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Journal articles on the topic 'Hindu temples'
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1
Hudaidah and Elsabela. "Tempat Peribadatan Hindu Masa Sriwijaya." Jurnal Penelitian Agama Hindu 6, no. 3 (July 6, 2022): 151–62. http://dx.doi.org/10.37329/jpah.v6i3.1487.
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Classical ruins in South Sumatra are often engrossed in the existence of the Srivijaya kingdom in the past. This is because the reign of Srivijaya lasted a long time from the VII century to the XIV century AD. One of the classical or Hindu influences is the Bumiayu temple in the village of Bumiayu in the Tanah Abang sub-district. The Bumiayu temple complex is a joint temple complex between Buddhists and Hindus. Based on these findings, it is interesting to study how temples for Hindu worship can coexist with Buddhist temples. The purpose is to describe the Hindu place of worship during the Srivijayan era at Bumiayu Temple. This research method uses a historical methodology. The conclusion that can be drawn is that the Bumiayu temple is a place of relics and worship of gods as well as a place of worship for the ancestors of Hindus during the Sriwijaya era.
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Wira, Ida Ayu Dwidyaniti. "Pengembangan Pariwisata Spiritual Berbasis Teologi Hindu Bagi Umat Hindu Di Kawasan Pulaki Kabupaten Buleleng." Cultoure: Jurnal Ilmiah Pariwisata Budaya Hindu 3, no. 1 (April 30, 2022): 85. http://dx.doi.org/10.55115/cultoure.v3i1.2046.
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Gerogak District, Buleleng Regency with several temples scattered along the coastline, making it a good place or destination for spiritual tourism. Spiritual tourism is the oldest type of tourism. Spiritual tourism began to be developed by the Buleleng Regency government. Gerogak District has also begun to develop spiritual tourism. The purpose of this study was to explore the readiness of Gerogak District, especially comrades Pulaki, as a spiritual tourism destination. Data were collected from Hindu tour guides. This research shows that Pulaki Temple, and several surrounding temples with spiritual activities can be developed as spiritual tourism destinations. Based on the existence of these temples, tour guides are asked to identify the readiness of these temples as spiritual tourism destinations. The results show that the Pulaki area in Gerogak District is ready to become a spiritual tourism destination because of the existence of temples around it. The temples are equipped with a community hall as a place to meet or discuss spiritual matters. The community hall is also a place to meditate, rest or spend the night.
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Sridharan, Shriya. "Women in Hindu Temple Art." Religion and the Arts 27, no. 1-2 (April 11, 2023): 157–78. http://dx.doi.org/10.1163/15685292-02701015.
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Abstract This paper will focus on the traditional or Agamic temples of South India, to explore the reasons why women are largely absent in significant hereditary roles determining the continuation of its art and ritual practices even at present. The art/ritual practice that women are primarily associated with is kolam-making. Kolams are geometric and abstract floor designs that are drawn by hand using impermanent materials like rice flour to mark the auspiciousness of an entryway, a festive occasion or time of the day. These are mostly done as voluntary services at temples by women in the locality, especially during festival days. The nature of this art is informal and ephemeral compared to the other codified and more permanent temple art forms, which women are not allowed to make. The limited and conditional access for female practitioners in Hindu temples is based upon restrictions constructed around the divine power, which the temple is designed to establish and maintain. This paper will study and locate the absence of women as contemporary temple art practitioners in the intersection of the meanings of being female and the meanings of Hindu temple forms and spaces.
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Haider, Jarrar, Saima Rafique, and Muhammad Asim. "Urban Conservation: A Transformational Vision for an Abandoned Hindu Temple in Lahore." Journal of Art, Architecture and Built Environment 6, no. 2 (December 30, 2023): 20–36. http://dx.doi.org/10.32350/jaabe.62.02.
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Lahore is an ancient city known for its diverse culture, art, and history, which is nearly 2,000 years old. Before the partition of the subcontinent, Lahore served as a home not only to Muslims but also to Sikhs, Christians, Jains, Hindus, and other religions. There were many places of worship built for different religions at that time. After partition, the majority of the Hindus migrated to India and left behind their abandoned worship places, that is, temples. These temples were occupied by the Muslims who migrated to Lahore from India. With the passage of time, they have declined significantly and need proper measures for their preservation. These abandoned temples are one of the significant remains of Lahore’s rich cultural background. Therefore, it is imperative to conserve these structures. One of the historically significant temples is the Old Basuli Hanuman temple. This study mainly focuses on the conservation of this prestigious temple, located on Aibak Road adjacent to the new Anarkali Bazar. It attempts to identify the barriers to the conservation of Hindu temples and formulates strategies that can be used for their conservation. These may include the restoration or reconstruction of the temple back to its original identity or changing it to a completely different economically and aesthetically beneficial structure. Furthermore, this study aims to pave the way for the preservation not only of the Old Basuli Hanuman temple but also of other neglected heritage sites.
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Palmer, Norris W. "Negotiating Hindu Identity in an American Landscape." Nova Religio 10, no. 1 (August 1, 2006): 96–108. http://dx.doi.org/10.1525/nr.2006.10.1.96.
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ABSTRACT: This article asserts that, for Hindus living in the United States, temple spaces serve not only as places to replicate imported cultural patterns, but also as arenas in which resistance and assimilation to the new host culture may be both measured and moderated. Furthermore, Hindu religious identities formed in diasporic temples balance resistance and assimilation, not only to the culture of the larger society, but also to competing Hindu cultural expectations expressed within temple practices. In other words, while certain practices mark resistance to American ideological demands, other practices serve to delineate and reinforce differences between particular religious identities. Drawing on research at the Shiva Vishnu Temple in Livermore, California, the article examines two prominent signifiers by which American Hindu identity is constructed and negotiated: "our children's futures" and "geography matters."
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Piarsa, Nyoman, and Ketut Adi Purnawan. "Design and Implementation of Web-Based Geographic Information Systems on Mapping Hindu’s Temple." Applied Mechanics and Materials 776 (July 2015): 437–42. http://dx.doi.org/10.4028/www.scientific.net/amm.776.437.
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Bali is a small and unique island, which stores various indigenous wealth and culture. One of the customs and cultural heritage is the presence of the holy places of Hindu temple that is lying scattered all over the island of Bali as a worship place of God. Known as Thousand Temples Islands, Bali island has many sacred places are grouped into General temple, Territorial temple, Functional temple and Kawitan temple based on the character and nature[1]. Hindu tradition known as Tirtayatra done by praying to the temples. Aside from being a holy place, the temple is also a tourist attraction for visitors in Bali. Large numbers, spread location lead to difficulty in the location searching and each temple can be composed of several buildings give problems in data collection and maintenance of information. A geographically-based system is needed to solve these problems. By using Google Maps and web programming technologies, this system will be able to help the hindus and other visitors to determine their location and the location of the temple. In addition, this system can also be accessed anywhere with an internet connection.
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Mahajan, Pratiksha, and Ar Ajinkya Malokar. "Divine Craftsmanship: Understanding the Intersection of Science, Art and Religion in Indian Temple Construction." International Journal of Innovative Research in Engineering and Management 11, no. 3 (June 2024): 11–18. http://dx.doi.org/10.55524/ijirem.2024.11.3.3.
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Basic Every architectural style expresses a fundamental idea that is unique to a certain culture and time period. In this sense, the architecture of Indian Hindu temples represents the values of science, art, architecture, and culture in addition to serving as the home and site of devotion for God. Temple customs and practices have persisted throughout history and into the present, having a significant impact on the social and cultural life of the populace and upholding ancient Indian values. Hindu temple architecture has been significantly influenced by Hinduism and philosophy over the ongoing evolutionary process. For this reason, historical studies on Indian temple architecture and the ideas used in the construction of holy Hindu temples from ancient times have been highlighted by book collections, films, literary works, and theoretical study. The procedure involves the talents required for the construction of such buildings. These factors have highlighted the art, science, and philosophy that underpinned the construction of Hindu temples, which were the same in antiquity as they were in the past. the persistence of custom and science, which date back to the earliest human experiences.
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Rodriques ; Rahadhian P. Herwindo, Laurentius Nicholas. "COMPARISON OF FORMS AND TECTONICS OF OLD CLASSICAL ERA HINDU TEMPLE IN JAVA WITH HINDU TEMPLES OF PALLAVA ERA IN SOUTH INDIA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 306–23. http://dx.doi.org/10.26593/risa.v4i03.3934.306-323.
