Journal articles: 'Hindy mythology'

1

Thaker, Jayen K. "‘Mythoment’ : Discovering Principles of Management from Hindu Mythology." Indian Journal of Applied Research 3, no. 10 (October 1, 2011): 1–3. http://dx.doi.org/10.15373/2249555x/oct2013/21.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Srinivasan, ShivaPrakash, and Sruti Chandrasekaran. "Transsexualism in hindu mythology." Indian Journal of Endocrinology and Metabolism 24, no. 3 (2020): 235. http://dx.doi.org/10.4103/ijem.ijem_152_20.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Varma, R. Raveendra. "Hindu mythology and medicine." BMJ 328, no. 7443 (April 1, 2004): 819. http://dx.doi.org/10.1136/bmj.328.7443.819.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Madhuri, M. Bindu. "Mythical Women and Journey towards destined Roles -Comparison between the Contemporary Characters in the Novels: The thousand Faces of Night and the Vine of Desire." Vol-6, Issue-2, March - April 2021 6, no. 2 (2021): 325–28. http://dx.doi.org/10.22161/ijels.62.49.

Full text

Abstract:

India is a land of culture and tradition. Indian mythology has carved its niche om the world of Mythology. Indian Mythology is rich in scriptures and Vedas. The Hindu mythology has its roots in the religion. The rituals and tradition area part of the Hindu Mythology. The present paper focuses on the Hindu Mythology with special reference to the Panchakanyas from the Vedic Scriptures. These Panchakanyas were revered in the scriptures and their names were chanted during the sermons and rituals as they are believed to be the Pativratas. This paper focus on the mythical figures from the fiction of Sudha Murthy “The Daughter from a wishing tree” these women carved their own destiny. This paper gives a comparative study of the characters ‘ Devi’, from “Thousand Faces Of Night” and ‘Sudha’ from “The vine Of Desire” with that of the mythical characters .These people from the novels carved their own destinies .Along with these mythical women the writer talks about many women and their tales were of importance to mention.

APA, Harvard, Vancouver, ISO, and other styles

5

Harikrishnan, Pandurangan. "Cephalosomatic Sharing in the Hindu Mythology." Journal of Craniofacial Surgery 31, no. 1 (2020): 28–29. http://dx.doi.org/10.1097/scs.0000000000006006.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Cutler, Wendy. "Voyage dans la culture indienne à travers quelques échantillons du cinéma bollywoodien." Voix Plurielles 11, no. 1 (April 30, 2014): 20–30. http://dx.doi.org/10.26522/vp.v11i1.914.

Full text

Abstract:

L’objectif de cet article est de déchiffrer les codes spécifiques du cinéma bollywoodien afin de considérer le 7e Art comme une porte d’échanges ainsi qu’une porte d’entrée dans la culture de l’Autre. À travers l’étude d’une sélection de films populaires indiens des années 1970-80, nous souhaitons mettre en lumière la présence de symboles à caractère universel (la chaine, le couteau, le train, le labyrinthe) mais également la présence de symboles spécifiquement liés à la mythologie hindoue. Tout en gardant la mythologie comme fil conducteur, les films bollywoodiens nous permettent de trouver des passerelles entre les différentes civilisations. Néanmoins, cette étude nous permet également d’affirmer que ces films constituaient un outil d’apprentissage de la mythologie hindoue. En cela, les images filmiques témoignent de la façon dont le pays se voit lui-même, mais également de la manière dont il décide de se montrer aux autres. A Journey in Indian Culture: a Study of a Few Samples of Bollywood Cinema The aim of this paper is to decipher the specific code of Bollywood cinema in order to consider film as being an open window allowing a glimpse on a whole different culture. Throughout a study of a selection of popular films from the 1970s-80s, we wish to highlight the presence of universal symbols (chain, knife, train, labyrinth) but also the presence of symbols exclusively linked to Hindu mythology. Bearing in mind the important role of mythology in India, Bollywood films allow us to create links between different civilizations. However, this study also highlights the fact that Bollywood films are important tools in order to learn about Hinduism. These specific pictures show us how the country sees itself and how it chooses to show itself to others.

APA, Harvard, Vancouver, ISO, and other styles

7

Swinden, Patrick. "Hindu Mythology in R.K. Narayan's The Guide." Journal of Commonwealth Literature 34, no. 1 (March 1999): 65–83. http://dx.doi.org/10.1177/002198949903400105.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

S. V, Abisha, and Dr Cynthia Catherine Michael. "The Palace of Illusions-Voice of a Disillusioned Woman." SMART MOVES JOURNAL IJELLH 8, no. 12 (December 31, 2020): 77–84. http://dx.doi.org/10.24113/ijellh.v8i12.10861.

Full text

Abstract:

Diaspora writing is a recent trend in literature. Many writers especially women writers excel in this field. These diasporic writers though they live in a foreign land always hold their love in their writings. India is a land of myth and legends and hence many Indian writers borrow their plot from Hindu mythology which is used as a literary device. Many writers of the independence and post-independence era used mythology to spread nationalism and to guide humanity in the right path. Chitra Banerjee Divakaruni is a diasporic writer who always holds a piece of her love for motherland in her writings. She extensively uses Hindu mythology in her works. She uses these myths to instill courage in her woman protagonists. She tries to prove how myths guide the immigrant women to overcome their conflicts in life. Her novels explain how myths instruct the humanity to lead a righteous life.

