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Journal articles on the topic 'Indian Epic literature'
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M, Radha. "The Epic Tradition in the Song Natrinai." International Research Journal of Tamil 4, S-13 (November 21, 2022): 249–55. http://dx.doi.org/10.34256/irjt224s1336.
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The reason for the pride and richness of a language is due to the grammar and literature that have emerged in the eyes of that language. The epics occupy a significant place in those verses. Homer's Iliad and Odyssey, considered to be the oldest epics in the world, have also been written in accordance with the epic tradition of that language. Indian language epics are also written within the epic tradition of the regional languages. These include the five great and minor epics that have appeared in the Tamil language; the Kamba Ramayanam, the Periyapuranam, etc. However, if we examine whether the Sangam literature, viz., the songs and the thokai, falls within the epic tradition, the Agam and Puram songs contain at least a few of the epic traditions of the Dandiya author. It can be seen that the majority of the epic elements have been matched in the Kalitthokai and the Pathuppaattu Songs. This study is intended to examine how the epic traditions have adapted to the song that has been taken up for the subject matter of the study. In particular, this study has revealed whether the epic grammar of the Dandiya author has been followed.
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Ravindra Kumar Singh and Usha Sawhney. "Research on Marginalized Literature." Integrated Journal for Research in Arts and Humanities 2, no. 4 (June 28, 2022): 14–21. http://dx.doi.org/10.55544/ijrah.2.4.53.
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Introduction manages the foundation of Indian English Novel. It follows the development of Indian English Fiction in order to place this theory in appropriate point of view. An Indian English epic consistently has given cognizant voice to the enduring segment of the general public. Right now, endeavor is made to make a study of the commitment of Indian English writer to make this type wealthy in quality and amount. The section centers around how Indian authors have purchased name and popularity to Indian English papers. It centers around the commitment of Mulk Raj Anand, Rohinton Mistry, Arundhati Roy and Manju Kapur have given conscious voice to the marginalized area of the general public.
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ТИМОЩУК, А. С. "Ancient Indian epics: essence and existence." Эпосоведение, no. 3(11) (September 24, 2018): 5–19. http://dx.doi.org/10.25587/svfu.2018.11.16937.
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Статья посвящена исследованию вопроса о месте эпоса в социальной памяти на примере индийского общества. Актуальность темы обусловлена как теоретически, так и практически. Теоретический аспект заключается в эпистемическом измерении нарративов, что в них отражает действительность, а что есть результат коллективного творчества? Практический аспект актуальности связан с потребностью осмысления новых мифов в условиях глобальной конкуренции и когнитивизма, когда граница между фейком и фактом пронизана нитями нарративизма.В условиях глобализации мы имеем беспрецедентные возможности изучать мировые эпосы и их влияние на динамику культур, определить внутренние институциональные и структурные условия, обусловливающие социально-политическую роль эпоса в развитии цивилизаций; установить решающие факторы модернизации мифа; наметить главные направления его трансформации в эпохе модерна.Цель работы – провести ценностно-смысловой анализ древнеиндийского эпоса. Задачи работы: 1) определить место эпоса в древнеиндийской литературе, 2) предложить классификацию индийского эпоса с точки зрения эстетического отношения к миру, 3) дать характеристику эстетических нарративов.Предмет исследования: рассматривается семиосфера индийских эпических произведений. Методы исследования: общелогические, общенаучные (структурный, системный и генетический виды анализа) и частнонаучные (герменевтический, частотный).Результаты: индийский эпос представлен как ценностно-смысловой эстезис, эволюция эстетического отношения, трансцендирование прагматического и гностического. Эстетизация эпического массива объясняется реакцией на рутинизацию текстов, потерю их онтопоэтической значимости.Новизна статьи определяется следующими ракурсами: 1) выделяется особый эстетический тип мифотворчества, 2) акцентирование значение Бхагавата пураны, 2) ставится вопрос о различном этосе и эстезисе ритуальных, гностических текстов и эпический нарраций. Перспективы исследования: изучение социокультурной инноватики эпических текстов Индии, их участия в современной социокультурной динамике, влияние на ноосферные процессы глобального синтеза.Исследование индийского эпоса приурочено к выходу в 2018 г. на российские экраны грандиозного индийского телевизионного проекта 2015-2016 гг. «Сита и Рама», который включает в себя 304 серии и выполнен по мотивам древнеиндийского эпоса «Рамаяна». The paper is devoted to the study of the place of the epics in social memory on the example of Indian society. The relevance of the topic is determined both theoretically and practically. The theoretical aspect is the epistemic dimension of narratives: how do they correspond to the reality and what is there from creative imagination? The practical aspect of research is related to the need to comprehend new myths in the conditions of global competition and cognitivism, when the border between fake and fact is marked with the fine line of narrativity.In the midst of globalization, we have unprecedented opportunities to study the world epics and their influence on the dynamics of cultures, determine their internal institutional and structural conditions that influence the socio-political role of the epic in the development of civilizations; to fix the decisive factors in the modernization of myth; to outline the main directions of its transformation in the era of modernity.The purpose of the work is to conduct a value-semantic analysis of the ancient Indian epic. The tasks of the work are: 1) to determine the place of the epic in the ancient Indian literature, 2) to propose the classification of the Indian epic from the point of view of the aesthetic attitude to the world, and 3) to characterize the aesthetic narratives.The subject of the study: the semiosphere of ancient Indian epics. Research methods: structural, systemic and genetic types of analysis and philosophical hermeneutic.Results: The Indian epic is presented as a value-semantic aesthesis, the evolution of the aesthetic attitude, the transcendence of the pragmatic and the Gnostic. The aesthetic dynamics of the epics is explained by the reaction to the routinization of texts, the loss of their ontopoietic significance.The novelty of the article is determined by the following perspectives: 1) a special aesthetic type of myth-making is singled out, 2) the emphasis of the aesthetic meaning of the Bhagavata Purana is stressed, 2) the question is raised about the different ethos and aiesthesis of ritual, Gnostic texts and epic narrations. Prospects for the study: the study of socio-cultural innovation of India's epic texts, their participation in modern socio-cultural dynamics, the impact of Indian narratives on the noospheric processes of global cultural synthesis.The study of the Indian epic is timed to coincide with the launch in 2018 on Russian screens of the grand Indian television project 2015-2016 “Sita and Rama”, which includes 304 series and is based on the ancient Indian epic “Ramayana”.
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M., Ambili. "The Concept of Liberation in Chitra Banerjee Divakaruni’s The Palace of Illusions." SMART MOVES JOURNAL IJELLH 8, no. 4 (April 28, 2020): 107. http://dx.doi.org/10.24113/ijellh.v8i4.10527.
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The great Indian Epic Mahabharata celebrates the battle between Pandavas and Kauravas and signifies Draupadi as the fundamental cause of it. Chitra Banerjee Divakaruni unwrapped this belief and made Draupadi a powerful woman with great determination and courage. The Epics all over the world has portrayed woman as pale shadows of men, and men as great warriors. This silence of women has triggered Divakaruni to retell the epic in female voice. Literature always tried to share the changes in society. Unveiling the perfect lady images to the woman, modern female writers made their own literature. This paper goes through the life of an epic woman who has strong cravings of liberation. Also tries to find out whether a female protagonist can undergo inclinations in the life of Male characters who always hold the seal of divine figure, who always live for the warfare.
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Barth, Vinicius. "CONTEMPLAÇÃO NAS SOMBRAS: O GUESA DE SOUSÂNDRADE E A MEIA-NOITE ÀS MARGENS DO SOLIMÕES." Revista Épicas 8, no. 2020 (December 30, 2020): 119–37. http://dx.doi.org/10.47044/2527-080x.2020v8.119137.
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This article aims to analyze the episode that narrates the Guesa's midnight dream on the banks of the Solimões River, a passage that is present in the first book of Joaquim de Sousândrade's pan-Indian epic O Guesa. This part, which anticipates the epic topic of the “descent into hell” that occurs during the Dance of Tatuturema in the second book, shows some of the literary influences over the poet's voice in formal and thematic aspects. This study will try to identify, through the poetic text, some of these influences, quite varied and assembling aspects of epic poetry - classical, renaissance and modern - of lyric and of romantic and Indianist literature, culminating in an object of singular value within Brazilian poetry. Guesa, a Muisca Indian, personification of the Sun-god and representative of the pan-Indian project of Sousândrade, undergoes a metamorphosis at midnight: he resembles Lucifer and Prometheus, and sings his melancholy just like Baudelaire on the banks of the mythical Lethe.
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Rajkumar, G. "Retelling of The Ramayana in The Voice of Sita- A Epic Revisiting in Chitra Banerjee Divakaruni’s The Forest of Enchantment." Shanlax International Journal of Arts, Science and Humanities 9, no. 4 (April 1, 2022): 1–5. http://dx.doi.org/10.34293/sijash.v9i4.4606.
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Epic and Myth has its significance and impact in Indian culture and writing all as the years progressed. The characters and the happenings in the novel have invigorated numerous readers and writers. Reinterpretation /Reevaluation and retelling have arisen in Literature, Re-telling Myth in unique perspective view has become a pattern lately. Drawing out the unseen perspectives of the characters in prewritten text, have impacted numerous in all dialects. The large portion of retelling folklore in current scenario isn’t on men rather on women's Perspective. Most of the stories that rotates around the female characters and their perspective on the happenings. Among numerous Indian writers, Chitra Banerjee Divakaruni is one who gives voice in the predominant man patriarchal culture/society.
The Forest OF Enchantments by Chitra Banerjee Divakaruni is about the retelling of our old lofty epic of The Ramayana according to Sita's perspective. This novel brims the Sita who is a celebrated female character from an ancient India to Modern India. In this way, Divakaruni has changed her perspective from conventional depiction of basic and selfless women into Modern day female characters that is looking for their Self Identity in the male patriarchal world.
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Yamagata, Naoko. "Young And old in Homer and in Heike Monogatari." Greece and Rome 40, no. 1 (April 1993): 1–10. http://dx.doi.org/10.1017/s001738350002252x.
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Homer's epics have been compared with many other epic traditions in the world, such as Sumerian, Indian, Serbo-Croatian, Medieval German, and Old French epics, from various points of view, such as narrative techniques, genesis of traditions, oral or writtern nature of texts, and motifs. If comparative studies of the existing sort have any significance, it is rather surprising that there has been no serious attempt to compare Homer's epics and Heike monogatari(translated as The Tale of the Heike, Heikefor short), the best of the medieval Japanese epics, for there are many reasons to believe that the comparison could be worthwhile.1 While many of the oral epic traditions in Europe, including Homer, have been long dead, the Heikehas kept a lively tradition of performance (chanting accompanied by a type of lute) by travelling bards until recently, and still today there are a few performers. One can therefore still obtain first-hand knowledge of the performance which might throw light on some unknown features of oral epics.2 Rather like Homer's influence over Greek literature and culture, the Heikehas influenced the way of life and thinking of the Japanese profoundly thanks to its popularity and wide circulation. The way in which the Heikeinfluenced other arts, such as no plays, is comparable to Homer's influence on later Greek literature such as tragedy,3 and the way the Heike'swarriors set models for later warrior ethics4 is comparable to the Homeric influence on the later Greek senses of virtue (arete), honour time), shame (aidoōs), and so on.
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RAJA, SURESHA. "Glimpses of Ancient Indian Town Planning for Building Modern Heritage Cities." Dev Sanskriti Interdisciplinary International Journal 7 (January 31, 2016): 07–11. http://dx.doi.org/10.36018/dsiij.v7i0.71.
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Ancient Indians had a good architectural knowledge that is evident from the various temples, palaces, forts and other monuments seen spread all around the country. With vast urban population and pilgrim centers, the knowledge of town planning was to be very effective and the ancient Indians enunciated the rules of town planning in their ancient architectural treatises. Glimpses of these features are also to be found in earlier archaeological finds, texts belonging to the Vedic, Epic and Purānic periods. The features of various cities and town planning aspects dealt in these texts are first briefly described that serve as a model for developing Modern Heritage cities. Since hundred Indian cities are soon going to be developed as ‘Smart-Cities’, it would be apt and imperative to discuss the concept of Heritage-Cities as well. Just as the Smart-Cities would be the torchbearers of future growth; Heritage-Cities connect us to our glorious past. Thus, in this paper, humble efforts are made to identify and recognize the valuable factors that contribute to enhance the charm of Heritage-Cities giving a brief overview of earlier Town planning features from ancient Indian texts. Ancient Indians had a well planned system of building villages, towns, intricate drainage, water supply systems, markets, palaces, households and public spaces that are evident from archeological and literary sources. The features mentioned in Vedic, epic and post-Vedic literature could serve as a model for modern town planning, for harmonious living with nature.
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Mishra, K. C. "Learning from The Mahabharata For an Anew Contemporary Political Understanding." Journal of Public Management Research 6, no. 2 (October 14, 2020): 23. http://dx.doi.org/10.5296/jpmr.v6i2.17823.
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The Indian Spiritual Epic, the Mahabharata, is a precise write up of Indian mythology of yesteryears and the way social life was led by the top Statesmen who were at the helm of all societal affairs. The Indian Holy Scripture, the Bhagavad Gita, the socio-philosophical- literature of the Indian Socio-Cultural Milieu, also find special place within the Mahabharata in the format ‘Special Dialogue’, otherwise can be quoted as Spiritual Discourse. This literary work originally composed in Sanskrit, the Mother of all Indian Languages, sometime between 400 BC and 400 AD is set in a legendary era thought to relate to the period of Indian culture and history approximately during the tenth century BC.
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Raksamani, Kusuma. "The Validity of the Rasa Literary Concept: An Approach to the Didactic Tale of PHRA Chaisurjya." MANUSYA 9, no. 3 (2006): 67–72. http://dx.doi.org/10.1163/26659077-00903004.
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The rasa (emotive aesthetics), one of the major theories of Sanskrit literary criticism, has been expounded and evaluated in many scholarly studies by Indian and other Sanskritists. Some of them maintain that since the rasa deals with the universalized human emotions, it has validity not only for Indian but for other literatures as well. The rasa can be applied to any kind of emotive poetry such as lyric, epic, drama and satire. However, in Thai literature an emotive definition of poetry encompasses a great variety of works. A question is then raised in this paper about whether the rasa can be applied to a Thai poem of didactic nature. Phra Chaisuriya, a versified tale by Sunthon Phu, is selected as an example of study.
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Dugarov, Bair S. "Индо-буддийские заимствования в бурятской Гэсэриаде." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 608–19. http://dx.doi.org/10.22162/2500-1523-2022-3-608-619.
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Introduction. The article examines an understudied issue of how and to what extent Buddhism had influenced the Buryat epic of Geser. Over the past two millennia, the Buddhist factor — starting from the Xiongnu era — has been to a certain degree reflected in various areas of spiritual life of Turko-Mongolian nomads and their descendants. Goals. So, the work aims to study impacts of Buddhism on such a significant monument of the Buryat oral poetic tradition as Geseriad. Results. The method of comparative analysis proves instrumental in identifying terms and concepts of Indo-Buddhist origin that constitute an ancient dimension in narrative structures of the uliger (epic). Those constants include as follows: hумбэр уула ‘Mount Sumeru’ associated with the world Mount Meru that serves to mark a center of the earth and universe in ancient Indian mythology; hун далай ‘milk sea’ that has an ancient Indian prototype in the Samudra Manthana episode. Similarly, some other cosmogonic concepts of ancient India — such as замби (Sanskr. Jambudvīpa ‘Jambu mainland’) and галаб (Sanskr. kalpa ‘aeon’) — had penetrated the Buryat folk mythological tradition through Buddhism to get completely absorbed and adapted. The Buryat Geseriad also contains traces of Indo-Buddhist mythology at the level of zoomorphic images, especially notable in the case of Khan Kherdig ‘king of birds and devourer of serpents’. Conclusions. The southern borrowings had become organically integral to the epic of Geser — its plot and images — so that nowadays tend to be perceived as quite ‘autochthonous’ and indigenous elements of the narrative. This circumstance attests to that Buddhist vestiges in the Buryat epic have a long history.
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Kuan, Tse-fu. "From Joseph to Aṅgulimāla." Archiv orientální 90, no. 2 (October 27, 2022): 275–308. http://dx.doi.org/10.47979/aror.j.90.2.275-308.
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From the late 4th century BCE, the Greeks initiated long-term cultural exchange between the Indian and Mediterranean worlds. Following the Greek conquests of North-West India and Central Asia, Buddhism spread to these regions. Here Buddhists, native and immigrant alike, came into prolonged contact with Western civilizations. The Bible in Greek or Syriac translation may have been available in North-West India and Central Asia in the early centuries CE or before the Common Era. Cumulative evidence also indicates that there were Christians and Jews in these regions during this period. They lived side by side with Buddhists for generations. Presumably under such circumstances, biblical elements found their way, perhaps indirectly, into Buddhist literature. A notable example is one version of the Aṅgulimāla Sutta, T118. The episode of Aṅgulimāla’s encounter with his teacher’s wife was probably adapted from Joseph’s encounter with Potiphar’s wife in Genesis 39. In this article, I show that the similarities between the Joseph story and the Aṅgulimāla story greatly surpass those between the Joseph/Aṅgulimāla stories and their counterparts in other literature, including six Greek tales, an Indian epic, two Jātakas and the Divyāvadāna of Buddhism.
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Bhat, Sami Ullah, and Dr Tushar Nair. "DALIT LITERATURE: A TOOL OF RESISTANCE." Journal of English Language and Literature 09, no. 03 (2022): 25–32. http://dx.doi.org/10.54513/joell.2022.9303.
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In Indian society, the Dalits who are known earlier as untouchables or Shudras have been suffering in the name of Casteism. Even after more than 70 years of achieving Independence, the Dalits are bearing the brunt of torture and humiliation at the hand of upper caste people in many states in India. Dalits, being born in lower castes, are the worst target of embarrassment, dishonour, torture and discrimination. They have been inflicted violence physically or mentally in such a cruel manner that their whole identity is trampled underfoot. For centuries their life has been an epic of traumatic experiences. Their survival was possible at the behest of upper caste people who otherwise treated them like beasts. The wishes and dreams of the Dalits didn’t matter as they had no right to dream for a world of joy and progress. With the passage of time, people in the Dalit community realised the traumatic situation and sufferings of their brethren and decided to give voice through literature to the worst kind of sufferings they had to undergo. It is painfully surprising to think how Dalits were made to bear silently the humiliation and ill-treatment. If one comes across the excruciating accounts of pain and trauma poured down in Dalit literature, one can easily feel the immeasurable pain. Their afflictions are laid open barely before the readers just to make them feel how they will feel, in turn, if they happen to replace their position.
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Baitenova, Nagima, and Dariga Kokeyeva. "Studying the Theoretical Aspect of Religious and Philosophical Works in the Genre of Smriti (on the Example of Mahabharata and Ramayana)." Al-Farabi 74, no. 2 (June 30, 2021): 133–45. http://dx.doi.org/10.48010/2021.2/1999-5911.11.
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The article discusses the content of Mahabharata and Ramayana, the Smriti genre widely distributed in the world of Indian literature, with an emphasis on theoretical research. World literary scholars and Turkish scholars analyzed the work of Mahabharata and Ramayana called this work the “Encyclopedia of Ancient Indians” and analyzed the role of heroes as the embodiment of piety, heroism and wisdom of society. Also in the epic of the Mahabharata which describes the bloodshed of two generations includes a religious philosophical poem called “Bhagavad-Gita”. A detailed analysis of the time interval and premises of the Bhagavad-Gita was made. The history of the Bhagavad-Gita, the religious and philosophical ancient Indian memorial written in Sanskrit, takes a huge amount of time. However, this issue is controversial, therefore, each scientist expresses his opinion on this matter. Currently, theoretical studies are being carried out in the genre of commitment B. Tilak J. Belvalkri, Sri Gopal Bazu Malik, Yoganda Paramahansa, Radhakrishnan S., Roy M.A. along with Indian scholars and the European Union. Bopp, L. Schroeder, S. Sorensen, G. Bulle, U. Ruben, and others. works of domestic and foreign scientists.
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Lawrence, Adrea. "Epic Learning in an Indian Pueblo: A Framework for Studying Multigenerational Learning in the History of Education." History of Education Quarterly 54, no. 3 (August 2014): 286–302. http://dx.doi.org/10.1111/hoeq.12068.
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Writing from her position as the Office of Indian Affairs (OIA) Superintendent at the Potrero School on the Morongo (Malki) reservation in southern California in 1909, Clara D. True concluded an article on her experiences as an Anglo teacher working with American Indian populations in the United States: The more one knows of the Indian as he really is, not as he appears to the tourist, the teacher, or the preacher, the more one wonders. The remnant of knowledge that the Red Brother has is an inheritance from a people of higher thought than we have usually based our speculation upon. It is to be regretted that in dealing with the Indian we have not regarded him worthwhile until it is too late to enrich our literature and traditions with the contribution he could so easily have made. We have regarded him as a thing to be robbed and converted rather than as a being with intellect, sensibilities, and will, all highly developed, the development being one on different lines from our own as only necessity dictated. The continent was his college. The slothful student was expelled from it by President Nature. Physically, mentally, and morally, the North American Indian before the degradation at our hands was a man whom his descendants need not despise.
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Agarwal, Anupam, and Sonal Shukla. "Untouchable and Coolie: The Soul of Social Realism." International Journal of Advance Research and Innovation 2, no. 1 (2014): 117–22. http://dx.doi.org/10.51976/ijari.211421.
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Mulk Raj Anand is very well- known as an Indian novelist, distinguished writer, reformer, art critic, editor, journalist, a short story writer and political activist. He opened a new section of writers of fiction along with Raja Rao and R. K. Narayan and produced a great deal of English literature and his mastery in the realistic and sympathetic portrayal of the exploited class of Indian society marks his genius as a socially committed novelist. That‟s why he is not only known as India‟s Charles dickens but also considered the messiah of the have-nots, unloved, down trodden and unwanted. The exploitation of the downtrodden in Indian society made him focus his attention on their miserable and pathetic condition and formed the major theme of his works. His writings reflect his urgent social concern, preoccupations and the social impulse and made the reader to be immediately aware of the exploitation faced by the downtrodden through the heart throbbing description of their wretched state. Painted with the colors of social realism Mulk Raj Anand‟s two novels Untouchable and Coolie reflect the hard core reality of the Indian society of early decades of twentieth century.. Written with a purpose both these novels condemn the modern capitalistic Indian society and feudal system for the shameless and tragic exploitation of the poor and underdog as there is nothing but a true, real and bitter reflection of the society in both the novels dealing with a similar central theme of social exploitation, the exploitation of the downtrodden and the under-privileged because of the curse of untouchability, poverty, hunger, child labour, social governance, social set up of society, customs, religious belief, prejudices and the suffering of the Indian masses by the forces of capitalism, industrialism and colonialism. The present paper shows the true colours of social realism in Untouchable and Coolie; the epic like novels of M. K. Anand to strike a cord in the hearts of the consciententious Indians through a beautiful and real to life portrayal of the exploited masses of Indian society.
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Lesik, Ksenia A. "The Motif of Journey in Kunwar Narain’s Poetry." Vestnik of Saint Petersburg University. Asian and African Studies 12, no. 4 (2020): 521–33. http://dx.doi.org/10.21638/spbu13.2020.404.
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The article is focused on the motif of a journey in the works of a modern Indian poet, Kunwar Narain, a representative of New Hindi poetry. This motif of a journey is extremely important in Indology studies. Starting with the Indian epic poems “Mahabharata” and “Ramayana”, the motif of pilgrimage has been one of the significant plot lines. During the Medieval period, the motif of a journey became an allegory of individuality cognition. In modern Hindi literature writers introduce innovation in the image of travel, remaining within the established Indian tradition. The research in this article is based on the bilingual collection of poems by Kunwar Narain “No other world”. The article argues that a journey becomes the leitmotif in the poet’s lyrics. As a result, the Indian poet writes a kind of a travel literature, which is based on the image of the way with two semantic motives: a journey as a hero’s movement in space and a hero’s search for his essence, including a peculiar path as an allegory of his spiritual formation. The article focuses on the compositional distribution of poems in the “Journey” section of the book. This distribution expresses the movement of the author’s thoughts. The analysis of the literary techniques, symbolic images and allusions was conducted in the frames of not only Indian literature, but also American poet Walt Whitman’s creations, which had a great influence on Kunwar Narain’s lyrics. Literary influences are identified that contributed to the formation of the Indian poet’s worldview.
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Kumar, Manish. "Historicity of Padmavat." International Journal of Research -GRANTHAALAYAH 6, no. 3 (March 31, 2018): 308–14. http://dx.doi.org/10.29121/granthaalayah.v6.i3.2018.1532.
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In Hindi literature, 'Padmavat' is Daidipyaman Nakshatra. Jayasi created this epic in the 16th century in the typical Awadhi language. The sweetness, emotional beauty, Sufi spirituality and historicity of its language is not seen. The poet has created this epic with the sum of folk, imagination and history. Jayasi has created the 'Padmavat' by combining the legend of Jauhar of Padmini, the queen of Choudaur, in the legend of the popular queen and Sugge of Awadh province. This epic is a mirror of medieval India. It shows the social, cultural, political and historical splendor of erstwhile Indian society.
Various scholars of Hindi literature have examined the historicity of 'Padmavat' in their own way. It is possible to test its historicity with important historical sources such as archaeological remains, inscriptions, contemporary literary texts and history books. Before examining the historicity of this work, it is mandatory to get information about the history of its creator.
हिन्दी साहित्याकाश में ‘पद्मावत’ दैदिप्यमान् नक्षत्र है। जायसी ने 16 वीं सदी में ठेठ अवधी भाषा में इस महाकाव्य का सृजन किया था। इसकी भाषा की मिठास, भाव सौंदर्य, सूफी अध्यात्म और ऐतिहासिकता देखते नहीं बन पड़ती है। कवि ने इस महाकाव्य का सृजन लोक, कल्पना और इतिहास के योग से की है। जायसी ने अवध प्रांत की लोकप्रचलित रानी और सुग्गे की कथा में चिŸाौड़ की रानी पद्मिनी के जौहर की कथा का सम्मिश्रण कर, ‘पद्मावत’ का सृजन किया है। यह महाकाव्य मध्यकालीन भारतवर्ष का दर्पण है। इसमें तत्कालीन भारतीय समाज की सामाजिक, सांस्कृतिक, राजनीतिक और ऐतिहासिक वैभव दिखाई देता है।
हिन्दी साहित्य के विभिन्न विद्वानों ने ‘पद्मावत’ की ऐतिहासिकता की परीक्षा अपने-अपने ढंग से की है। महत्वपूर्ण ऐतिहासिक स्त्रोत जैसे- पुरातात्विक अवशेष, शिलालेख, समकालीन साहित्यक ग्रंथ एवं इतिहास की पुस्तकों से इसकी ऐतिहासिकता की परीक्षा संभव है। इस रचना की ऐतिहासिकता की परीक्षा से पूर्व इसके रचनाकार के इतिहास के विषय में जानकारी प्राप्त करना अनिवार्य है।
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Flueckiger, Joyce Burkhalter. ""He Should Have Worn a Sari": A "Failed" Performance of a Central Indian Oral Epic." TDR (1988-) 32, no. 1 (1988): 159. http://dx.doi.org/10.2307/1145877.
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Figueroa, Óscar. "Representaciones del yoga en el Raghuvaṃśa de Kālidāsa: idealización y domesticación." Nova Tellus 40, no. 2 (June 28, 2022): 83–108. http://dx.doi.org/10.19130/iifl.nt.2022.40.2.0021x54.
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Assuming that, more than a specialized religious technique, yoga was a cultural phenomenon, and therefore its study should consider its various representations, including those from literature, this article explores the image of yoga in the epic poem Raghuvaṃśa (The dynasty of the Raghus) by the Indian author Kālidāsa (5th century). Thus, key passages are translated for the first time from Sanskrit into Spanish and analyzed, arguing that representation of yoga in the poem rests upon the ideals of equilibrium and self-mastery in accordance with the political, spiritual, and aesthetical values of the period, and noting the importance of such representation for the study of the History of yoga.
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Singh, Ajay Kr. "Bhabani Bhattacharya Vs ‘He Who Rides A Tiger’." Journal of Advanced Research in English and Education 05, no. 01 (February 15, 2021): 16–19. http://dx.doi.org/10.24321/2456.4370.202003.
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Bhabani Bhattacharya’s ‘He Who Rides a Tiger’ is yet another novel of man’s epic struggle against the unjust social equations which are as old as the ancient vedic civilization. It is the story of a blacksmith, Kalo, living in a small town, Jharana, in Bengal, and his daughter, Chandra Lekha. It is set against the backdrop of a widespread famine of Bengal of 1943. Though ‘He Who Rides a Tiger’ and ‘So Many Hungers’ treat the theme of hunger, exploitation and debasement of man, ‘He Who Rides a Tiger’ is no rehash of the latter novel. It launches a scathing critisism on the evil of caste system which has been the bane of Indian society. Arguably the writer’s best novel, it touches the pulse of the irony of Indian social life. The Indian social realities are presented with increasing bitterness within the perspective of the freedom movement. Its greatness as a piece of literature lies in its assertion of tremendous potentialities of the spiritual growth of man, and a thorough exposure of an imperfect social system.
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Anikeeva, Tatiana A. "THE TURKIC DELI [POSSESSED] DOMRUL AND THE GREEK ADMET. A STUDY BY W. EBERHARD." Folklore: structure, typology, semiotics 3, no. 4 (2020): 90–107. http://dx.doi.org/10.28995/2658-5294-2020-3-4-90-107.
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The article contains a commented publication of a fragment from the unpublished work of a Sinologist Wolfram Eberhard (1909–1989) “Über die Erzählungen des Dede Korkut” (“On the legends of” “Dede Korkut”). “The Book of Dede Korkut” always was the object of particular interest to scholars engaged in comparative research and typology of folklore. It is generally accepted that the formation of some of the legends, included in “Kitab-i Dedem Korkut”, was strongly influenced by both the Byzantine, Greek folklore, and archaic plots of the earlier period, what became the starting point of the research in W. Eberhard’s unpublished work. An important feature of Eberhard’s work distinguishing it from the actual Turkological studies of “ The Book of Korkut” and Turkish folklore in general, is an attempt to make comparisons with Greek myths, many monuments of the Indian and Persian literary tradition, thus placing the Oghuz epic in the broad context of the history of world literature. The published excerpt dwells with the legend of the possessed Domrul as part of the Turkish book epic “The Book of Dede Korkut”, its origin and parallels with the ancient mythology and plots of the “Ocean of Legends” by Somadeva and “Mahabharata”.
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Mohan Ghosh, Soumya, and Rajni Singh. "Demythologizing Draupadī." Archiv orientální 82, no. 3 (December 13, 2014): 495–514. http://dx.doi.org/10.47979/aror.j.82.3.495-514.
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Draupadī, the wife of the five Pāṇḍavas in the Mahābhārata, is a much discussed character who has been interpreted in various ways, for example as a tragic character, the heroine of the epic, and even as a witch who is responsible for causing mass destruction, the Kurukṣetra war. With all the associated complexities, Draupadī remains one of the most intriguing of characters, a figure who has baffled readers and critics alike over the ages. The present study seeks to analyze the explications of one of the most haunting episodes of the Mahābhārata, the disrobing of Draupadī, as portrayed in contemporary folk art and theatre, which seek to demythologize one of the most controversial characters in the canon of Indian literature and deconstruct the Phallocentric ideology that informs the epic. The study takes into consideration Saoli Mitra’s play, Nāthavatī anāthavat (“Five Lords, Yet None a Protector”), which is an attempt to view Draupadī through “a pair of woman’s eyes,” together with Teejan Bai’s dramatized rendering of Draupadī cīrharaṇ. It seeks to draw comparisons with the original epic as well as between the works of these two theatre artists and their style of narration in order to evaluate how far they have succeeded in providing radically different interpretations of the character while providing the essential message of the episode. These two artists share some striking characteristics as they take up the rural folk tradition and enter the male bastion, using dramatized theatrical techniques, such as live music and dance to act out multiple roles, all the while recontextualizing the episodes, often offering a social critique, demythologizing the myth, and presenting the essential message of the epic that is expressed in mythical terms.
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Dickason, David G. "The Nineteenth-Century Indo-American Ice Trade: An Hyperborean Epic." Modern Asian Studies 25, no. 1 (February 1991): 53–89. http://dx.doi.org/10.1017/s0026749x00015845.
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Thus it appears that the sweltering inhabitants of Charleston and New Orleans, of Madras and Bombay and Calcutta, drink at my well. In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat Geeta [sic], since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Bramin [sic], priest of Brahma and Vishnu, and Indra, who sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The purc Walden water is mingled with the sacred waters of the Ganges. With favouring winds it is wafted past the site of the fabulous islands of Atlantis and the Hesperides, makes the Periplus of Hanno, and floating by Ternate and Tidore and the mouth of the Persian Gulf, melts in the tropic gales of the Indian seas, and is landed in ports of which Alexander only heard the names.
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Kumari, Myneni Krishna. "TALE OF HANUMA?N’S ENCOUNTER WITH KA?LANE?MI: GLEANINGS THROUGH LITERATURE AND ART." JOURNAL OF HISTORY, ART AND ARCHAEOLOGY 2, no. 1 (2022): 103–14. http://dx.doi.org/10.47509/jhaa.2022.v02i01.09.
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Hanuman is well known throughout India and beyond its frontiers as the saviour of the distressed, as the epitome of the great strength, courage and as a loyal, faithful, and a staunch devotee of Ra?ma and as the hero of the epic, Ra?ma?ya?a. He is represented in the literature and visual arts as a great leader of the monkey army who helped Ra?ma on different occasions such as in the search for Si?ta who was abducted by the demon-king Ra?va?a deceitfully from Pañchavat?i in the absence of Ra?ma and his brother; in the battle against Ra?va?a and in bringing back Lakshman? a to consciousness when he swooned in the battle-field, by bringing the medicinal herbs from Dro??a?dri mountains etc., Because of the multifarious activities performed by Hanuma?n that helped Ra?ma, very soon he became not only the favourite hero of the public but also an individual god of great importance for whom several temples or shrines were built all over India. In South India particularly during the medieval times, he became the central hero of vernacular literature, especially folk stories, and he is well represented in the temple sculptures. Although Va?lmi?ki’sRa?ma?ya?a was popular in its usage we find its translations in different South Indian languages with some additions and omissions. Owing to the interpolations in Va?lmi?ki’s work and the composition of Ra?ma?ya?a in different vernaculars, prince Ra?ma, son of Da?aratha came to be interpreted as an incarnation of the god Vishn? u and accordingly we find the portrayal of the human-like figure of Ra?ma holding a bow and an arrow in his two hands along with the other incarnation forms of Vish?u in temple sculptures. On the other hand, Hanuma?n is shown mostly as acknowledging the divine power of Ra?ma or in the act of performing the heroic exploits as the leader of the va?naras. It is proposed to discuss the portrayal of Hanuma?n in art, especially his encounter with the demon Ka?lane?mi.
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Boczkowska, Kornelia. "Relics of the Unseen Presence? Evocations of Native American Indian Heritage and Western-Hero Road Poems in Bruce Baillie’s Mass for the Dakota Sioux and Quixote." Studia Anglica Posnaniensia 53, s1 (December 1, 2018): 311–26. http://dx.doi.org/10.2478/stap-2018-0015.
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Abstract In this paper I discuss the ways in which Bruce Baillie’s Mass for the Dakota Sioux (1964) and Quixote (1965) evoke Native American Indian heritage and western-hero road poems by challenging the concept of the American landscape and incorporating conventions traditionally associated with cinéma pur, cinéma vérité, and the city symphony. Both pictures, seen as largely ambiguous and ironic travelogue forms, expose their audiences to “the sheer beauty of the phenomenal world” (Sitney 2002: 182) and nurture nostalgic feelings for the lost indigenous civilizations, while simultaneously reinforcing the image of an American conquistador, hence creating a strong sense of dialectical tension. Moreover, albeit differing in a specific use of imagery and editing, the films rely on dense, collage-like and often superimposed images, which clearly contribute to the complexity of mood conveyed on screen and emphasize the striking conceptual contrast between white American and Indian culture. Taking such an assumption, I argue that although frequently referred to as epic road poems obliquely critical of the U.S. westward expansion and manifest destiny, the analyzed works’ use of plot reduction, observational and documentary style as well as kinaesthetic visual modes and rhythmic editing derive primarily from the cinéma pur’s camerawork, the cinéma vérité’s superstructure, and the city symphony’s spatial arrangement of urban environments. Such multifaceted inspirations do not only diversify Mass’ and Quixote’s non-narrative aesthetics, but also help document an intriguing psychogeography of the 1960s American landscapes, thus making a valuable contribution to the history of experimental filmmaking dealing with Native American Indian heritage.
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Premarathna, U. A. D., and R. S. S. W. Arachchi. "ISSUES AND CHALLENGES ON DEVELOPING AND PROMOTING RAMAYANA TRAIL TOURISM IN SRI LANKA." International Journal of Advanced Research 9, no. 07 (July 31, 2021): 1030–38. http://dx.doi.org/10.21474/ijar01/13208.
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This study has been conducted related to the Ramayana tourism concept in Sri Lanka. Sri Lanka Tourism Promotion Bureau has launched the Ramayanaya Trail with the private sector to target the top-ranked Indian market over to Sri Lanka for religious reasons and other travel purposes. With the literature shreds of evidence by Ramayana epic Sri Lanka has significant cultural value on Ramayana trail with more than 50 relevant sites. With the findings of previous studies related to the Ramayana trail in the Sri Lankan context and surveys by local travel agents, there is no considerable popularity for the Ramayana trails sites among Indian tourists who visited Sri Lanka. Thus, the study has focused on developing and promoting issues of Ramayana tourism in the Sri Lankan context. The study was conducted under the qualitative approach to achieve the research objective to identify the issues and challenges of developing and promoting Ramayana trail as a cultural tourism product in Sri Lanka under the case study research design by considering Ramayana tourism in Sri Lanka as a case. The qualitative interview method was conducted by the snowball sampling method among Sri Lanka Tourism Promotion Bureau and 20 local tour operators and filed observations in 11 Ramayana sites in Sri Lanka were done as the primary data collection. Core issues and challenges have been identified under two categories as site-based and organizational-based.
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Turek, Aleksandra. "Sītā of Sindh." Cracow Indological Studies 22, no. 1 (October 15, 2020): 55–72. http://dx.doi.org/10.12797/cis.22.2020.01.03.
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Sītā of Sindh
The aim of this paper is to show how the Sindhī community in India (Rājasthān) builds and strengthens its identity by using both traditional and modern means of transmission. The process of reinterpretation of tradition will be demonstrated by discussing the Ūmar–Mārvī story, which belongs to the repertoire of orally transmitted local Sindhī folk stories. The Ūmar–Mārvī story mainly emphasizes local patriotism and adherence to motherland. The message of the story is still valid in the 21st century. In the Surabhi, the literary magazine on Sindhī literature in the Hindī language issued periodically in Jaypur, it took the modern form of a comic book. Thus, it provides another example of a well-known fact in Indian culture, that of the old being repeated but in a new form. Despite using modern means of transmission, traditional mechanisms can still be seen. It seems that it is not enough for the Sindhī community to continue using the folk story but, moreover, it is necessary to give the story a higher rank (a recognised one) by placing it within the frames of the mainstream tradition, that is the so-called Great Tradition of the Hindu culture. This aim is achieved by making the heroine Mārvī equal to Sītā, and, thus, the Sindhī story is linked with the great epic Rāmāyaṇa. As a result, the final product is an old Sindhī folk story presented in the form of a comic book, targeted for a wider audience than the Sindhī community exclusively, entitled Sītā of Sindh (Sindh kī Sītā).
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Mayaram, Shail. "Kings versus Bandits: Anti-colonialism in a Bandit Narrative." Journal of the Royal Asiatic Society 13, no. 3 (November 2003): 315–38. http://dx.doi.org/10.1017/s1356186303003122.
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AbstractDebate and controversy have bedevilled the subject of social banditry. The early writing on social banditry saw it as primitive rebellion, as prepolitical and antithetical to class consciousness. Another approach identified it with weak state formation. The literature on South Asia saw social banditry as absent having been eroded by the institutional structure of caste. This article examines and critiques some of these theses on banditry. It argues, firstly, that social banditry can be simultaneous with a phase of intensified state formation. The specific theme investigated here is the interaction of the king, peasant and bandit in an Indian kingdom under late colonialism. A window to this universe is opened up by a folk epic from the oral tradition of a community of Muslims called the Meos. Far from being prepolitical, banditry raises crucial questions with respect to authority and legitimacy. This narrative not only interrogates the legitimacy of kingship, it also challenges the authority of the colonial state. Secondly, the article challenges the argument of South Asian exceptionalism to banditry that is perhaps easier to refute. Thirdly, as this article demonstrates, banditry need not relate to a pre-industrial capitalist world. Our bandit narrative indicates the reverberations of industrialism and attendant exchange relations and institutions in the colony even though it belongs to an area of ‘indirect’ rule.
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Jat, Sunita. "Farmer and laborer references in Premchand's stories." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 3 (March 25, 2022): 46–49. http://dx.doi.org/10.53573/rhimrj.2022.v09i03.007.
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Premchand's novels Godan and Rangbhoomi related to farmers and laborers are such works, which if called the epic story of laborers, farmers and Dalit victims and women victims, then it will not be an exaggeration because India being an agricultural country, farmers and laborers are the foundation of Indian culture. The stories of Premchand's Poos Ki Raat, Sava Seer Wheat, Muktimarg, Algyozha, Demolition etc. are mainly focused on the life of the farmer. The full depiction of rural life that we get in Premchand's literature is rare elsewhere, in his fiction, in spite of the predominance of the mainstream farmers of the society at that time, the Dalits, farm-labourers, Bhabbuje, living in the margins of rural life, Poor-farmers, shepherds, kanjars, tailors, etc. all came under his gaze with their heat and sorrow. Such marginalized characters are seen in their stories.
