Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)

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Template:Hindu scriptures A major component under Hindu texts come from Sanskrit literature. Sanskrit literature can be classified under six orthodox heads and four other literary heads. The Orthodox heads form the authoritative scriptures of the Hindus. The four other literary heads embody the later developments in classical Sanskrit literature.[1]

The six scriptures are:

  1. Srutis
  2. Smritis
  3. Itihasas
  4. Puranas
  5. Agamas
  6. Darsanas

The four other literary writings are:

  1. Subhashitas
  2. Kavyas
  3. Natakas
  4. Alankaras

The Scriptures

The Srutis

Main article: Shruti_(श्रुति)

The Hindu texts were memorized and transmitted orally, from one generation to next. There are two historic classifications of Hindu texts: Shruti – that which is heard,[2] and Smriti – that which is remembered.[3]

The Srutis are called the Vedas. The Hindus have received the Vedas through revelation. Vedas are considered to be apauruṣeya, or entirely superhuman, without any author.[1] The Vedas are the foundational scriptures of the Hindus.[1]

There are four Vedas: the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda. The Yajur Veda is again divided into two parts- The Sukla and the Krishna. The Krishna or the Taittirya is the older book and the Sukla or the Vajasaneya is a later revelation to sage Yajnavalkya from Sun-God.[1] The Rig-Veda is divided into twenty one sections, the Yajur Veda into one hundred and nine sections, the Sama Veda into one thousand sections and the Atharva Veda into fifty sections. In all, the Veda is thus divided into one thousand one hundred and eighty recensions.[1]

Each Veda has been subclassified into four major text types[1]:

  1. The Samhitas that comprise of mantras and benedictions.
  2. The Brahmanas that contain explanation of Mantras and rituals
  3. The Aranyakas that are mystical texts which give philosophical interpretation of the rituals. These are intended for the Vanaprasthas or hermits, who prepare themselves for taking Sanyasa
  4. The Upanishads that discuss meditation, philosophy and spiritual knowledge.

Another way of identifying components of Veda[4]

The subject matter of the whole Veda is divided into Karma-Kanda (कर्म खण्ड), Upasana-Kanda (उपासना खण्ड) and Jnana-Kanda (ज्ञान खण्ड). The Karma-Kanda or ritualistic section deals with various sacrifices and rituals. The Upasana-Kanda or worship-section deals with various kinds of worship or meditation. The Jnana-Kanda or knowledge-section deals with the knowledge of Brahman. The Samhitas and the Brahmanas constitute Karma-Kanda; the Aranyakas Upasana-Kanda; and the Upanishads Jnana-Kanda. 

Main components of Srutis are as follows: 

The Samhitas[5]

The Rig-Veda Samhita is the oldest book of the Hindus. Its priest is called the Hotri. The Yajur-Veda Samhita is mostly in prose and is meant to be used by the Adhvaryu, the Yajur-Vedic priest for explanations of the rites, supplementing the Rig-Vedic Mantras. The Sama-Veda Samhita is mostly borrowed from Rig-Vedic Samhita and is meant to be sung by the Udgatri, the Sania-Vedic priest. the The Atharva-Veda Samhita is meant to be used by the Brahma, the Atharva-Vedic priest, to correct the mispronunciations and wrong performances that may accidentally be committed by the other three priests.

The Brahmanas and the Aranyakas[5]

There are two Brahmanas to the Rig-Veda —the Aitareya and the Sankhayana. The Shatapath Brahmana belongs to the Sukla Yajur-Veda. The Krishna Yajur-Veda has the Taittiriya and the Maitrayana Brahmanas. The Tandya or Panchavimsa, the Shadvimsa, the Chhandogya, the Adbhuta, the Arsheya and the Upanishad Brahmanas belong to the Sama Veda. The Brahmana of the Atharva-Veda is called the Gopatha. Each of the Brahmanas has got an Aranyaka.

The Upanishads

Main article: Upanishads

The Upanishads are the concluding portions of the Vedas. The teaching based on them is called Vedanta. The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads,Template:Sfn[6] and "Know your Ātman" their thematic focus.[6] The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions.[7][8] Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads have had a lasting influence on Hindu philosophy.[9][7]

There are as many Upanishads to each Veda as there are Sakhas, branches or recensions, i.e., 21, 109, 1000 and 50 respectively to the four Vedas, the Rig-Veda the Yajur Veda, the Sama Veda and the Atharva-Veda.[5]

The different philosophers of India belonging to different schools, such as Monism, Qualified Monism, Dualism, Pure Monism, Difference-cum-non-difference, etc., have acknowledged the supreme authority of the Upanishads. They have given their own interpretations and they have built their philosophy on the foundation of the Upanishads.

