Relevant bibliographies by topics / Guru and disciple

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Guru and disciple'

Author: Grafiati
Published: 14 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Guru and disciple"

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Vrajaprana, Pravrajika. "The Guru and His Queer Disciple." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (December 10, 2010): 243–58. http://dx.doi.org/10.1558/post.v4i3.243.

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Christopher Isherwood’s engagement with Vedanta falls outside the frame of conventional readings, confronting the assumption that religion and homosexuality are mutually exclusive. Isherwood was a committed follower of Vedanta’s nondualistic philosophy (advaita), which provided a nonjudgmental basis for his spiritual aspirations. This approach was crucial for Isherwood since his acceptance of a spiritual ideal and practice was critically dependent upon how his homosexuality was accepted. Pivotal in Isherwood’s life was his relationship with Swami Prabhavananda, whose influence was as profound as that of E.M. Forster. Isherwood produced a considerable output of religious writings in his career, yet he has been neglected as a religious writer. This paper interrogates colonialist condescension towards Isherwood as a “Hindu,” typically opposing Western “reason” against Hindu “superstition.” The paper concludes by suggesting that Isherwood’s interpretation of Ramakrishna was not based upon a homosexualist hermeneutic, but rather one based on the freedom found in Guru Bhakti.
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Latała, Kinga. "A Bond Stronger Than Marriage: Discipleship in the Works of Christopher Isherwood." Prague Journal of English Studies 8, no. 1 (July 1, 2019): 77–95. http://dx.doi.org/10.2478/pjes-2019-0005.

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Abstract This paper is concerned with Christopher Isherwood’s portrayal of his guru-disciple relationship with Swami Prabhavananda, situating it in the tradition of discipleship, which dates back to antiquity. It discusses Isherwood’s (auto)biographical works as records of his spiritual journey, influenced by his guru. The main focus of the study is My Guru and His Disciple, a memoir of the author and his spiritual master, which is one of Isherwood’s lesser-known books. The paper attempts to examine the way in which a commemorative portrait of the guru, suggested by the title, is incorporated into an account of Isherwood’s own spiritual development. It discusses the sources of Isherwood’s initial prejudice against religion, as well as his journey towards embracing it. It also analyses the facets of Isherwood and Prabhavananda’s guru-disciple relationship, which went beyond a purely religious arrangement. Moreover, the paper examines the relationship between homosexuality and religion and intellectualism and religion, the role of E. M. Forster as Isherwood’s secular guru, the question of colonial prejudice, as well as the reception of Isherwood’s conversion to Vedanta and his religious works.
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Lucia, Amanda. "Guru Sex: Charisma, Proxemic Desire, and the Haptic Logics of the Guru-Disciple Relationship." Journal of the American Academy of Religion 86, no. 4 (July 13, 2018): 953–88. http://dx.doi.org/10.1093/jaarel/lfy025.

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Vaidya, Priyanka. "IN THE CONTEXT OF GURU-DISCIPLE TRADITION VERSUS DISTANCE EDUCATION KATHAK DANCE." International Journal of Research -GRANTHAALAYAH 3, no. 1SE (January 31, 2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i1se.2015.3454.

