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  1. Ptolemy and Purāṇa: Gods Born as Men. [REVIEW]W. Randolph Kloetzli - 2010 - Journal of Indian Philosophy 38 (6):583-623.
    This is an addendum to an earlier essay on the Purāṇic cosmograph interpreting it in terms of the principles of stereographic projection: Kloetzli (Hist Relig 25(2): 116–147, 1985). That essay provided an approach to understanding the broad structures of the Purāṇic cosmograph but not the central island of Jambudvīpa or its most important region (varṣa) of Bhārata. This addendum focuses on the works of Ptolemy as a resource for understanding the Purāṇic materials. It reaffirms the broad outlines of earlier conclusions, (...)
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  • Al-Bīrūnī's Kitāb Sānk and Kitāb Pātanğal:A Historical and Textual Study.N. Verdon - unknown
    The historical pole of this research distinguishes differing historical and cultural contexts in which the scholar al-Bïrûnî evolved. Between the years 973 and 1017, he lived in Khwarezm (Kät and JürjänTya), Ray, and Jürjän. He also dwelt in Kabul and Ghazna, both situated on a passage between Persia and India, and travelled to some parts of early medieval India between the years 1017 and 1030. Evidence pointing to him having made actual direct observations beyond the abode of Islam remains scanty. (...)
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  • Popular pūjas in public places: Lay rituals in south indian temples. [REVIEW]Sita Anantha Raman - 2001 - International Journal of Hindu Studies 5 (2):165-198.
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  • Lay Definitions of Happiness across Nations: The Primacy of Inner Harmony and Relational Connectedness.Antonella Delle Fave, Ingrid Brdar, Marié P. Wissing, Ulisses Araujo, Alejandro Castro Solano, Teresa Freire, María Del Rocío Hernández-Pozo, Paul Jose, Tamás Martos, Hilde E. Nafstad, Jeanne Nakamura, Kamlesh Singh & Lawrence Soosai-Nathan - 2016 - Frontiers in Psychology 7.
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  • Brahmā: An Early and Ultimately Doomed Attempt at a Brahmanical Synthesis. [REVIEW]Nathan McGovern - 2012 - Journal of Indian Philosophy 40 (1):1-23.
    In this paper, I argue that, by comparing certain passages from the early Buddhist sūtras and the Mahābhārata , we can find evidence of a late- to post-Vedic “Brahmanical synthesis,” centered on the conception of Brahmā as both supreme Creator God and ultimate goal for transcending saṃsāra , that for the most part did not become a part of the Brahmanical synthesis or syntheses that came to constitute classical Hinduism. By comparing the Buddhist response to this early conception of Brahmā (...)
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