More than 200 Upanishads are known, of which the first dozen or so are the oldest and most important and are referred to as the principal or main (mukhya) Upanishads.[10][11] The mukhya Upanishads are found mostly in the concluding part of the Brahmanas and AranyakasTemplate:Sfn and were, for centuries, memorized by each generation and passed down verbally. The most important Upanishads are Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittiriya, Chhandogya, Brihadaranyaka, Kaushitaki, Svetasvatara and Maitrayani.

Upanishad Brahmanas belong to the Sama Veda. The Brahmana of the Atharva-Veda is called the Gopatha. Each of the Brahmanas has got an Aranyaka.

The Upa-Vedas

Main article: Upaveda_(उपवेद)

There are four Upa-Vedas or subsidiary Vedas, viz., the Ayurveda, the Dhanurveda, the Gandharva Veda and the Sthapatya Veda forming auxiliaries to the four Vedas[12]. Some scholers consider Artha Shastra as the fourth Upaveda instead of Sthapatya Veda.

The Upavedas supplement the Vedas with more specific applications of Vedic teachings into the cultural field.

S. No. Upaveda Name Concerned with Associated with Veda
1 Ayurveda Science of Health and Life Atharva Veda
2 Dhanurveda Science of Warfare / Martial Arts Rig Veda
3 Sthapatya Veda or Shilpa Veda Science of Engineering and Architecture Yajur Veda
4 Gandharva Veda Music, poetry and dance Sama Veda
4* Artha Shastra Public administration, governance, economy and polity Yajur Veda

The Vedangas[13]

Main article: Shad_Vedaangas_(षड्_वेदाङ्ग)

There are six Angas or explanatory limbs, to the Vedas: the Siksha and Vyakararna of Panini, the Chhandas of Pingalacharya, the Nirukta of Yaska, the Jyotisha of Garga, and the Kalpas (Srauta, Grihya, Dharma and Sulba) belonging to the authorship of various Rishis.

Siksha is a knowledge of phonetics. Shiksha deals with pronunciation and accent. The text of the Vedas is arranged in various forms or Pathas. The Pada-patha gives each word its separate form. The Krama-patha connects the word in pairs.

Vyakarana is Sanskrit grammar. Panini's books are most famous. Without knowledge of Vyakarana, one cannot understand the Vedas. Chhanda is metre dealing with prosody. Nirukta is philology or etymology. Jyotisha is astronomy and astrology. It deals with the movements of the heavenly bodies, planets, etc., and their influence in human affairs.

Kalpa is the method of ritual. The Srauta Sutras which explain the ritual of sacrifices belong to Kalpa. The Sulba Sutras, which deal with measurements which are necessary for laying out the sacrificial areas, also belong to Kalpa. The Grihya Sutras which concern domestic life, and the Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa. The Pratishakhyas, Padapathas, Kramapathas, Upalekhas, Anukramanis, Daivatsamhitas, Parishishtas, Prayogas, Paddhatis, Karikas, Khilas and Vyuhas are further elaborations in the rituals of the Kalpa Sutras.

Among the Kalpa Sutras, the Asvalayana, Sankhyana and the Sambhavya belong to the Rig-Veda. The Mashaka, Latyayana, Drahyayana, Gobhila and Khadira belong to the Sama-Veda. The Katyayana and Paraskara belong to the Sukla Yajur-Veda. The Apastamba, Hiranyakesi, Bodhayana, Bharadvaja, Manava, Vaikhanasa and the Kathaka belong to the Krishna Yajur-Veda. The Vaitana and the Kaushika belong to the Atharva-Veda. 

The Smritis

Main article: Smriti

Smritis are ancient law-codes dealing with the sanatana-Varnasrama-Dharma. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is based on the Sruti. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate (Hindu) national, social, family and individual obligations. The works which are expressly called Smritis are the law books, Dharma Sastras. The laws for regulating Hindu society from time to time are codified in the Smritis. The Smritis have laid down definite rules and laws to guide the individuals and communities in their daily conduct and to regulate their manners and customs. The Smritis have given detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life. The Hindu learns how one has to spend his whole life from these Smritis. The duties of Varnasrama and all ceremonies are clearly given in these books[14].