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This verse depicts Guru's place in Indian philosophy, culture and tradition. In each of our Yajna sacrifices, in every puja this shloka is spoken. Does it not show the Guru's place in our life? Man has been accepted in Indian philosophy in a coordinated way of karma and knowledge. These two forms only lead him in gaining recognition and prestige in the society. Parents are factors for giving birth to a human being, but the wisdom of wisdom, knowledge and action is attained only by the Guru. Today's generation is forgetting the importance of Guru in the light of new knowledge, which is scientific knowledge, obtained by computer and Internet. But behind all this, man's knowledge, his ability is there, and he is the teacher to make him aware of this knowledge and ability. Only by the knowledge and ability provided by the Guru, a person makes his life happy and prosperous. The way Kabirdas has said यह ष्लोक भारतीय दर्षन, 8व परम्परा में गुरू के स्थान को दर्षाता है। हमारी प्रत्येक यज्ञ आहुति में, हर पूजा में इस ष्लोक को बोला जाता है। क्या यह हमारे जीवन में गुरू के स्थान को नहीं दर्षाता? भारतीय दर्षन में मनुष्य को कर्म और ज्ञान के समन्वित रूप से ही स्वीकार किया गया है। उसके ये दो रूप ही उसे समाज में पहचान एवं प्रतिष्ठा प्राप्त करने में मार्ग प्रषस्त करते हैं। माता-पिता मनुष्य को जन्म देने के कारक हैं, परन्तु बुद्धि, ज्ञान व कर्म का प्रकाष गुरू के द्वारा ही मनुष्य को प्राप्त होता है। आज की पीढ़ी नये ज्ञान के प्रकाष में जो कि वैज्ञानिक ज्ञान है, कम्प्यूटर द्वारा एवं इंटरनेट द्वारा प्राप्त है, को सम्पूर्ण मान गुरू की महत्ता को भूलती जा रही है। परंतु इस सब के पीछे भी मनुष्य का ज्ञान, उसकी योग्यता है और इस ज्ञान और योग्यता से उसको परिचित कराने वाला गुरू ही है। गुरू के द्वारा प्रदत्त ज्ञान और योग्यता से ही मनुष्य अपने जीवन को सुखमय और सम्पन्न बनाता है। जिस प्रकार से कबीरदास जी ने कहा ह
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Ahmad, Sheraz, and Muhammad Imran. "E-7 The impacts of Islamic teachings on core ethics of Sikhism: A research overview." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (June 30, 2020): 65–75. http://dx.doi.org/10.53575/e7.v4.01.65-75.

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Sikhism means the path of discipline and disciple ship as shown by the Sikh gurus. Guru Nanak was founder of Sikhism, was born in 1469 A.D. The main source of Sikh theology is Guru Granth Sahib. Sikhism is a monotheistic religion. There are approximately twenty seven millions Sikhs around the world. The essential message of Sikhism is spiritual devotion and reverence of God. According to Sikhism God is realisable, approachable, and accessible entity. The commandments are the codified directions for the followers of a faith. Guru Nanak, laid down three foundation stones of the Sikh faiths, to meditate the name of God, to work honestly for his livings and to share his wealth and happiness to others. The moral standards of a society are the focal points of any ethical theory. There are three major concepts of Sikh philosophy hukam, purity and the solidarity of mankind. In Sikhism, there are four inter related sets of rationale.The first set includes five evils, second set comprises eight virtues, the third set contains social and religious duties and the final set presents the way to realise the divine idealism. In this article a detailed study is presented regarding core ethics of Sikhism.
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Fauziah, Siti Fa'is. "Pengaruh Kompetensi Sosial Guru terhadap Sikap Sosial Siswa di Madrasah Tsanawiyah Salafiyah Syafiiyah Seblak Diwek Jombang." Edudeena : Journal of Islamic Religious Education 5, no. 1 (July 1, 2021): 11–20. http://dx.doi.org/10.30762/ed.v5i1.2830.

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AbstractThis research is intended to describe and explain the impact of teacher's social skills on the students' social attitudes at tsanawiyah salafiyah syafiiyah cure. Regarding this, we will discuss the level of social competence of students and teachers of tsanawiyah salaf ha ha ha ha shafi 'iyah immediately debunched, and student social attitudes. General tsanawiyah salafiyah saii 'iya ya ya ya cure, and that is.They contribute to the teacher's social skills. Leverage. Disciple Social madrasah tsanawiya saiafiya 'ii 'iya ya cure cure. The study is a field study using a quantitative approach. The data-collection technique used was either a questionnaire or an angket. Based on research already done, the teacher's social competence at tsanawiyah salafiyah fi I 'iyahOnce quacked on jombang is in a good category as many as 16 teachers with50% value of propercentage. As for the student social attitude at the madrasah tsanawiyahSaiaf yah shafi 'iyah healer is listed in good categories 15 students with a value of 47%. Further after a data analysis, researchers have concluded that there is an influence of teacher social competence toward the student's social attitudes at tsanawiyah salafiyah interi 'ii 'iya ya ya failed. This can be deduced based on calculations already made with x and y's value corelations on the p-valu value chart in the sig column (2-tailed) 0,000 / 0.05 levels of accuracy which means ha received and ho rejectedKeywords: competence, social competence teachers, social demeanor
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Murray, Chris. "Coleridge, Isherwood and Hindu Light." Romanticism 22, no. 3 (October 2016): 269–78. http://dx.doi.org/10.3366/rom.2016.0288.

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This essay explores light, as conceived in Hinduism, as an intellectual tool used to mediate the contrary impulses of body and soul. Samuel Taylor Coleridge and Christopher Isherwood addressed this philosophical quandary by reference to the light-based cosmology of Bhagavad Gita. They did so by opposite means: Coleridge's search for the Hindu light was primarily based on reading, while Isherwood adopted self-cultivation practices. In ‘Dejection: An Ode’, the Indian idea of light allows Coleridge to imagine the resolution of his love for Sara Hutchinson. By contrast, Isherwood devoted himself to the Hindu light physically by involvement with a meditation centre, as documented in his memoir, My Guru and His Disciple. Like Coleridge, Isherwood suffered reputational damage for his metaphysical interests, and was deemed an unfulfilled talent. Yet W. H. Auden's ambivalent responses to Isherwood indicate his belief that the western literary canon might be enriched as a result of such esoteric experience.
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Sari, Dita Atika, and Abdul Khamid. "Strategi pembelajaran jarak jauh di SMP Plus Daarul Ahgaff dalam situasi wabah pandemi COVID-19." Ta'dibuna: Jurnal Pendidikan Islam 10, no. 2 (June 10, 2021): 156. http://dx.doi.org/10.32832/tadibuna.v10i2.4775.

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<p class="15bIsiAbstractBInggris"><em>The research aims to find out about the long-distance learning strategy during the covid-19 pandemic at junior high school plus Daarul Ahgaff. Then the supporting factors of the performance of long-distance learning, and the slowdown factors. The study involves a qualitative approach. Primary data are collected using the Google form and secondary data from related articles and literature. From the study, it is known that long-range learning strategies utilize online technology as a learning medium. The contributing factors include learning activities online, enhancing teachers' and students’ ability to harness technology, and enhancing teacher and disciple creativity. And not all students have android phones, no direct interaction of teachers and students, and his fees will be internet expenses.</em></p><p class="15cKeywordsBInggris"> </p><p class="16aJudulAbstrak"><strong>Abstrak</strong></p><p class="16bIsiAbstrak">Tujuan dari penelitian untuk mengetahui tentang strategi pelaksanaan pembelajaran jarak jauh pada masa pandemi covid-19 di SMP Plus Daarul Ahgaff. Lalu faktor pendukung dari pelaksanaan pembelajaran jarak jauh, dan faktor penghambatnya. Penelitian ini menggunakan pendekatan kualitatif. Data primer dikumpulkan menggunakan <em>Google form</em> dan data sekunder dari artikel dan literatur terkait. Dari penelitian tersebut diketahui, strategi pembelajaran jarak jauh memanfaatkan teknologi daring sebagai media pembelajaran. Adapun faktor pendukung di antaranya adanya aktivitas pembelajaran secara daring, meningkatkan kemampuan para guru dan murid dalam memanfaatkan teknologi, dan meningkatkan kreativitas guru serta murid. Dan faktor penghambat tidak semuanya siswa memiliki HP android, tidak adanya interaksi langsung Guru dan murid, dan borosnya akan pengeluaran biaya internet.</p>
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Barua, Ankur. "The Hindu Cosmopolitanism of Sister Nivedita (Margaret Elizabeth Noble): An Irish Self in Imperial Currents." Harvard Theological Review 113, no. 1 (December 27, 2019): 1–23. http://dx.doi.org/10.1017/s0017816019000324.

