Relevant bibliographies by topics / Brahmanism in art

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Academic literature on the topic 'Brahmanism in art'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Brahmanism in art"

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LONE, SHABIR AHMAD. "Art and Architecture of Ancient Kashmir During Karkota Dynasty with Special Reference to Lalitaditya Muktapida (724-761 A.D)." Journal of Language and Linguistics in Society, no. 22 (March 30, 2022): 34–43. http://dx.doi.org/10.55529/jlls.22.34.43.

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The Karkota dynasty of Kashmir was led by Lalitaditya Muktapida, who was its greatest emperor. During his reign, which lasted from 724 until 761 AD, he brought Egypt to the peak of glory. His rule was unquestionably historic in many ways, but his conquests are what history will remember him for the most. The kingdom's golden age began during Lalitaditya's leadership. For him, there was no one religion that he could not accept. At this period, both Buddhism and Brahmanism, the two major religions in India at the time, gained support from this emperor, who built temples for the Buddha and other gods? Several viharas, where learning flourished, were established by the king, who lavishly supported scholars. Foreign scholars and intelligentsia were treated with respect in Kashmir, and several cultural missions from other countries were welcomed. Many public buildings and services were overhauled under his watch. In the event of a natural disaster, farmers were given access to irrigation facilities and relief measures were put in place. As a result of the establishment of charitable institutions, those in need were fed every day. During the reign of Lalitaditya, also known as Samudurgupta of Kashmir, the author of this thesis focuses on art and architecture. During his reign, Kashmir prospered in art, architecture, culture, and learning. Many historians and writers have dubbed him the "Alexander of Kashmiri history" because of his many victories. The study will investigate the old styles of art and architecture from the time of the Karkota Dynasty, which was controlled by Lalitaditya from 724-761. These styles are of considerable significance in the modern era as part of the rich cultural history of the country.
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Ilangasingha, I. M. T. "Literary Association in the Subject of Painting the Maya Dream: A Study of Literary Documents and Wall Paintings." Vidyodaya Journal of Humanities and Social Sciences 08, no. 01 (January 5, 2022): 80–92. http://dx.doi.org/10.31357/fhss/vjhss.v08i01.06.

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After Buddha's parinirvana, the Buddha's teachings were written down in Pali. Buddhist literature has emerged from the fusion of the early Buddhist period, contemporary Brahmanism and post- Buddhist sects that later spread. The prominent subjects of Buddhist literature are the character of Buddha, Buddhist history and Jataka stories. After the Mahindagamana, Sri Lankan literary art and Wall painting were formally established with the support of the state. Buddhism was a leading proposition for the classical literature of the Anuradhapura and Polonnaru periods. Artists inspired by that literature used literary documents as motifs for murals. One of the main objectives of the research is to identify the artist's literary association and creative skills in painting the fantasy, which is an elaborate proposition in literary documents. The semantic approach was used as the philosophical communication method in the analysis of facts. In literature, an organized system of signs is built by applying literary features such as letters, words, sentences, various similes, similes. The reader perceives the idea or feeling by systematically constructing the signals obtained by reading. A set of visual images is presented to the viewer by the murals painted using the propositions of those Buddhist literary documents. They compose meanings as colors, lines, shapes as well as symbols and shapes separate from each other. It can be recognized in the observation of the paintings that the painter took the association of literary documents in the subject of painting the Maya dream. It can be concluded that different meanings are perceived by the visual signs used by the painter for the painting.
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Olivelle, Patrick, and Ryokai Shiraishi. "Asceticism in Buddhism and Brahmanism: A Comparative Study." Journal of the American Oriental Society 118, no. 1 (January 1998): 124. http://dx.doi.org/10.2307/606334.

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van der Veer, Peter, and Steven Vertovec. "Brahmanism Abroad: On Caribbean Hinduism as an Ethnic Religion." Ethnology 30, no. 2 (April 1991): 149. http://dx.doi.org/10.2307/3773407.

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Kalpagam, U. "‘America Varan’ Marriages among Tamil Brahmans." Indian Journal of Gender Studies 12, no. 2-3 (October 2005): 189–215. http://dx.doi.org/10.1177/097152150501200203.

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Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals." Journal of the Economic and Social History of the Orient 58, no. 4 (July 9, 2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.

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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.
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Dahm, R. J., F. C. Sperna Weiland, U. K. Singh, M. Lal, M. Marchand, S. K. Singh, and M. P. Singh. "Assessment of future rainfall for the Brahmani-Baitarani river basin – practical implications of limited data availability." Journal of Water and Climate Change 10, no. 4 (April 16, 2018): 782–98. http://dx.doi.org/10.2166/wcc.2018.004.

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Abstract Severe floods are common in the Brahmani-Baitarani river basin in India. Insights into the implications of climate change on rainfall extremes and resulting floods are of major importance to improve flood risk analysis and water system design. A wide range of statistical and dynamical downscaling and bias-correction methods for the generation of local climate projections exists. Yet, the applicability of these methods highly depends on availability of meteorological data. In developing countries, data availability is often limited, either because data do not exist or because of restrictions on use. We here present a climate change analysis for the Brahmani-Baitarani river basin focusing on changes in rainfall using data from three GCMs from the Fifth Coupled Model Intercomparison Project (CMIP5) that were selected based on their performance. We apply and compare two widely used and easy to implement bias-correction methods. These were selected because reliable open historical meteorological datasets required for advanced methods were not available. The results indicate likely increases in monsoon rainfall especially in the mountainous regions and likely increases in the number of heavy rain days. We conclude with a discussion on the gap between state-of-the-art downscaling techniques and the actual options in regional climate change assessments.
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Bouez, Serge. "Le Prix de la pureté Isogamie et hypergamie chez les brahmanes rarhi du Bengale." L'Homme 25, no. 96 (1985): 23–48. http://dx.doi.org/10.3406/hom.1985.368621.

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Candotti, Maria Piera, and Tiziana Pontillo. "The lexicon of the “act of accepting (pratigraha)”: an approach to the multilayered Vedic culture." Lingua Posnaniensis 61, no. 2 (December 1, 2019): 25–48. http://dx.doi.org/10.2478/linpo-2019-0012.

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Abstract This joint work has its ground (and scope) in a variation-oriented reading of the Vedic sources, here applied to those which mention the act of the so-called “[gift-]acceptance” (pratigraha) within mechanisms for attaining and distributing the “goods of life” among all the members of a community. The most ancient occurrences are read and contrasted against the subsequent socio-ritual context where the well-known homonymous privilege and peculiar means of livelihood for Brahmans is depicted. The tentative interpretation of the relevant passages and the consequent reconstruction of the several layers of the Vedic lexicon revolving around the verbal base prati-grah- might contribute to better assessing the presence of a specific Indo-Aryan cultural matrix that might have pre-existed (and co-existed with) the mainstream Vedic world, and to better understanding how later knowledge systems succeeded in creating a new all-encompassing balance.
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Stoneman, Richard. "Naked philosophers: the Brahmans in the Alexander historians and the Alexander Romance." Journal of Hellenic Studies 115 (November 1995): 99–114. http://dx.doi.org/10.2307/631646.

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The encounter of Alexander the Great with the Indian Brahmans or Oxydorkai/Oxydracae forms an important episode of the Alexander Romance as well as featuring in all the extant Alexander historians. The purpose of this paper is to consider how far the various accounts reflect genuine knowledge of India in the sources in which they are based, and to what extent the episode in the Alexander Romance diverges or adds to them and to what purpose. A future paper will consider the development of the episode in later works, Geneva Papyrus inv. 271 andPalladius De gentibus Indiae et Bragmanibus, as well as theCollatio Alexandri et Dindimi.
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Dissertations / Theses on the topic "Brahmanism in art"

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Gaborieau, Marc. "Ni brahmanes, ni ancêtres l'hindouisme d'une basse caste musulmane /." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37613725k.

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Singh, Upinder. "Kings, Brāhmaṇas and temples in Orissa : an epigraphic study AD 300-1147 /." New Delhi : Munshiram Manoharlal, 1994. http://catalogue.bnf.fr/ark:/12148/cb370777879.

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Banasik, Barbara. "Aesthetics of Visual Art of the Brahmanic tradition in Classical India. Analysis of the theory of art based on selected Sanskrit treatises." Doctoral thesis, 2019. https://depotuw.ceon.pl/handle/item/3574.

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This dissertation describes and analysis four of the main problems of Aesthetics, i.e. concept of art, origins of art, author, and beholde as described in four Sanskrit art-treatises – the Nāṭya-śāstra, the Viṣṇu-dharmôttara-purāṇa, the Mayamata, the Abhinaya-darpaṇa. The treatises describe the rules of theatre, dance, plastic arts, and construction. Chapter 1 discusses selected problems of the concept of art that are fundamental for the understanding of the notion as it was in Classical India. The first problem is the classification of arts that sets the frame for further discussion in the dissertation. The second subject discusses the most important element of art, i.e. its sacred dimension. At last, various strategies to defining the concept of art are employed. Chapter 2 describes and analysis the stories of the origins of art as told by the art-treatises. The stories are analysed from the point of view of four notions: time, space, agents, and ritual. These four notions serve as the framework for the analysis of other concepts discussed in subsequent Chapters. Chapter 3 discusses the first type of agent – the art-person, i.e. author of srtwork. The role and position of art-person is discussed through the analysis of the terminology: names of professions, epithets, name of roles, organisation. Next, the requirements for art-person are presented and his/her role in the process of art making. The analyse is organised around the three notions: time, space, and ritual. The last part discusses social position of art-persons. Chapter 4 describes the role and position of the second type of agent – the beholder. All types of beholders are analysed, their role and position in an art situation, personal requirements and motivations for participating in artworld, as well as the consequences from the contact with art. Appendixes 1-4 present selected fragments of analysed Sanskrit texts – the Nāṭya-śāstra, the Viṣṇu-dharmôttara-purāṇa, the Maya-mata, the Abhinaya-darpaṇa respectively – with their translations and additionally comparative edition of various published versions.
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Books on the topic "Brahmanism in art"

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India) International Seminar on Interaction Between Brāhmanical and Buddhist Art (2003 Vārānasi. Interaction between Brāhmanical and Buddhist art. Edited by Sharma, R. C. (Ramesh Chandra), 1936-2006 and Ghosal Pranati. Lucknow: Acharya Narendra Dev International Research Institute of Buddhist Studies, 2004.

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Assimilation of Brāhmanism into Buddhism: An iconographic overview. New Delhi: DK Printworld, 2018.

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Ray, Niharranjan. Brahmanical Gods in Burma: A chapter of Indian art and iconography. Singapore: Myanmar Rare Book Publications, 1998.

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Pāṇḍeya, Premaprakāśa. Bhojapurī paṅktipāvana kalāem̐: Eka paricaya. Delhi: Kalpaz Publications, 2009.

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Pāṇḍeya, Premaprakāśa. Bhojapurī paṅktipāvana kalāem̐: Eka paricaya. Delhi: Kalpaz Publications, 2009.

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Dave, Jaya Nārāyaṇa. Rājasthāna kī loka-citrakalā: Śrīmālī Brāhmaṇoṃ ke gharoṃ meṃ banāye jāne vāle māṇḍaṇe aura sāthiye : striyopayogī eka apūrva saṅgraha. [Jodhapura]: Jaya Nārāyaṇa Dave, 2003.

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Religion Tradition And Ideology Precolonial South India. Oxford University Press, 2011.

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Sharma, Mukul. Caste and Nature. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477562.001.0001.

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Rarely do Indian environmental discourses examine nature through the lens of caste. Whereas nature is considered as universal and inherent, caste is understood as a constructed historical and social entity. Mukul Sharma shows how caste and nature are intimately connected. He compares Dalit meanings of environment to ideas and practices of neo-Brahmanism and certain mainstreams of environmental thought. Showing how Dalit experiences of environment are ridden with metaphors of pollution, impurity, and dirt, the author is able to bring forth new dimensions on both environment and Dalits, without valourizing the latter’s standpoint. Rather than looking for a coherent understanding of their ecology, the book explores the diverse and rich intellectual resources of Dalits, such as movements, songs, myths, memories, and metaphors around nature. These reveal their quest to define themselves in caste-ridden nature and building a form of environmentalism free from the burdens of caste. The Dalits also pose a critical challenge to Indian environmentalism, which has, until now, marginalized such linkages between caste and nature.
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McGovern, Nathan. The Snake and the Mongoose at the Horizon of Indian History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190640798.003.0002.

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This chapter explains what we can know about the history of India in the time period under consideration (appx. 5th–2nd centuries BCE) and situates the firm evidence we have for antagonism between two groups known as “Brahmans” and śramaṇas within that context. It frames this period as straddling a “horizon” situated at the reign of Aśoka (269–232 BCE), whose inscriptions are the earliest form of writing in India and thus provide the first secure date for Indian history. The literary sources for this book (Buddhist, Jain, and Brahmanical) allow us to peer beyond this horizon, but present complications because they were originally preserved orally and thus come down to us in a post-Aśokan form.
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Book chapters on the topic "Brahmanism in art"

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Keune, Jon. "Memories of Transgressive Commensality." In Shared Devotion, Shared Food, 129–62. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197574836.003.0006.

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This chapter focuses on two food stories whose retellings changed across various media in the precolonial, colonial, and postcolonial periods. At the center of both stories are the brahman saint Eknāth and Dalits with whom he interacts. In the śrāddha story, Eknāth serves to Dalits a ritual meal that was intended for brahmans, and his unorthodox action is vindicated miraculously in the face of outraged brahmans. In the double vision story, antagonistic brahmans witness Eknāth in two places at once: simultaneously eating at a Dalit couple’s home and sitting in his own home. Chapter 5 traces renditions of these two stories’ movement through Marathi texts between 1700 and 1800. By approaching hagiographical stories with sensitivity to how they change—hagiography in 4D—we find a story about the story. In this Marathi case, part of that meta-story is that hagiographers strategically employed ambiguity to avoid answering the bhakti-caste question conclusively.
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Eltschinger, Vincent. "The Buddha as a Warrior: On Some Martial Metaphors in Early (Mūla)Sarvāstivāda Literature." In Buddhism and Its Religious Others, 68–88. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197266991.003.0004.

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From the first century CE, the Buddhist elites’ polemical interaction with Brahmanism as well as other religio-philosophical (proto)systems took altogether new forms, targeted several new opponents, and mobilized more clearly identifiable actors. Evidence suggests that the (Mūla)Sarvāstivādins, notably those that later labelled themselves Yogācāras, were perceived as specialists of inter-religious polemics in addition to being experts in Buddhist dogmatics. And indeed, their Vinaya quite unambiguously suggests that the (Mūla)Sarvāstivādins developed a new interpretation of the meaning and function of the future Buddha’s final “descent” on earth, an interpretation that was most likely devised to reflect and legitimate their concern with anti-tīrthika controversy. Even in the absence of any explicit connection to it, narrative works by Aśvaghoṣa (around 100CE) and Kumāralāta (c. C3rd) as well as several sections of the Yogācārabhūmi compendium (c. C4th), all of which are quite clearly related to this broad monastic affiliation, bear testimony to this martial agenda.
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Mucciarelli, Elena, and Heike Oberlin. "Tying the Universe." In Two Masterpieces of Kūṭiyāṭṭam, 166–84. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199483594.003.0010.

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This contribution aims at giving an account for the complexity of Kūṭiyāṭṭam, which brings together elements coming from different traditions. In particular, there are possible parallels between these structures of Kūṭiyāṭṭam and Vedic rites: Kūṭiyāṭṭam has developed over centuries in Kerala’s orthodox temples and thus is strongly influenced by its Brahmanic patrons who, apart from that, still attend and preserve Vedic traditions. Similarly, Kūṭiyāṭṭam is strongly permeated by a ritual attitude: in the past it was considered the kuladharma (‘family duty’) of specific groups (Cākyārs, Naṅṅyārs, Nampyārs) and had its fixed time and place in the temple. Thus, this contribution examines possible bidirectional influences between these two traditions as they can be seen especially in Mantrāṅkam. Furthermore, it exemplifies the methodological issue of overlapping boundaries linking ‘ritual’ and ‘theatre’.
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Thomases, Drew. "Savitri’s Curse." In Guest is God, 78–107. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190883553.003.0004.

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Chapter 3 focuses on Pushkar’s new generation of tour guides. Departing from the caste-based and hereditary position of brahman priest, these young men see in guiding a “new form of the priesthood.” They are the mediators of knowledge about Brahma and Pushkar and, when guiding foreigners, about the wider world of Hinduism. In this capacity, they are cultural translators and comparative religionists of the highest order. But their jobs are not perfect. Limited opportunities and fierce competition for clients have created friction with foreign tourists. Those who do not want to do this work find it hard to get a steady job outside of Pushkar’s industries of tourism and pilgrimage. Bounded to both Brahma and Pushkar, brahmans believe themselves cursed, sometimes metaphorically and literally, to a life on the lake.
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Gunn, Geoffrey C. "An Indian Imaginary." In Imagined Geographies, 39–62. Hong Kong University Press, 2021. http://dx.doi.org/10.5790/hongkong/9789888528653.003.0003.

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Mindful of a scholarly trend gaining ground in the 1980s to essentialize a coherent Southeast Asian identity, we are concerned in this chapter to test such assumptions against the evidence provided by newer waves of research and reconsiderations of bounded areas (and area studies) now stimulated by renewed interest in civilizational and other macro exchanges. We should also be careful to note in discussions on Indianization that the elitism and relative exclusivity of the courtly world, with its cast of Brahmans and ritual practitioners along with inner circles of devotees, possibly little touched surrounding village life, at least on the mainland, until the reception of Theravada Buddhism and the creation of monastic communities. First, this chapter offers a summary of Indian civilizational influences as they touched the Southeast Asia area. A second section examines deeper patterns from prehistory. A third section links the civilizational transfer with Indian trade activities, while a final section surveys the archaeological record as it pertains to Southeast Asia.
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