APA, Harvard, Vancouver, ISO, and other styles

9

Preston, Nathaniel H. "Whitman's "Shadowy Dwarf": A Source in Hindu Mythology." Walt Whitman Quarterly Review 15, no. 4 (April 1, 1998): 185–86. http://dx.doi.org/10.13008/2153-3695.1560.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Geen, Jonathan. "Kṣṇa and his rivals in the Hindu and Jaina traditions." Bulletin of the School of Oriental and African Studies 72, no. 1 (February 2009): 63–99. http://dx.doi.org/10.1017/s0041977x09000044.

Full text

Abstract:

AbstractThis paper compares the relationship between the vāsudeva Kr̥ṣṇa and his prativāsudeva rival Jarāsandha in the Jaina tradition (primarily in Hemacandra's Triṣaṣṭiśalākāpuruṣacarita) with Kr̥ṣṇa Vāsudeva's rivalries with Jarāsandha, Śiśupāla and Pauṇḍraka in the Mahābhārata and Hindu purāṇas. Three main points arising from this comparison are proposed. First, the Jainas conflated characteristics of the Hindu figures Jarāsandha, Śiśupāla and Pauṇḍraka in order to create a new Jarāsandha, who was now a single powerful nemesis for Kr̥ṣṇa. Second, this new relationship between Kr̥ṣṇa and Jarāsandha provided the template for a new class of Illustrious Beings (śalākāpuruṣas) in the Jaina Universal History: the recurring and paradigmatic vāsudevas and prativāsudevas. And third, this evolution of Kr̥ṣṇa mythology in the Jaina tradition may have influenced the parallel development in the Hindu tradition, including the creation of the vaiṣṇava ten avatāras doctrine, and the expansion of the purāṇic mythology surrounding both Jarāsandha and Śiśupāla.

APA, Harvard, Vancouver, ISO, and other styles

11

Murali, Chaya N. "The stories behind the art—Malformations and Hindu mythology." American Journal of Medical Genetics Part C: Seminars in Medical Genetics 187, no. 2 (May 13, 2021): 261–64. http://dx.doi.org/10.1002/ajmg.c.31909.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Patel, Toral R., Anand N. Bosmia, Christoph J. Griessenauer, and R. Shane Tubbs. "Hanuman syndrome: A reference to Hindu mythology in cardiothoracic surgery." International Journal of Cardiology 168, no. 5 (October 2013): 4950. http://dx.doi.org/10.1016/j.ijcard.2013.07.105.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Varughese, E. Dawson. "Post-millennial “Indian Fantasy” fiction in English and the question of mythology: Writing beyond the “usual suspects”." Journal of Commonwealth Literature 54, no. 3 (December 7, 2017): 460–74. http://dx.doi.org/10.1177/0021989417738282.

Full text

Abstract:

Focusing on two novels published in 2016, one by HarperCollins India and the other by Hachette India, this paper argues that Savage Blue by Balagopal and Dark Things by Venkatraghavan carve out a new space in post-millennial Indian speculative fiction in English, namely one that does not privilege ‘Hindu Indian mythology’ tropes. Such tropes have been espoused by a growing number of authors whose novels are anchored in Hindu Indian mythology and narratives of itihasa since the early 2000s. Banker, Tripathi, and Sanghi are generally recognized as the authors who first published in this post-millennial genre of Indian fiction in English. This discussion of the novels by Balagopal and Venkatraghavan, alongside ideas of how ‘fantasy’ as a genre has been, and continues to be defined, raises questions about how we might think about ‘Indian fantasy’ as a genre term within the domestic Indian book market and how it intersects with post-millennial Indian living, Indianness, and the popular imaginary.

APA, Harvard, Vancouver, ISO, and other styles

14

Hubbes, László Attila. "New Hungarian Mythology Animated." Acta Universitatis Sapientiae, Philologica 5, no. 2 (July 1, 2014): 223–40. http://dx.doi.org/10.2478/ausp-2014-0016.

Full text

Abstract:

Abstract Hungarian civil religion in general, and various ethno-pagan spiritualities in special are deeply unsatisfied with the canonical version(s) of ancient national history. Screening history is an act of powerful pictorial mythologization of historical discourses and also a visual expression of national characterology. In recent years two animated films were released, telling the ancient history of Hungarians, but the stories they tell are very different. Not long after Marcell Jankovics’s Song of the Miraculous Hind1 (Ének a csodaszarvasról, 2002), a long fantasy animation based on ethnographic and historical data, another similar long animation: Heaven’s Sons (Az Ég fiai, 2010) started to circulate on YouTube and other various online Hungarian video-sharing channels. It seems as if the latter, an amateur digital compilation by Tibor Molnár, would have been made in response to the first film, to correct its “errors”, by retelling the key narratives. Built mainly on two recent mythopoetic works: the Arvisura and the Yotengrit (both of them holy scriptures for some Hungarian Ethno-Pagan movements), Molnár’s animation is an excellent summary of a multi-faceted new Hungarian mythology, comprising many alternative historical theses. My paper aims to present two competing images of the Nation on the basis of several parallel scenes, plots and symbolic representations from the two animations. A close comparative investigation of these elements with the help of the Kapitány couple’s mythanalytic method will show the essential differences between the two national self-conceptions expressed through the imaginary

APA, Harvard, Vancouver, ISO, and other styles

15

Lothspeich, Pamela. "The Mahābhārata as national history and allegory in modern tales of Abhimanyu." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 279–96. http://dx.doi.org/10.1017/s0041977x08000542.

