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Hindu texts: Difference between revisions
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'''Hindu texts''' are manuscripts and voluminous historical literature related to any of the diverse traditions within [[Hinduism]]. A few texts are shared | '''Hindu texts''' are manuscripts and voluminous historical literature which are related to any of the diverse traditions within [[Hinduism]]. A few of these texts are shared across these traditions and they are broadly considered Hindu scriptures.<ref>Frazier, Jessica (2011), The Continuum companion to Hindu studies, London: Continuum, {{ISBN|978-0-8264-9966-0}}, pages 1–15</ref><ref name=goodallix/> These include the [[Puranas]], [[Itihasa]] and [[Vedas]]. Scholars hesitate in defining the term "Hindu scriptures" given the diverse nature of [[Hinduism]],<ref name=goodallix>Dominic Goodall (1996), Hindu Scriptures, University of California Press, {{ISBN|978-0-520-20778-3}}, page ix-xliii</ref><ref name=klausscrip/> but many list the [[Bhagavad Gita]] and the [[Āgama (Hinduism)|Agamas]] as Hindu scriptures,<ref name=goodallix/><ref name=klausscrip>Klaus Klostermaier (2007), A Survey of Hinduism: Third Edition, State University of New York Press, {{ISBN|978-0-7914-7082-4}}, pages 46–52, 76–77</ref><ref>RC Zaehner (1992), Hindu Scriptures, Penguin Random House, {{ISBN|978-0-679-41078-2}}, pages 1–11 and Preface</ref> and Dominic Goodall includes [[Bhagavata Purana]] and [[Yajnavalkya Smriti]] in the list of Hindu scriptures as well.<ref name=goodallix/> | ||
==History== | ==History== | ||
There are two historic classifications of [[Hindu]] texts: ''[[Shruti]]'' – that which is heard,<ref name=jamessruti/> and ''[[Smriti]]'' – that which is remembered.<ref name=jamesmriti/> The ''Shruti'' refers to the body of most authoritative, ancient [[religious text]]s, believed to be eternal knowledge authored neither by human nor divine agent but transmitted by sages (''[[rishis]]''). These comprise the central canon of [[Hinduism]].<ref name=jamessruti>James Lochtefeld (2002), "Shruti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. {{ISBN|978-0-8239-3179-8}}, page 645</ref><ref name="Lamb2002p183">{{cite book|author=Ramdas Lamb|title=Rapt in the Name: The Ramnamis, Ramnam, and Untouchable Religion in Central India|url=https://books.google.com/books?id=Dv1nxyOTgN0C&pg=PA183|year=2002|publisher=State University of New York Press|isbn=978-0-7914-5386-5|pages=183–185}}</ref> It includes the four [[Vedas]] including its four types of embedded texts - the [[Samhita]]s, the [[Brahmana]]s, the [[Aranyaka]]s and the early [[Upanishads]].<ref name=wendydof>Wendy Doniger O'Flaherty (1988), Textual Sources for the Study of Hinduism, Manchester University Press, {{ISBN|0-7190-1867-6}}, pages 2–3</ref> Of the ''Shrutis'' (Vedic corpus), the Upanishads alone are widely influential among Hindus, considered scriptures par excellence of Hinduism, and their central ideas have continued to influence its thoughts and traditions.<ref name= | There are two historic classifications of [[Hindu]] texts: ''[[Shruti]]'' – that which is heard,<ref name=jamessruti/> and ''[[Smriti]]'' – that which is remembered.<ref name=jamesmriti/> The ''Shruti'' refers to the body of most authoritative, ancient [[religious text]]s, believed to be eternal knowledge authored neither by human nor divine agent but transmitted by sages (''[[rishis]]''). These comprise the central canon of [[Hinduism]].