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Abstract- Hindu temples in Java and Hindu temples in South India, often receive attention in the world of architecture due to the similarity of the Dravidian Architecture style of the temple in both places. The similarities are marked by the shape of a layered pyramid roof, yet it is not exactly similar if we observe all the architecture features and elements. The author tries to simplify the comparison of form and tectonics as seen from the general tectonic division of a building which are the feet, body and head. From the findings, it can be concluded that there are similarities in the 'basic idea' or 'initial image' of Hindu temple buildings in both places. However, after careful review of the form and tectonics in both places, they have their own unrelated characteristics. This study shows a unique relationship between the architecture of the Javanese Hindu Temple and South India where the relationship that occurs cannot be said to be one of the parties influencing the other party or vice versa. The findings from this study actually show the thick characteristics of each place. The distinguishing factor could be due to differences in nature, preferences, culture or technology at the two locations in that era. Even though Hinduism is a religion that originated from India, it seems that in terms of architecture it cannot be said that Javanese copied Indian Hindu architecture. This research shows that the architecture of Hindu temples has a common thread that binds to its basic principles, but the results of design processing will differ depending on the context and design. Key Words: temple, temple, Hindu, Javanese, South Indian, Form, Tectonic
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Talbot, Cynthia. "Inscribing the Other, Inscribing the Self: Hindu-Muslim Identities in Pre-Colonial India." Comparative Studies in Society and History 37, no. 4 (October 1995): 692–722. http://dx.doi.org/10.1017/s0010417500019927.
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The nature of medieval Hindu-Muslim relations is an issue of great relevance in contemporary India. Prior to the 200 years of colonial subjection to the British that ended in 1947, large portions of the Indian subcontinent were under Muslim political control. An upsurge of Hindu nationalism over the past decade has led to demands that the state rectify past wrongs on behalf of India's majority religion.' In the nationalist view, Hindu beliefs were continually suppressed and its institutions repeatedly violated during the many centuries of Muslim rule from 1200 C.E. onward. The focal point of nationalist sentiment is the most visible symbol of Hinduism, its temples. As many as 60,000 Hindu temples are said to have been torn down by Muslim rulers, and mosques built on 3,000 of those temples' foundations. The most famous of these alleged former temple sites is at Ayodhya in North India, long considered the birthplace of the Hindu god Rama. The movement to liberate this sacred spot, supposedly defiled in the sixteenth century when the Babri Masjid mosque was erected on the ruins of a Rama temple, was one of the hottest political issues of the late 1980s and early 1990s. Tensions reached a peak in December 1992, when Hindu militants succeeded in demolishing the mosque.
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Keyal, Hema, and Yuan Shu Wan. "Shikhara Style Temples and its Importance in Nepal." Journal of Indian Philosophy and Religion 24 (2019): 108–32. http://dx.doi.org/10.5840/jipr2019245.
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The design of Hindu temple follows the design of vastupurusha-mandala as described in several Hindu texts on architecture. The design of temple is divided into ground plan and vertical alignment, the superstructure. Herein the present study, our focus is on architecture of the superstructure, especially Shikhara style of superstmcture, in the temple of Nepal. Shikhara style architecture came into Nepal from Lidia over a millennium ago. The purpose of this research is to understand the significance of Shikhara Style temples in the capital of Nepal, the Kathmandu valley. The first segment of the study reports the overall architecture of Hindu temple and then the common styles of architecture of superstructure (vertical alignment/tower) applied in building the temples in Nepal, which involves the Shikhara Style, the Pagoda Style, and the Stupa Style. The Shikhara style architecture is described in detail while other two are briefly discussed. The second segment of the study introduces some of the recognized temples of the Kathmandu valley that have Shikhara style architecture. And finally summing up everything, the conclusion of this research tries to recognize, acknowledge and bring to the fore the significance of Shikhara style temples in Nepal and also wrap the research by understanding the concept of architecture through pre-ancient perspective.
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Rajagopal, P. K. "Temples in Travancore: History, Polity and Governance." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 54–58. http://dx.doi.org/10.34293/sijash.v7i4.2315.
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Temples in Kerala have been all the time, amazing factors in the society for their uniqueness in tradition, customs, rituals, festivals, art, architecture, mural paintings, etc. It is believed that most of the ancient Hindu temples in Kerala have been consecrated by Parasurama, the sixth incarnation of Lord Vishnu. According to legend, after the departure of Parasurama, the Brahmins became the virtual rulers of the land. They divided the land into several Desams, and in each, they erected a temple, consecrated it and placed an image in them, and performed the prescribed rituals. The ownership of Hindu temples became the bone of contention for the temples that were associated with power in the locality. In the course of the conflict for the ownership of temples, the management of several of them became disorderly, and the state had, in consequence, to assume their control through the exercise of its paramount melkoima right. This paper is a historical analysis of the role of temples in society and the evolution of temple administration in the erstwhile Travancore state.
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Artika, Gusti Putu, Dhanurseto Hadiprashada, and Neneng Cucu Marlina. "Analisis Makna Pesan Yang Terkandung Di Dalam Relief Ukiran Bangunan Pura Umat Hindu." JURNAL MEDIA INFOTAMA 19, no. 2 (October 2, 2023): 230–36. http://dx.doi.org/10.37676/jmi.v19i2.3885.
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This research was conducted to analyze the meaning of the message contained in the carved reliefs of the Hindu temple building at the Dharma Yatra temple, Rama Agung village. The research method uses qualitative research methods to analyze the meaning of the messages contained in the relief carvings of Hindu temple buildings in the village of Rama Agung using hermeneutic theory. The results of the study show that the meaning of the messages contained in the relief carvings of Hindu temples at the Dharma Yatra temple have meanings that mostly contain religious meanings and social messages and norms that apply in society in the village of Rama Agung. The religious meaning is in the form of the meaning of religious values and religious teachings, especially Hinduism, the meaning of social messages, namely social rules and regulations that apply in the community in the village of Rama Agung and norms or rules have the meaning of traditional law or customary law of Hindus in the Rama Agung village.
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Rudiarta, I. Wayan, Puput Puspita Sari, and Ni Wayan Ariani. "MENANGKAL DESAKRALISASI DESTINASI WISATA PURA MELALUI REVITALISASI AJARAN PENDIDIKAN AGAMA HINDU." Cultoure: Jurnal Ilmiah Pariwisata Budaya Hindu 3, no. 1 (April 30, 2022): 50. http://dx.doi.org/10.55115/cultoure.v3i1.2042.
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This research aims to describe the results of scientific study related to efforts to prevent the desacralization of temples as tourist destinations. This is based on the fact that there are many temples that have an attraction to be visited by domestic and foreign tourists. On the one hand, the adoption of temples as tourist destinations provides many advantages, especially from an economic perspective. However, irresponsible actions often occur by tourism actors, both managers and tourists themselves. Various cases of temple abuse occurred in Bali which indicated that there was an error in the management of temple tourist destinations. This research uses a qualitative approach with data collection in the form of literature review and technical analysis through data reduction, data display, and conclusion drawing. The results obtained from this study, that there are several temples in Lombok which are tourist destinations because they are unique in terms of history, place, and shape. The existence of the temple as a tourist destination has challenges in the the ethics of entering the temple which spiritually will affect the level of sanctity (sacred) of the temple. To anticipate this, it is necessary to revitalize the teachings of Hindu religious education to all tourism actors through the concepts of Tri Hita Karana, Tri Kaya Parisudha and Catur Paramita.Keyword: desacralization, temple, tourist destinations, Hindu religious education.
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Jaya, Ricki Natali, Citra Kemala Putri, and Sophia Purbasari. "Perancangan Buku Ilustrasi Pop Up Candi Hindu-Budha Di Jawa Tengah Sebagai Media Edukasi Alternatif (Studi Kasus pada Anak Kelas V Sekolah Dasar Negeri 159 Sekejati Bandung)." ArtComm : Jurnal Komunikasi dan Desain 2, no. 02 (December 3, 2019): 100–111. http://dx.doi.org/10.37278/artcomm.v2i02.229.
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The knowledge of history is the study of incidents in the past. Therefore, the knowledge of history has many benefits, including: history can create a better future by taking lessons and experiences from the past. History can be studied if there are forms of heritage, such as a temples. The center of the temple in Indonesia is located in Central Java, the center of the Hindu-Buddhist temple. This region has the Borobudur Temple, which is best known by the people of Indonesia and foreign tourists, because Borobudur Temple is the largest Buddhist temple in the world. But many other temples are interesting to be known by the community, especially by elementary school children who start studying history in fifth grade elementary school. Learning history in schools requires a variety of learning methods, so that students are enthusiastic and do not get bored while learning in class. In overcoming the history of learning methods that are less diverse in fifth grade elementary school children in Bandung, pop-up books were chosen as a solution to this problem because, the use of pop-up book media is a new experience for many students at school. Data collection techniques carried out by interview and observation using mixed methods. The main media is a pop up book entitled "Myths and Legends of Temples in Indonesia - Hindu-Buddhist Temple Edition in Central Java". Accompanied by supporting media, namely: stickers, carrying bags, tumblers, fans, and clothes. The design was made to increase insight and introduction of Hindu-Buddhist temples in Central Java to fifth grade students in Bandung.
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Waghorne, Joanne Punzo. "The Diaspora of the Gods: Hindu Temples in the New World System 1640–1800." Journal of Asian Studies 58, no. 3 (August 1999): 648–86. http://dx.doi.org/10.2307/2659115.
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The proliferation of hindu temples now spread over the North American religious landscape appear at first glance to be part of a new process of globalization for Hinduism in an era of transnational religions. South India, long a bastion of temple culture, is simultaneously in the midst of a new boom in temple construction. The present resurgence of “Hinduism” in north India, steeped in ideology, nonetheless is written in terms of the alleged destruction of thousands of temples in north India by Muslim rulers and calls for their reconstruction. “My gods are crying,” writes one “angry” Hindu; “They are demanding restatement in all their original glory” (quoted in Bhattacharya 1991, 127).