The Smritis prescribe certain acts and prohibit some others for a Hindu, according to one's birth and stage of life. The object of the Smritis is to purify the heart of a person and take him/her gradually to the supreme abode of immortality and make him/her perfect and free. These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India.[14]

The Celebrated Hindu Law Givers[14]

During course of history, a great lawgiver would take birth amd this person would codify the existing laws and remove those which had become obsolete. He/ she would make some alterations, adaptations, readjustments, additions and, subtractions, to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Veda.

Of such law-givers Manu, Yajnavalkya and Parasara are the most celebrated. Hindu society is founded on, and governed by the laws made by these three great sages. The Smritis are named after them. There is Manu Smriti or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the oldest law-giver. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws. There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka. The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga. The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.

Need for a New Law-Code[14]

It is not possible to follow some of the laws of Manu at the present time. We can follow their spirit and not the letter. As society advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary.

The Itihasas

Main article: Itihasas

There are four books under this heading[15]:

  1. Valmiki-Ramayana
  2. Yogavasishtha
  3. Mahabharata
  4. Harivamsa

These four books embody all that is in the Vedas, but only in a simpler manner. These are called the Suhrit-Samhitas or the Friendly Treatises, while the Vedas are called the Prabhu-Samhitas or the Commanding Treatises with great authority.[15]

These works explain the great universal truths in the form of historical narratives, stories and dialogues. These are very interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar. The Itihasas give us beautiful stories of absorbing interest and importance, through which all the fundamental teachings of Hinduism are impressed on one's mind. The laws of Smritis and the principles of the Vedas are stamped firmly on the minds of the Hindus through the noble and marvellous deeds of their great national heroes. We get a clear idea of Hinduism from these sublime stories. The common man cannot comprehend the high abstract philosophy of the Upanishads and the Brahma Sutras. Hence, the compassionate sages Valmiki and Vyasa wrote the Itihasas for the benefit of common people. The same philosophy is presented with analogies and parables in a tasteful form to the common run of mankind.[15]

Ramayana and Mahabharata

The two well-known Itihasas (histories) are the epics (Mahakavyas), Ramayana and Mahabharata They are two very popular and useful Sastras of the Hindus. The Ramayana was written by the sage Valmiki, and the Mahabharata by Vyasa. The Ramayana and the Mahabharata speak to us Clearly about the ancient India, about her people, her customs, her ways of living, her arts, her civilisation and culture, her manufactures etc.[15]

Ramayana

The Ramayana, the Adi-Kavya or the first epic poem, relates the story of Sri Rama, the ideal man. It is the history of the family of the solar race descended from Ishvaku, in which was born Sri Ramachandra, the Avatara of Lord Vishnu, and his three brothers. The ideal characters such as Rama, Sita, Lakshmana, Bharata and Sri Hanuman that we find in Ramayana firmly establish Hindu Dharma in our minds. The story of the birth of Rama and his brothers, their education and marriages, the exile of Sri Rama, the carrying off and recovery of Sita, his wife, the destruction of Ravana, the Rakshasa King of Lanka, and the reign of Sri Rama, are described in detail in Ramayana. How a man should behave towards his superiors, equals and inferiors, how a king ought to rule his kingdom, how a man should lead his life in this world, how he can obtain his release, freedom and perfection, may be learnt from this epic. The Ramayana gives a vivid picture of Indian life. The lives of Rama, Bharata and Lakshmana provide a model of fraternal affection and mutual service. Sri Hanuman stands as an ideal unique Karma Yogin. The life of Sita is regarded as the most perfect example of womanly fidelity, chastity and affection. The Ramayana is written in twenty-four thousand verses by Sri Valmiki.[15]

The Mahabharata

The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the great war, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the lunar race. The Mahabharata is an encyclopaedia of Hindu Dharma. It is also called the fifth Veda. There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Mahabharata contains also the immortal discourse of Bhishma on Dharma, which he gave to Yudhishthira, when he was lying on the bed of arrows. The whole Mahabharata forms an encyclopaedia of history, morals and religion unsurpassed by any other epic in the world. The Pandavas obtained victory through the grace of Lord Krishna. The Mahabharata is written in one hundred thousand verses by Sri Krishnadvaipayana Vyasa.[15]

