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

17 found
Order:
  1. D. R. Satapathy (1992). The Doctrine of Māyā in Advaita Vedānta. Punthi-Pustak.
     
    Export citation  
     
    My bibliography   1 citation  
  2.  7
    Nr̥siṃhacaraṇa Paṇḍā (1991). Māyā in Physics. Motilal Banarsidass Publishers.
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  3. Douglas L. Berger (2004). The Veil of Māyā: Schopenhauer's System and Early Indian Thought. Global Academic Pub..
     
    Export citation  
     
    My bibliography  
  4.  8
    Donald A. Braue (1984). Māyā in Radhakrishnanʼs Thought: Six Meanings Other Than Illusion. Motilal Banarsidass.
    Direct download  
     
    Export citation  
     
    My bibliography  
  5. Aditi De (1982). The Development of the Concept of Maya and Avidya with Special Reference to the Concept of Vivarta: An Interpretation of Sankara Philosophy. De.
     
    Export citation  
     
    My bibliography  
  6. Paul David Devanandan (1950). The Concept of Māyā. London, Lutterworth Press.
    No categories
     
    Export citation  
     
    My bibliography  
  7.  15
    Teun Goudriaan (1978). Māyā Divine and Human: A Study of Magic and its Religious Foundations in Sanskrit Texts, with Particular Attention to a Fragment on Viṣṇu's Māyā Preserved in Bali. Motilal Banarsidass.
    This is the first volume of a projected three-volume work on the little known South Indian folk cult of the goddess Draupadi and on the classical epic, the Mahabharata, that the cult brings to life in mythic, ritual and dramatic forms.
    Direct download  
     
    Export citation  
     
    My bibliography  
  8. Madhavtirtha (1943). Maya, its Spiritual Exposition Based on the Theory of Relativity. Chhota-Udaipur, East Gujarat, Swami Swayamjyoti Tirtha, Introd..
     
    Export citation  
     
    My bibliography  
  9. L. Thomas O'Neil (1980). Māyā in Śaṅkara: Measuring the Immeasurable. Motilal Banarsidass.
     
    Export citation  
     
    My bibliography  
  10. Ruth Reyna (1962). The Concept of Māyā From the Vedas to the 20th Century. Bombay, New York, Asia Pub. House.
    No categories
     
    Export citation  
     
    My bibliography  
  11. Donald R. Tuck (1986). The Concept of Māyā in Śaṃkara and Radhakrishnan. Chanakya Publications.
     
    Export citation  
     
    My bibliography  
  12. Ādiśeṣa (1980). The Essence of Supreme Truth (Paramārthasāra): Sanskrit Text. E.J. Brill.
     
    Export citation  
     
    My bibliography  
  13. Kājī Nūrula Isalāma (1988). A Critique of Śaṅkara's Philosophy of Appearance. Vohra Publishers & Distributors.
     
    Export citation  
     
    My bibliography  
  14. Ramakrishna Rao & B. K. (1964). Ontology of Advaita. Mulki, Research and Publication, Vijaya College.
     
    Export citation  
     
    My bibliography  
  15. Sukharanjan Saha (1982). Advaita Theory of Illusion. Progressive Publishers.
     
    Export citation  
     
    My bibliography  
  16.  49
    Eric R. Dorman (2011). Hinduism and Science: The State of the South Asian Science and Religion Discourse. Zygon 46 (3):593-619.
    Abstract. The science and religion discourse in the Western academy, though expansive, has not paid significant enough attention to South Asian views, particularly those from Hindu thought. This essay seeks to address this issue in three parts. First, I present the South Asian standpoint as it currently relates to the science and religion discourse. Second, I survey and evaluate some available literature on South Asian approaches to the science and religion discourse. Finally, I promote three possible steps forward: (1) the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  17.  1
    José Miguel Dias Costa (1992). Relatividade Do Real No Pensamento de Shankara. Revista Portuguesa de Filosofia 48 (3):485 - 495.
    Considerado o maior filósofo do Hinduismo, Shankara apresenta-nos uma concepção da realidade estratificada em diversos niveis. Os objectos podem ser considerados mais ou menos reais e verdadeiros consoante o piano em que se coloca o sujeito. No último nivel, o do Real absoluto, já não se dá qualquer oposição sujeito-objecto. O mundo das distinções mentais, das medidas, das regras e convençõs é mãyã relativo, tal como as dimensões do espaço e tempo. Partindo do que opõe Shankara ao Budismo, procuramos neste (...)
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography