioned.<sup>[6]</sup>
a location named Kashi (modern Varanasi) is mentioned.<sup>[6]</sup>
−Each of the principal ''Upanishads'' can be associated with one of
Each of the principal ''Upanishads'' can be associated with one of
Line 241:
Line 195:
being less subtle and more formalized. As a result, they are not difficult to
being less subtle and more formalized. As a result, they are not difficult to
comprehend for the modern reader.<sup>[50]</sup>
comprehend for the modern reader.<sup>[50]</sup>
−'''New Upanishads'''
'''New Upanishads'''
Line 718:
Line 568:
'''References'''
'''References'''
−43. ↑ ''Ayyangar, TRS (1953). Saiva Upanisads. Jain Publishing Co. (Reprint''
43. ↑ ''Ayyangar, TRS (1953). Saiva Upanisads. Jain Publishing Co. (Reprint''
Line 767:
Line 581:
53. ↑ Singh 2002, pp. 3–4.
53. ↑ Singh 2002, pp. 3–4.
−67. 1 2 The Yoga Upanishads TR Srinivasa Ayyangar (Translator),
67. 1 2 The Yoga Upanishads TR Srinivasa Ayyangar (Translator),
Line 811:
Line 593:
70. ↑ AM Sastri, The Śaiva-Upanishads with the commentary of Sri
70. ↑ AM Sastri, The Śaiva-Upanishads with the commentary of Sri
Upanishad-Brahma-Yogin, Adyar Library, OCLC 863321204
Upanishad-Brahma-Yogin, Adyar Library, OCLC 863321204
−83. ↑ PV Kane, Samanya Dharma, History of Dharmasastra,
83. ↑ PV Kane, Samanya Dharma, History of Dharmasastra,
Vol. 2, Part 1, page 5
Vol. 2, Part 1, page 5
−86. 1 2 3 4 Mahadevan 1956, p. 57.
86. 1 2 3 4 Mahadevan 1956, p. 57.
−97. ↑ RC Mishra (2013), Moksha and the Hindu Worldview, Psychology &
97. ↑ RC Mishra (2013), Moksha and the Hindu Worldview, Psychology &
Developing Societies, Vol. 25, No. 1, pages 21-42
Developing Societies, Vol. 25, No. 1, pages 21-42
−99. 1 2 3 Jayatilleke 1963, p. 32.
99. 1 2 3 Jayatilleke 1963, p. 32.
Line 903:
Line 607:
101. ↑ Mahadevan 1956, p. 59.
101. ↑ Mahadevan 1956, p. 59.
−104. ↑ PT Raju (2006), Idealistic Thought of India, Routledge, <nowiki>ISBN 978-1406732627</nowiki>, page 426 and Conclusion
104. ↑ PT Raju (2006), Idealistic Thought of India, Routledge, <nowiki>ISBN 978-1406732627</nowiki>, page 426 and Conclusion
chapter part XII
chapter part XII
−110. ↑ PT Raju (1985), Structural Depths of Indian Thought, State University of
110. ↑ PT Raju (1985), Structural Depths of Indian Thought, State University of
New York Press, <nowiki>ISBN 978-0887061394</nowiki>, pages 35-36
New York Press, <nowiki>ISBN 978-0887061394</nowiki>, pages 35-36
−120. ↑ Mahadevan 1956, p. 62.
120. ↑ Mahadevan 1956, p. 62.
Line 1,010:
Line 650:
134. 1 2 Encyclopædia Britannica.
134. 1 2 Encyclopædia Britannica.
−145. ↑ Panikkar 2001, p. 669.
145. ↑ Panikkar 2001, p. 669.
Line 1,086:
Line 686:
Developing Societies, Vol. 25, No. 1, pages 21-42; Chousalkar, Ashok (1986),
Developing Societies, Vol. 25, No. 1, pages 21-42; Chousalkar, Ashok (1986),
Social and Political Implications of Concepts Of Justice And Dharma, pages
Social and Political Implications of Concepts Of Justice And Dharma, pages
−130-134
+130-134
−172. ↑ Sadhale 1987.
172. ↑ Sadhale 1987.