The Bhagavad-Gita

The most important part of the Mahabharata is the Bhagavad-Gita. It is a marvellous dialogue between Lord Krishna and Arjuna on the battlefield, before the commencement of the great war. Bhagavan Sri Krishna became the charioteer of Arjuna. Sri Krishna explained the essentials of Dharma to Arjuna. Just as the Upanishads contain the cream of the Vedas, so does the Gita contain the cream of the Upanishads. Arjuna saw his dear relatives and teachers, before him, in the battle-field. He fainted and refused to fight against them. Then Lord Krishna imparted knowledge of the Self to Arjuna and convinced him that it was his duty to fight regardless of consequences. Afterwards Arjuna gave up his Moha, or delusion. All his doubts were cleared. He fought against the Kauravas and achieved victory.[15]


The Puranas

Main article: Puranas

The Puranas are a vast genre of Hindu texts that encyclopedically cover a wide range of topics, particularly myths, legends and other traditional lore.[16] Composed primarily in Sanskrit, but also in regional languages,[17][18] several of these texts are named after major Hindu deities such as Vishnu, Shiva and Devi.[19][20]

There are 18 Maha Puranas (Great Puranas) and 18 Upa Puranas (Minor Puranas),[21] with over 400,000 verses.[16] The Puranas do not enjoy the authority of a scripture in Hinduism,[21] but are considered a Smriti.[22] These Hindu texts have been influential in the Hindu culture, inspiring major national and regional annual festivals of Hinduism.[23] The Bhagavata Purana has been among the most celebrated and popular text in the Puranic genre.[24][25]

The Tevaram Saivite hymns

The Tevaram is a body of remarkable hymns exuding Bhakti composed more than 1400–1200 years ago in the classical Tamil language by three Saivite composers. They are credited with igniting the Bhakti movement in the whole of India.

Divya Prabandha Vaishnavite hymns

The Nalayira Divya Prabandha (or Nalayira (4000) Divya Prabhamdham) is a divine collection of 4,000 verses (Naalayira in Tamil means 'four thousand') composed before 8th century AD [1], by the 12 Alvars, and was compiled in its present form by Nathamuni during the 9th – 10th centuries. The Alvars sung these songs at various sacred shrines. These shrines are known as the Divya Desams.[citation needed]

In South India, especially in Tamil Nadu, the Divya Prabhandha is considered as equal to the Vedas, hence the epithet Dravida Veda. In many temples, Srirangam, for example, the chanting of the Divya Prabhandham forms a major part of the daily service. Prominent among the 4,000 verses are the 1,100+ verses known as the Thiru Vaaymozhi, composed by Nammalvar (Kaaril Maaran Sadagopan) of Thiruk Kurugoor.[citation needed]

Other Hindu texts

Ancient and medieval era Hindu texts for specific fields, in Sanskrit and other regional languages, have been reviewed as follows,

Field Reviewer Reference
Agriculture and food Gyula Wojtilla [26]
Architecture P Acharya,
B Dagens		 [27][28]
Devotionalism Karen Pechelis [29]
Drama, dance and performance arts AB Keith,
Rachel Baumer and James Brandon,
Mohan Khokar		 [30][31][32]
Education, school system Hartmut Scharfe [33]
Epics John Brockington [34]
Gnomic and didactic literature Ludwik Sternbach [35]
Grammar Hartmut Scharfe [36]
Law and jurisprudence J Duncan M Derrett [37]
Lexicography Claus Vogel [38]
Mathematics and exact sciences Kim Plofker
David Pingree		 [39][40]
Medicine MS Valiathan,
Kenneth Zysk		 [41][42]
Music Emmie te Nijenhuis,
Lewis Rowell		 [43][44]
Mythology Ludo Rocher [45]
Philosophy Karl Potter [46]
Poetics Edwin Gerow, Siegfried Lienhard [47]
Gender and Sex Johann Jakob Meyer [48]
State craft, politics Patrick Olivelle [49]
Tantrism, Agamas Teun Goudriaan [50]
Temples, Sculpture Stella Kramrisch [51]
Scriptures (Vedas and Upanishads) Jan Gonda [52]