<ref name=jamessruti>James Lochtefeld (2002), "Shruti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. {{ISBN|978-0-8239-3179-8}}, page 645</ref><ref name="Lamb2002p183">{{cite book|author=Ramdas Lamb|title=Rapt in the Name: The Ramnamis, Ramnam, and Untouchable Religion in Central India|url=https://books.google.com/books?id=Dv1nxyOTgN0C&pg=PA183|year=2002|publisher=State University of New York Press|isbn=978-0-7914-5386-5|pages=183–185}}</ref> It includes the four [[Vedas]] including its four types of embedded texts - the [[Samhita]]s, the [[Brahmana]]s, the [[Aranyaka]]s and the early [[Upanishads]].<ref name=wendydof>Wendy Doniger O'Flaherty (1988), Textual Sources for the Study of Hinduism, Manchester University Press, {{ISBN|0-7190-1867-6}}, pages 2–3</ref> Of the ''Shrutis'' (Vedic corpus), the Upanishads alone are widely influential among Hindus, considered scriptures par excellence of Hinduism, and their central ideas have continued to influence its thoughts and traditions.<ref name=olivelle96intro/><ref name=wendydonigerupan>Wendy Doniger (1990), Textual Sources for the Study of Hinduism, 1st Edition, University of Chicago Press, {{ISBN|978-0-226-61847-0}}, 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."</ref> | ||
The ''Smriti'' texts are a specific body of [[Hinduism|Hindu]] texts attributed to an author,<ref name="wendydof"/> as a derivative work they are considered less authoritative than ''Shruti'' in Hinduism.<ref name=jamesmriti>James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing, {{ISBN|978-0-8239-3179-8}}, page 656–657</ref> The Smriti literature is a vast corpus of diverse texts, and includes but is not limited to [[Vedanga|Vedāngas]], the Hindu epics, the [[Dharmasutras|Sutras and Shastras]], the texts of [[Hindu philosophy|Hindu philosophies]], the [[Puranas]], the Kāvya or poetical literature, the ''Bhasyas'', and numerous ''Nibandhas'' (digests) covering politics, ethics, culture, arts and society.<ref name=bilimoriasmrti>Purushottama Bilimoria (2011), The idea of Hindu law, Journal of Oriental Society of Australia, Vol. 43, pages 103–130</ref><ref name="Roy Perrett 1998 pages 16-18">Roy Perrett (1998), Hindu Ethics: A Philosophical Study, University of Hawaii Press, {{ISBN|978-0-8248-2085-5}}, pages 16–18</ref> | The ''Smriti'' texts are a specific body of [[Hinduism|Hindu]] texts attributed to an author,<ref name="wendydof"/> as a derivative work they are considered less authoritative than ''Shruti'' in Hinduism.<ref name=jamesmriti>James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing, {{ISBN|978-0-8239-3179-8}}, page 656–657</ref> The Smriti literature is a vast corpus of diverse texts, and includes but is not limited to [[Vedanga|Vedāngas]], the Hindu epics, the [[Dharmasutras|Sutras and Shastras]], the texts of [[Hindu philosophy|Hindu philosophies]], the [[Puranas]], the Kāvya or poetical literature, the ''Bhasyas'', and numerous ''Nibandhas'' (digests) covering politics, ethics, culture, arts and society.<ref name=bilimoriasmrti>Purushottama Bilimoria (2011), The idea of Hindu law, Journal of Oriental Society of Australia, Vol. 43, pages 103–130</ref><ref name="Roy Perrett 1998 pages 16-18">Roy Perrett (1998), Hindu Ethics: A Philosophical Study, University of Hawaii Press, {{ISBN|978-0-8248-2085-5}}, pages 16–18</ref> | ||
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The Vedas are a large body of Hindu texts originating in [[Vedic period]] in northern India, the [[Rig Veda]] being composed ca. 1200 BCE, and its [[Samhita]] and [[Brahmana]]s complete before about 800 BCE.<ref>{{cite book|author=Gavin D. Flood|title=An Introduction to Hinduism|url=https://archive.org/details/introductiontohi0000floo |url-access=registration|year=1996|publisher=Cambridge University Press|isbn=978-0-521-43878-0|pages=[https://archive.org/details/introductiontohi0000floo/page/37 37]–39}}</ref> Composed in [[Vedic Sanskrit]] [[Music of India#History|hymn]]s, the texts constitute the oldest layer of [[Sanskrit literature]] and the oldest scriptures of [[Hinduism]].