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AbstractSister Nivedita (Margaret Elizabeth Noble), a prominent disciple of the Hindu guru Swami Vivekananda, creatively reconfigured some traditional Vedantic vocabularies to present the “cosmo-national” individual as one who is not antithetical to but is deeply immersed in the densities of national locations. As we situate Nivedita’s “vernacular cosmopolitanism” in post-Saidian academic cultures, one of the most striking features of her reiteration of the theme that Indians should seek the universal in and through the particularities of their national histories, cultural norms, and religious systems is that it is grounded in an East-West binary, where specific values, sensibilities, and themes are attributed to each pole—primarily material to the Western and spiritual to the Eastern. The locations of her life and thought within this binary generate a complex combination of certain highly perceptive readings of Eastern styles of living; spiritual idealizations and ahistorical romanticizations of some traditional Hindu beliefs, traditions, and customs; global visions of internationalist exchanges across humanity; and pointed critiques of the operations of empire—while, occasionally, she can herself challenge the binary as an inexact classification.
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Said, Osman, Mohd Nasir Rayung, Syahrul Nizam Salam, and Abdul Said Ambotang. "THE INFLUENCE OF TEACHER ATTITUDE, TEACHER KNOWLEDGE, AND TEACHER SOFT SKILLS WITH COMPETENCE OF DISCIPLINE MANAGEMENT AT PRIMARY SCHOOL IN SABAH." International Journal of Education, Psychology and Counseling 5, no. 35 (June 15, 2020): 188–205. http://dx.doi.org/10.35631/ijepc.5350017.

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This study aimed to identify the influence of the attitude on discipline, knowledge, and skills of the discipline headteacher on discipline management competency in a national school in Sabah. A total of 320 disciplined headteachers as respondents were selected through a combination of graded random sampling techniques. The data were analyzed using IBM SPSS statistics and SEM-AMOS analysis. The findings show that attitudes on discipline are at an extremely high level, while knowledge, the skill of the discipline headteacher, and discipline management competency are at a high level. Pearson correlation analysis showed that there was a significant correlation between attitudes on discipline, knowledge, and skills of head discipline teachers with discipline management competence of national school. Data also showed regression analysis it was found that there was a significant influence on predictor factors (attitude on discipline, knowledge, and skills of head discipline teachers) on discipline management competency in primary national school. SEM analysis showed that there is a significant contribution model. The implications of this study suggest that national school discipline management competencies need to be constantly enhanced and improved over time to produce balanced academic, personal, co-curriculum, and spiritual human capital.
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Dissertations / Theses on the topic "Guru and disciple"

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Shridhar, Paras. "The guru-disciple relationship in diaspora." Thesis, University of Derby, 2008. http://hdl.handle.net/10545/559581.

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Gurus claim that they are able to act as mediators to put disciples on the path of spiritual development in diaspora. This study aims to investigate this claim, researching the hypothesis ‘that changing cultural environments in the United Kingdom, compared to those of the Indian sub-continent, requires a different model of the guru-chela (guru-disciple), relationship?’ In effect it seeks to test the differences, based on the stability and sustainability of the relationship in diaspora? This claim was endorsed by psychotherapist, J S Neki (1973), in a meeting in America and was published in The Journal of Ortho-psychiatry Volume 3. It discusses the possibility of the ‘guru-chela (disciple) relations’ acting as a model for ‘therapeutic care for the Hindu patient in diaspora.’ This research aims to examine critically the effectiveness of the guru-disciple relationship in light of changes the gurus have made in the delivery and quality of instructions they provide and the changes in the disciples’ aspirations in the new environment. The study investigates the meeting ground for science-based western psychotherapy and intuition-based spirituality. Both subjects deal with pastoral care components for their respective respondents, but are diametrically opposed in their approaches. The research sample in the study, are taken from Leicester, where the researcher is based, as the area provides a diverse group in the Heart of Hindu England, through which to examine the guru-disciple phenomena in diaspora.
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Beritela, Gerard Frederick. "Guru love on the tropes of eroticism in the spiritual relationship between master and disciple /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2009. http://wwwlib.umi.com/cr/syr/main.

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Ramlakhan, Priyanka. "The Ashram of Swami Jyotirmayananda: Examining Authority, Transmission and Identity within the Guru and Disciple Relationship." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1202.

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The wave of gurus in America brought with them cultural transformations particularly in how they interpret Hinduism, how their teachings have adapted in engaging a Western audience, and the sustainability of their religious communities, thus changing the landscape of contemporary Hindu spirituality. The traditional model of the guru and disciple relationship according to Yoga and Vedanta is undergoing a transformation allowing for greater autonomy of the disciple to make decisions in how they appropriate the authority of the guru. This thesis examines the guru and disciple relationship within the institutional organization of the Yoga Research Foundation, founded by the contemporary guru, Swami Jyotirmayananda. Research of Jyotirmayananda’s unique following of Western disciples illuminates the nature of his authority through the establishment of his order and methods by which disciples navigate identity formation and experience religious transmission.
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Nuttall, Denise Irene. "Embodying culture, gurus, disciples and tabla players." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/nq27219.pdf.