Abstract in Hindi Language:
प्रेमचन्द के किसान व मजदूरों से संबंधित उनके उपन्यास गोदान और रंगभूमि ऐसी रचनाएँ है जिनको मजदूर, किसान और दलित पीडित व महिला पीडित की महागाथा कहा जाये तो अतिशयोक्ति न होगी क्योकि भारत एक कृषि प्रधान देश होने के कारण किसान व मजदूर भारतीय संस्कृति का मूलाधार है। प्रेमचन्द की पूस की रात, सवा सेर गेहूँ, मुक्तिमार्ग, अलग्योझा, विध्वंस आदि कहानियाँ मुख्य रूप से किसान जीवन पर केन्द्रित है। ग्रामीण जीवन का जितना भरा पूरा चित्रण हमे प्रेमचन्द के साहित्य में मिलता है वह अन्यत्र विरल है इन्होने अपने कथा साहित्य में तात्कालीन समय में समाज के मुख्यधारा के किसनों की प्रधानता के बावजूद ग्रामीण जीवन के हाशिए में जी रहे दलित, खेत-मजदूर, भड़भूजे, गरीब-किसान, घसियारे, कंजड़, दर्जी आदि सब उनकी निगाह के दायरे में अपने ताप-त्रास के साथ आये। इनकी कहानियों में ऐसे ही हाशिए के विभिन्न चरित्र देखने को मिलते है।
Keywords: ग्रामीण जीवन, मजदूर, किसान, पिछडे वर्ग
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Sumanta Bhattacharya, Vinay Sahasrabuddhe, Arindam Mukherjee, and Bhavneet Kaur Sachdev. "An analytic interpretation on the importance of India's soft power in international cultural diplomacy over the centuries." World Journal of Advanced Research and Reviews 12, no. 3 (December 30, 2021): 131–36. http://dx.doi.org/10.30574/wjarr.2021.12.3.0995.
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India’s Soft Power which is part of Smart Diplomacy or cultural diplomacy in India. India’s soft power diplomacy can be traced back to the time when Swami Vivekananda visited Chicago Parliament of Religion and spoke about Hinduism and India, which attracted many Indians and Foreigners who visited India and learnt about the Indian culture and the Sanskrit, his book on Raja Yoga influenced Western countries to practice Yoga who came to India and visited asharams, India’s main soft powers include spiritualism, yoga, Ayurveda, the world is shifting towards organic method of treatment which has its trace in India. There is culture exchange of arts, music, dance. Indian Diaspora and Young youth are the weapons for the spread of Indian culture across the globe, People are interested in Indian culture and epics of Ramayana and Mahabharat and studying on Kautliya. India literature and craft have received international recognition, countries abroad have included Sanskrit as part of their educational curriculum. India has also emerged has an export of herbs medicine to many foreign countries like Middle East, Europe, Africa etc. and this soft power of India will help in creating a massive influence across the world but before that Indian should have ample knowledge about their own history and culture and languages.
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Kirk, Stephanie. "Mapping the Hemispheric Divide: The Colonial Americas in a Collaborative Context." PMLA/Publications of the Modern Language Association of America 128, no. 4 (October 2013): 976–82. http://dx.doi.org/10.1632/pmla.2013.128.4.976.
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La Gracia Triunfante en la vida de catharina tegakovita (“Grace triumphant in the life of catherine tekakwitha”), an account of the miraculous life of Kateri Tekakwitha, an Iroquois Indian from New France, traversed language and space to be published in Mexico City, New Spain, in 1724. Juan de Urtassum, a Basque Navarran Jesuit who had spent many years in Mexico, translated his fellow Jesuit Pierre Cholonec's hagiographic text from its original French (first published in Paris in 1717). Two appendixes accompanied the translation. In the first, a learned theological apology, the Mexican cleric Juan Castorena y Urúsa extolled the piety of indigenous women whom he deemed fit to be nuns; the second consisted of short narratives detailing the exemplary lives of New Spanish indigenous women. Urtassum and Castorena compiled the volume in order to advocate for the foundation of convents for indigenous women, presenting Tekakwitha's piety as evidence of indigenous women's capacity for Christian virtue (Díaz, Indigenous Writings 56; Greer, “Iroquois Virgin” 237). While Tekakwitha's sanctity helped Urtassum's case, his knowledge of and indeed interest in her provenance were scant. He locates the Iroquois Nation (the “Provincia de los Iraqueses”) on the northern frontier of New Spain (today's New Mexico), where indigenous groups had resisted Spanish attempts at colonization and evangelization for centuries. He “domesticates” the distant Iroquois for the New Spanish reader, comparing them with the Araucanian Indians of Chile, whose bravery Alonso de Ercilla immortalized in his epic poem La Araucana and who, though geographically distant from Mexico, seemed familiar through the Spanish colonial condition they shared with Urtassum's readers. In a telling moment, in the dedication to his patron that precedes the translation, Urtassum refers to “todo este emispherio” (“this entire hemisphere”). It is clear, however, that this reference encompasses only Spanish imperial possessions, including the recently founded California missions. The distant Iroquois Nation, located in geographically indistinct New France, does not figure in this geopolitical economy, nor do other American territories in the possession of rival imperial powers.
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Gasser, Hans-Peter. "The journalist's right to information in time of war and on dangerous missions." Yearbook of International Humanitarian Law 6 (December 2003): 366–88. http://dx.doi.org/10.1017/s1389135900001380.
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It is commonplace to say that we live in an age of instantaneous information and communication. During the occupation of Iraq by the United States and its allies, pictures taken in the Abu Ghraib prison near Baghdad and showing members of the US Armed Forces and Iraqi detainees in disgraceful circumstances could be seen within minutes all over the world. The message carried by those pictures changed the discourse on the Iraq war of 2003–2004.We have become used to instant information through real-time reporting on events occurring in the various corners of the world. This flow of news is taken for granted, and we expect our favourite radio or TV station to deliver the latest news at every moment of the day. Seeing pictures taken inside a well-guarded prison in a war a few thousand kilometres away is no longer a surprise.Wars have always attracted writers eager to report on what happens when men fight against men. Some of these reports have become immortal works of world literature. Some may even have influenced the course of history. Only a few memorable examples are Homer's epic poem on the fall of Troy, Julius Caesar'sDe bello gallicoor the Indian epicMahabharata. On a different level, who knows that Winston Churchill, at the age of 25, was a war correspondent reporting from the Boer War in 1899?An accidental war correspondent deserves to be mentioned here, Henry Dunant, who happened to witness the aftermath of a particularly murderous battle, the Battle of Solferino in northern Italy in 1859.
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Brahmbhatt, Sanjaykumar K. "Biographical Literature in Modern Sanskrit Language." HARIDRA 2, no. 06 (September 25, 2021): 29–32. http://dx.doi.org/10.54903/haridra.v2i06.7733.
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Biographical literature in modem Sanskrit language Biographies of great people have been the source of modem Sanskrit literary creation. Many biographies are available in the form of epic, prose and champu kavyas in Sanskrit literature. There are two master pieces of biographies on the iron man of India, Sardar Vallabhbhai Patel written in modem Sanskrit language. These two master pieces are 'Lohpurusavadanam"by Dr. Shivprasad Bharadwaj and "Vallabhcharitam" by Dr. Satyapal Sharma. The first one is complete biography in the form of historical epic and the second one is a biography in the form of prose work. Key words: biography, creation, literature, modem Sanskrit, master pieces, epic and prose work.
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Pallathadka, Harikumar, Laxmi Kirana Pallathadka, Pushparaj, and Telem Kamlabati Devi. "Role of Ramayana in Transformation of the Personal and Professional Life of Indians: An Empirical Investigation Based on Age and Regions." Integrated Journal for Research in Arts and Humanities 2, no. 6 (November 24, 2022): 116–22. http://dx.doi.org/10.55544/ijrah.2.6.15.