See also

References

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Swami Sivananda, All about Hinduism, Page 28
  2. ↑ James Lochtefeld (2002), "Shruti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. ISBN 9780823931798, page 645
  3. ↑ James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing, ISBN 978-0823931798, page 656-657
  4. ↑ Swami Sivananda, All about Hinduism, Page 31
  5. ↑ 5.0 5.1 5.2 Swami Sivananda, All about Hinduism, Page 32
  6. ↑ 6.0 6.1 PT Raju (1985), Structural Depths of Indian Thought, State University of New York Press, ISBN 978-0887061394, pages 35-36
  7. ↑ 7.0 7.1 Wendy Doniger (1990), Textual Sources for the Study of Hinduism, 1st Edition, University of Chicago Press, ISBN 978-0226618470, pages 2-3; Quote: "The Upanishads supply the basis of later Hindu philosophy; they alone of the Vedic corpus are widely known and quoted by most well-educated Hindus, and their central ideas have also become a part of the spiritual arsenal of rank-and-file Hindus."
  8. ↑ Wiman Dissanayake (1993), Self as Body in Asian Theory and Practice (Editors: Thomas P. Kasulis et al), State University of New York Press, ISBN 978-0791410806, page 39; Quote: "The Upanishads form the foundations of Hindu philosophical thought and the central theme of the Upanishads is the identity of Atman and Brahman, or the inner self and the cosmic self.";
    Michael McDowell and Nathan Brown (2009), World Religions, Penguin, ISBN 978-1592578467, pages 208-210
  9. ↑ Patrick Olivelle (2014), The Early Upanisads, Oxford University Press, ISBN 978-0195352429, page 3; Quote: "Even though theoretically the whole of vedic corpus is accepted as revealed truth [shruti], in reality it is the Upanishads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanishads are the scriptures par excellence of Hinduism".
  10. ↑ Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-0231144858, Chapter 1
  11. ↑ E Easwaran (2007), The Upanishads, ISBN 978-1586380212, pages 298-299
  12. ↑ All About Hinduism, Swami Sivananda, Page 33
  13. ↑ All About Hinduism, Swami Sivananda, Page 33-34
  14. ↑ 14.0 14.1 14.2 14.3 Swami Sivananda, All About Hinduism, Page 35-37
  15. ↑ 15.0 15.1 15.2 15.3 15.4 15.5 15.6 Swami Sivananda, All About HInduism, Page 38-41
  16. ↑ 16.0 16.1 Greg Bailey (2001), Encyclopedia of Asian Philosophy (Editor: Oliver Leaman), Routledge, ISBN 978-0415172813, pages 437-439
  17. ↑ John Cort (1993), Purana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts (Editor: Wendy Doniger), State University of New York Press, ISBN 978-0791413821, pages 185-204
  18. ↑ Gregory Bailey (2003), The Study of Hinduism (Editor: Arvind Sharma), The University of South Carolina Press, ISBN 978-1570034497, page 139
  19. ↑ Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, pages 1-5, 12-21
  20. ↑ Nair, Shantha N. (2008). Echoes of Ancient Indian Wisdom: The Universal Hindu Vision and Its Edifice. Hindology Books. p. 266. ISBN 978-81-223-1020-7.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  21. ↑ 21.0 21.1 Cornelia Dimmitt (2015), Classical Hindu Mythology: A Reader in the Sanskrit Puranas, Temple University Press, ISBN 978-8120839724, page xii, 4
  22. ↑ Greg Bailey (2001), Encyclopedia of Asian Philosophy (Editor: Oliver Leaman), Routledge, ISBN 978-0415172813, page 503
  23. ↑ Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, pages 12-13, 134-156, 203-210
  24. ↑ Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, page xli
  25. ↑ Thompson, Richard L. (2007). The Cosmology of the Bhagavata Purana 'Mysteries of the Sacred Universe. Motilal Banarsidass Publishers. p. 10. ISBN 978-81-208-1919-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  26. ↑ Gyula Wojtilla (2006), History of Kr̥ṣiśāstra, Otto Harrassowitz Verlag, ISBN 978-3447053068