<ref>see e.g. {{Harvnb|MacDonell|2004|pp=29–39}}; ''Sanskrit literature'' (2003) in Philip's Encyclopedia. Accessed 2007-08-09</ref><ref>see e.g. {{Harvnb|Radhakrishnan|Moore|1957|p=3}}; Witzel, Michael, "Vedas and {{IAST|Upaniṣads}}", in: {{Harvnb|Flood|2003|p=68}}; {{Harvnb|MacDonell|2004|pp=29–39}}; ''Sanskrit literature'' (2003) in Philip's Encyclopedia. Accessed 2007-08-09</ref><ref>Sanujit Ghose (2011). "[https://www.worldhistory.org/article/230/ Religious Developments in Ancient India]" in ''Ancient History Encyclopedia''.</ref> Hindus consider the Vedas to be ''[[apauruṣeya]]'', which means "not of a man, superhuman"<ref>Vaman Shivaram Apte, [http://www.aa.tufs.ac.jp/~tjun/sktdic/ ''The Practical Sanskrit-English Dictionary''], see apauruSeya</ref> and "impersonal, authorless".<ref>D Sharma, Classical Indian Philosophy: A Reader, Columbia University Press, pages 196–197</ref><ref>Jan Westerhoff (2009), Nagarjuna's Madhyamaka: A Philosophical Introduction, Oxford University Press, {{ISBN|978-0-19-538496-3}}, page 290</ref><ref>Warren Lee Todd (2013), The Ethics of Śaṅkara and Śāntideva: A Selfless Response to an Illusory World, {{ISBN|978-1-4094-6681-9}}, page 128</ref> The knowledge in the Vedas is believed in Hinduism to be eternal, uncreated, neither authored by human nor by divine source, but seen, heard and transmitted by sages.<ref name="Lamb2002p183"/> | The Vedas are a large body of Hindu texts originating in [[Vedic period]] in northern India, the [[Rig Veda]] being composed ca. 1200 BCE, and its [[Samhita]] and [[Brahmana]]s complete before about 800 BCE.<ref>{{cite book|author=Gavin D. Flood|title=An Introduction to Hinduism|url=https://archive.org/details/introductiontohi0000floo |url-access=registration|year=1996|publisher=Cambridge University Press|isbn=978-0-521-43878-0|pages=[https://archive.org/details/introductiontohi0000floo/page/37 37]–39}}</ref> Composed in [[Vedic Sanskrit]] [[Music of India#History|hymn]]s, the texts constitute the oldest layer of [[Sanskrit literature]] and the oldest scriptures of [[Hinduism]].<ref>see e.g. {{Harvnb|MacDonell|2004|pp=29–39}}; ''Sanskrit literature'' (2003) in Philip's Encyclopedia. Accessed 2007-08-09</ref><ref>see e.g. {{Harvnb|Radhakrishnan|Moore|1957|p=3}}; Witzel, Michael, "Vedas and {{IAST|Upaniṣads}}", in: {{Harvnb|Flood|2003|p=68}}; {{Harvnb|MacDonell|2004|pp=29–39}}; ''Sanskrit literature'' (2003) in Philip's Encyclopedia. Accessed 2007-08-09</ref><ref>Sanujit Ghose (2011). "[https://www.worldhistory.org/article/230/ Religious Developments in Ancient India]" in ''Ancient History Encyclopedia''.</ref> Hindus consider the Vedas to be ''[[apauruṣeya]]'', which means "not of a man, superhuman"<ref>Vaman Shivaram Apte, [http://www.aa.tufs.ac.jp/~tjun/sktdic/ ''The Practical Sanskrit-English Dictionary''], see apauruSeya</ref> and "impersonal, authorless".<ref>D Sharma, Classical Indian Philosophy: A Reader, Columbia University Press, pages 196–197</ref><ref>Jan Westerhoff (2009), Nagarjuna's Madhyamaka: A Philosophical Introduction, Oxford University Press, {{ISBN|978-0-19-538496-3}}, page 290</ref><ref>Warren Lee Todd (2013), The Ethics of Śaṅkara and Śāntideva: A Selfless Response to an Illusory World, {{ISBN|978-1-4094-6681-9}}, page 128</ref> The knowledge in the Vedas is believed in Hinduism to be eternal, uncreated, neither authored by human nor by divine source, but seen, heard and transmitted by sages.<ref name="Lamb2002p183"/> | ||