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Nuttall, Denise Irene. "Embodying culture : gurus, disciples and tabla players." Thesis, 1997. http://hdl.handle.net/2429/8602.

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This dissertation is an ethnography about the men and women who take up the practice and performance of a Hindustani (North Indian) drum called tabla, as a way of life. Learning tabla means that percussionists must find a guru, a learned master of the tradition who will guide them in their life long study of this instrument. The relationships formed between gurus and disciples are distinctively different in kind from teacher-student relations in Western knowledge systems. The guru-disciple tradition is a very specific, culturally dependent mode of learning originating from the Indian Brahmanical tradition of religious study. Discipleship is a form of apprenticeship which offers no easy translation, philosophically, culturally or spiritually. My ethnography and analysis of tabla as a way of life is presented from my own situated perspective as a tabla disciple of two tabla masters, Ustad Alia Rakha Khan, his son Ustad Zakir Hussain and as a visiting tabla enthusiast with another teacher of tabla, Ritesh Das. I offer a multi-local ethnography which centres on tabla communities based in Bombay, India, Toronto, Ontario, Vancouver, British Columbia, Seattle, Washington and the Bay Area of California. As tabla travels around the globe, outside of India, the learning and teaching of this tradition changes somewhat in its new environments. However, learning to play tabla whether in Indian or diaspora cultures necessitates adopting Indian ways of knowing, learning and being. For those musicians of non-Indian ethnicity who become dedicated to this art form learning tabla also means learning to embody Indian cultural ways of doing and knowing. I posit that learning the cultural, as in learning tabla, begins in the body and the embodied mind. Knowing through and with the body requires re-conceptualizing anthropological concepts of culture, memory and tradition. Grounding an analytic concept of the body in the emerging critical Anthropology of the Body and the Anthropology of the Senses allows for an examination of the social as something more than cognitive and language based.
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Books on the topic "Guru and disciple"

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Fellowship, Self-Realization, ed. The Guru-disciple relationship. Los Angeles, Calif: Self-Realization Fellowship, 1995.

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My guru and his disciple. New York: North Point Press, 1996.

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My guru and his disciple. Minneapolis: University of Minnesota Press, 2001.

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Amin, Dr Niruben, ed. The Guru and the Disciple. [Place of publication not identified]: Dada Bhagwan Aradhana Trust, 2008.

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Muktananda. The perfect relationship: The guru and the disciple. 2nd ed. South Fallsburg, N.Y: SYDA Foundation, 1999.

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Rosen, Steven. Swamiji: An early disciple, Brahmananda Dasa, remembers his Guru. Badger, California: Torchlight Publishing, Inc., 2014.

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Abhishiktananda. Guru and disciple: An encounter with Srī Gnānānanda, a contemporary spiritual master. Delhi: I.S.P.C.K., 2000.

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Guru of none, disciple of all: The life & times of Dada J.P. Vaswani. New Delhi, India: Hay House India, 2015.

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Mādhava, B. V. The principle of Śrī Guru and service to Śrī Guru =: Śrīguru tattva evaṃ Śrīguru sevā : an examination of the role of the spiritual guide and the disciple in Gauḍīya Vaiṣṇava theology. Vrindavan: Gaudiya Vedanta Publications, 2009.

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Mādhava, B. V. The principle of Śrī Guru and service to Śrī Guru =: Śrīguru tattva evaṃ Śrīguru sevā : an examination of the role of the spiritual guide and the disciple in Gauḍīya Vaiṣṇava theology. Vrindavan: Gaudiya Vedanta Publications, 2009.

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Book chapters on the topic "Guru and disciple"

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Horstmann, Monika. "Guru Dādū in the Perception of His Direct Disciples." In Religious Authority in South Asia, 51–71. London: Routledge, 2022. http://dx.doi.org/10.4324/b23095-4.

