Academisch proefschrift--Utrecht.

Rede--Utrecht. / Includes bibliographical references.

Mark J. Dresden's Thesis--Utrecht. / "This translation is based on the Man̄avagr̥hyasūtra text, as it was published by Ferdinand Knauer in 1897." "Stellingen": 2 p. inserted. Includes bibliographical references.

Understanding the concept of Maya in Hinduism in the philosophies of Sankara, Ramanuja and Madhva while attempting to achieve a central understanding of Maya within these three philosophers understanding of Maya. / Dissertation (MTh)--University of Pretoria, 2019. / Science of Religion and Missiology / MTh / Unrestricted

No description available.

Thesis (master's)--Universitas Gadja Mada, 1971. / Includes bibliographical references (p. 41-43) and index.

Thesis (Ph. D.)--Columbia University, 1941. / "This dissertation is part of a larger research in the same field, entitled Woman in the sacred sciptures of Hinduism."--Pref. Vita. Bibliography: p. [205]-220.

Thesis (Ph. D.)--University of Chicago, Department of Comparative Religion. / A Dissertation, submitted to the Faculty of the Graduate School of Arts and Literature in Candidacy for the Degree of Doctor of Philosophy, Department of Comparative Religion. Includes bibliographical references.

No description available.

Sarada Devi (1852-1920) was the Hindu child bride of the famous nineteenth-century renouncer Ramakrishna (1836 -1886). While Ramakrishna was alive, he worshiped Sarada as a goddess, a woman to be revered but never touched, and ultimately making of her a figure of popular adoration. This thesis addresses the ways in which Sarada has been constructed in devotional and academic texts, in order to not only determine the ways in which different types of followers viewed her and her religious practices, but also to analyze scholarly assumptions about Sarada. It argues that despite Sarada’s renunciatory practices, both scholars and devotees of Ramakrishna, continued to write about Sarada primarily as a helpmate to Ramakrishna rather than as a guru in her own right. Such constructions fail to adequately take account of the advanced Hindu practices adhered to by Sarada herself. This failure is the result of an over-reliance on traditional (i.e. patriarchal) understandings of what it meant to renounce in colonial India and speaks to the neglect of the study of female renouncers in general. In the case of Sarada, a rereading of key texts through postcolonial and feminist lenses enables us to see more clearly the manner in which her idealization as the Mother of India by the Bengali bhadralok, masks the complexities and contradictions of her life as a renouncer and guru.