Full text

Abstract:

AbstractDuring a renaissance of Hindu mythology in the late colonial period, the Mahābhārata in particular was embraced as the essential account of the nation's ancient past. In the many literary retellings of the period, epic history is often recast as national history, even as the epic narratives themselves are inscribed with allegorical significance. Such is the case in the many poems and plays on the subject of Abhimanyu and his nemesis Jayadrath, including the most famous example in Hindi, Maithilisharan Gupta's narrative poem, Jayadrath-vadh (The slaying of Jayadrath, 1910). In this essay I situate Gupta's poem within the genre of paurāṇik or mythological literature and read the poem against the Abhimanyu-Jayadrath episode as found in the critical edition of the Sanskrit Mahābhārata to illustrate how Gupta both modernizes the poem and imbues it with nationalist ideology. I ultimately argue that Gupta's Abhimanyu is like a freedom fighter battling an imperial goliath, and his wife, Subhadra, a model for women dedicated to the cause. I also discuss some of the subsequent literature on Abhimanyu which was inspired by Gupta's classic work, and which also re-envisions the story in terms of contemporary political circumstances.

APA, Harvard, Vancouver, ISO, and other styles

16

장재진. "The Idea of Hindu in the Churning of Milk Ocean, Indian Mythology." Journal of North-east Asian Cultures 1, no. 29 (December 2011): 713–36. http://dx.doi.org/10.17949/jneac.1.29.201112.039.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Siddiqui, Atif Suhail. "THEOLOGICAL AND INTELLECTUAL ROOTS IN DEOBANDI THOUGHTS: A PARADIGM FROM MUḤAMMAD QĀSIM NĀNAWTAWĪ’S DISCOURSES WITH SPECIAL REFERENCE TO HIS ḤUJJAT AL-ISLĀM." American Journal of Islamic Social Sciences 37, no. 1-2 (May 16, 2020): 41–66. http://dx.doi.org/10.35632/ajiss.v37i1-2.703.

Full text

Abstract:

This article focuses on one of the important books of Muḥammad Qāsim Nānawtawī—Ḥujjat al-Islām. Many of his 32 books, epistles and letters are written in response to Christian and Hindu missionaries. From the perspective of neo-ʿilm al-kalām (Islamic scholastic theology) they have great importance. These are the works through which a lay reader can understand Nānawtawī’s methodology in polemics and his various dialectical aspects, which are based on propositional logic and pragmatic philosophy and differ from the early discourses of ʿilm al-kalām. Most of his works include his critiques and strong refutation of both Christian theological anthropology and Hindu mythology. This article examines a limited part of Nānawtawī’s dialectic discussions which include the existence of God, His essence, meaning of the monotheism, including evidence in support of monotheism and his refutation of the Trinity.

APA, Harvard, Vancouver, ISO, and other styles

18

Gäbel, Cora. "The Mahā Kumbh Melā in Allahabad 2013." Zeitschrift für Religionswissenschaft 26, no. 1 (March 26, 2018): 52–84. http://dx.doi.org/10.1515/zfr-2017-0031.

Full text

Abstract:

AbstractThe following article deals with the Mahā Kumbh Melā1 in Allahabad (Uttar Pradesh, northern India) and the practices of Hindu world renouncers2 during this festival. In 2013, the year under study, approximately 120 million renouncers and lay pilgrims attended the festival. After a brief overview of the academic discussion on Hindu renunciation, the article proceeds to outline the mythology, history, and meaning of the Kumbh Melā. Subsequently, it presents the festival from the renouncers’ point of view. This section of the article summarizes the functions of the festival, describes two particular forms of meals (bhaṇḍārās and annakṣetras), and outlines the daily routine of the participants. Finally, the article discusses the inner-worldly asceticism of lay pilgrims, the main participants, as well as the ritual bathing during the festival, a crucial part of the Kumbh Melā for all participants.

APA, Harvard, Vancouver, ISO, and other styles

19

Siddiqui, Atif Suhail. "Theological and Intellectual Roots in Deobandi Thoughts." American Journal of Islam and Society 37, no. 1-2 (May 16, 2020): 41–66. http://dx.doi.org/10.35632/ajis.v37i1-2.703.

Full text

Abstract:

This article focuses on one of the important books of Muḥammad Qāsim Nānawtawī—Ḥujjat al-Islām. Many of his 32 books, epistles and letters are written in response to Christian and Hindu missionaries. From the perspective of neo-ʿilm al-kalām (Islamic scholastic theology) they have great importance. These are the works through which a lay reader can understand Nānawtawī’s methodology in polemics and his various dialectical aspects, which are based on propositional logic and pragmatic philosophy and differ from the early discourses of ʿilm al-kalām. Most of his works include his critiques and strong refutation of both Christian theological anthropology and Hindu mythology. This article examines a limited part of Nānawtawī’s dialectic discussions which include the existence of God, His essence, meaning of the monotheism, including evidence in support of monotheism and his refutation of the Trinity.

APA, Harvard, Vancouver, ISO, and other styles

20

RAY, SOHINI. "Boundaries Blurred? Folklore, Mythology, History and the Quest for an Alternative Genealogy in North-east India." Journal of the Royal Asiatic Society of Great Britain & Ireland 25, no. 2 (October 23, 2014): 247–67. http://dx.doi.org/10.1017/s1356186314000510.

Full text

Abstract:

AbstractThis paper analyses the use of religious folklore among the Meitei people of Manipur in northeastern India in the creation of a racial identity. After the Meiteis, who are ethnically Southeast Asian, were forced to convert to Hinduism in the early eighteenth century by the Manipuri king Garibniwaz, they were provided with a number of folklores regarding their origin that combined Hindu and indigenous Meitei deities and myths. Recently, the rise of anti-Hindu sentiment in Manipur—spurred by a movement to revive the indigenous Meitei religion and a strained political relationship with India—has led to the questioning of the validity of these stories by Meitei academics. As a result a new cannon of literature is being developed by scholars that link the origin of the community to its Southeast Asian roots. Discovering the racial identity of the Meitei people has motived this movement. This paper analyzes the multiple meanings that mythologies concerning origin hold in contemporary Meitei society and challenges the modern notion that historical consciousness is absolute truth.

APA, Harvard, Vancouver, ISO, and other styles

21

Taylor, McComas. "Mythology Wars: The Indian Diaspora, “Wendy's Children” and the Struggle for the Hindu Past." Asian Studies Review 35, no. 2 (June 2011): 149–68. http://dx.doi.org/10.1080/10357823.2011.575206.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Parasher-Sen, Aloka. "Images of Feminine Identity in Hindu Mythology and Art: The Case of Visnu-Mohinï." Indian Journal of Gender Studies 6, no. 1 (March 1999): 43–60. http://dx.doi.org/10.1177/097152159900600103.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

24

Hanikmah, Luluk. "THE BLUE ALIEN IN KOI MIL GAYA FILM: POPULAR LITERATURE." English Teaching Journal : A Journal of English Literature, Language and Education 4, no. 1 (May 24, 2019): 10. http://dx.doi.org/10.25273/etj.v4i1.4356.

Full text

Abstract:

The purpose of this research is to describe the blue alien as the phenomenon Alien’s representation in science fiction of Bollywood and Bollywood’s action in bringing outer space alien to Indian culture that is represented in Koi Mil Gaya film. This research uses qualitative research. The researcher needs popular literature by Ida Rochani Adi to get what the author is willing to share her readers. It is also a way to the researcher to investigate why the author choose alien as the new character, and is there popular culture inside the character evidences the effects and goals of the author in creating a story. The analysis reveals that the alien’s representation of Bollywood’s science fiction, and Bollywood’s action in bringing outer space alien to India culture. The conclusion shows there are similar formula in each Bollywood science fiction in alien’s representation and Bollywood action in bringing outer space alien to India culture is influenced by 3 factors, there are: Hollywood influence, Ancient India influence, and popular news in India. The researcher uses the symbol to analyze the blue alien as the representation of Lord Krishna. It is Hindu mythology. Hindu mythology is popular culture in India belief. It is appropriate with the researcher’s assumption that the blue alien has correlation with India culture. In conclusion, the alien which has blue skin is the appearance of Lord Krishna.

APA, Harvard, Vancouver, ISO, and other styles

25

Szargot, Maciej. "Baśnie w Starej baśni Józefa Ignacego Kraszewskiego." Z Teorii i Praktyki Dydaktycznej Języka Polskiego 28 (December 29, 2019): 9–21. http://dx.doi.org/10.31261/tpdjp.2019.28.01.

Full text

Abstract:

The author attempts to interpret the best known work of Józef Ignacy Kraszewski, which, although created outside the chronological boundaries of Romanticism, grew out of the ideas and needs of that epoch. The aim of the article is to analyse the genre pattern of An Ancient Tale and to indicate various references to Hindu mythology. The work under discussion combines features of a fairy tale, a historical (archaeological) novel, an epic, a syncretic romantic novel and a legend. The Eastern tradition can be traced not only in the frame story, but also in the names of deities and beliefs.

APA, Harvard, Vancouver, ISO, and other styles

26

Parkes, Peter. "Temple of Imra, Temple of Mahandeu: a Kafir sanctuary in Kalasha cosmology." Bulletin of the School of Oriental and African Studies 54, no. 1 (February 1991): 75–103. http://dx.doi.org/10.1017/s0041977x00009629.