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Wikramiwardana, Andi Ola, Andi Rahmiani Maulana, and Siti Aisyah Rahman. "Perbedaan Arsitektur Pura Giri Natha dengan Pura Penataran Sasih." TIMPALAJA : Architecture student Journals 1, no. 1 (January 9, 2020): 82–96. http://dx.doi.org/10.24252/timpalaja.v1i1a9.
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Abstrak_ Tempat suci Hindu adalah suatu tempat maupun bangunan yang dikeramatkan oleh umat Hindu atau tempat persembahyangan bagi umat Hindu dan biasa di sebut Pura. Pura Giri Natha adalah salah satu contoh dari tempat ibadah umat Hindu di Kota Makassar, sedangkan Pura Penataran Sasih adalah salah satu contoh Pura di Bali. Dalam segi arsitektur kedua pura ini memiliki beberapa perbedaan yang akan dijabarkan pada penelitian ini. Penulis melakukan penelitian tentang Pura Giri Natha dan Pura Penataran sasih ini untuk mengidentifikasi perbedaan bentuk fisik yang implementasikan kedalam arsitekturnya. Penelitian terhadap Pura Giri Natha berdasarkan pengamatan peneliti untuk merefleksikan fenomena budaya berkaitan dengan Pura Giri Natha. Pengumpulan data dilakukan melalui observasi, wawancara, literatur yang berupa jurnal, dan dokumentasi. Kesakralan kedua Pura ini tetap dijaga oleh Karma Penyunsung meskipun mulai dijadikan objek bagi wisatawan dari agama lain. Kata Kunci: Hindu-Bali; Pura Giri Natha; Pura Penataran Sasih. Abstract_ The Hindu holy place is a place or building sacred by Hindus or a place of worship for Hindus and commonly called Pura. Pura Giri Natha is one example of a Hindu place of worship in Makassar City, while Penataran Sasih Temple is one example of a temple in Bali. In terms of architecture, the two temples have several differences that will be explained in this study. The author conducts research on Pura Giri Natha and Pura Penataran Sasih to identify differences in physical forms that are implemented into the architecture. Research on Pura Giri Natha is based on the observations of researchers to reflect cultural phenomena related to Pura 2Giri Natha. Data collection is done through observation, interviews, literature in the form of journals, and documentation. The sacredness of this temple is still guarded by Karma Penyunsung even though it began to be used as an object for tourists from other religions.Keyword: Hindu-Bali; Giri Natha Temple; Penataran Sasih Temple.
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Binumol Tom. "The Physicality and Spirituality of the Hindu Temples of Kerala." Creative Space 1, no. 2 (January 6, 2014): 179–93. http://dx.doi.org/10.15415/cs.2014.12004.
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Every culture can stir a type of architecture that can range from landmarks to everyday homes. History has proved that the various architectural styles have developed in response to climate, lifestyle, geology and geography of a place, religious philosophy of the people and availability of building materials. Religion and lifestyle seem to be the most common influences overall. Culture, in fact, underlines the important role that economics, politics, religion, heritage and the natural environment play in shaping the built environment. Kerala (the southern-most state of India), the land of temples appears unique in this context as the temples here were the pivot of religious, social, economic and cultural life of every Keralite. The typical Hindu temples of Kerala stand out from among the Indian temple typology in its form, structural clarity, stylistic tradition, symbolism and above all, in its construction and craftsmanship in wood. They show a distinctive style which is a local adaptation of the Dravida or the South Indian tradition of temple construction, considerably influenced by the various geographical, religious, cultural and political factors. Most of the temples of Kerala are traditionally neighborhood institutions of worship, rich in both tangible and intangible cultural values. The spatiality of Kerala temples follows the general Indian philosophical concepts of the centre, axis and the human relatedness to cosmic reality, while its implementation in the built form follows the Vedic religious practices. This paper attempts to explore the evolution of the generic built form of temples of Kerala and the philosophical and spatial concepts of their architecture.
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Poniman, Poniman. "Kebangkitan Penggunaan Candi Di Banyuwangi." Jurnal Penelitian Agama Hindu 5, no. 1 (January 30, 2021): 1–12. http://dx.doi.org/10.37329/jpah.v5i1.1238.
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The existence of Hindus in the archipelago was mostly centered on Java at first. This can be seen historical evidence in the form of a temple that is still remaining. However, actually the temple is a continuation of the sacred buildings in the previous civilization. There was a change in the treatment of the temple at that time because the worshipers had changed their understanding as a result of the new theological understanding he was introducing. Humans in carrying out religious traditions coupled with their level of intelligence, they will always reduce what exists and will create new civilizations to free them from the confinement of previous traditions. Likewise, the reappearance of the use of temples as part of Hindu religious life in Banyuwangi, which he had long abandoned as a means of rituals as a sign of revival. So it raises problems that need to be researched related to "What is the Basis for the Resurrection of the Use of Temples in Banyuwangi". The theory used in this research includes; Talcot Parsons' Structural Functional, Van Genneb's of Life Needs, Symbolic Interactionism, Theory of Religion. The methods used in qualitative research on the revival of the use of temples for the Hindi people in Banyuwangi include; In-depth Interviews, Participatory Observations, Documents, visual materials and data tracing published online.This study has the following results, including the basis for the revival of the use of temples: 1) There is a relationship between community systems, 2) the influence of reciprocal systems, 3) social integration, 4) social systems, 5) cultural revival, 6) agreement Together, 7) Historical Journeys.
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Subawa, I. Made Pasek. "Sinkretisme Pemujaan Hindu Konghucu di Pura Penyagjagan Kabupaten Bangli." Sphatika: Jurnal Teologi 14, no. 1 (May 26, 2023): 34–42. http://dx.doi.org/10.25078/sphatika.v14i1.2564.
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Syncretism puts the fusion of two religious teachings/beliefs into one unit which makes it have its own peculiarities. This idea shows that the syncriticalism of Hindu-Confucian beliefs found in the Penyagjagan Temple of Bangli Regency is a long history of trade relations or other expansions between Balinese (Hindu) and Chinese (Confucian) which are inherited in the system of worship and social relations. Penyagjagan Temple as a Hindu-Confucian union as a sign that two different teachings can merge in the temple environment (mandala). The union is not only in temples with Hindu and Confucian nuances, but also in the system of worship (mantra) and upakara means. This makes syncretism give birth to a religious identity as a symbolic that characterizes the peculiarities of the religious and cultural system of the Hindu-Confucian community that worships the Penyagjagan Temple.
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Naibaho, Polin DR. "KAJIAN TIPOLOGI KUIL HINDU TAMIL PADA BANGUNAN GRAHA KATOLIK ANNAI VELANGKANNI DI MEDAN." ALUR : Jurnal Arsitektur 3, no. 1 (May 19, 2020): 27–38. http://dx.doi.org/10.54367/alur.v3i1.676.
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The aim of this research is to identify the typology of Tamil Hindu temples were used on the architectural design of Graha Katolik Annai Velangkanni. As for the results of the research are Graha Katolik Annai Velangkanni adopted a form of Dravidian Tamil Hindu typology Style located in South India, with a pyramid-shaped tower with a shrink over the stair steps. It has seven levels of the building that symbolizes perfection and seven heavens, as well as three dome that symbolizes to Holy Trinity. One of the uniqueness in adopting the form of the Hindu Tamil Temple is in the zone of the altar (2nd floor), there is the opening up penetrate to the rear Tower as a place to enter the light from above so that the space feels more sacred altar with its natural lighting from the top of the tower. This typology is drawn from the concept of typology building Hindu temples namely space garbaha griha who continuously to the tower roof of vemana. The adoption of the other elements is taken from the form of animals (Peacock) and plants (Lotus, kalpataru and banana trees) where the ornaments found in the temples of Shrie Mariamman is a person (God), animals (elephants, birds) and plants (Lotus)
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Perdana ; Rahadhian P. Herwindo, Aditya Bayu. "STUDY ON ARCHITECTURAL RELATION OF ANCIENT MATARAM HINDU CANDI AND VĀSTUŚĀSTRA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 234–51. http://dx.doi.org/10.26593/risa.v4i03.3930.234-251.