Vedas are also called ''{{IAST|[[śruti]]}}'' ("what is heard") literature,<ref>{{Harvnb|Apte|1965|p=887}}</ref> distinguishing them from other religious texts, which are called ''{{IAST|[[smṛti]]}}'' ("what is remembered"). The Veda, for orthodox Indian theologians, are considered revelations, some way or other the work of the [[Deity]].<ref>{{Harvnb|Müller|1891|pp=17–18}}</ref> In the Hindu Epic the Mahabharata, the creation of Vedas is credited to [[Brahma]].<ref>[https://books.google.com/books?id=8XO3Im3OMi8C&pg=PA86&dq=brahma+created+vedas&hl=en&sa=X&ei=W_MZUt71GMXJrAecvoCoCg&ved=0CC0Q6AEwAA#v=onepage&q&f=false Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata] Bruce M. Sullivan, Motilal Banarsidass, pages 85–86</ref> | Vedas are also called ''{{IAST|[[śruti]]}}'' ("what is heard") literature,<ref>{{Harvnb|Apte|1965|p=887}}</ref> distinguishing them from other religious texts, which are called ''{{IAST|[[smṛti]]}}'' ("what is remembered"). The Veda, for orthodox Indian theologians, are considered revelations, some way or other the work of the [[Deity]].<ref>{{Harvnb|Müller|1891|pp=17–18}}</ref> In the Hindu Epic the [[Mahabharata]], the creation of Vedas is credited to [[Brahma]].<ref>[https://books.google.com/books?id=8XO3Im3OMi8C&pg=PA86&dq=brahma+created+vedas&hl=en&sa=X&ei=W_MZUt71GMXJrAecvoCoCg&ved=0CC0Q6AEwAA#v=onepage&q&f=false Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata] Bruce M. Sullivan, Motilal Banarsidass, pages 85–86</ref> | ||
There are four Vedas: the [[Rigveda]], the [[Yajurveda]], the [[Samaveda]] and the [[Atharvaveda]].<ref name=gflood/><ref>Bloomfield, M. The Atharvaveda and the Gopatha-Brahmana, (Grundriss der Indo-Arischen Philologie und Altertumskunde II.1.b.) Strassburg 1899; Gonda, J. A history of Indian literature: I.1 Vedic literature (Samhitas and Brahmanas); I.2 The Ritual Sutras. Wiesbaden 1975, 1977</ref> Each Veda has been subclassified into four major text types – the [[Samhita]]s (mantras and benedictions), the [[Aranyakas]] (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the [[Brahmanas]] (commentaries on rituals, ceremonies and sacrifices), and the [[Upanishads]] (text discussing meditation, philosophy and spiritual knowledge).<ref name=gflood>Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, {{ISBN|978-0-521-43878-0}}, pages 35–39</ref><ref name="A Bhattacharya 2006 pages 8-14">A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, {{ISBN|978-0-595-38455-6}}, pages 8–14; George M. Williams (2003), Handbook of Hindu Mythology, Oxford University Press, {{ISBN|978-0-19-533261-2}}, page 285</ref><ref name="Jan Gonda 1975">Jan Gonda (1975), Vedic Literature: (Saṃhitās and Brāhmaṇas), Otto Harrassowitz Verlag, {{ISBN|978-3-447-01603-2}}</ref> | There are four Vedas: the [[Rigveda]], the [[Yajurveda]], the [[Samaveda]] and the [[Atharvaveda]].<ref name=gflood/><ref>Bloomfield, M. The Atharvaveda and the Gopatha-Brahmana, (Grundriss der Indo-Arischen Philologie und Altertumskunde II.1.b.) Strassburg 1899; Gonda, J. A history of Indian literature: I.1 Vedic literature (Samhitas and Brahmanas); I.2 The Ritual Sutras. Wiesbaden 1975, 1977</ref> Each Veda has been subclassified into four major text types – the [[Samhita]]s (mantras and benedictions), the [[Aranyakas]] (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the [[Brahmanas]] (commentaries on rituals, ceremonies and sacrifices), and the [[Upanishads]] (text discussing meditation, philosophy and spiritual knowledge).<ref name=gflood>Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, {{ISBN|978-0-521-43878-0}}, pages 35–39</ref><ref name="A Bhattacharya 2006 pages 8-14">A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, {{ISBN|978-0-595-38455-6}}, pages 8–14; George M. Williams (2003), Handbook of Hindu Mythology, Oxford University Press, {{ISBN|978-0-19-533261-2}}, page 285</ref><ref name="Jan Gonda 1975">Jan Gonda (1975), Vedic Literature: (Saṃhitās and Brāhmaṇas), Otto Harrassowitz Verlag, {{ISBN|978-3-447-01603-2}}</ref> | ||