Full text

Abstract:

This article examines the mythical significance of the famous Afghan Kafir ‘Temple of Imra’ described in Robertson's Káfirs of the Hindu-Kush (1896: 389–92) within the cosmology of the Kalasha (‘Kalash Kafirs’) of Chitral in northern Pakistan. It is known as the ‘Temple of Mahandeu’ in Kalasha tradition, and stories about this sanctuary play an important role in the exegesis of all Kalasha rites. It is, indeed, a focal symbol of Kalasha cosmology: the site of an axis mundi linking heaven and earth with the underworld of the deceased, and the primordial domain of major deities. After examining narratives about this temple, I shall discuss several problems in the comparative religions of the Hindu Kush that such traditions help to elucidate. In recognition of the pioneering scholarship on this subject by Wolfgang Lentz (1974) and Lennart Edelberg (et al., 1959), I present here some Kalasha perspectives on an extraordinary Kafir sanctuary (cf. Jettmar, 1986: 50–51). But in discussing its significance in Kalasha cosmology, I also address broader questions about our present conception of religious knowledge in the Hindu Kush, particularly on the comparative ‘mythology’ of the Afghan Kafirs and of their Dardicspeaking neighbours in northern Pakistan

APA, Harvard, Vancouver, ISO, and other styles

27

Burt, Angela. "The Head Beneath the Altar: Hindu Mythology and the Critique of Sacrifice. By Brian Collins." Alternative Spirituality and Religion Review 9, no. 1 (2018): 110–11. http://dx.doi.org/10.5840/asrr2018913.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Prasanna Kumar, S., A. Ravikumar, L. Somu, P. Vijaya Prabhu, and Rajavel Mundakannan Subbaiya Periyasamy Subbaraj. "Tracheostomal Myiasis: A Case Report and Review of the Literature." Case Reports in Otolaryngology 2011 (2011): 1–3. http://dx.doi.org/10.1155/2011/303510.

Full text

Abstract:

“Myiasis” is considered in Hindu mythology as “God's punishment for sinners.” It is known to infest live human or animal tissue. Literature abounds with reports of myiasis affecting the nasal cavity, ear, nonhealing ulcers, exophytic malignant growth, and cutaneous tissue. But report of myiasis of the tracheal stoma is rare. Only a few cases of tracheal myiasis have been reported in literature. We report a case of tracheostomal myiasis in an elderly male. The species which had infested the stoma was identified asChrysomya bezziana, an obligate parasite. This is to our knowledge the first case report of an obligate parasite (Chrysomya bezziana) infestation of the tracheostoma from India.

APA, Harvard, Vancouver, ISO, and other styles

29

Et. al., R. Manikandan,. "Misbeliefs of an Ideal World in Amish Tripathi’s Immortals of Meluha." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 2 (April 11, 2021): 1115–16. http://dx.doi.org/10.17762/turcomat.v12i2.1130.

Full text

Abstract:

Amish Tripathi, the bored banker-turned-happy-author of Indian writing in English, has written seven novels till in two series. His novels are famous for his recreation of Indian Hindu mythology and have been sold over seven million copies. The first series Shiva Trilogy deals with Shiva Puranas whereas the second series Ramchandra Series is a fantasy retelling The Ramayana. The concept of Ideal society has been represented by several authors starting from Plato’s Republic to Ursula Le Guin’s The Dispossessed. But, Amish Tripathi is one of the few authors who has created an Ideal world only to show that there can never be an ideal world.

APA, Harvard, Vancouver, ISO, and other styles

30

Bishop, Ryan, and John W.P. Phillips. "Violence." Theory, Culture & Society 23, no. 2-3 (May 2006): 377–85. http://dx.doi.org/10.1177/0263276406063782.

Full text

Abstract:

Violence is spoken of in several senses but its most basic definition, as a force exerted by one thing on another, harbors serious problems, especially when it comes to a consideration of its source or cause. We begin this article by identifying some of the aporias of violence with reference to philosophical and religious discourses and then we go on to analyze how violence problematizes concepts of law and justice in world historical contexts. We examine several traditions including Indo-European mythology, as well as Hindu, Taoist, and ancient Greek philosophy, before addressing the concept of violence in modern thought, as a revision of Christianity. We conclude with some discussion of epistemological violence and its critics.

APA, Harvard, Vancouver, ISO, and other styles

31

Hazri, Tengku Ahmad. "Performance Art as an Instrument of Spiritual Contemplation: The Case of the Malay Wayang Kulit (Shadow Play)." ICR Journal 6, no. 3 (July 15, 2015): 371–87. http://dx.doi.org/10.52282/icr.v6i3.317.

Full text

Abstract:

This article offers an interpretation of the wayang kulit (Malay shadow play) as a type of traditional art, in which the art forms are conceived within the broader cosmology derived from religious tradition. To this end, it focuses on three aspects of the play, namely, the rituals, mythology and symbolism in the setting to uncover their meanings and how these relate to the tradition in which it was conceived. As the play predates Islam and was immersed in animistic and Hindu-Buddhist milieu, it underwent reinterpretation to accommodate the coming of Islam and in fact was utilised to convey Islamic message by building on the people’s pre-Islamic beliefs, thereby offering an instance of intercultural dialogue through art.

