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Journal articles on the topic 'Hindu meditations'
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1
Timilsina, Rajendra Raj. "Sandhyopaasan:The Hindu Ritual as a Foundation of Vedic Education." Dhaulagiri Journal of Sociology and Anthropology 9 (December 7, 2015): 53–88. http://dx.doi.org/10.3126/dsaj.v9i0.14022.
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Yoga, meditation and Hasta Mudra Chikitsa (medication through the exercise or gesture of hands) known as spiritual activities in the past have been emerged as bases to maintain one’s health, peace and tranquility. Some people follow yoga, some focus on meditation and others apply “Hasta Chikitsa” or “Mudra”. They are separate traditional exercises. They require to spend 10 to 30 minutes once or twice a day for their optional exercise/s. It is proved that such practice has productive effect in different health treatments. This paper has applied the methods of observation, interview and literature review as qualitative paradigm in exploring their original roots of Vedic Sandhyopaasan. Twice born castes (Brahman, Chhetri and Baishya) of Nepali Hindu society has been found practicing all components of the exercises as a unified ritual of Sandhyopaasan. Upanayan (Bratabandha) ritual teaches Sandhyopaasan procedures for self control and self healing of the performers. Brahman is not eligible as Brahman without doing the ritual daily. However, this study has found that some Dalits have also been practicing Sandhyopaasan daily and feeling relaxed. Findings of this study show that Sandhyopaasan is a compact package of yoga, meditations and Hasta Chikitsa. Students and gurus of Vedas have been regularly following the compact package for inner peace and self control. Root of yoga, meditation and “Mudra” is Sandhyopaasan and this is the base of Hindu education system. The paper analyzes the ritual through Hindu educational perspective.
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Murray, Chris. "Yeats’s Faustian Meditations: Jung, Yoga, and The Secret of the Golden Flower." Irish University Review 53, no. 2 (November 2023): 279–97. http://dx.doi.org/10.3366/iur.2023.0616.
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W. B. Yeats's long-term interest in meditation practices gained new impetus in 1931 when he obtained a copy of The Secret of the Golden Flower, a Daoist manual translated from Chinese. Alongside detailed instructions on meditation, this book includes a commentary by C. G. Jung. Taking Faust as a model for the Western psyche, Jung cautions that Asian meditation techniques are unsuitable for Europeans. Yeats responds to Jung in his introduction to another translation, Patanjali's Aphorisms of Yoga (1938). Here Yeats adopts Faust as a paradigm for the meditating subject and equates Goethe's Faust with Buddhist and Hindu processes of enlightenment. Late poems such as ‘Mohini Chatterjee’, ‘The Circus Animals’ Desertion’, and ‘The Statues’ contain evidence that Yeats came to see an earlier project, Unity of Culture, as a quest for collective, national enlightenment. Thus, Yeats's regret at acquiring authoritative guidance on meditation so late in life indicates not only his wish to experiment with the discipline, but also that he understood meditation as a practice that would have advanced his plans for Ireland's self-realization.
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Clooney, Francis X. "Learning from a Medieval Hindu Theologian’s Manual of Daily Worship: A Counter-Intuitive Relevance." International Journal of Asian Christianity 2, no. 1 (March 29, 2019): 48–63. http://dx.doi.org/10.1163/25424246-00201004.
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The Manual of Daily Worship (Nityagrantham) of Rāmānuja (1017–1137) is a work of applied, liturgical theology, in a major Hindu tradition. It describes the daily worship of an advanced devotee, melding together purifications, ritual offerings, recitation of mantras, meditations, and acts of surrender to God. As such, it richly fills out the spiritual and intellectual profile of Rāmānuja as an exemplar of integral spiritual, intellectual, and practical religion. This essay argues that he thus has much to offer to our reflection on religions and religions across Asia, and more particularly, offers fruitful insights and challenges regarding how to understand, study, and practice religion even now. The author is an American Roman Catholic priest and a Jesuit, who himself has learned deeply from Hinduism and from Rāmānuja’s tradition over the decades.
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Miller, Christopher. "Christopher Chapple: Living Landscapes: Meditations on the Five Elements in Hindu, Buddhist, and Jain Yogas." Journal of Dharma Studies 4, no. 1 (April 2021): 151–54. http://dx.doi.org/10.1007/s42240-021-00100-7.
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Karasinski, Maciej. "The God Who Is Visible to All: Healing and Sun Worship in Śrīvidyā Tantra." Religions 15, no. 8 (July 25, 2024): 900. http://dx.doi.org/10.3390/rel15080900.
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The aim of this paper is to discuss sun worship and healing practices in Samayācāra Śrīvidyā, a Hindu tantric tradition. Thus, I use anthropological and philological perspectives to show how the contemporary Samayācāra Śrīvidyā guru of Śrī Lalitāmbikā and his disciples redefine healing and use sun-related meditations to energize and rejuvenate the human body. This paper shows how contemporary Tantric religiosity is multidimensional in nature and promises protection from disease and an overall better quality of life. Conversely, I endeavor to show how the Śrī Lalitāmbikā temple combines solar healing with tantric practices that lead to a reconnection with the divine and offer the ultimate dimension of healing, i.e., spiritual immortality.
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McAnally, Elizabeth. "Living Landscapes: Meditations on the Five Elements in Hindu, Buddhist, and Jain Yogas, by Christopher Key Chapple." Worldviews: Global Religions, Culture, and Ecology 25, no. 1 (March 23, 2021): 107–9. http://dx.doi.org/10.1163/15685357-02501003.
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Hodder, Alan. "In the Nick of Time: Thoreau's "Present" Experiment as a Colloquy of East and West." Religion and the Arts 9, no. 3-4 (2005): 235–57. http://dx.doi.org/10.1163/156852905775008796.
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AbstractA central expression of the thematic structure of Henry David Thoreau's first two books, A Week on the Concord and Merrimack Rivers and Walden, and essential to several of the epiphanies that famously appear there, are his meditations on the nature and significance of time. Seldom, however, have these richly conceived passages been considered other than through strictly literary eyes. The objective of this essay is to examine the theological implications of Thoreau's representations of time with particular reference to two classical treatments that seem of particular relevance here: those found in Augustine's Confessions and the Hindu classic, the Bhagavad Gita. The purpose of this discussion is two-fold: to consider the theological cogency of Thoreau's treatment of time for its own sake and to reconsider Thoreau's position with respect to two theological traditions of which he was arguably an heir.