==Upanishads== | ==Upanishads== | ||
{{Main| | {{Main|Upanishads}} | ||
The Upanishads are a collection of Hindu texts which contain some of the central philosophical concepts of Hinduism. | The Upanishads are a collection of Hindu texts which contain some of the central philosophical concepts of Hinduism.<ref name="olivelle96intro"/>{{refn|group=note|These include rebirth, karma, moksha, ascetic techniques and renunciation.<ref name="olivelle96intro"/>}} | ||
The Upanishads are commonly referred to as ''[[Vedānta]]'', variously interpreted to mean either the "last chapters, parts of the [[Vedas|Veda]]" or "the object, the highest purpose of the Veda".<ref>Max Muller, [https://archive.org/stream/upanishads01ml#page/n93/mode/2up The Upanishads], Part 1, Oxford University Press, page LXXXVI footnote 1</ref> The concepts of [[Brahman]] (Ultimate Reality) and [[Ātman (Hinduism)|Ātman]] (Soul, Self) are central ideas in all the [[Upanishad]]s,{{sfn|Mahadevan|1956|p=59}}<ref name=ptraju/> and "Know your Ātman" their thematic focus.<ref name=ptraju>PT Raju (1985), Structural Depths of Indian Thought, State University of New York Press, {{ISBN|978-0-88706-139-4}}, pages 35–36</ref> The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions.<ref name=wendydonigerupan/><ref>Wiman Dissanayake (1993), Self as Body in Asian Theory and Practice (Editors: Thomas P. Kasulis et al.), State University of New York Press, {{ISBN|978-0-7914-1080-6}}, 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.";<br />Michael McDowell and Nathan Brown (2009), World Religions, Penguin, {{ISBN|978-1-59257-846-7}}, pages 208–210</ref> Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads have had a lasting influence on Hindu philosophy.<ref name= | The Upanishads are commonly referred to as ''[[Vedānta]]'', variously interpreted to mean either the "last chapters, parts of the [[Vedas|Veda]]" or "the object, the highest purpose of the Veda".<ref>Max Muller, [https://archive.org/stream/upanishads01ml#page/n93/mode/2up The Upanishads], Part 1, Oxford University Press, page LXXXVI footnote 1</ref> The concepts of [[Brahman]] (Ultimate Reality) and [[Ātman (Hinduism)|Ātman]] (Soul, Self) are central ideas in all the [[Upanishad]]s,{{sfn|Mahadevan|1956|p=59}}<ref name=ptraju/> and "Know your Ātman" their thematic focus.<ref name=ptraju>PT Raju (1985), Structural Depths of Indian Thought, State University of New York Press, {{ISBN|978-0-88706-139-4}}, pages 35–36</ref> The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions.<ref name=wendydonigerupan/><ref>Wiman Dissanayake (1993), Self as Body in Asian Theory and Practice (Editors: Thomas P. Kasulis et al.), State University of New York Press, {{ISBN|978-0-7914-1080-6}}, 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.";<br />Michael McDowell and Nathan Brown (2009), World Religions, Penguin, {{ISBN|978-1-59257-846-7}}, pages 208–210</ref> Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads have had a lasting influence on Hindu philosophy.<ref name=olivelle96intro>{{cite q|Q108771870|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|url=https://www.google.com/books/edition/wd/WJGL2tUm6P4C?gbpv=1&pg=PR23}}.</ref><ref name=wendydonigerupan/> | ||