APA, Harvard, Vancouver, ISO, and other styles

32

Kargeti, Himanshu, Vijay Kumar Pandey, Rajesh Kumar Upadhyay, and Ashish Anand Tripathi. "Impact of Hindu Mythology on Happiness with Mediating Effect of Quality of Life at the Workplace." International Journal of Work Organisation and Emotion 11, no. 1 (2020): 1. http://dx.doi.org/10.1504/ijwoe.2020.10031171.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Pandey, Vijay Kumar, Rajesh Kumar Upadhyay, Himanshu Kargeti, and Ashish Anand Tripathi. "Impact of Hindu mythology on happiness with mediating effect of quality of life at the workplace." International Journal of Work Organisation and Emotion 11, no. 1 (2020): 77. http://dx.doi.org/10.1504/ijwoe.2020.109421.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Tripathi, Smita, Guru Prakash Prabhakar, and Joyce Liddle. "Leadership insights from the top: exploring leadership through the narratives of CEOs in India." International Journal of Public Leadership 11, no. 3/4 (August 10, 2015): 126–46. http://dx.doi.org/10.1108/ijpl-02-2015-0006.

Full text

Abstract:

Purpose – The purpose of this paper is to highlight the corporate and non-corporate leadership practices in India, the effect of culture on such practices and how these drive management philosophies. Design/methodology/approach – Semi-structured interviews were conducted with CEOs from India. A key finding was that Indian leadership shares some aspects of global leadership traits, but factors such as culture and religion are significant influences on their leadership style and philosophy. Findings – The findings are helpful to both practitioners and policy makers seeking to understand the leadership style of Indian CEOs. Originality/value – Many qualities of a good leader, as defined by Indian CEOs were derived from the Hindu mythology (Bhagvad Gita, Mahabharata, Ramayana and the four Vedas).

APA, Harvard, Vancouver, ISO, and other styles

35

Rajarajan, R. K. K. "Water, Source of ‘Genesis’ and the End Macro and Micro Viṣṇu in the Hymns of the Āḻvārs." Medieval History Journal 23, no. 2 (November 2020): 296–331. http://dx.doi.org/10.1177/0971945820956583.

Full text

Abstract:

The pañcabhūtas convoked are pṛthvi ‘earth’, ap ‘water’, tejas ‘fire’, vāyu ‘air or wind’ and ākāśa ‘ether’. They are the five elements of nature in Hindu mythology. These are considered the abstractions of Viṣṇu (Figures 1–3, 6 and 10), Śiva (Figure 11) or Dēvī (Figures 7 and 15) as the case may be. Most virile among the five are ‘water’ and ‘fire’, the symbols of creation and destruction. Water from the Darwinian point of view is the creative force in which living organisms originate and survive. It is the sustaining principle, for example, the Mother feeding the child with milk as rain for the plant kingdom. Water is the symbol of destruction at the time of deluge, the mahāpraḷaya ; cf. trees on the banks felled when rivers inundate (PTM 11.8.1). Fire creates when channelised through the oven; for example, Kumāra’s birth as also Mīnākṣī (Figure 16) and Draupadī emerging through yajñas. These ideas are best exemplified by the avatāras, aṃśāvatāras and other emanations of Viṣṇu. Śiva destroys the worlds by the power generated by his third eye (e.g., Sodom and Gomorrah in case of Biblical mythology), the God of Love, Kāmadeva symbolic of the seed of creation (Priapus in Roman mythology; Beard, 2008. Pompeii: The Life of a Roman Town. London: Profile Books Ltd: 104, figure 36). We are concerned in this article with water as the creative and destructive force, an idea that is as old as the Vedic and Biblical times. The focus is on the Āḻvārs’ Nālāyirativviyappirapantam. The Biblical myth of ‘Noah’s Ark’ may be of value for inter-religious dialogue. Several hundreds of the Tamil hymns have something to say on the symbolism of water. We cite a few examples hereunder. The emphasis is on water and Viśvarūpa.

APA, Harvard, Vancouver, ISO, and other styles

36

Cort, John E. "Hindu and Jain Mythology of Balarama: Change and Continuity in an Early Indian Cult – By Lavanya Vemsani." Religious Studies Review 34, no. 1 (March 2008): 50. http://dx.doi.org/10.1111/j.1748-0922.2008.00251_3.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

WILLIS, MICHAEL. "Dhār, Bhoja and Sarasvatī: from Indology to Political Mythology and Back." Journal of the Royal Asiatic Society of Great Britain & Ireland 22, no. 1 (January 2012): 129–53. http://dx.doi.org/10.1017/s1356186312000041.

Full text

Abstract:

The Bhojśālā or ‘Hall of Bhoja’ is a term used to describe the centre for Sanskrit studies associated with King Bhoja, the most celebrated ruler of the Paramāra dynasty. The Bhojśālā is also linked to Sarasvatī – the goddess of learning – whose shrine is said to have stood in the hall's precinct. Since the early years of the twentieth century, the mosque adjacent to the tomb of Kamāl al-Dīn Chishtī in the town of Dhār has been identified as the Bhojśālā. This has turned the building into a focal point of religious, social and political tension. Access to the site, currently under the protection of the Archaeological Survey of India, has been marked by communal friction and disputes in the press and in the courts. My aim in this paper is not to chart this sorry tale of events; I only need note that the legal and political wrangles, not to mention a steady flow of inflammatory assertions, have formed a toxic backdrop to the scholarly publications cited in the pages that follow. A second issue beyond the scope of this paper is how the medieval history of Dhār has played its part in the wider ‘invention of tradition’ and formation of modern Hindu identity. Stepping back from these concerns, my ambition here is rather modest: I seek only to explore how the mosque at Dhār has come to be described as the Bhojśālā and, on this basis, to undertake an assessment of that identification. Along the way, I will touch on a number of problems concerning the history, architecture and literary culture of central India.

APA, Harvard, Vancouver, ISO, and other styles

38

Blackburn, Stuart H. "Domesticating the Cosmos: History and Structure in a Folktale from India." Journal of Asian Studies 45, no. 3 (May 1986): 527–43. http://dx.doi.org/10.2307/2056529.

Full text

Abstract:

A folktale about two sisters who make a wager on the color of a white horse has been told in India for at least three thousand years; it is recorded in the oldest Vedic texts, and it is still sung today in a Tamil oral tradition. A survey of this historical depth shows that the major variants of the tale reflect developments in Hindu religious thought. But more interesting is the relation between the embedded folktale and its frame text in classical mythology. In each case, the tale echoes the themes of the frame text but reorients them, bringing the cosmic concerns of gods and demons within the compass of human kinship, within the home, even the bedroom. These observations lead to a discussion of general relations between folklore and classical traditions in India.

APA, Harvard, Vancouver, ISO, and other styles

39

Green, Thomas. "“The Spirit of the Vedānta”: Occultism and Piety in Max Müller and Swami Vivekananda’s Interpretation of Ramakrishna." Numen 64, no. 2-3 (March 8, 2017): 229–57. http://dx.doi.org/10.1163/15685276-12341461.

Full text

Abstract:

Towards the end of the nineteenth century, the Oxford scholar of Sanskrit, mythology, and religion, Friedrich Max Müller, produced two works on a contemporary religious figure, the Bengali Hindu holy man Sri Ramakrishna. Müller was assisted in the second of these efforts by Ramakrishna’s most influential disciple, Swami Vivekananda, who hoped to make use of Müller’s fame to present his master to a wider audience. Rather than measuring their fidelity or lack thereof to Ramakrishna’s teachings, as previous accounts have done, this article takes as its subject matter the late nineteenth-century ideas of Hinduism, religion, and the occult which emerge from Müller’s and Vivekananda’s efforts to make sense of Ramakrishna with a view to better understanding the concepts and attitudes which made such a collaborative work possible.

APA, Harvard, Vancouver, ISO, and other styles

40

Chakravarty, Saumitra. "Kali, Untamed Goddess Power and Unleashed Sexuality: A Study of the 'Kalika Purana' of Bengal." Journal of Asian Research 1, no. 1 (June 1, 2017): 1. http://dx.doi.org/10.22158/jar.v1n1p1.

Full text

Abstract:

This paper attempts to analyse the paradox inherent in the myth of Kali, both in her iconic delineation and the rituals associated with her worship as depicted in the twelfth century Kalika Purana. The black goddess Kali breaks conventional stereotypes of feminine beauty and sexuality in Hindu goddess mythology. She is the dominant sexual partner straddling the prone Siva and the wild warrior goddess drinking demon blood. She is originally depicted as a symbol of uncontrolled fury emerging from the fair, beautiful goddess Ambika in the battle with the demons in older goddess texts. Thereafter she gains independent existence both as the dark, mysterious and sexually demanding version of the more benign and auspicious Parvati and the Primordial Goddess Power pre-dating the Hindu trinity of male gods, the Universal Mother Force which embraces both good and evil, gods and demons in the Kalika Purana. Unlike other goddess texts which emphasize Kali's role in the battle against the demons, the Kalika Purana's focus is on her sexuality and her darkly sensual beauty. Equally it is on the heterodoxical rituals associated with her worship involving blood and flesh offerings, wine and the use of sexual intercourse as opposed to Vedic rituals.

APA, Harvard, Vancouver, ISO, and other styles

41

Beer, Colin G. "Battling the Mythology of Aggression Aggression and War: Their Biological and Social Bases Jo Groebel Robert A. Hinde." BioScience 40, no. 5 (May 1990): 401–3. http://dx.doi.org/10.2307/1311223.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

GEO LYONG LEE. "Feminization of Male and Masculinization of Female in Modern Society from the Perspective of Ardhanārīśvara in Hindu Mythology." Journal of South Asian Studies 19, no. 1 (June 2013): 119–46. http://dx.doi.org/10.21587/jsas.2013.19.1.005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Sen, Moumita. "The Mahishasur Movement Online: a Precarious Network of ‘Demon-Followers’." Journal of Religion, Media and Digital Culture 8, no. 1 (March 20, 2019): 105–31. http://dx.doi.org/10.1163/21659214-00801006.