  27. ↑ PK Acharya (1946), An Encyclopedia of Hindu Architecture, Oxford University Press, Also see Volumes 1 to 6
  28. ↑ Bruno Dagens (1995), MAYAMATA : An Indian Treatise on Housing Architecture and Iconography, ISBN 978-8120835252
  29. ↑ Karen Pechelis (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903
  30. ↑ The Sanskrit Drama, Oxford University Press
  31. ↑ Rachel Baumer and James Brandon (1993), Sanskrit Drama in Performance, Motilal Banarsidass, ISBN 8-120807723
  32. ↑ Mohan Khokar (1981), Traditions of Indian Classical Dance, Peter Owen Publishers, ISBN 978-0720605747
  33. ↑ Hartmut Scharfe (2002), Education in Ancient India, BRILL, ISBN 978-9004125568
  34. ↑ John Brockington (1998), The Sanskrit Epics, BRILL, ISBN 978-9004102606
  35. ↑ Ludwik Sternbach (1974), Subhāṣita: Gnomic and Didactic Literature, Otto Harrassowitz Verlag, ISBN 9783447015462
  36. ↑ Hartmut Scharfe, A history of Indian literature. Vol. 5, Otto Harrassowitz Verlag, ISBN 3-447017228
  37. ↑ J Duncan M Derrett (1978), Dharmasastra and Juridical Literature: A history of Indian literature (Editor: Jan Gonda), Vol. 4, Otto Harrassowitz Verlag, ISBN 3-447015195
  38. ↑ Claus Vogel, A history of Indian literature. Vol. 5, Otto Harrassowitz Verlag, ISBN 3-447017228
  39. ↑ Kim Plofker (2009), Mathematics in India, Princeton University Press, ISBN 978-0691120676
  40. ↑ David Pingree, A Census of the Exact Sciences in Sanskrit, Volumes 1 to 5, American Philosophical Society, ISBN 978-0871692139
  41. ↑ MS Valiathan, The Legacy of Caraka, Orient Blackswan, ISBN 978-8125025054
  42. ↑ Kenneth Zysk, Medicine in the Veda, Motilal Banarsidass, ISBN 978-8120814011
  43. ↑ Emmie te Nijenhuis, Musicological literature (A History of Indian literature ; v. 6 : Scientific and technical literature ; Fasc. 1), Otto Harrassowitz Verlag, ISBN 978-3447018319
  44. ↑ Lewis Rowell, Music and Musical Thought in Early India, University of Chicago Press, ISBN 0-226730336
  45. ↑ Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225
  46. ↑ Karl Potter, The Encyclopedia of Indian Philosophies, Volumes 1 through 27, Motilal Banarsidass, ISBN 8-120803094
  47. ↑ Edwin Gerow, A history of Indian literature. Vol. 5, Otto Harrassowitz Verlag, ISBN 3-447017228
  48. ↑ JJ Meyer, Sexual Life in Ancient India, Vol 1 and 2, Oxford University Press, ISBN 978-1482615883
  49. ↑ Patrick Olivelle, King, Governance, and Law in Ancient India, Oxford University Press, ISBN 978-0199891825
  50. ↑ Teun Goudriaan, Hindu Tantric and Śākta Literature, Otto Harrassowitz Verlag, ISBN 3-447020911
  51. ↑ Stella Kramrisch, Hindu Temple, Vol. 1 and 2, Motilal Banarsidass, ISBN 978-8120802223
  52. ↑ Jan Gonda (1975), Vedic literature (Saṃhitās and Brāhmaṇas), Otto Harrassowitz Verlag, ISBN 3-447016035

Bibliography

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  • Deussen, Paul; Bedekar, V.M. (tr.); Palsule (tr.), G.B. (1997). Sixty Upanishads of the Veda, Volume 2. Motilal Banarsidass. ISBN 978-81-208-1467-7.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  • Collins, Randall (2000). The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press. ISBN 0-674-00187-7.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
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  • Olivelle, Patrick (1992). The Samnyasa Upanisads. Oxford University Press. ISBN 978-0195070453.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
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Further reading

  • R.C. Zaehner (1992), Hindu Scriptures, Penguin Random House, ISBN 978-0679410782
  • Dominic Goodall, Hindu Scriptures, University of California Press, ISBN 978-0520207783
  • Jessica Frazier (2014), The Bloomsbury Companion to Hindu studies, Bloomsbury Academic, ISBN 978-1472511515

External links

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