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Abstract - Classical Indian architectural principles and tradition has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural edifice, which significantly influence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Even though Indian influences are recognizable in the design of Javanese Hindu candis from the Ancient Mataram era, to what extend the Indian vāstuśāstra was followed is less obvious, for the Javanese candis contain some architectural elements that are not found in vāstuśāstra or Indian temples. By identifying and comparing vāstuśāstra and ancient Indian temples with Javanese candis, it should bring more clarity on which elements are part of the Indian culture continuity and which are part of the local genius. By doing so, the relation between Javanese candi and vāstuśāstra could be reasonably deduced. In this study, a comparative and qualitative method with with historical and textual approach is used. The author focuses on the overall form of the elevation as well as the mass and spatial arrangement. This study would collect and compare the relevant parts of vāstuśāstra as well as Indian examples obtained from literary studies with datas from six samples of Mataram era candis, three from the early period and three from the midclassic period.Comparison by the author shows several results. Firstly, the elevation of Mataram era Hindu candi fits into the basic mould of Indian temples as described in the vāstuśāstra, with seven distinct elements in the vertical direction termed Upapīṭha, Adhiṣṭhāna, Pada, Prastara, Gala, Śikhara, and Stūpi. However, various architectural details of these elements have marked differences from the norms of Indian temples and from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform to the Indian Toraṇa-Makara described in Mānasāra. Some Javanese elements has no Indian prototype at all. Secondly, the mass and spatial arrangement of Javanese candis have even more pronounced difference than Indian temples. The typical Javanese arrangement of main temple opposing three secondary temples in a row is not found in India. Conversely, Indian arrangement with an attaching Maṇḍapa in front of the main temple tower is not present in Java at all. In the case of orientation, Javanese candis may be oriented to west or east, while Indian temples overwhelmingly preferred east.The result of this study suggests that the relation between Javanese candi and the vāstuśāstra is a loose and flexible one; vāstuśāstra is used on some aspect such as the basic temple shape but disregarded in the details and ornaments. Javanese candi designers freely adopts and discards various parts of the vāstuśāstra according to prevailing conditions. Those conditions might be due to local materials and taste which form distinctive traits of local genius. Javanese designers never sought to replicate a perfect imitation of Indian temples in Java; rather, Javanese designers shows a creative and selective attitude in responding to foreign influence which yields the innovative and unique design of candi. In the oldest phases, Indian influences can be detected in such a way that candi can be considered an Indian export that has been localized. As time goes, especially since the time of Prambanan, Indian prototype becomes more difficult to discerned until candi becomes a thoroughly local architectural product.Key Words: Javanese candi, Indian temple, Vāstuśāstra, Ancient Mataram
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Muthu, Santhoshkumar, Sivasankar Murugesh, and Aravindhan Veerasamy. "Sacred Trees in Hindu Temples of Theni District, Tamil Nadu: A Perspective of Ethnomedicinal uses and Conservation Study." Bulletin of Scientific Research 6, no. 1 (May 30, 2024): 1–9. http://dx.doi.org/10.54392/bsr2411.
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Tamil Nadu reflects the rich heritage of Hindu temples and historical sites with a long legacy. People worship and revere trees in every temple with most devotion. The Reverence to the trees in temples is practiced across the world and is well established from pre-historic periods in India (Bharat). Sthala-vriksha (Sacred Tree) is the tree which is significant and unique in most of the temples in India. In the present study, ethnomedicinal survey of sacred trees was carried out in the Theni District of Tamil Nadu with the support of a standardized questionnaire. No detailed study has been conducted on sacred tree practices and its role in Theni district. Therefore, Ethnomedicinal uses and other related information about sacred trees occurring in the 18 temples of Theni district have been documented in the present study in the year 2023. The result has revealed the occurrence of 13 plant species in the 18 temples. Most of the temples are maintained by Hindu Religious and Charitable Endowment department of Tamil Nadu Government while very few are maintained by local villagers. Aegle marmelos (L.) was the most frequently recorded sacred tree (n=5) in the present study. Species were accurately identified and authenticated, and specimens were preserved for further use. The study suggests certain recommendations for protecting the sacred trees maintained in the temples.
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Gutiérrez, Andrea. "Jewels Set in Stone: Hindu Temple Recipes in Medieval Cōḻa Epigraphy." Religions 9, no. 9 (September 10, 2018): 270. http://dx.doi.org/10.3390/rel9090270.
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Scholarship abounds on contemporary Hindu food offerings, yet there is scant literature treating the history of food in Hinduism beyond topics of food restrictions, purity, and food as medicine. A virtually unexplored archive is Hindu temple epigraphy from the time that was perhaps the theological height of embodied temple ritual practices, i.e., the Cōḻa period (ninth-thirteenth centuries CE). The vast archive of South Indian temple inscriptions allows a surprising glimpse into lived Hinduism as it was enacted daily, monthly, and annually through food offerings cooked in temple kitchens and served to gods residing in those temples. Through analyzing thousands of Tamiḻ inscriptions from the tenth through the fourteenth centuries CE, I have gleaned information concerning two distinct material cultural facets. (1) The practice of writing these rare but remarkable recipes which themselves are culinary textual artifacts has allowed us to access (2) Hindu food offerings of the past, also complex, sensory historical artifacts. In exploring these medieval religious recipes for the first time, I aim to show: the importance that food preparation held for temple devotees, the theological reality of feeding the actual bodies of the gods held in these temples, and the originality of the Cōḻa inscriptional corpus in bringing about a novel culinary writing practice that would be adopted more extensively in the Vijayanagara period (fourteenth-seventeenth centuries CE). This study, a radical new attempt at using historical sources inscribed in stone, sheds new light on medieval Hindu devotees’ priorities of serving and feeding god. The examination of this under-explored archive can help us move our academic analysis of Hindu food offerings beyond the hitherto utilized lenses of economics, sociology, and anthropology. Further, it contributes to our understanding of medieval temple worship, early culinary studies, and the history of food in India.
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Scheifinger, Heinz. "Internet Threats to Hindu Authority: Puja-ordering Websites and the Kalighat Temple." Asian Journal of Social Science 38, no. 4 (2010): 636–56. http://dx.doi.org/10.1163/156853110x517818.
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AbstractThis article investigates particular threats to authority within Hinduism as a result of the Internet. It focuses upon websites which allow for pujas (devotional rituals) to be ordered to be carried out at the important Kalighat Temple in Kolkata. The two groups which currently exercise authority at the temple are identified, along with the specific forms of authority which they exercise. The processes which are occurring as a result of the puja-ordering websites and the activities of those responsible for them are then demonstrated. The argument put forward is that, in addition to the puja ordering services being a threat to both the authority of the temple administration and the priests working there, they also have the potential to affect the relationship between these two groups. Findings from the Kalighat Temple case study further suggest that the effects at temples of online puja-ordering services are dependent upon the current situation at respective temples.
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Setiadi, Iwan, Nurmala Nurmala, and Septiana Zahara Rizka. "SIKAP MODERASI BERAGAMA SISWA MADRASAH ALIYAH: STUDI TERHADAP PEMANFAATAN CANDI SEBAGAI TEMPAT IBADAH." Wawasan: Jurnal Kediklatan Balai Diklat Keagamaan Jakarta 3, no. 2 (December 31, 2022): 180–98. http://dx.doi.org/10.53800/wawasan.v3i2.150.
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Abstract Indonesian Ministry of Religion Instagram content contains information on signing an agreement regarding using Prambanan and Borobudur Temples as places of religious activities for Hindus and Buddhists. This content elicited various reactions from netizens. The aims of the study were to 1) find out the relationship between attitudes of religious moderation and attitudes regarding the MoU on the use of Prambanan and Borobudur temples as places of Hindu-Buddhist religious activities in Indonesia and the World; 2) Describe the relationship between attitudes of religious moderation and attitudes regarding the MoU on using Prambanan and Borobudur Temples as places of Hindu-Buddhist religious activities in Indonesia and the World. The research method used is mixed methods with an explanatory sequential design. Data collection techniques used questionnaires, interviews, and documentation studies from the Instagram content of the Ministry of Religion of the Republic of Indonesia. Respondents were randomly obtained from 250 students of Madrasah Aliyah North Jakarta City. The analysis technique uses the correlation test, calculates the average gain of the scale, and reduces irrelevant data. The results of the study show that: 1) There is a positive relationship between attitudes of religious moderation and attitudes regarding the MoU on the use of Prambanan and Borobudur Temples as places of Hindu-Buddhist religious activities in Indonesia and the World; 2) The attitude of religious moderation of madrasah aliyah students is classified as very high, with an average acquisition of a scale of 4.32. In addition, students' attitude towards the use of the temple corresponds to the student's attitude regarding moderation in religion. Abstrak Konten instagram Kementerian Agama RI berisi informasi penandatanganan kesepakatan mengenai pemanfaatan Candi Prambanan dan Borobudur sebagai tempat kegiatan keagamaan umat Hindu dan Buddha. Konten ini menimbulkan beragam reaksi dari warganet. Tujuan penelitian adalah untuk: 1) Mengetahui hubungan antara sikap moderasi beragama dengan sikap mengenai MoU pemanfaatan Candi Prambanan dan Borobudur sebagai tempat kegiatan keagamaan Hindu-Buddha di Indonesia dan Dunia; 2) Mendeskripsikan hubungan antara sikap moderasi beragama dengan sikap mengenai MoU pemanfaatan Candi Prambanan dan Borobudur sebagai tempat kegiatan keagamaan Hindu-Buddha di Indonesia dan Dunia. Metode penelitian yang digunakan adalah mixed methods dengan rancangan sekuensial eksplanatori. Teknik pengambilan data menggunakan angket, wawancara, dan studi dokumentasi dari konten instagram Kementerian Agama RI. Responden diperoleh secara acak sejumlah 250 orang siswa Madrasah Aliyah Kota Jakarta Utara. Teknik analisis mengunakan uji korelasi, menghitung rerata perolehan skala dan mereduksi data yang tidak relevan. Hasil penelitian menunjukkan bahwa: 1) Terdapat hubungan yang positif antara sikap moderasi beragama dengan sikap mengenai MoU pemanfaatan Candi Prambanan dan Borobudur sebagai tempat kegiatan keagamaan Hindu-Buddha di Indonesia dan Dunia; 2) Sikap moderasi beragama siswa madrasah aliyah tergolong sangat tinggi dengan perolehan rerata skala 4,32. Selain itu sikap siswa terhadap pemanfaatan candi bersesuaian dengan sikap moderasi beragama siswa.
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Chakrabarti, Dilip K. "Archaeology under the Judiciary: Ayodhya 2003." Antiquity 77, no. 297 (September 2003): 579–80. http://dx.doi.org/10.1017/s0003598x00092644.
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After more than a decade after its demolition, the December 1992 destruction of the sixteenth century mosque in Ayodhya remains a powerful heritage issue. The site is considered sacred by Hindus as the birthplace of their god Rama, and the mosque's demolition caused the loss of about 2000 Indian lives in Hindu-Muslim rioting across India and led to the destruction of Hindu temples in the neighbouring countries of Pakistan and Bangladesh.
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Yanti, Rus, Nanang Saptono, and Endang Widyastuti. "PERTANGGALAN RELATIF CANDI RONGGENG DI KABUPATEN CIAMIS, JAWA BARAT." AMERTA 38, no. 2 (December 8, 2020): 145–60. http://dx.doi.org/10.24832/amt.v38i2.145-160.
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Abstract. The Relative Dating of Candi Ronggeng in Ciamis, West Java. Ronggeng temple is one of the Hindu temples in West Java. The temple was first discovered in 1976 and was excavated again in 1984, 1985, and 2016. The aim of excavations was to follow up on local government requests for zoning as an effort to preserve the temple. The early publication in 1984 placed the temple from the 8th -16th centuries whilst in the latest publication in 2011 placed the temple as a sacred ancient Sundanese building from the 13th-16 Th centuries. The purpose of this paper is to review the Ronggeng temple dating based on comparison with other temples in which the shapes and dates are known namely with Pananjung, Indihiang, and Bojongmenje temples. By comparing the excavations data and reviewing the historical context, the relative chronology of the Ronggeng temple was analyzed again. The results show that the Ronggeng temple is a Hindu temple built by a shallow foundation with tuff material. This temple is presumed to be originated from the 7 th-14th centuries according to the context of the time when Hinduism influenced Ciamis as seen in Tarumanagara and Kawali inscriptions. The range of this period is included in pre-Sunda or the times before the name of Sunda was first mentioned in the Rakryan Juru Pangambat inscription in 932 CE to Sunda period. At this time, the Hindu influence had already reached the hinterland of Sunda before the Buddha’s.
Abstrak. Candi Ronggeng merupakan salah satu candi Hindu di Jawa Barat. Candi itu pertama kali ditemukan pada 1976 dan digali kembali pada 1984, 1985, dan 2016. Penggalian bertujuan untuk menindaklanjuti permintaan pemerintah daerah untuk dilakukan zonasi sebagai upaya awal pelestarian. Publikasi awal yang dilakukan pada tahun 1984 menempatkan kronologi candi dari abad ke-8—16, sedangkan publikasi terakhir pada tahun 2011 menempatkan Candi Ronggeng sebagai bangunan suci Sunda Kuno berkurun waktu abad ke-13--16. Tujuan penulisan makalah ini adalah untuk mengkaji ulang pertanggalan Candi Ronggeng berdasarkan perbandingan dengan candi lain yang sudah diketahui bentuk dan kronologinya, yaitu dengan Candi Pananjung, Candi Indihiang, dan Candi Bojongmenje. Dengan melakukan perbandingan hasil ekskavasi dan tinjauan konteks kesejarahan, kronologi Candi Ronggeng dianalisis kembali. Hasil penelitian menunjukkan bahwa Candi Ronggeng adalah candi yang dibangun dengan konstruksi fondasi dangkal dengan material tufa. Candi itu diduga berasal dari kisaran masa abad ke-7--14 sesuai dengan konteks saat Ciamis mendapat pengaruh Hindu yang terlihat dari prasasti masa Tarumanagara dan Kawali. Kisaran masa ini termasuk ke dalam masa pra-Sunda atau masa sebelum nama Sunda disebut pertama kali dalam Prasasti Rakryan Juru Pangambat pada 932 hingga memasuki masa Sunda. Pada masa itu, pengaruh Hindu diduga sudah lebih dahulu memengaruhi wilayah pedalaman Sunda sebelum Buddha.
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Thirupurasundari, Dasarada Rajagopalan, Annadurai Hemlathadhevi, Amit Kumar Gupta, Ruchi Rani Garg, and Mangal Sain. "Temple Recommendation Engine for Route Planning Based on TPS Clustering CNN Method." Electronics 11, no. 16 (August 22, 2022): 2630. http://dx.doi.org/10.3390/electronics11162630.
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There are no restrictions on religious or cultural practices in India. India’s temples are becoming an ideal platform for Hindu groups to express their ideals in a global context. For the sake of devotees, temples now require widespread accessibility and participation by a wide range of individuals on major holidays. A pilgrim may be unable to determine which site to visit, or where to stay, due to a variety of considerations such as cost, location, and the interests of each individual user. A user’s preferences are taken into consideration when a personalized recommendation list is generated. A large number of systems use Collaborative Filtering to produce user recommendations. In order to generate user-specific recommendations, this system uses a filtering method dubbed the “hybrid approach”. The Proposed OTPS Cluster technique is used to determine TPS (Time, Place, and Service). Users’ interests and TPA recommendations are taken into account. Users can forecast the location of the temple based on the temple’s history. Collaborative Filtering and Material-Based Filtering were used to propose sites based on comparable users and content, respectively. Testing shows that the algorithm is capable of solving difficulties in standard tour routing and providing a temple visit route that is tailored to each individual’s preferences. This study makes use of data from the South Indian city of Temple in the form of temples.
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MAUNAGURU, SIDHARTHAN, and JONATHAN SPENCER. "‘You Can Do Anything With a Temple’: Religion, philanthropy, and politics in South London and Sri Lanka." Modern Asian Studies 52, no. 1 (January 2018): 186–213. http://dx.doi.org/10.1017/s0026749x17000385.
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AbstractOur title quotation is taken from an interview with the chief trustee of a leading Hindu temple in south London, and captures the curious mixture of philanthropy, politics, and individual ambition that has emerged around Sri Lankan Tamil temples in the diaspora. During the long years of civil war, temples became centres of mobilization for the growing Tamil diaspora, and were often accused of channelling funds to the LTTE (Liberation Tigers of Tamil Eelam) and its various front organizations. Since the end of the war, in 2009, the same temples now support orphanages and other good works in Sri Lanka, and their efforts are starting to be emulated by temples in Sri Lanka itself. At the heart of our article is a dispute between the UK Charity Commission and the chief trustee of a London temple, who is accused of misuse of temple funds and ‘failure to dissociate’ the temple from a terrorist organization. A close reading of the case and its unexpected denouement reveals the difficulties of bounding the zone of philanthropy.
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Martinus ; Rahadhian Prajudi Herwindo, Andreas. "THE COMPARATIVE STUDY ON ARCHITECTURAL TYPO-MORPHOLOGY OF BOROBUDUR-PRAMBANAN TEMPLE AND ANGKOR WAT, CASE STUDY ON MASS ORDER, FLOOR PLAN, FIGURE AND ORNAMENTS." Riset Arsitektur (RISA) 2, no. 04 (October 16, 2018): 335–59. http://dx.doi.org/10.26593/risa.v2i04.3046.335-359.
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Abstract- There are allegations that elements of Javanese temples are also can be found at The Angkorian temples because the Java Middle Classic temples are older than Angkorian temples and Jayawarman II lived in Java at that time. This can be proved by a comparative process between the architecture elements: mass, plans, figures and ornaments owned by the temples that represents its era in both kingdom. Angkor Wat is a synthesis of the development in Angkor culture that reach its the peak of glory. Angkor Wat has architectural elements of Java Middle Classic temples, especially Prambanan and Borobudur. This led to the alleged of similarity from architectural elements between the temples in the two kingdoms. This Study approached by quantitative with semi qualitative method. Through the study on the main temple buildings of the Java Middle Classic and the main temples of the Angkor Wat era with purposive sampling in relation of mass, plan, figure, and ornament. Described descriptively.Angkor Wat is generally inspired by Borobudur-Prambanan. Broadly speaking, it shows the similarity of Prambanan-Borobudur architectural elements to Angkor Wat. Angkor Wat is a synthesis of combining the elements (eclecticism) of Borobudur-Prambanan, but Prambanan has stronger element (indoor temple, tower temple, Hindu temple). In principle (mass, plan, and figure) shows the incorporation of Borobudur-Prambanan, but by ornament on its processing indicates there is further development (dominated findings exist but not similar). Key Words: tipo-morphology, comparison, Angkor, Indochina, Java
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Gondal, Naveed Ahmed, and Sadeed Arif. "The Dying Temples of Hindus and Sikhs in Potohar Plateau: A Case Study of Katas Raj Temples." Global Political Review VI, no. I (March 30, 2021): 241–50. http://dx.doi.org/10.31703/gpr.2021(vi-i).23.
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This paper evaluates the impact of partition on the historical temples of Hindus and Sikhs in Pakistan, especially in the Rawalpindi division. This paper will discuss a case study of Katas Raj's temples. Katas Raj temples are located in the Chakwal district of the Potohar Plateau. The ancient Katas Raj temples are inscribed in the list of UNESCO World Heritage. This paper consists of three sections. The first section is about the introduction and religious significance of Katas Raj temples. The second section describes the early condition of Katas Raj before the partition of India and Pakistan. At the same time, the third section of this paper explains the impact of partition on these temples and the current condition of Katas Raj temples. This article highlights the current issue of drying up of the sacred pond of Hindus in Katas Raj and its importance in the Hindu religion as they believe that the pond originated when their Lord Shiva shed his tears on the death of his wife, Sati. The nature of the study is qualitative, and interviews with locals of Chakwal district collect the data; secondary sources are based on books, articles, journals, newspapers and magazines.
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Apollo, Michal, Yana Wengel, Heike Schänzel, and Ghazali Musa. "Hinduism, Ecological Conservation, and Public Health: What Are the Health Hazards for Religious Tourists at Hindu Temples?" Religions 11, no. 8 (August 13, 2020): 416. http://dx.doi.org/10.3390/rel11080416.
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This exploratory ethnographic study aims to understand the visitation experience and to identify health hazards at pilgrimage sites in India. Specifically, this research aims to assess the tourism potential of holy Hindu temple sites located along well-known pilgrimage routes. During our fieldwork, we visited several of the most significant Hindu temples in India. Framed by a critical ethnography lens, our study used unstructured interviews with local stakeholders, as well as observations and reflexive notes. The findings revealed that most of the temples have serious safety, hygiene, accessibility, and environmental issues. A lack of action could lead to serious consequences for locals and tourists. For example, important for tourism, warnings of pandemics have been sounded over the years, and disease pandemics originating in India may only be a matter of time. We propose some immediate solutions and areas for future research.
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Rahayu Aryaningsih, Dewi, Ni Made Ria Taurisia Armayani, Ida Ayu Widia Laksmi, and Gde Eka Puja Diatmika. "ADAPTASI KONSEP PURUSA-PRAKERTI PADA PURA DANG KAHYANGAN KAPRUSAN DAN BATU BOLONG DI BATU LAYAR LOMBOK BARAT." Widya Sandhi: Jurnal Kajian Agama, Sosial dan Budaya 12, no. 2 (December 18, 2021): 1–18. http://dx.doi.org/10.53977/ws.v12i2.373.
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This study aims to conduct a study of the adaptation of the purusa-prakerti concept at the Pura Dang Kahyangan, namely Kaprusan and Batu Bolong in Batu Layar District, West Lombok Regency. This study was designed as a qualitative descriptive study in order to describe the concept of purusa-prakerti adapted in Hindu religious temple at Kaprusan and Batu Bolong. Data were collected through observation, interviews and document analysis. This study found that Dang Hyang Nirartha's journey in Lombok built a number of temples as a place to do yoga which is still used as a place to carry out Hindu religious activities. Kaprusan Temple and Batu Bolong Temple are two temples where yoga practice has a special identity, namely adaptation to the purusa-prakerti concept taught in the samkhya darsana system. The Kaprusan temple is cosmologically related to the presence of a burst of sea water hitting the walls of the rock cave which is termed kaprusan as a representation of the phallus (masculine). The phonological dimension gives the meaning of "kaprusan" as a word that is identical to ka-purusa-an. The Hindu community continues to identify the temple that has these characteristics as the “Kaprusan” temple as an adaptation of the Purusa concept. Batu Bolong Temple has an identity related to the presence of a large stone that has a large hole which is identified with yoni (feminine). Judging from the etymology, batu bolong has the meaning of a big stone that has a hole so that it becomes the background for naming the “Batu Bolong” temple which is associated with Samkhya teachings as an adaptation of prakerti.
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Baul, Deepasri. "The Improbability of a Temple: Hindu Mobilization and Urban Space in the Delhi Shiv Mandir Agitation of 1938." Studies in History 36, no. 2 (August 2020): 230–50. http://dx.doi.org/10.1177/0257643020956624.
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The 1920s and 1930s were decades of intense religious polarization and violence in many parts of British India. These decades were also especially empowering ones for Hindu nationalist organizations in Delhi. So, it rankled Hindu leaders that Delhi’s built environment had a dearth of Hindu sacred structures to attest to their power, on account of the city’s past status as a Mughal capital. Instead, transitory spatial markers of local veneration made up its somewhat ephemeral Hindu sacred geography. The Shiv Mandir agitation of 1938 was a collective attempt by Hindu volunteers to forcibly occupy government land in a prominent arena of the city as a symbolic restitution of this historical inequality. The agitation itself had two parts—first, the occupation of a plot of land as a temple and, second, the aggregation of legal arguments supporting ownership of the plot for the Hindu public. By combining these two strategies, the Shiv Mandir agitation laid out the political and legal preconditions necessary for the production of a more conspicuous and enduring material landscape of organized Hindu religiosity in the city. Through this process, Hindu nationalist organizations consolidated themselves as the ultimate public custodians of temples and temple land. This was a powerful role that drew its prestige in good measure from control over prime urban property.
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Hardy, Adam. "Hindu Temples and the Emanating Cosmos." Religion and the Arts 20, no. 1-2 (2016): 112–34. http://dx.doi.org/10.1163/15685292-02001006.
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A recurrent idea in Indian philosophical, theological, and mythological systems is that of a universe manifested through a sequence of emanations. Diverse traditions of doctrine and practice share this vision of the progression from the one to the many. Temple designs often embody the same pattern. Within the diverse traditions of Indian temple architecture, an emanatory scheme is observable both in the formal structure of individual temple designs, which express a dynamic sequence of emergence and growth, and in the way in which temple forms develop throughout the course of such traditions. The canonical Sanskrit texts on architecture (Vastu Shastras) share this emanatory way of thinking, presenting varied temple typologies in which designs develop from simple to complex, emerging sequentially one from another. These texts provide a framework for design that demands interpretation and improvisation, while leading to results that are only partly determined by the individual architect. This contributes to a sense, powerfully established by the unfolding potential of the tradition of architectural practice, that a new temple design is svayambhu (self-manifesting) appearing through a cosmic process from a supra-human source.
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Martinus ; Rahadhian Prajudi Herwindo, Andreas. "COMPARATIVE STUDY OF TYPE-MORPHOLOGY ARCHITECTURE BOROBUDUR-PRAMBANAN TEMPLE OF ANGKOR WAT CASE STUDY ON MASS PROCESSES, LOOKS, SOCKS, AND ORNAMENTS." Riset Arsitektur (RISA) 2, no. 04 (October 16, 2018): 335–57. http://dx.doi.org/10.26593/risa.v2i04.3046.335-357.
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Abstract- There are allegations that elements of Javanese temples are also can be found at The Angkoriantemples because the Java Middle Classic temples are older than Angkorian temples and Jayawarman II lived inJava at that time. This can be proved by a comparative process between the architecture elements: mass, plans,figures and ornaments owned by the temples that represents its era in both kingdom. Angkor Wat is a synthesisof the development in Angkor culture that reach its the peak of glory. Angkor Wat has architectural elements ofJava Middle Classic temples, especially Prambanan and Borobudur. This led to the alleged of similarity fromarchitectural elements between the temples in the two kingdoms.This Study approached by quantitative with semi qualitative method. Through the study on the main templebuildings of the Java Middle Classic and the main temples of the Angkor Wat era with purposive sampling inrelation of mass, plan, figure, and ornament. Described descriptively.Angkor Wat is generally inspired by Borobudur-Prambanan. Broadly speaking, it shows the similarity ofPrambanan-Borobudur architectural elements to Angkor Wat. Angkor Wat is a synthesis of combining theelements (eclecticism) of Borobudur-Prambanan, but Prambanan has stronger element (indoor temple, towertemple, Hindu temple). In principle (mass, plan, and figure) shows the incorporation of Borobudur-Prambanan,but by ornament on its processing indicates there is further development (dominated findings exist but notsimilar).Key Words: tipo-morphology, comparison, Angkor, Indochina, Java
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Riyanti, Menul Teguh. "SUKUH TEMPLE IN KARANG ANYAR CENTRAL JAVA." International Journal of Engineering Technologies and Management Research 5, no. 10 (March 23, 2020): 75–93. http://dx.doi.org/10.29121/ijetmr.v5.i10.2018.304.
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In the Majapahit royal government all elements including culture in the lives of the people, such as sculpture, literary arts, and stage art must all be religious. One of the very unique and specific relics of the Majapahit Kingdom is the Sukuh temple in Central Java, the uniqueness of the temple relief depicting the symbol of human reproduction. Sukuh Temple is a Hindu temple in Majapahit era located in Central Java, located in Sukuh Hamlet, Berjo Village, Ngargoyoso District, Karanganyar Regency, Central Java Province. The reason for choosing the title of Sukuh Temple has a feature that is not found in other temples, especially temples in Java especially. The aim is that the specialty and uniqueness of the Sukuh temple as one of the relief of the heyday of the Majapahit Kingdom This research aims to examine the functions and meanings of the depicting reliefs as a symbol of Hinduism found in Sukuh Temple. Relief findings contained in the Sukuh temple are manifestations of the gods glorified by Hindus so that they are highly sacred. The reliefs included lingga and yoni, garuda reliefs (garudeya stories), head reliefs, and turtle statues. The functions and meanings that are very prominent in the Sukuh Temple are symbols of lingga and yoni, believed to be a symbol of fertility, because it is believed that the origin of life originated from the meeting of two genitals, male and female.
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Putu Budiadnya. "MAKNA RELIEF TAPAL KUDA PADA CANDI SUKUH DALAM PERSPEKTIF PENDIDIKAN AGAMA HINDU." Widya Aksara : Jurnal Agama Hindu 25, no. 1 (March 3, 2020): 118–29. http://dx.doi.org/10.54714/widyaaksara.v25i1.71.
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The temple has become a monument to the civilization and pride of the Indonesian people. The pride of this monumental historical building has been proven by the government's program to renovate and reconstruct and maintain and preserve temples as historical relics throughout the country so that it becomes a historical tourism area. Sukuh Temple is found in Karangayan Regency. In this temple there are different relifs from other temples in the Middle Ages. Relif Horseshoe in Sukuh Temple is a philosophy of paraning dumadi. The Horseshoe Relif is located within the surroundings of Sukuh Temple which is a cultural preservation of historical, scientific, national and state development. Sukuh Temple has noble values that must be preserved in order to strengthen the practice of increasing national dharma, strengthening national unity, and improving the welfare of society. Based on this background, the research problem can be formulated as follows: What is the shape of the Horseshoe Relif at Sukuh Temple? What is the meaning of Relief Horseshoe Hindu Religious Education Perspective? Sangkan Paraning Dumadi in the Kejawen philosophy teaches that the ultimate goal of human life is God Almighty, so that in living this life we must approach the noble values of God. Honest, Fair, Responsibility, Caring, Simple. In the teachings of Hindu hospitality there is a way to reach perfection, namely Moksa, by connecting and focusing one's mind to Ida Sang Hyang Widhi Wasa called Catur Marga Yoga, Astāngga yoga, namely yama, nyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi and samadhi The Ethics Education Values contained in the Javanese dance are very paraning. Dumadi The noble values of the divinity include honesty, fairness, responsibility, caring, simple, friendly, disciplined and this commitment can be found in the tembang dangganggula heritage of the ancestors who until this moment. still being echoed. The value of ethical education contained in the Horseshoe Relif is very relevant to the needs of ethical education standards for Hindus in particular, and humanity in general. Dhana or not greedy nature is very relevant to the guidelines of human morality at this time, especially to avoid the occurrence of global warming which is more due to the nature of human greed in exploiting natural resources on this earth.
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Clarissa ; Rahadhian P. Herwindo, Clarissa. "APPLICATION OF MAHAYANA AND VAJRAYANA CONCEPT, AND MANASARA BOOK ON MATARAM SAILENDRA BUDDHIST TEMPLE IN TERMS OF FIGURE, ORNAMENT, MASS AND SPATIAL ORDER." Riset Arsitektur (RISA) 5, no. 01 (December 10, 2020): 1–17. http://dx.doi.org/10.26593/risa.v5i01.4414.1-17.
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Abstract- Classical Indian architectural principles and traditions has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural edifice, which significantly influence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Indian influence can be seen in Hindu temples of Java during the Śailendra’s dynasty even though some of it’s architectural elements can’t be found in vāstuśāstra. However, in contrast of Hindu’s vāstuśāstra, Buddhism has no architecture guideline and free standing structure as of sources that are used as it’s guide are questioned, especially Buddhist Temples in Central Java during ancient Mataram’s Dynasty of Śailendra. Although Buddha’s teachings and some parts of vāstuśāstra are known to play a role in the construction of Buddhist Temples in Indonesia, how far they are applied is difficult to observe, giving the absence of special studies and free standing temple references to build Buddhist Temple, and it’s interviewees are gone. By finding information about architecture’s theory of Buddha’s teachings that entered Indonesia and identify as well as compare the relevant parts of vāstuśāstra, then the architectural elements that are part of the concept of Buddha’s teachings and vāstuśāstra can be seen.In this research, descriptive method and qualitative approach are used by the author. The author focused in terms of figure and ornament as well as mass and spatial order. This research collects and compares parts of vāstuśāstra that are relevant as well as Buddha’s teachings concept to compare them with datas from the twelve samples of Buddhist Temples in Central Java during ancient Mataram’s Dynasty of Śailendra. Comparison by the author shows a number of results. Firstly, the concept of mahāyāna, vajrayāna, and mānasāra book applied in terms of figure, ornament, mass, and spatial order are seen in Central Java’s Buddhist Temples. However, various architectural details of these elements have marked differences from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform the mānasāra book. Secondly, the application of mānasāra book concepts in Central Java’s Buddhist Temples prove the influence of Hinduism which was affected by the harmonious relationship between Buddhism and Hinduism during that time. Lastly, the first free-standing Buddhist Temples is 5th Batujaya Temple/Blandongan Temple (2-3 CE and 7-10 CE) because the Mahabodhi Temple in India was built as we see today during the 6th restoration phase (8 CE).
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Pavlov, Nikolay L. "Construction of a Temple with Regard to the Rising Sun Ray." Light & Engineering, no. 04-2021 (August 2021): 100–106. http://dx.doi.org/10.33383/2021-032.
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Using the example of a number of cultural traditions, the author considers a construction of the temple structure along a rising sun ray. There are two main types of temples built according to the rising sun ray: the temples oriented towards the sunrise by their sanctuaries, and the temples oriented towards the sunrise by the entrance portal. Examples of such a construction are given for the temples of Ancient Egypt, Ancient Greece, Orthodox and Catholic Christianity, Hinduism and Shintoism. The first type of temple in Ancient Egypt is shown to represent the birth of the sun in its sanctuary. In Christianity, this type of temple represents a ray of the sun entering the temple from an apse window – from the God depicted there. The second type of temples in Ancient Egypt represents the revival of image of the pharaoh-god located in his sanctuary, with the rising sun ray. In the ancient tradition, this type of temple represents the meeting of the rising sun over the large pre-temple altar, along with a statue of a deity in the depths of the sanctuary. It is shown that the main cathedral of Catholic Christianity, St. Peter’s Cathedral in Rome, is oriented towards sunrise not according to Christian, but according to ancient tradition. In the Hindu Shaiva tradition, the meeting of the rising sun in front of the temple portal is associated with penetration of its ray into the sanctuary and the highlighting of the statue or the main attribute of the god. In the Shinto tradition, the ascendant is presented in a special portal. The welcoming sacrifice takes place on the pre-temple altar. In general, the paper deals with the semantic, spatial, decorative, and ritual aspects of the construction performed of both types of temples.
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Islam, Sk Zohirul. "The Pair Lion Motif in Shiva Temple of Medieval Bengal: Its Source and Evaluation." American International Journal of Social Science Research 3, no. 1 (September 1, 2018): 1–12. http://dx.doi.org/10.46281/aijssr.v3i1.138.
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Lions, particularly male lions, have been an important symbol for thousands of years and appear as a theme in cultures across Europe, Asia, and Africa. The cultural significance of stucco pair lion motif in Shiva temples of Bengal and relates with various types of representation of the same motif found in others. The pair Lion used as stucco (Jora Shiva Temple, Muroli, Jessore district). Shiva is the braver among the all God and Goddesses in Hindu religion during the early period and still. Thus we have found many Shiva temple build in Bengal (present West Bengal(Paschimbango) and Bangladesh). This article try to analyses about how the pair lion motif is depicting of the Shiva temple and what is the relation between Shiva and lion under Mythology and Purana. Shiva is the second most important male deity of Hindu. The usual Shiva –lingam’s which were mainly worshipped in the temples and under trees or in an open space. We would have tried to decipher about Pair Lion Motif decoration of 18th – 19th century Shiva temple of Bangladesh. Those would have to help the history of evaluation of stylized art waves is coming out by its decoration motif with ritual, beliefs and faith of Bengal society. We may look at the artistic tradition of lion sculptures those are widely found from different parts of west Bengal and Bangladesh.
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Harriyadi, Harriyadi. "MAKNA RAGAM HIAS ŚAṄKHA BERSAYAP PADA CANDI HINDU DAN BUDDHA." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 9, no. 2 (December 10, 2020): 113–30. http://dx.doi.org/10.24164/pw.v9i2.377.