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Maitra Bajpai, Lopamudra. "Stories of the Foolish Guru and his Five Disciples Across the Indian Subcontinent 1." In India, Sri Lanka and the SAARC Region, 89–92. 1 Edition. | New York : Taylor & Francis Group, 2020.: Routledge India, 2020. http://dx.doi.org/10.4324/9780429320514-19.

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"Guru–disciple Yoga Practice." In Yearning to Belong, 9–22. Routledge, 2016. http://dx.doi.org/10.4324/9781315546094-2.

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"6 The Guru-Disciple Relationship." In Transcendent in America, 135–60. New York University Press, 2020. http://dx.doi.org/10.18574/nyu/9780814795484.003.0010.

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"Discovering a Guru–disciple Yoga Practice." In Yearning to Belong, 69–87. Routledge, 2016. http://dx.doi.org/10.4324/9781315546094-6.

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Raina, Arjun. "The guru shishya or master disciple relationship." In The Teaching of Kathakali in Australia, 15–33. Routledge, 2020. http://dx.doi.org/10.4324/9781003084105-2.

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Neumann, David J. "The Death of an Immortal Guru." In Finding God through Yoga, 201–46. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469648637.003.0006.

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This chapter explores discipleship and conversion in SRF, Yogananda’s dramatic death, and the transfer of authority that transpired afterward. The chapter explores profiles of more than fifteen Yogananda disciples, employing a model of conversion to offer insight into common patterns of the spiritual seekers who chose to join a new religious movement, following a guru who claimed powers like clairvoyance and hinted at his own deity. The circumstances surrounding Yogananda’s death and his followers’ efforts to cope with the tragedy are considered next. Yogananda’s death produced a crisis in leadership. Max Weber’s model of the routinization of charisma, modified by subsequent scholars, offers insight into the common challenge faced by organizations led by charismatic individuals, particularly after their death. Yogananda spiritualized his own leadership by indicating that his writings were to become the “guru” after his departure, but this did not fully solve the problem of human leadership. After the short tenure of one leader, long-term female disciple Faye Wright was appointed. Her half-century tenure at SRF stabilized the organization and routinized its publications by and about Yogananda.
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Ellis, Robert M. "Practice." In The Thought of Sangharakshita: A Critical Assessment, 72–122. Equinox Publishing, 2020. http://dx.doi.org/10.1558/equinox.38960.

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One of the core strengths of the movement that Sangharakshita founded is its emphasis on practice, and its emphasis on the interconnections between elements of the Eightfold Path. Apart from meditation, Sangharakshita emphasised ethics, friendship, the development of social institutions, and the arts. He also insisted on the value of Buddhist ritual. All of these areas of practice have been of substantial practical help to Western Buddhists, but there are also various unnecessary dogmatic assumptions in his framing of them. Controversy has been particularly created by his ideas on ‘vertical friendship’ as a re-presentation of the guru-disciple relationship, and his limited emphasis on accountability in social institutions.
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Altglas, Véronique. "Chapitre 6. L’individualisme est-il soluble dans la dévotion ? La relation de guru à disciple." In Le nouvel hindouisme occidental, 101–16. CNRS Éditions, 2005. http://dx.doi.org/10.4000/books.editionscnrs.30991.

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Yohannan, Rizio. "Where Narrative and Performance Meet." In Performing the Ramayana Tradition, 50–60. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197552506.003.0003.

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This chapter contextualizes and provides a translation of the Rāmāyaṇa Saṃkṣēpam, a concise summary of the Ramayana story, which serves as a training manual for a Kutiyattam artist preparing for the stage. It is taught by the guru to the disciple during the earliest stage of Kutiyattam training. Each of the five active schools of Kutiyattam in Kerala uses its own abridged version of the story to initiate pupils into an extended multiphase training of the performance form through gesture and facial expression. Performed in a seated posture, the Rāmāyaṇa Saṃkṣēpam demonstrates episodes in the Ramayana story with a focus on specific characters and a gamut of emotions which provide the basic vocabulary of Kutiyattam performance. The summary that is translated here is sourced from a handwritten text in Malayalam belonging to the Nepathya School in Moozhikkulam, Kerala.
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