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Ni Made, Yunitha Asri Diantary, and I. Made Hartaka. "IMPLIKASI YOGA MARGA TERHADAP KESEHATAN ROHANI." JURNAL YOGA DAN KESEHATAN 3, no. 2 (September 26, 2020): 152. http://dx.doi.org/10.25078/jyk.v3i2.1703.
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<p><em>Hindus have a noble purpose in life namely moksartham jagadhita ya ca iti dharma or attain jagadhita (physical well-being) and moksa (inner peace). This goal can be achieved by a variety of paths known as catur marga or catur yoga. Catur marga or catur yoga is a method or way that can be done to get closer between humans and God. The catur yoga marga are bhakti yoga, karma yoga, jnana yoga, and raja yoga. Each individual can take the path that he wants to pursue to reach God. This path is carried out with a sincere heart and in accordance with the conditions of each Hindu. Through this yoga path, Hindus can actualize their lives in accordance with their respective obligations. Self-control through mind control as a whole through the practice of meditation can be a medium in achieving this life goal. Control of the senses and the human mind is key in managing the mental and spiritual health of mankind. In yoga this self-control is very important and important to apply, so it is obligatory to do meditation in this life as a way to achieve spiritual health that is directly related to physical health. A healthy mind will mean creating a healthy body.</em></p>
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GREEN, NILE. "Breathing in India, c. 1890." Modern Asian Studies 42, no. 2-3 (March 2008): 283–315. http://dx.doi.org/10.1017/s0026749x07003125.
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AbstractThis essay examines a series of ‘Hindustani’ meditation manuals from the high colonial period against a sample of etiquette and medicinal works from the same era. In doing so, the essay has two principal aims, one specific to the Indian past and one pertaining to more general historical enquiry. The first aim is to subvert a longstanding trend in the ‘history’ of religions which has understood meditational practices through a paradigm of the mystical and transcendent. In its place, the essay examines such practices—and in particular their written, and printed, formulation—within the ideological and technological contexts in which they were written. In short, meditation is historicised, and its ‘Hindu’ and ‘Muslim’ expressions, compared in the process. The second aim is more ambitious: to test the limits of historical knowledge by asking whether it is possible to recount a history of breathing. In reassembling a political economy of respiration from a range of colonial writings, the essay thus hopes to form a listening device for the intimate rhythms of corporeal history. In doing so, it may suggest ways to recount a connected and necessarily political history of the body, the spirit and the world.
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Lowe, Scott. "The Neo-Hindu Transformation of an Iowa Town." Nova Religio 13, no. 3 (February 1, 2010): 81–91. http://dx.doi.org/10.1525/nr.2010.13.3.81.
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In 1975, Fairfield, Iowa became the de facto center of the Transcendental Meditation Movement in the U.S., to the dismay of many long-term residents of the town. In the following thirty-four years that the town and TM communities have coexisted, both have evolved and changed in ways that few could have anticipated. Fairfield is now a much more colorful, interesting, and prosperous community than its comparably sized neighbors. This photo essay provides an introductory overview of the as-yet-unwritten history of the Transcendental Meditation Movement in Iowa.
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Peranantham, Thukaya, and Vigneswari Pavanesan. "Meditation in the Upanishads." Shanlax International Journal of Tamil Research 8, no. 1 (July 1, 2023): 10–19. http://dx.doi.org/10.34293/tamil.v8i1.6623.
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The Upanishads are the abode of the highest truths of Hindu Dharma and the bedrock of Hindu philosophical thought. The Upanishads are the crown jewel of Vedic thought. It has the distinction of being one of the foremost books of the ‘Prasthana Triyas’ of Hinduism. The Upanishads, which originate from the word ‘sath’, are seen as the divine wisdom that frees us from the transitory life of samsara and destroys the ignorance that hides our true nature and leads us to the illusion of God. Thus the Upanishads say that attaining God is the ideal of every soul. This is the stage of maturity known as the stage of birth bliss. The Upanishads insist that souls attain the ideal state of maturity by living in this worldly life. For this the best method shown by each of the Upanishads is meditation. Meditation means unceasingly focusing our attention on God. It is noteworthy that the truth of Brahman is explained to the disciples during the Gurukul education of the Upanishads and meditation is pointed out as the way to reach it. It is therefore noteworthy that the Upanishads proclaim meditation as the best way for the soul to attain God by freeing itself from worldly sufferings.
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Sukiada, Kadek, and Satya Wiwekananda. "Implementasi Ajaran Raja Marga Yoga Dalam Mengembangkan Kepribadian Dan Kesehatan Jasmani Masyarakat Hindu di Kota Palangka Raya." Jurnal Penelitian Agama Hindu 8, no. 3 (June 28, 2024): 305–20. http://dx.doi.org/10.37329/jpah.v8i3.3028.
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The Hindu community in Palangkaraya City can improve health holistically by integrating physical, mental, and spiritual health by practicing the teachings of Raja Marga Yoga. The practice of Raja Marga Yoga can be used to promote public health and personal development in the integration of Hindu community culture, which has its own uniqueness. This research aims to find out and inform about the forms, obstacles, and efforts to implement Raja Marga Yoga teachings so that these teachings can be used as a reference for the Hindu community in Palangka Raya City. This research uses a descriptive qualitative method that describes the unique results of the Raja Marga Yoga program by looking at forms, obstacles, and efforts as an analytical tool. The findings of this research indicate that the Hindu community in Palangka Raya City is implementing the Raja Marga Yoga Program in several implementation stages, namely the timing stage. Meditation stage, and surya namaskar yoga movement stage. Implementation of the teachings of Raja Marga Yoga can not only develop personality through efforts to apply the teachings of yama and nyama brata, but it also seeks to provide physical health through efforts to apply asana, pranayama, dhyana, dharana, meditation, samadhi and Patanjali's Yoga Sutra (Surya Namaskar). The implementation of Raja Marga Yoga teachings in Palangka Raya City is a distinctive characteristic of the Hindu community in this city. It is different from Hindu communities in other cities.
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Amihai, Ido, and Maria Kozhevnikov. "The Influence of Buddhist Meditation Traditions on the Autonomic System and Attention." BioMed Research International 2015 (2015): 1–13. http://dx.doi.org/10.1155/2015/731579.
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Cognitive and neuroscience research from the past several years has shed new light on the influences that meditative traditions have on the meditation practice. Here we review new evidence that shows that types of meditation that developed out of certain traditions such as Vajrayana and Hindu Tantric lead to heightened sympathetic activation and phasic alertness, while types of meditation from other traditions such as Theravada and Mahayana elicit heightened parasympathetic activity and tonic alertness. Such findings validate Buddhist scriptural descriptions of heightened arousal during Vajrayana practices and a calm and alert state of mind during Theravada and Mahayana types of meditation and demonstrate the importance of the cultural and philosophical context out of which the meditation practices develop.