Full text

Abstract:

This article addresses the reframing of Hindu history, mythology and rituals in a WhatsApp group as part of a larger social movement called the ‘Mahishasur movement’ arising from a nation-wide controversy around a religio-political ritual. It addresses the mediatized controversy that led to the movement, the creation of this particular social media network, the material circulated on it and the nature of hierarchy between different participants. Contrary to existing scholarship, the findings from my fieldwork in different parts of India show that non-elite precariat groups involved in identity politics at different levels participate in social media activism which has so far been understood as a domain of Anglophone middle classes. The article shows the possibilities and challenges generated by the participation of these non-elite political activists in rural and small town India in social activism alongside their urban counterparts on social networking sites particularly WhatsApp.

APA, Harvard, Vancouver, ISO, and other styles

44

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

45

Scott, J. Barton. "Comic Book Karma." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 2 (November 12, 2010): 177–98. http://dx.doi.org/10.1558/post.v4i2.177.

Full text

Abstract:

Virgin Comics, a transnational corporation with offices in India and the U.S., has tried to put its chosen medium—the comic book— to novel use. In 2006, Virgin (now Liquid Comics) began marketing titles that remobilize Hindu mythology for the global entertainment market. Paying particular attention to the series Devi (2006-), this article situates Virgin’s comics within several discursive and institutional conjunctures. First, I trace how Virgin’s chief “visionaries” sought to “modernize” the Indian comic. By bringing the vocabularies of Nehruvian developmentalism to bear on this popular cultural form, Virgin signals that in post-liberalization India the aesthetic has outpaced the industrial as the byword of global modernity. Second, I consider Virgin’s attempt to render the comic book a fully fungible medium, which facilitates the development and exchange of intellectual property across entertainment platforms. Newly dematerialized, Virgin’s ethereally cosmopolitan comics are nonetheless haunted by the material specificities of the postcolonial nation-state.

APA, Harvard, Vancouver, ISO, and other styles

46

Bisschop, Peter. "Crossing the Lines of Caste. Viśvāmitra and the Construction of Brahmin Power in Hindu Mythology, written by Adheesh A. Sathaye." Indo-Iranian Journal 59, no. 1 (2016): 87–94. http://dx.doi.org/10.1163/15728536-05901003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Krishnamurti, Sailaja. "Weaving the story, pulling at the strings: Hindu mythology and feminist critique in two graphic novels by South Asian women." South Asian Popular Culture 17, no. 3 (September 2, 2019): 283–301. http://dx.doi.org/10.1080/14746689.2019.1669429.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

49

Wessing, Robert. "A Change in the Forest: Myth and History in West Java." Journal of Southeast Asian Studies 24, no. 1 (March 1993): 1–17. http://dx.doi.org/10.1017/s002246340000148x.

Full text

Abstract:

The demarcation of boundaries is an important feature of the Sundanese social and geographical landscape. Markers indicating the limits of territories, ceremonial areas and the like abound. Linguistic markers indicate interpersonal social boundaries. Boundaries are generally regarded as places of danger and various supernatural entities are said to guard those between any two spheres in general. On Java generally, regularly recurring anniversaries, such as Idul Fitri and 1 Sura, the Javanese new year are marked with significant ceremonies such as bersih desa or petik laut or, in the past, rampok macan protecting the village or realm from evil.Less immediately obvious are boundaries in time, marking the transition between zaman, or eras. A change in era is of a different kind from the cyclical changes since by its very nature it is a non-repeating event. The topic of this paper is one such change in West Java, the change from Hindu rule to Islamic hegemony, and the mythology which consequently arose, providing a supernatural explanation for this quite powerful event.

APA, Harvard, Vancouver, ISO, and other styles

50

Banerji, Chitrita. "The Propitiatory Meal." Gastronomica 3, no. 1 (2003): 82–89. http://dx.doi.org/10.1525/gfc.2003.3.1.82.

Full text

Abstract:

This article is an analysis of the varied ways in which the meal has been used as a tool for appeasement and propitiation in Bengali Hindu society from ancient times. Bengal is a region that is naturally fertile and yet is often subjected to the fearsome destruction of floods and cyclones. The uncertainty of life has always been palpable here. The numerous rivers that make the region a delta also made Bengal the last hinterland of Aryan exploration and settlement in ancient times. Pre-Aryan inhabitants, whom historians describe as proto-Australoid, subscribed to animistic beliefs, which blurred the line between this world and the next. Their funerary practices involved serving food to supernatural creatures who inhabited the earth. In such a region, the imposition of the Hindu caste system, which attributed preeminence to the Brahmins and the males, further increased the sense of vulnerability on the part of a large section of the population'women and members of the lower castes. Mythic notions of food as something with which to appease a dangerous creature eventually translated into the social custom of serving carefully prepared meals to gods, Brahmins, males and other beings with power and superiority. The article presents examples from mythology, religious texts, literature and even film, to illustrate this custom. Widows were particularly vulnerable in Bengali Hindu society. They were not allowed to remarry and also blamed for the death of their husbands. The rituals and deprivations of a widow's life provide the most poignant instances of appeasement through food. One of the best-known rituals of propitiation is the Bengali feast of Jamaishashthi, when the son-in-law is invited by his wife's family and served an elaborate multi-course meal. He is also given expensive gifts. The purpose of the ritual was to ensure that he treats his wife well and protects her from being treated too abusively by his mother and sisters. The practice has survived in modern times even though it has lost much of its potent significance.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Hindy mythology'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles