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Resumo
Muchas veces se ha dicho que las costumbres en la India no han sido -en sus orígenes- tan diferentes de las del resto del mundo, que lo que las ha hecho realmente diferentes es su permanencia, su vigencia a lo largo de los siglos. En coherencia con lo antedicho, quizá más que en otras sociedades, para lograr una comprensión más profunda de los fenómenos actuales, se hace evidente la necesidad de la indagación de los mismos a través de las fuentes remanentes del pasado.
Referências
Horner, I. (1930). Women Under Primitive Buddhism. London: Routledge.
Jamison, S. (1996). Sacrificed Wife/Sacrificer's Wife.Oxford: Oxford University Press.
Moncó, S. (1999). Mujeres en los Vedas. Madrid: Akal.
Nossiter , J. (2008). Gender Trouble’ in Early Buddhism. International Journal of Buddhist Thought & Culture, 11, 165-184.
Paul, D. (1985) Women in Buddhism. Images of the feminine in the MahAyAna tradition. CA: University of California Press.
Wilson, L. (1996). Charming Cadavers: Horrific Figurations of the Feminine in Indian Buddhist Hagiographic Literature. IL: University of Chicago Press.
FUENTES INDIAS
Buddhacarita or Acts of the Buddha.Calcutta, Baptist Mission Press.
DIgha NikAya, London, Pali Text Society.
MahAbhArata, Poona, Bhandarkar Oriental Research Insitute.
Rig Veda SaMhitA, Poona, Tilak Maharashtra University.
Samyutta Nikaya, Oxford, PTS.
FUENTES GRIEGAS Y LATINAS
CICERÓN, Tusculanarum Disputationum, London, The Loeb Classical Library.
DIODORO, Bibliotheca Historica, London, The Loeb Classical Library.
ESTRABÓN, Geographia, London, The Loeb Classical Library.
V. MÁXIMO, Factorum ac dictorum memorabilium libri IX,Leipzig, Bibliotheca Teubneriana.
STOBEO, Anthologii, Weidmann, O. Hense.
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