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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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Thursby, Gene R. "The Study of Hindu New Religious Movements." Nova Religio 15, no. 2 (November 1, 2011): 6–19. http://dx.doi.org/10.1525/nr.2011.15.2.6.
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The category of Hindu new religious movements is conventional and useful, but has imprecise boundaries. Scholars tend to include within it some groups that have claimed they are not Hindu (Arya Samaj, Ramakrishna Mission) or not religious (Transcendental Meditation). Within its wide range are world-affirming groups dedicated to transforming the physical and social world as well as world-transcending groups that find the status of the world doubtful and their purpose at another level or in another realm. The four articles in this special issue of Nova Religio on Hindu new religious movements represent several aspects of this category, and the potential for accommodation of basic differences, social harmony, and even world-transcendence.
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Gupta, Rashmi, and Vijayan Pillai. "HARNESSING THE HEALING POWER OF WESTERN AND NON-WESTERN HEALERS: IMPLICATIONS FOR SOCIAL WORK PRACTICE." Innovation in Aging 3, Supplement_1 (November 2019): S428. http://dx.doi.org/10.1093/geroni/igz038.1602.
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Abstract Non Western therapies have played a vital role in dealing with a variety of crisis such as physical, emotional and existential over the last few centuries (Ejaz, 2000). Since the introduction of Western medicine in India as early as the eighteenth century, the two systems of medicine have coexisted and influenced each other. Mutual recognition of the therapeutic values of the two systems was further bolstered when American medicine recognized the role of alternative therapies as viable option for healing in the early eighties. The purpose of this paper is to examine the roles two kinds of healers (western and non- western) play in the Asian Indian Hindu context. For this qualitative study, 30 physicians (trained in Western medicine) and 5 sadhus (holy men) were interviewed in the city of Allahabad, during the Kumbh Mela. Open ended questions ranged from: a) field of practice (physicians), sadhus (mystics), b) years of practice, c) number of patients/followers, d) treatment offered (physician –surgery or medications), sadhus (prayers, fasts, charitable donations), e) adverse reactions. In-depth interviews were recorded and transcribed by two researchers from Hindi to English and coded into themes. Results indicate that about a quarter of Western trained physicians not only sought assistance from the sadhus for their emotional/spiritual issues, but also referred patients with terminal disease. Besides individual consults, the mystics conduct lectures on climate change, on holistic diet, meditation, yoga practices, and healing. Social workers need to assess the value Hindu immigrant families in United States attach to Non-Western therapies.
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KZ, Rahim, Khairulnazrin Nasir, and Saifullah Mamat. "Konsep Al-Tafakkur Menurut Al-Sunnah: Kajian Perbandingan Antara Tradisi Meditasi Hindu di Dalam Proses Psikoterapi." HADIS 9, no. 18 (December 3, 2019): 195–212. http://dx.doi.org/10.53840/hadis.v9i18.67.
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The Hindu-oriented psychotherapy approaches such as yoga and transcendental meditation are among renowned alternative methods that are able to treat mental stress problems. However, the alternative psychotherapy initiative can affect the Muslims’ faith because some of the traditional rituals deviate from al-Sunna. Therefore, this study was conducted to compare psychotherapy theory between al-Sunna and Hindu meditation traditions, which are increasingly applied in the psychotherapy process. This study applies qualitative methods via descriptive approach. The findings of the study found that the contemplation method according to al-Sunna has holistic and balanced features encompassing the aspects of psychospiritual, taṣfiyah al-Qalbi, al-murāqabah, al-muḥāsabah and al-dhikr. In fact, it is also deemed to be far more beneficial to be applied as an alternative psychotherapy model.
ABSTRAK
Pendekatan psikoterapi yang berorientasikan sentuhan agama Hindu seperti yoga dan meditasi transendental merupakan salah satu kaedah alternatif terkenal yang mampu merawat masalah tekanan jiwa. Namun begitu, inisiatif psikoterapi alternatif tersebut boleh menjejaskan akidah umat Islam kerana beberapa ritual tradisinya bercanggah dengan al-Sunnah. Oleh itu, kajian ini dijalankan bagi membuat perbandingan antara teori psikoterapi menurut al-Sunnah dan tradisi meditasi Hindu yang semakin kerap diterapkan dalam proses psikoterapi. Kajian ini menggunakan metod kualitatif melalui pendekatan deskriptif. Hasil kajian ini mendapati kaedah tafakkur menurut al-Sunnah memiliki ciri-ciri holistik dan seimbang mencakupi aspek psikospiritual, taṣfiyah al-Qalbi, al-murāqabah, al-muḥāsabah dan az-zikir. Malah kaedah tafakkur juga diyakini jauh lebih bermanfaat untuk diguna pakai sebagai model psikoterapi alternatif.
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McKendry-Smith, Emily. "Public Household, Private Congregation." Nova Religio 25, no. 3 (February 1, 2022): 32–56. http://dx.doi.org/10.1525/nr.2022.25.3.32.
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Members of the Brahma Kumaris movement in Nepal relocate their religious practices away from traditional Hindu puja (worship directed toward images of deities) in households to meditation services held in the movement’s centers. Although this change involves a shift from the seemingly private household to the seemingly public congregation, household puja is “public” in many respects, while Brahma Kumaris group meditation is comparatively “private.” Other public spaces that offer relative privacy, such as restaurants or theaters, are often not available to Nepali women. The organization of Nepali households, the familiar nature of puja, and its performative aspects suggest that puja is “open and accessible”—and thus public—despite its location in the home. In contrast, the Brahma Kumaris are culturally alternative; their meditation is “isolated and inaccessible,” occurring in physically secluded sites, and some practices are “illegible” to other Nepalis, offering a kind of privacy. I suggest that public and private are best conceptualized as situational and temporary, not defining features of physical spaces.
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Kearney, Richard. "Pranayama: Breathing from the Heart." Religion and the Arts 12, no. 1 (2008): 266–76. http://dx.doi.org/10.1163/156852908x271060.
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AbstractThis essay is a testimonial account of the author's apprenticeship with a yoga teacher in the Hindu pilgrimage town of Rishikesh, Northern India. It explores the meeting of Western and Eastern attitudes to spirituality, desire, the body, study, and breathing. In particular, it seeks to register the encounter with the Vedantin and yogic notions of the "cave of the heart" as privileged space for prayer, peace, and meditation.
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Easterling, John. "Book Review: Transcendent in America: Hindu-Inspired Meditation Movements as New Religion." Missiology: An International Review 39, no. 2 (April 2011): 260–61. http://dx.doi.org/10.1177/009182961103900231.
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Acharya, S. L., J. Howard, S. B. Panta, S. S. Mahatma, and J. Copeland. "Cannabis, Lord Shiva and Holy Men: Cannabis Use Among Sadhus in Nepal." Journal of Psychiatrists' Association of Nepal 3, no. 2 (March 31, 2015): 9–14. http://dx.doi.org/10.3126/jpan.v3i2.12379.
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Background: Despite being illegal in Nepal, cannabis grows wild, is cultivated, readily available and often consumed during religious festivals, such as those in honour of the Hindu god Shiva. Holy men (sadhus) also consume cannabis to aid meditation, and many are believed to suggest that as a substance favoured by Lord Shiva, and, as such, should be used. However, there are concerns that all cannabis use in Nepal is not benign, and that there are negative health and social consequences from its use for some consumers. Objectives: This study sought the views of sadhus in Nepal.Method: During the major Shiva festival at Pashupathinath temple complex in Kathmandu, Nepal, 200 sadhus were surveyed. Results: Most used cannabis daily, a quarter believed cannabis and its use to be legal in Nepal, and a further ten percent were unsure, about one third believed cannabis should be used by Hindus, but only fourteen believed Lord Shiva promoted its use. Those less educated and from the Naga sect were more likely to hold such views, and provide cannabis to devotees. Conclusions: Sadhus with evidence-based information about cannabis and its potential harms can play an important role in assisting to reduce harm and facilitate engagement in treatment. J Psychiatric Association of Nepal Vol .3, No.2, 2014, pp:9-14DOI: http://dx.doi.org/10.3126/jpan.v3i2.12379
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Lloyd, John. "The Sociability of Sensations." Sociological Review 34, no. 4 (November 1986): 773–96. http://dx.doi.org/10.1111/j.1467-954x.1986.tb00696.x.
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The following is a discussion of the possibilities for social integration presented by the interface between social and sensory experience in two groups whose interaction is based on an altered state of consciousness – ‘spiritualism’ and ‘transcendental meditation’ In spiritualism, group belief and activity are concerned with communicating with the spirits of dead relatives and others, through particular group participants or ‘mediums’. T.m. groups on the other hand are concerned with initiation and teaching in the use of a ‘mantra’, a Hindu meditation technique introduced into the West by Maharishi mahesh yogi, the movement's founder and leader. Such altered states offer a means whereby extremely individual experiences, such as those associated with psychosis and neurosis, can be acknowledged and made socially acceptable. The sensory impressions of spirit influence can take almost any form to be accepted as valid by participants, while it is a measure of the authenticity of the impressions generated during transcendental meditation that they cannot be successfully explicated. Thus the groups may be said to provide ‘acknowledgement by omission’ of participants' experience, and to represent examples of ‘sharing the unshareable’.2
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Korom, Frank J. "Transcendent in America: Hindu-Inspired Meditation Movements as New Religion - By Lola Williamson." Religious Studies Review 36, no. 4 (December 2010): 311. http://dx.doi.org/10.1111/j.1748-0922.2010.01473_8.x.
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Ann Humes, C. "Transcendent in America: Hindu Inspired Meditation Movements as New Religion. By Lola Williamson." Journal of Hindu Studies 3, no. 3 (September 2, 2010): 381–84. http://dx.doi.org/10.1093/jhs/hiq021.
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Crowe, Paul. "Meditation Works in the Hindu, Buddhist and Daoist Traditions by Livia Kohn (review)." Journal of Chinese Religions 37, no. 1 (2009): 120–22. http://dx.doi.org/10.1353/jcr.2009.0012.
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Redington, James D. "A Course Called “The Hindu-Christian Dialogue”." Horizons 12, no. 1 (1985): 136–44. http://dx.doi.org/10.1017/s0360966900034356.
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This upper-level undergraduate theology course (trendily renamed ”Icons in Interface” by one of the wags in my department) originated from long-standing interest and involvement in the Hindu-Christian dialogue. More immediately, it resulted from a grant which allowed me to spend a summer in India, conversing with experts in the dialogue and generating ideas on how to present the dialogue in the form of a course. Since then, I have taught the course three times, and find that it kindles an interest, in both the students and me, qualitatively different from any other course I teach or they take. This is as it should be if the course is to reflect the subject-matter—an idea which has been one of the course's structuring principles. Consequently, there is an attempt to echo the mood and content of interreligious dialogue in the format and atmosphere of the classes. There are severe limitations to this: it would be otiose, and contrary to authentic dialogue, to try to make a Hindu ashram appear, complete with yoga at dawn and silent, vegetarian meals, on an American campus. But use of a chapel instead of a classroom, and of meditation during class time, for example, might help achieve distinctness without being distracting. But, before I get ahead of myself, let me present the particulars of the course in order, as follows: the course's nature, its students and possible teachers, its format, readings, requirements, and central ideas and goals. Evaluative comments will be made in passing, and some bibliographical suggestions appended.
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Sukarsa, I. Nyoman. "Asana Yoga Meditation As A Spiritual Development Ananda Marga Ashram Denpasar (Perspectives Theology Hindu)." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 301. http://dx.doi.org/10.25078/ijhsrs.v2i2.632.
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<p>Research conducted at Ashram Yoga Ananda Marga guided by a desire to know more about the benefits of yoga asanas for an individual to develop himself physically, mentally and spiritually, yogis who have developed this yoga since thousands of years ago, until now characterized separately by emphasizing according to the type that occupied, in its implementation for the benefit of the health and maximize efforts to accelerate achieved the ultimate goal in life. The objectives to be achieved is to understand more clearly focused and in-depth about asana techniques as meditation Spiritual development is developed and implemented by a group Ananda Marga Ashram spiritual in Denpasar. The study used several theories, namely the theory of structural functionalism, system theory of learning, theory of Hindu theology. In this study the methods used in qualitative approach of primary data obtained through field research and secondary data which can be obtained from some of the literature that has relevance to the problems examined. Furthermore, all the collected data are analyzed in the description. Based on the data analysis, it can be concluded about the practice of yoga asanas, in its approach, asana yoga training system applied is the patterns not only classical but more modernity according to the times. Ananda Marga implement training technique known as practical Rajadhiraja which is an extension of the ancient Rajayoga system, also known as Astanga yoga. It is practiced in a relatively slow speed and each pose is repeated in a systematic way. The goal in the repetition is to balance the secretion of hormones that are essential for peace of mind.</p>
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Farida Setyaningsih. "MAKNA RITUAL KUNGKUM DI UMBUL NYAI KENDAT PLUMBUNGAN KABUPATEN BAYOLALI PERSPEKTIF AGAMA HINDU." Widya Aksara : Jurnal Agama Hindu 25, no. 1 (March 3, 2020): 79–98. http://dx.doi.org/10.54714/widyaaksara.v25i1.68.
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Kungkum ritual is a method of union between Atman and Brahman through the Meditation method in water. Kungkum focuses his concentration on the Sapta Cakra that is in the human body to activate these chakras with the aim of getting closer to God. When the chakras in the human body eat many benefits both medically and non-medically, scale and niskala. By using the concept of function in the Hindu tradition, this study discusses the procedures, meanings and values contained in the Kungkum ritual which is a Hindu Tradition, which is to gush or purify a person through certain practices. In discussing the meaning of kungkum ritual in Hindu tradition. Discussion of the procedures and benefits of using functions, while the meaning will be discussed on the basis of symbol theory. Kungkum rituals performed by humans in Umbul Nyai Kendat are not much different from kungkum rituals in several places. The aim of Kungkum at Umbul Nyai Kendat is to unite Atman with the Brahman within himself through the water method as a means of concentration. Concentrate on Kungkum by opening the aura that is in our body / doer which is centered on the Chakras in the body. When the chakras are active, someone who does kungkum will get many benefits such as not getting sick easily, being more sensitive to astral things and so on. After knowing the Meaning of Kungkum Rituals in Hindu Traditions, it is expected that all parties should help preserve the existence of Kungkum as a means of self-purification. This is a form of ancestral heritage that needs to be maintained. This is to add to the richness of Hindu culture and traditions that are almost extinct. After this research it is hoped that further research will emerge regarding rituals, ceremonies and ceremonies as well as ethics carried out by the community.
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Fiordalis, David Vincent. "One or None? Truth and Self-Transformation for Śaṅkara and Kamalaśīla." Religions 12, no. 12 (November 24, 2021): 1043. http://dx.doi.org/10.3390/rel12121043.
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This article explores how two influential 8th-century Indian philosophers, Śaṅkara and Kamalaśīla, treat the threefold scheme of learning, reasoning, and meditation in their spiritual path philosophies. They have differing institutional and ontological commitments: the former, who helped establish Advaita Vedānta as the religious philosophy of an elite Hindu monastic tradition, affirms an unchanging “self” (ātman) identical to the “world-essence” (brahman); the latter, who played a significant role in the development of Buddhist monasticism in Tibet, denies both self and essence. Yet, they share a concern with questions of truth and the means by which someone could gain access to it, such as what, if anything, meditation contributes to knowledge and its acquisition. By exploring their answers to this and related questions, including how discursive and conceptual practices like learning, reasoning, and meditation could generate nonconceptual knowledge or knowledge of the nonconceptual, this essay shows the difficulty of separating “philosophical” problems of truth from those related to self-transformation or “spirituality,” as Michel Foucault defines the terms. It also reassesses, as a framework for comparison, the well-known contrast between “gradual” and “sudden” approaches to the achievement of liberating knowledge and highlights them as tensions we still struggle to resolve today.
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Cucu, Marius, and Oana Lența. "Yoga and the States of Consciousness. A Perspective of M. Eliade on the Yoga Phenomenon." BRAIN. Broad Research in Artificial Intelligence and Neuroscience 13, no. 1 (March 2, 2022): 448–69. http://dx.doi.org/10.18662/brain/13.1/293.
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In this paper we seek to emphasize the relevance of Eliade's research beyond time, to see why meditation would be useful for the mind of the contemporary man in search of inner balance. Thus, we will analyze the Hindu metaphysical concepts and principles on which Yoga was developed, the distinctions between Yoga-sutra, as a central theoretical and practical current, and secondary typologies, and how the reader can position himself to make progress in probing yogic reality or fact anchored in the dynamics of the unconscious, from the perspective of Mircea Eliade and some researchers passionate about this field.
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Mishra, P., M. Singh, S. Yaduvanshi, and D. K. Dureha. "Effect of meditation on mental stress and job satisfaction of teachers of Banaras Hindu University." British Journal of Sports Medicine 44, Suppl_1 (September 1, 2010): i70. http://dx.doi.org/10.1136/bjsm.2010.078725.234.
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Mason, G. "Nagarjuna and Yoga: complexities in origin and tradition." Religion and Theology 4, no. 1-3 (1997): 229–41. http://dx.doi.org/10.1163/157430197x00175.
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AbstractIn this article I attempt to establish a radical hermeneutic for interpreting Nagarjuna's MŪlaMadyamikarika. I argue that understanding the text requires a sensitivity to the subtle fluidity and interconnectedness of Indian cultural ideational forms, particularly those related to yogic meditational practices. I examine the recurrence of one ideational pattern - the two-tiered view of reality - in Hindu yogic and Buddhist texts with particular reference to the MŪlamadyamikakarika. I submit that without an awareness of the fluidity of thought patterns textual interpretations of Nagarjuna's work becomes too confined to immediate historical contexts.
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Redington, James D. "Book Review: The Unity of Reality: God, God-Experience, and Meditation in the Hindu-Christian Dialogue." Theological Studies 54, no. 1 (March 1993): 175–76. http://dx.doi.org/10.1177/004056399305400115.
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Jacobs, Stephen. "Inner Peace and Global Harmony: Individual Wellbeing and Global Solutions in the Art of Living." Culture Unbound 6, no. 4 (October 1, 2014): 873–89. http://dx.doi.org/10.3384/cu.2000.1525.146873.
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his paper explores the discourse in the Art of Living (AOL), a Hindu derived transnational meditation movement, which suggests that solutions to global problems are best addressed at the individual level. Ethnographic fieldwork, qualitative interviews and an analysis of published material suggest that the primary concern of the AOL is the reduction of stress and anxiety for the individual practitioner. This reduction of stress not only means that the individual practitioner develops ‘inner peace’, but also contributes to global harmony. AOL is an exemplar of ‘therapeutic solutions’, which are characterized by disillusionment with established institutions and a quest for inner meaning. AOL articulates this therapeutic solution, not only in terms of narcissistic needs, but links this quest for inner meaning to wider social and global concerns.
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Beck, Guy. "Sacred Music and Hindu Religious Experience: From Ancient Roots to the Modern Classical Tradition." Religions 10, no. 2 (January 29, 2019): 85. http://dx.doi.org/10.3390/rel10020085.
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While music plays a significant role in many of the world’s religions, it is in the Hindu religion that one finds one of the closest bonds between music and religious experience extending for millennia. The recitation of the syllable OM and the chanting of Sanskrit Mantras and hymns from the Vedas formed the core of ancient fire sacrifices. The Upanishads articulated OM as Śabda-Brahman, the Sound-Absolute that became the object of meditation in Yoga. First described by Bharata in the Nātya-Śāstra as a sacred art with reference to Rasa (emotional states), ancient music or Sangīta was a vehicle of liberation (Mokṣa) founded in the worship of deities such as Brahmā, Vishnu, Śiva, and Goddess Sarasvatī. Medieval Tantra and music texts introduced the concept of Nāda-Brahman as the source of sacred music that was understood in terms of Rāgas, melodic formulas, and Tālas, rhythms, forming the basis of Indian music today. Nearly all genres of Indian music, whether the classical Dhrupad and Khayal, or the devotional Bhajan and Kīrtan, share a common theoretical and practical understanding, and are bound together in a mystical spirituality based on the experience of sacred sound. Drawing upon ancient and medieval texts and Bhakti traditions, this article describes how music enables Hindu religious experience in fundamental ways. By citing several examples from the modern Hindustani classical vocal tradition of Khayal, including text and audio/video weblinks, it is revealed how the classical songs contain the wisdom of Hinduism and provide a deeper appreciation of the many musical styles that currently permeate the Hindu and Yoga landscapes of the West.
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Santiko, Hariani. "Ragam Hias Ular-Naga di Tempat Sakral Periode Jawa Timur*." AMERTA 33, no. 2 (November 25, 2015): 89. http://dx.doi.org/10.24832/amt.v33i2.217.
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Abstract. Naga-Snake Ornaments at Sacred Places in East Java Period. Among those archaeological remains from Hindu-Buddhist in East Java period, dated from 8th to 16th centuries, was nagasnakeornament (snake with physical characteristic of a dragon) whether it stands alone or with a garuḍa figure. This ornament was found in temples, sacred bathing sites, and meditation caves. This ornament has not been found in earlier Hindu-Buddhist period in Central Java (early 6th to early 10th centuries). In order to understand the ideas behind this ornament selection, a historical-archaeology method was used based on artefactual and textual data, such as old manuscripts or inscriptions. East-Javanese śilpins used garuḍa and naga snake ornaments to manifest the story of Samudramanthana (Amŗtamanthana) and the story of Garudeya. Both stories tell the churning of the Ksirārnawa by the śura and aśura to get the amŗta (the holy water). This ornament can be found at Jalatunda bathingsite, Kidal temple, and Jabung temple. The preference to use Samudramanthana and Garudeya stories was related with the mythology of the mountain in Hinduism, which is believed as a “ladder” to Gods’ place. A temple is a miniature of Mahameru, the location of amŗta, guarded by the dragon-snake. Abstrak. Tinggalan Arkeologi dari masa Hindu-Buddha di Jawa Timur (abad ke-10-16), di antaranya berupa ragam hias ular-naga (ular dengan ciri-ciri fisik naga) yang digambarkan sendiri, maupun bersama tokoh garuḍa. Ragam hias ular-naga ini ditemukan di kompleks percandian, pemandian suci (patirthan), dan di gua-gua pertapaan. Menarik perhatian adalah, ragam hias jenis ini tidak ditemukan pada kepurbakalaan masa sebelumnya, yaitu masa Hindu-Buddha di Jawa Tengah (abad ke-6 sampai awal abad ke-10). Untuk mengetahui gagasan yang melatari dipilihnya artefak tersebut,akan diterapkan metode arkeologi-sejarah, yaitu metode yang menggunakan data artefaktual dan data tekstual, berupa naskah-naskah atau prasasti. Kemunculan garuḍa bersama ular-naga ini, dikemukakan bahwa para seniman Jawa Kuno menggunakan cerita Samudramanthana (Amŗtamanthana) dan cerita Garuḍeya. Kedua cerita tersebut menceritakan pengambilan dan perebutan air suci amŗta (air suci, air penghidupan) antara dewa (śura) dan aśura. Ragam hias ular-naga terdapat pada Pemandian Jalatunda, Candi Kidal dan Candi Jabung, Candi Panataran, Candi Kedaton dan sebagainya. Dipilihnya cerita Samudramanthana dan Garuḍeya terkait dengan mitologi gunung dalam agama Hindu, yangmerupakan “tangga naik” ke tempat dewa-dewa di puncaknya. Candi adalah bentuk miniatur dari Mahameru tersebut, tempat amŗta yang dijaga oleh ular-naga.
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Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, no. 3 (August 9, 2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.
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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.
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Imran, Tazeem. ""Master Disciple Relationship in the Hindi Poetry of Amir Khusrow: An Analysis" by Tazeem Imran." Global Language Review VIII, no. I (March 30, 2023): 418–28. http://dx.doi.org/10.31703/glr.2023(viii-i).39.
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The Indo-Persian Sufi tradition emphasizes incommunicable, unbound, and unconditioned Divine love, evoking a bridal metaphor as a symbol of divinity. The spiritual path evolves through esoteric contemplation of Fana Fil Shaykh, characterized by complete trust and willingness to discover the miraculous powers of the Holy Guide. The Master emerges as the prime model for the seeker of divine love, and the relationship between the Master and Disciple is characterized by self-subjugation and meditation. Amir Khusrow, a distinguished Sufi poet, transcribed the intimacy and mutual love between Master and Disciple in his Hindi poeticarticulations and musical compositions, contributing significantly to Indian art and literature.
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Bhatta, Damaru Chandra. "Irony of a Global Village: A Spiritual Remedy for Alienation by Hindu Scriptures." Literary Studies 36, no. 1 (February 1, 2023): 105–18. http://dx.doi.org/10.3126/litstud.v36i1.52077.
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This article attempts to posit that modern people are alienated and so feel sad though they are equipped with modern means of comfort. This is ironical. In this connection, this article also attempts to define the concept of "a global village," discuss the psychological problems of alienation and loneliness, created ironically by globalization, and suggest some measures to cope with them from the perspective of the ancient wisdoms of the Hindu scriptural texts such as the Upanishad, the Bhagavad Gītā, the Pātanjali Yoga Sutras, and others. Unlimited, uncontrolled, and selfish desires are the main causes of modern alienation, triggered by the ideas of individualism, capitalism, consumerism, sexism, classicism, hedonism, and narcissism. Since the problems of alienation and loneliness are psychological ones, they can be best treated with the help of spiritual ideas propounded by ancient sages and seers. The permanent solution to these problems cannot be found outside in our external world. Their solutions can be found only inside our body, mind, and intellect with our inner journey to the Self ("Ātmā"). We can practice having vegetarian food, yoga, meditation, self-control over one's body and mind, mutual help, philanthropic activities, and non-violence by minimizing worldly desires, anger, and avarice to facilitate our journey to the Self. The less desires, the more happiness. This knowledge can inspire us avoid running after the temporary happiness attained by materialistic things. By being desireless and detached, we can remain still in the center of the inner Self inside our heart. This is the process of discovering permanent peace and happiness within ourselves to avoid the state of alienation.
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Moran, Arik. "Encountering the Goddess in the Indian Himalaya: On the Contribution of Ethnographic Film to the Study of Religion." Religions 12, no. 11 (November 19, 2021): 1021. http://dx.doi.org/10.3390/rel12111021.
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This paper examines the benefits of ethnographic film for the study of religion. It argues that the exploration of gaps between colloquial descriptions of divinities and their practical manifestation in ritual is instructive of the way religious categories are conceptualized. The argument is developed through an analysis of selected scenes from the documentary AVATARA, a meditation on goddess worship (Śaktism) among the Khas ethnic majority of the Hindu Himalaya (Himachal Pradesh, India). Centering on embodiments of the goddess in spirit possession séances, it points to a fundamental difference between the popular depiction of the deity as a virgin-child (kanyā) who visits followers in their dreams and her actual manifestation as a menacing mother (mātā) during ritual activities. These ostensibly incongruent images are ultimately bridged by the anthropologically informed edition of the material caught on camera, illustrating the added advantage of documentary filmmaking for approximating religious experiences.
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Irlandini, Luigi Antonio. "An introduction to the poetics of sacred sound in twentieth-century music." Revista Vórtex 1, no. 2 (December 30, 2013): 65–86. http://dx.doi.org/10.33871/23179937.2013.1.2.430.
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Along the twentieth century has occurred the beginning of a fusion between two very different horizons: Western musical composition and Hindu sonic theology. The essential content of this theology and the changes in Western musical language and aesthetics, society and culture which have allowed this fusion to take place are briefly outlined. Instrumental and vocal works by Karlheinz Stockhausen, Giacinto Scelsi, Michael Vetter and David Hykes provide specific examples and, in particular, raise the predicament between mysticism and rationalism, manifested in the dichotomy ècriture/inspiration. The study proceeds investigating the connections between music and meditation. In this context, overtone singing appears as a musical and meditative practice. The incorporation of this non-European or ancient vocal technique is evaluated as a dawning horizon in Western music. Overtone singing has required a practical emphasis through improvisation, suggesting a new musical praxis that does not separate composition from performance.
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Sezer, Melih. "MEDITATIONAL EXAMINATION OF THE CONCEPTS OF SUFI BREATH PRACTICE HABS-I DAM AND HINDU BREATH PRACTICE KEVALAKUMBAKA." REVIEW JOURNAL PHILOSOPHY & SOCIAL SCIENCE 47, no. 1 (2022): 172–79. http://dx.doi.org/10.31995/rjpss.2022.v47i01.020.
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Clooney, Francis X. "The Unity of Reality: God, God-Experience, and Meditation in the Hindu-Christian Dialogue. Michael von Brück , James V. Zeitz." Journal of Religion 73, no. 3 (July 1993): 449–50. http://dx.doi.org/10.1086/489232.
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Ketola, Kimmo. "Can the Modes Theory of Religiosity Account for Mystical Traditions? An Empirical Study of Practitioners of Yoga and Meditation." Journal of Cognition and Culture 9, no. 1-2 (2009): 79–113. http://dx.doi.org/10.1163/156853709x414665.
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AbstractOne of the enduring problems in theories of religion is to explain why it often entails such a heavy investment of time and other resources without apparent prospects of immediate pay-off. This "costliness" of religion is especially salient in forms of religiosity known as mysticism and/or asceticism, both of which can be found in many religious traditions. The anthropologist Harvey Whitehouse's theory of the two modes of religiosity (or modes theory) attempts to explain costly and routinised religious practices by assuming that the frequent repetition of rituals serves the purpose of memorising religious teachings through activating the semantic memory. The present study tests the modes theory against an alternative hypothesis presented by Richard Payne that the repetition can be more fruitfully explained as an employment of effects produced by procedural memory involved in learning skills. The data examined here were obtained through questionnaire and interviews from contemporary Finnish practitioners of Hindu-based yoga and meditation. The results suggest that rather than activating semantic memory, the extremely high frequency practices found in Indian yoga can be more fruitfully explained as applications of procedures employing the effects of procedural memory. Mysticism may, thus, be regarded as cross-culturally recurrent pattern of religiosity precipitated by a number of mutually strengthening features.
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Koirala, Kamal Prasad, Bidya Nath Koirala, and Gem Prasad Gurung. "Epistemological Understanding of Science Embedded within Shad Darsana and Buddhist Philosophy." Space and Culture, India 9, no. 2 (September 26, 2021): 71–80. http://dx.doi.org/10.20896/saci.v9i2.1137.
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This paper focuses on the epistemological understanding of finding the science embedded within Shad darsana and Buddhist philosophy. The primary rationale of this study is to dig out the scientific notion that consists of Shad darsana and Buddhist philosophy. Shad darsana or six systems of Hindu philosophy considered as the orthodox/astika philosophy and accept the authority of Vedas, which included Nyaya, Vaisesika, Sankey, Yoga, Poorva Mimamsa and Uttar Mimamsa. Pratyaksa/Perception, Anuman/Inference, Upamana/Comparison, Sabda (word) or testimony are considered the achieving and transforming ways of valid knowledge of Shad darsana like modern science. Astanga yoga, introduced by seer Patanjali, is regarded as a pioneer scientific practice in the modern era for the connection of mind, body and soul; and is useful to control the COVID 19 pandemic. Buddhist philosophy is considered as the heterodox/nastic or materialist philosophy; that is, it does not believe in the authenticity of Veda. It is mainly based on four universal truths and ways of elimination of sin doing practical meditation way. Madhyama Pratipada, Pratityasamutpada, Nirvana, Ksanabhangavada and Anatmavada are scientific processes of achieving knowledge in Buddhist philosophy.
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Armini, Ni Wayan Yusi, and I. Nyoman Darsana. "Upacara Ngerebeg di Pura Kahyangan Kedaton Desa Kukuh, Kecamatan Marga, Kabupaten Tabanan." Sphatika: Jurnal Teologi 12, no. 2 (November 21, 2021): 217. http://dx.doi.org/10.25078/sp.v12i2.3019.
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<em><span lang="EN-US">From the results of this study, it can be seen that the Ngerebeg ceremony is a Dewa Yadnya ceremony carried out by the people of Kukuh Village, as a ritual that aims to neutralize negative human traits (sad ripu), the Ngerebeg ceremony is held at the Kahyangan Kedaton temple where Ida Bhatara's meditation is in the form of Barong Ket and Barong Landung tedun surround the temple area. All village stakeholders prepare water to be sprinkled on to the community and women and girls prepare tetabuhan facilities such as palm wine, wine, beer for offerings to Bhuta Kala. The purpose of this study is that researchers want to provide a clear understanding of the Ngerebeg ceremony. The results of this study are useful for researchers and for the Hindu community to know more about the Ngerebeg tradition which is carried out at the Kahyangan Kedaton Temple, especially the Kukuh Village community so that the Ngerebeg ceremony remains preserved and is beneficial for the younger generation to understand the deep procession so that it can increase Sraddha and Bhakti to God.</span></em>
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Kelly, Van. "René Daumal's Exceptional French and Hindu Poetics: Poetry as Inward Theatre, Posture, and Meditation in the Light of Tzara, Desnos, and Dupin." Contemporary French and Francophone Studies 12, no. 3 (August 2008): 393–401. http://dx.doi.org/10.1080/17409290802284990.
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Haidhar Kamarzaman, Mohd, Muhammad Ariff Bin Mohd Rajoli, Mohd Asyran Safwan Kamaruzaman, Mohamad Azwan Kamarudin, Muhammad Zaimuddin Mohd Zakarim, and Muhammad Nazri Rostam. "RELIGIOUS PRACTICES AMONG MALAYSIAS DIVERSE SOCIETY." International Journal of Advanced Research 12, no. 01 (January 31, 2024): 680–86. http://dx.doi.org/10.21474/ijar01/18170.
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Religious practices in Malaysian society are an important aspect of their daily lives. Malaysia is a multicultural and multireligious country, with Islam being the predominant religion, while Buddhism, Christianity, and Hinduism are also recognized. In the religious practices in Malaysia, there are several key features that influence how Malaysian people carry out their religious beliefs.Firstly, Islam is the primary religion in Malaysia, with the majority of the population being Muslims. Islamic practices include performing the five daily prayers, fasting during the month of Ramadan, and adherence to Sharia law.Secondly, there are Buddhist religious practices among the Chinese and Thai communities in Malaysia. They follow Buddhist teachings by attending temples, engaging in meditation, and practicing values such as kindness and simplicity.Thirdly, the Indian community in Malaysia practices Hinduism. They worship various Hindu gods and goddesses through religious ceremonies, such as worship and offerings at Hindu temples. Festivals like Deepavali are also part of their religious practices.Fourthly, Christianity is also present in Malaysian society, especially among the indigenous population and the Chinese minority.They attend churches and perform religious rituals based on Christian teachings, including reading the Bible and celebrating Christmas.Fifthly, there are also minority religions such as Sikhism and traditional religions among the indigenous Orang Asli communities. They practice unique religious rituals based on their beliefs.Religious practices in Malaysia often closely intertwine with local culture and artistic heritage. Additionally, Malaysia celebrates various religious festivals with enthusiasm, reflecting the diversity and tolerance in Malaysian society.This study attempts to examine the overview of religious practices in the diverse society of Malaysia. The research uses qualitative methods involving data collection, data analysis usinghistorical research methodology, and document analysis. The study findings indicate that religious practices in Malaysian society reflect the religious and cultural diversity of the country. Despite differences in religious practices and beliefs, Malaysia has successfully achieved a unique religious harmony where various religious communities coexist peacefully and respect each other. This is a significant feature that enriches Malaysias cultural heritage.
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K, Sarweshwaran. "Philosophy of Yoga in Ancient Tamil Literature." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 98–110. http://dx.doi.org/10.34256/irjt22s216.
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Philosophy also holds a unique place in ancient Tamil literature. Thus, this study is carried out under the title of Yoga Philosophy in Tamil Literatures - Ancient Tamil Literature in Multiple Perspectives. Yoga is intended in a variety of senses. It is generally stated in most literatures that yoga is the union with the Lord. Some philosophers argue that separation from the world is yoga. However, the proper benefits of yoga, which are the common elements of yoga, such as Iyam, Niyama, Asana, Pranayama, Pratiyakaram, Dharana, Meditation, and Samadhi, can be obtained through proper practice of Avattanga Yogas. Thoughts on these are taken up more and more by the ancient Tamil literatures. Concepts of yoga can be found in many other ancient Tamil literatures such as Purananuru, Paripadal and Thirumurukaaruppadai. This review sets out to make that clear. The purpose of this study is to reveal the existence of ideas about the philosophy of yoga in the ancient Tamil literature in parallel with the Northern language literatures. Sources for this study include the primary texts such as Purananuru, Paripadal, Thirumurukaaruppadi, Tolkappiyam, Thirukkural, Indian Philosophical Repository - III, Hindu Philosophy, Sangam Literary Philosophy, 108 Upanishads, Indus Valley Civilization and Tamil, and Silappathikaram Kunrakkuravai.
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`S, Shriya, and Nehal Dave. "THE CONCEPT OF BAHIRANGA AND ANTARANGA YOGA ACCORDING TO PATANJALI YOGA SUTRA AND VASISHTHA SAMHITA: A COMPARATIVE STUDY." VIDYA - A JOURNAL OF GUJARAT UNIVERSITY 2, no. 1 (May 2, 2023): 148–61. http://dx.doi.org/10.47413/vidya.v2i1.166.
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Patanjali compiled a collection of sutras known as Ashtanga Yoga, also known as the 8-fold Path of Yoga, for novice practitioners. It discusses the yogic philosophy of life and the self-realization journey. The eight folds are separated into two halves, with the first four limbs standing in for the Bahiranga, or exterior, element of yoga, and the following four for the Antaranga, or interior, side.
The Vasishta Samhita is an ancient Hindu text that contains the concept of yoga from the perspective of the sage Vasishta. The Yoga Kanda of the text is devoted to the practice of yoga and its benefits, and explains how to attain the ultimate goal of liberation from suffering. This section of the text outlines the eight limbs of yoga, including the practice of meditation, and the importance of cultivating a spiritual lifestyle. It also explains the importance of cultivating mindfulness and the self-discipline needed to achieve spiritual freedom. The Vasishta Samhita is a valuable resource for anyone seeking to deepen their understanding of yoga and its associated practices. But both the texts have referred exterior and interior limbs differently. So, this research paper will find out the parallels and variations of the texts and concept of Yoga according to both the yogis.