Search results for 'Hinduism Doctrines' (try it on Scholar)

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  1. Usha Choudhuri (2012). Hinduism: A Way of Life and a Mode of Thought. Niyogi Books.
     
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  2. Rajiv Malhotra (2014). Indra's Net: Defending Hinduism's Philosophical Unity. Harpercollins Publishers India.
    Pt. 1. Purva paksha (examination of my opponents' positions) -- pt. 2. Uttara paksha (my response).
     
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  3. Swami Paramananda (2005). Hinduism: Philosophy or Mysticism?: An Enlightening Exposé on the Real Nature of Spirituality Bequeathed by Ancient Indian Mystics. S. Paramanda.
     
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  4. Yajan Veer (2008). Hinduism and Buddhism in Perspective. Munshiram Manoharlal Publishers.
     
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  5. William Sturman Sax (ed.) (1995). The Gods at Play: Līlā in South Asia. Oxford University Press.
    God is playful. Like a child building sand castles on the beach, God creates the world and destroys it again. God plays with his (or her) devotees, sometimes like a lover, sometimes like a mother with her children, sometimes like an actor in a play. The idea of God's playfulness has been elaborated in Hinduism more, perhaps, than any other religion, providing one of the most distinctive and charming aspects of Indian religious life. Lila or "divine play" can refer (...)
     
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  6.  35
    Christopher G. Framarin (2009). Desire and Motivation in Indian Philosophy. Routledge.
    They conclude that desireless action is action performed without certain desires; other desires are permissible.In this book, the author surveys the ...
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  7.  9
    Klaus K. Klostermaier (1984). Mythologies and Philosophies of Salvation in the Theistic Traditions of India. Published for the Canadian Corporation for Studies in Religion/Corporation Canadienne des Sciences Religieuses by Wilfrid Laurier University Press.
    INTRODUCTION "For the Hindu religion is salvation," Sarvepalli Radha- krishnan once stated quite categorically. Despite differences in detail, he maintained ...
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  8. Subhāṣa Śarmā (2010). Bhaktirasasyaiva Brahmasvarūpatvam. Jagadgururāmānandācāryarājasthānasaṃskr̥taviśvavidyālayaḥ.
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  9. Brahmānanda (2008). Śrīmad Yogagītā, Aparanāma, Śrībrahmānandamokṣagītā. Āryavarta Saṃskr̥ti Saṃsthāna.
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  10. Kṣetreśacandra Caṭṭopādhyāya, Lakshmīnārāyaṇa Tivārī, Ramāsaṅkara Miśra & Aśoka Kānti Cakravartī (eds.) (2008). Paṇḍita Śrī Kṣetreśacandra Caṭṭopādhyāya Smr̥ti-Grantha. Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.
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  11. Keśavacandra Dāśa (ed.) (2006). Spiritual Attainment. Pratibha Prakashan.
     
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  12. T. U. S. Dasu (1980). Vēda Vijñānam, or, Physics in Philosophy. Veda Sāmrājya Parishad.
     
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  13. Sucharita Dey (2004). Vivekananda and Bankim Chandra on Religion. Sanskrit Pustak Bhandar.
     
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  14. G. Gispert-Sauch (ed.) (2006). Gems From India. Ispck/Views.
     
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  15. Rasih Güven (1952). Upanişadic and Qur'anic Philosophy and Schools of Vedanta and Islamic Mysticism. Middle East Technical University.
  16. Pushpendra Kumar & Dipti Sharma (eds.) (2008). Facets of Indian Heritage =. New Bharatiya Book Corp..
     
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  17. Yakub Masih (1988). Classical Religious Philosophy of the Hindus. Kashi Prasad Jayaswal Research Institute.
     
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  18. Nityabodhananda (1980). The Myths and Symbols in Indian Civilization. Sri Ramakrishna Math.
     
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  19. Gerhard Oberhammer (1989). Philosophy of Religion in Hindu Thought. Sri Satguru Publications.
     
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  20.  28
    Rajendra Prasad (2008). A Conceptual-Analytic Study of Classical Indian Philosophy of Morals. Jointly Published by Centre for Studies in Civilization and Concept Pub. Co. For the Project of History of Indian Science, Philosophy, and Culture.
    Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy.
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  21. Sadashivrao Raghunathrao (1974). An Offering to Ramanachala. Vanita Publication.
     
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  22. V. Ramanathan (2004). Hindu Civilisation and the Twenty-First Century. Bharatiya Vidya Bhavan.
     
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  23. Candrakāntā Rāya (2008). Vaidika Evaṃ Paurāṇika Vicāra-Darśana. Ācāryagopālacandramiśra Vaidika Unnayana Saṃsthāna.
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  24. Chandrasekharendra Saraswati (2006). 100 Selected Speeches. Sri Kanchi Mahaswami Peetarochana Shatabdi Mahotsava Trust.
     
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  25. Sadāśivendra Sarasvatī (2006). Ātmavidyāvilāsaḥ. Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.
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  26. Pritam Sen (1995). God's Love in Upanishad Philosophies. Bharatiya Vidya Bhavan.
     
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  27. Kr̥ṣṇapanta Śāstri, Mūlaśaṅkara Śāstrī & Madan Mohan Agrawal (eds.) (2011). Yogavāśiṣṭhaḥ: Mahārāmāyaṇam: Hindībhāṣānuvādasahitaḥ Vistr̥taviṣayānukramaṇikā-Samīkṣātmakabhūmikā-Ślokānukramaṇīyutaśca. Anya Prāti Sthāna, Caukhambā Pabliśiṅga Hāūsa.
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  28. Subhadra, Dāmodara Śāstrī & Maheśa Jaina (eds.) (2004). Ahiṃsā-Viśvakośa: Ahiṃsā Ke Dārśanika, Dhārmika, Va Sāṃskr̥tika Svarūpoṃ Ko Vyākhyāyita Karane Vāle Prācīna Śāstrīya Viśiṣṭa Sandarbhoṃ Ka Saṅkalana. Yūnivarsiṭī Pablikeśana.
    1. Vaidika/Brāhmaṇa saṃskr̥ti -- 2. Jaina saṃskr̥ti.
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  29. Ganesh Umakant Thite & Maitreyee Rangnekar Deshpande (eds.) (2004). Problems in Vedic and Sanskrit Literature. New Bharatiya Book Corp..
     
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  30. W. S. Urquhart (1919). Pantheism and the Value of Life in Indian Philosophy: With a Reference to Western Philosophy. Ajay Book Service.
     
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  31.  2
    Swami Narasimhananda (ed.) (2012). Vivekananda Reader. Advaita Ashrama, Publication Dept..
    Section 1. Roots -- section 2. World prophets -- section 3. Epics and other narratives -- section 4. As many faiths so many paths -- section 5. Dynamic India -- section 6. Women power -- section 7. Education, culture, and art -- section 8. Interviews -- section 9. Poems -- section 10 Conversations -- section 11. Letters.
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  32. R. Wrightson (1859). Sacred Literature of the Hindus: With Appendix and Notes. Milan Publication Services.
    The philosophy of the Hindus -- The Veda and Puranas.
     
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  33. Lakshmi Nidhi Sharma (1972). Kas[H]Mir Śaivism. Varanasi,Bharatiya Vidya Prakashan.
     
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  34. Bkra-Śis-Bstan-Pa-Rab-Rgyas (2005). Grub Mthaʼi Bstan Bcos Mi Śig Rdo Rjeʼi Go Cha Źes Bya Ba Bźugs So. Mi Rigs Dpe Skrun Khaṅ.
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  35. Blo-bzaṅ-nor-bu (2006). Grub Mthaʼi Rnam Gźag Gsal Bar Bśad Pa Thub Bstan Rin Po Che Gsal Baʼi Sgron Me Bźugs So. Bod-Ljoṅs Mi Dmaṅs Dpe Skrun Khaṅ.
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  36. Bstan-ʼ & Dzin-Rgya-Mtsho (2009). Grub Mthaʼi Rnam Bśad: Goṅ Sa Skyab Mgon Bcu Bźi Pa Chen Poʼi Bkaʼ Khrid. Bod-Kyi Dpe-Mdzod-Khaṅ.
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  37. Bstan-ʼdzin-Rgya-Mtsho (2009). Grub Mthaʼi Rnam Bśad: Goṅ Sa Skyab Mgon Bcu Bźi Pa Chen Poʼi Bkaʼ Khrid. Bod-Kyi Dpe-Mdzod-Khaṅ.
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  38.  3
    Srinivasa Chari & M. S. (1997). Philosophy and Theistic Mysticism of the Āl̲vārs. Motilal Banarsidass.
    The Buddhist monk Upagupta, who preached and taught meditative practices in Northwest India over two thousand years ago, is venerated today by the laity in ...
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  39. Manju Dube (1984). Conceptions of God in Vaiṣṇava Philosophical Systems. Sanjay Book Centre.
     