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.<ref name=stephenphillips>Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN|978-0-231-14485-8}}, Chapter 1</ref><ref>E Easwaran (2007), The Upanishads, {{ISBN|978-1-58638-021-2}}, pages 298–299</ref> The ''mukhya'' Upanishads are found mostly in the concluding part of the ''[[Brahmanas]]'' and ''[[Aranyakas]]''{{sfn|Mahadevan|1956|p=56}} and were, for centuries, memorized by each generation and passed down [[oral tradition|verbally]]. The early Upanishads all predate the Common Era, some in all likelihood pre-Buddhist (6th century BCE),<ref name=olivelleintro> | 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.<ref name=stephenphillips>Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN|978-0-231-14485-8}}, Chapter 1</ref><ref>E Easwaran (2007), The Upanishads, {{ISBN|978-1-58638-021-2}}, pages 298–299</ref> The ''mukhya'' Upanishads are found mostly in the concluding part of the ''[[Brahmanas]]'' and ''[[Aranyakas]]''{{sfn|Mahadevan|1956|p=56}} and were, for centuries, memorized by each generation and passed down [[oral tradition|verbally]]. The early Upanishads all predate the Common Era, some in all likelihood pre-Buddhist (6th century BCE),<ref name=olivelleintro>{{cite q|Q108772045|page=12–14|url=https://archive.org/details/TheEarlyUpanisads/page/n33/mode/2up}}</ref> down to the [[Maurya period]].{{sfn|King|Ācārya|p=52|1995}} Of the remainder, some 95 Upanishads are part of the [[Muktika]] canon, composed from about the start of common era through [[History of Hinduism|medieval Hinduism]]. New Upanishads, beyond the 108 in the Muktika canon, continued being composed through the early modern and modern era, though often dealing with subjects unconnected to Hinduism.{{sfn|Ranade|1926|p=12}}{{sfn|Varghese|2008|p=101}} | ||
==Smriti== | ==Smriti== | ||
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==See also== | ==See also== | ||
*[[ | *[[Indian epic poetry]] | ||
*[[Hindu eschatology]] | *[[Hindu eschatology]] | ||
*[[List of Hindu | *[[List of Hindu texts]] | ||
*[[List of historic Indian texts]] | *[[List of historic Indian texts]] | ||
*[[ | *[[Sutra]] | ||
*[[Prasthanatrayi]] | *[[Prasthanatrayi]] | ||
*[[Sanskrit literature]] | *[[Sanskrit literature]] | ||
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*{{cite book|first=Patrick| last=Olivelle|year=1992|title= The Samnyasa Upanisads|publisher= Oxford University Press|isbn= 978-0-19-507045-3 }} | *{{cite book|first=Patrick| last=Olivelle|year=1992|title= The Samnyasa Upanisads|publisher= Oxford University Press|isbn= 978-0-19-507045-3 }} | ||
* {{Citation|last=Olivelle|first=Patrick|title=Upaniṣads|publisher=Oxford University Press|year=1998|isbn=978-0-19-283576-5}} | * {{Citation|last=Olivelle|first=Patrick|title=Upaniṣads|publisher=Oxford University Press|year=1998|isbn=978-0-19-283576-5}} | ||
* {{cite book | | * {{cite book | last1 = Radhakrishnan | first1 = S. | author-link = Sarvapalli Radhakrishnan | last2 = Moore | first2 = C. A. | year = 1957 | title = A Source Book in Indian Philosophy | publisher = Princeton University Press | location = Princeton, New Jersey | isbn = 978-0-691-01958-1 | url-access = registration | url = https://archive.org/details/sourcebookinindi00radh }} | ||
* {{Citation|title=A constructive survey of Upanishadic philosophy|first=R. D.|last=Ranade|year=1926|publisher=Bharatiya Vidya Bhavan}} | * {{Citation|title=A constructive survey of Upanishadic philosophy|first=R. D.|last=Ranade|year=1926|publisher=Bharatiya Vidya Bhavan}} | ||
* {{Citation|title=India : History, Religion, Vision And Contribution To The World|volume= | * {{Citation|title=India : History, Religion, Vision And Contribution To The World|volume=1|first=Alexander P|last=Varghese|publisher=Atlantic Publishers & Distributors|year=2008|isbn=978-81-269-0903-2|url=https://books.google.com/books?id=y7GKwhuea9kC}} | ||
==Further reading== | ==Further reading== | ||