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A temple is a religious building that used by Hindu and Buddhist devotees to do religious practices. The architectural form of temple is made to resemble a mountain as symbol of the gods’ house. Each decorative ornament carved in a temple represents the natural environment of heaven and it has meaning which was related with religious aspect. One of the most interesting decorative ornament carved in temple is the winged śaṅkha which usually was used as an attribute of deity. The goal of this research is to explain the meaning of winged śaṅkha ornament in temple. This research was conducted by collecting winged śaṅkha ornaments in Hindu and Buddhist temples. Data will be described and analysis will be conducted by comparing the winged śaṅkha ornaments with its mythology in Indian culture. The results showed that the winged śaṅkha have correlation with water element which could bring fertility. Therefore, the winged śaṅkha, as a symbol of water, can bring fertility and welfare to communities of surrounding temple.
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Asher, Catherine B. "Making Sense of Temples and Tirthas: Rajput Construction Under Mughal Rule." Medieval History Journal 23, no. 1 (March 11, 2020): 9–49. http://dx.doi.org/10.1177/0971945820905289.
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This article examines temple construction under Mughal rule by significant Rajput rulers—some reluctant and some amenable—to accepting Mughal authority. During the sixteenth through eighteenth centuries high ranking Hindu nobles who easily found favour with the Mughal court built on both their ancestral lands and on crown lands, but those who accepted Mughal hegemony under duress had a more complicated attitude towards temple construction. The temples that the latter group provided were largely in their own territories, often at pilgrimage sites or at sites they intended to transform into pilgrimage sites. The main questions which is article addresses are: Where did these rulers build temples, why and what forms did they take? How does temple construction provide insights into cultural and political aspirations of Rajput kingdoms? Finally, what were the problems arising out of neglect associated of their maintenance and upkeep?
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SARI, NI LUH ARININGSIH, I. MADE SURADANA, and AWALUDIN AWALUDIN. "IMPLIKASI HUKUM PURA SEBAGAI BADAN HUKUM KEAGAMAAN YANG DAPAT MEMILIKI HAK MILIK ATAS TANAH (KAJIAN TERHADAP PP NO 38 TAHUN 1963 TENTANG PENUNJUKKAN BADAN-BADAN HUKUM YANG DAPAT MEMILIKI HAK ATAS TANAH)." GANEC SWARA 15, no. 2 (September 11, 2021): 1075. http://dx.doi.org/10.35327/gara.v15i2.220.
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The temple as a place of worship for Hindus has a very important meaning and function for the religious life of the Indonesian people, especially the Hindu community in Indonesia. The temple also has assets in the form of land called Plaba Pura. This Pura Plaba land finances the needs of the temple in terms of religious ceremonies, including the maintenance of the temple. The lands that are the assets of this temple even have a very wide amount so that in the development of law in society so that these assets are not lost or mismanaged by the temple management, the government makes a policy by issuing Government Regulation Number 38 of 1963 concerning the Appointment of Legal Entities who can have ownership rights on land, in conjunction with SK/556/DJA/1986 dated September 24, 1986 concerning the appointment of temples as religious legal entities that can have ownership rights on land in conjunction with the letter of the Minister of Home Affairs / Head of the National Land Agency Number 520/2252 dated 27 July 2000 which stated that SK/556/DJA/1986 also applies to temples located outside the province of Bali. As with human legal subjects, even these legal entities can have rights and obligations and can also enter into legal relations (rechtbetrekking / rechtsverhouding) both between one legal entity and another legal entity as well as between a legal entity and a human person. (natuurlijkpersoon.)
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Tom, Binumol. "The Physicality and Spirituality of the Hindu Temples of Kerala." CREATIVE SPACE 1, no. 2 (January 6, 2014): 179–93. http://dx.doi.org/10.15415/cs.2014.12009.
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Dewangan, Mamta, and Vandana Agrawal. "EVOLUTION OF TEMPLE ELEVATIONAL FORM WITH SQUARE CIRCLE METHOD: LAKSHMAN TEMPLE IN SIRPUR." Architecture and Engineering 8, no. 2 (June 30, 2023): 3–13. http://dx.doi.org/10.23968/2500-0055-2023-8-2-3-13.
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One of the fundamental methods for shaping the constructional geometry of any building is the use of basic shapes: circles and squares. The circle represents vitality or energy, while the square represents strength. In world history, the concept of geometry traces its origins to construction in Egypt and Babylonia, where proportional systems were described through mathematical equations. They later became known as the Pythagorean Theorem, named after Pythagoras. In Ancient India, the concept of geometry starts with the construction of altars for Vedic sacrifices, as per the instructions of the Śulbasūtras. This involved creating circles and squares, converting squares to circles and vice versa, resulting in altars of various shapes and proportionate systems. The intersection of these basic shapes, the square and the circle, is the key to constructional building geometry. For instance, Vesica Piscis is a geometrical element derived from the circle-circle intersection. It has been applied by researchers to examine the geometry of both ancient and modern buildings. Similarly, the Square-Circle Sequence (SCS) is a method derived from the square-circle intersection. Gandotra (2011) used it to study the constructional geometry of the Hindu temples in North India (Nāgara temples). Meister (1985) also applied the square-circle intersection geometric constructional method to define the proportionate system of the Hindu temples in India. Finally, this study attempts to correlate these types of constructional geometry in the evolution of elevational form of Nāgara temples through Lakshman temple in Sirpur. It determines that the building’s elevational form may be derived from the basic shapes of the circle and the square.
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Calamia, Paul, and Jonas Braasch. "Musical granite pillars in ancient Hindu temples." Journal of the Acoustical Society of America 123, no. 5 (May 2008): 3604. http://dx.doi.org/10.1121/1.2934778.
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Trivedi, Kirti. "Hindu temples: Models of a fractal universe." Visual Computer 5, no. 4 (July 1989): 243–58. http://dx.doi.org/10.1007/bf02153753.
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Meiliani Surya, Ruth, and Harastoeti Dibyo Hartono. "THE RELATION OF MAJAPAHIT TEMPLES WITH VASUSASTRA-MANASARA." Riset Arsitektur (RISA) 5, no. 04 (October 27, 2021): 384–401. http://dx.doi.org/10.26593/risa.v5i04.5301.384-401.
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Abstract- Vastusastra is a text which discusses Indian architecture which is published in several books, included Manasara. Vastusastra contains guidline for building Indian construction, including religious building such as temples. Although the narrative was made for the construction of temples in India, it turns out that there are some elements in vastu that also found in Mataram Kuno temples. This raises questions about the relationship of Indian architecture with Majapahit, which was the era after Ancient Mataram, given the Hindu-Buddhist influence still existed in the Majapahit era. To find out this, vastusastra-Manasara was used as a benchmark to find out the elements of the Majapahit temple which was influenced by India, especially South India which was thought to have a more dominant influence than North India on temple architecture in Indonesia.
This study uses a descriptive method with a qualitative approach by describing the figure and mass-space layout of Majapahit temples that have been selected as the object of research and compared with vastusastra-Manasara's narrative using reference objects to facilitate analysis in order to find out the relations of the Majapahit era temples with vastusastra-Manasara narrative.
Based on the results of the study, it was found that the temples of the Majapahit era still have relations with vastusastra-Manasara narrative when viewed in terms of figure and mass-space layout. But the relationship between the two can be said to be increasingly decreased. The re-domination of the original culture of Indonesian society in the Majapahit era and the influence of other cultures such as China is thought to be the cause of the waning influence of India on the architecture of the Majapahit temple. This led to the fusion of culture in the Majapahit temple and resulted in variations of new temples that had never existed before.
Key Words: candi, majapahit, temple, vastusatra, manasara, relation
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Munandar, Agus Aris. "BANGUNAN KEAGAMAAN HINDU-BUDDHA MENURUT URAIAN KAKAWIN NAGARAKRTAGAMA." Estoria: Journal of Social Science and Humanities 2, no. 1 (October 1, 2021): 162–90. http://dx.doi.org/10.30998/je.v2i1.597.
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During the Majapahit era, the Nagarakrtagama book in the form of kakawin (Old Javanese poetry) was composed by Mpu Prapanca, the kakawin was completed in 1365 AD. no longer exist because it collapsed or the location is not yet known. Using an archaeological-historical approach, this study discusses several sacred buildings mentioned in the Nagarakrtagama whose existence can still be known archaeologically. The analysis was carried out by combining the written data from Nagarakrtagama with archaeological data in the form of temples on the site, to then review some of the features of the temple building. Through the analysis carried out, it can be seen that during the Majapahit era there were at least 3 types of religious buildings based on their religious background, namely Hindu-saiwa, Bauddha, and Shiva-Buddha. The most sacred buildings erected are Hindu-saiwa, it seems that in general, the Majapahit population embraces this religion. There is also a two-religious temple, namely Shiva-Buddha and a pendharmaan temple building that was erected to glorify a deceased figure, while a rare Bauddha sacred building is found in Majapahit. It seems that Buddhism did develop on a limited basis at that time.Key words: Majapahit, Hinduism, Buddha, temple, Mahameru, gods