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  40. Gorakhanātha (2006). Gorakṣasaṃhitā. Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.
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  41. ʼjam-Dbyaṅs-Grags-Pa (2004). Grub Mthaʼ Rin Chen ʼphreṅ Ba la Brten Nas Grub Mthaʼ Smra Ba Dag Gi ʼdod Tshul Bśad Pa Grub Mthaʼi Spyi Don ʼchar Baʼi Me Loṅ Źes Bya. Kruṅ-Goʼi Bod Rig Pa Dpe Skrun Khaṅ.
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  42. Moti Lal Pandit (2007). An Introduction to the Philosophy of Trika Śaivism. Munshiram Manoharlal Publishers.
     
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  43. A. K. Srivastava (1976). God and its Relation with the Finite Self in Tagore's Philosophy. Oriental Publishers.
     
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  44. Doboom Tulku (2010). Grub Mthaʼ Rin Chen Phreṅ Baʼi Phyi Rol Paʼi Skabs Kyi Mchan Bu Gnad Bsdud. Ldi-Li Bod-Kyi Khaṅ-Pa Nas Par Skrun Źus.
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  45.  4
    René Guénon (1945). Introduction to the Study of the Hindu Doctrines. London, Luzac & Co..
    The concluding chapter lays down the essential conditions for any genuine understanding between East and West, which can only come through the work of those who have attained, at least in some degree, to the realization of 'wisdom uncreate' ...
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  46. René Guénon (1930). Introduction Générale À l'Étude des Doctrines Hindoues. Editions Didier Et Richard.
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  47.  24
    Arvind Sharma (1996). On the Distinction Between Karma and Rebirth in Hinduism. Asian Philosophy 6 (1):29 – 35.
    Abstract The doctrines of Kanna and rebirth dovetail so neatly that they are often treated as a single philosophical package. This paper demonstrates that when they are each treated separately in their own right and their possible relationships are re?examined, it leads to a much more nuanced understanding of not only these concepts but also the issues they were developed to address.
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  48.  11
    Arvind Sharma (1999). The Puruṣārthas: An Axiological Exploration of Hinduism. Journal of Religious Ethics 27 (2):223 - 256.
    Three doctrines have often been identified in the context of Hindu civilization as its distinctive markers: the doctrine of the varṇas (or the doctrine of the four classes), the doctrine of āśramas (or the doctrine of the four stages of life), and the doctrine of the puruṣārthas (or the doctrine of the four goals of life). The study of the last of these has been comparatively neglected and the doctrine has even been dubbed a myth (Krishna 1996, 189-205). The (...)
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  49.  27
    Shyam Ranganathan, Hindu Philosophy. Internet Encyclopedia of Philosophy.
    The compound “Hindu philosophy” is ambiguous. Minimally it stands for a tradition of Indian philosophical thinking. However, it could be interpreted as designating one comprehensive philosophical doctrine, shared by all Hindu thinkers. The term “Hindu philosophy” is often used loosely in this philosophical or doctrinal sense, but this usage is misleading. There is no single, comprehensive philosophical doctrine shared by all Hindus that distinguishes their view from contrary philosophical views associated with other Indian religious movements such as Buddhism or Jainism (...)
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  50.  2
    A. R. Singh & S. A. Singh (2004). Gandhi on Religion, Faith and Conversion-Secular Blueprint Relevant Today. Mens Sana Monographs 2 (1):79.
    Gandhi believed in judging people of other faiths from their stand point rather than his own. He welcomed contact of Hinduism with other religions, especially the Christian doctrines, for he did not want to be debarred from assimilating good anywhere else. He believed a respectful study of other's religion was a sacred duty and it did not reduce reverence for one's own. He was looking out for those universal principles which transcended religion as a dogma. He expected religion (...)
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