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Ramayana is one of the greatest and holiest Sanskrit epics and one of the first written pieces of literature in the context of India. In the past few centuries, several authors have been exploring different dimensions of the epic Ramayana, which range from spirituality, philosophy, economics, politics, language, culture, poetry, literature, and technology. However, management does not seem to be popular in terms of subject analysis from Ramayana, even though Valmik Ramayana offers examples of several managers. Thus, several studies have been done to fill the gap in the literature by simply exploring the relevance of Ramayana for the growth and development of contemporary managers. These papers explore dharmic management, work motivation, vigilance, principles for control from Ramayana that offers lessons for improving managerial efficiency. The prospects to explore Ramayana in the other management domains like people management, and strategy management, may also be considered in the future.
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Camponez Vialeto, Victor. "Intertextualidade e autodiegese feminina em Yuxin, de Ana Miranda: Ecos e inversões do epos homérico / Intertextuality and Feminine Autodiegesis in Yuxin, by Ana Miranda: Echos and Inversions of the Homeric Epos." O Eixo e a Roda: Revista de Literatura Brasileira 31, no. 3 (January 1, 2023): 7. http://dx.doi.org/10.17851/2358-9787.31.3.7-21.
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Resumo: O personagem ameríndio povoa as narrativas brasileiras e é uma das figuras incontornáveis da literatura nacional. Yuxin, romance de Ana Miranda publicado em 2009, revisita a indianidade, desta vez conferindo a narração literária a Yarina, uma índia caxinauá que borda enquanto aguarda o retorno de seu marido Xumani, cujo paradeiro desconhece. Ambientada no Acre, em 1919, essa Odisseia às avessas torna-se, aqui, objeto de interesse pelo modo particular como reorganiza a matéria narrativa do poema épico sobre Ulisses. O presente artigo objetiva aproximar a narrativa homérica e Yuxin, identificando, num primeiro tempo, elementos de intertextualidade em ambos os textos, apoiando-se em Kristeva (1969). Num segundo tempo, colocaremos em evidência a posição de narradora da personagem Yarina e as reflexões de ordem narratológica que decorrem do deslocamento da figura feminina da posição de personagem secundária no texto grego para, em Yuxin, ocupar o epicentro do narrar. Servindo-nos do conceito de autodiegese, de Genette (1972), buscaremos relacionar a reconfiguração do esquema narrativo presente no romance, operada por meio da escolha de uma focalização narrativa distinta daquela observada no texto homérico, ao procedimento de destituição do heroísmo que estrutura o gênero épico. Tal deslocamento resultaria num apequenamento do masculino que decorre não apenas da focalização na personagem feminina que ignora o destino do elemento masculino, mas também retratando, por meio de Xumani, uma espécie de Ulisses pouco virtuoso. Desse modo, tentaremos compreender de que maneira esses dois textos, com semelhanças flagrantes na fábula que os estrutura, encontram caminhos particulares de colocar em cena questões ligadas aos gêneros masculino e feminino.Palavras-chave: Yuxin; Odisseia; intertextualidade; feminino; masculino.Abstract: The Amerindian character populates Brazilian narratives and is one of the unavoidable figures in national literature. Yuxin, a novel by Ana Miranda published in 2009, revisits Indianness, this time giving the literary narration to Yarina, a Caxinauá Indian who embroiders while waiting for the return of her husband Xumani, whose whereabouts she doesn’t know. Set in Acre, in 1919, this Odyssey in reverse becomes, here, an object of interest for the particular way in which it reorganizes the narrative material of the epic poem about Ulysses. This article aims to bring the Homeric narrative closer to Yuxin, identifying, at first, elements of intertextuality in both texts, based on Kristeva (1969). In a second step, we will highlight the position of narrator of the character Yarina and the reflections of a narratological nature that result from the displacement of the female figure from the position of secondary character in the Greek text to occupy the epicenter of narration in Yuxin. Using the concept of autodiegesis, by Genette (1972), we will seek to relate the reconfiguration of the narrative scheme present in the novel, operated through the choice of a narrative focus different from that observed in the Homeric text, to the procedure of dismissing the heroism that structures the epic genre. Such displacement would result in a belittling of the masculine that results not only from the focus on the female character who ignores the destiny of the masculine element, but also portraying, through Xumani, a kind of less virtuous Ulysses. In this way, we will try to understand how these two texts, with striking similarities in the fable that structures them, find particular ways of putting on stage issues related to male and female gender.Keywords: Yuxin; Odyssey; intertextuality; feminine; masculine.
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Elova, Umida. "DISTINCTIVE DIVERSITY IN THE TRANSLATIONS OF THE EPIC "SONGABOUT GAYAVATA" -THE REFLECTION OF DIVERSITY AND TRANSLATION ISSUES." INTERNATIONAL JOURNAL OF WORD ART 6, no. 3 (June 30, 2020): 190–98. http://dx.doi.org/10.26739/2181-9297-2020-6-26.
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In this article, the epic poem “Songs of Hiawatah” is devoted to the description of the life, life and culture of American Indians, and the epic embodies the traditions of folklore, which is a specific genre of nationalism. Longfello saw the source of inspiration for the creation of national literature in the folklore of the North American Indians -Native Americans. Longfellow's research on the Indians can be traced in several of his works. A number of scholars have conducted research on the work of G. Longfello and his works.
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Chaudhuri, Dr Indrani Datta. "The “Coming” Epic of Freedom: Reading Sri Aurobindo’s Savitri as a Mythopoesis in Opposition to Sovereign Control." SMART MOVES JOURNAL IJELLH 9, no. 2 (February 26, 2021): 201–18. http://dx.doi.org/10.24113/ijellh.v9i2.10922.
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There is a general trend among Western critics, and scholars influenced by the West, to stereotype Third World Literatures, particularly those from India, either as the voice of national consolidation or as providing the emancipated West with the required dose of mysticism and spiritualism. Sri Aurobindo’s works have fallen within either of these two categories. As a result, much of the aesthetic autonomy of his writings have been ignored. This article focuses on the unique quality of Sri Aurobindo’s works, with particular reference to his epic poem Savitri, and shows how he recreates indigenous and classical Indian legends, myths and symbols to subvert sovereign control initiated by the West. Savitri emerges as the representative epic for a new nation that has much more to offer to the future generations apart from the intangible ideas of mysticism and spiritualism. By reinforcing the concept of Shakti and the Mother as the primal Universal Consciousness the mythopoesis in Savitri stands in opposition to the anthropocentric and the anthropogenic machines of sovereignty, both ancient and modern. It establishes the fact that in the human resides the divine and that divinity is a kind of life that can be lived on this earth.
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Jha, Gautam Kumar. "Indic Elements in Indonesian Arts and Literature: Shared Heritage Between India and Indonesia." Heritage of Nusantara: International Journal of Religious Literature and Heritage 11, no. 1 (June 28, 2022): 40–61. http://dx.doi.org/10.31291/hn.v11i1.632.
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Indic-Belt or the Greater India is the geographical region where Bharat’s knowledge tradition spread and influenced the local community in terms of language, culture, religions, practices and social values. Southeast Asia, especially Indonesia has been the region that received more Indic knowledge than any other parts of the world due to the easy accessibility to the land and sea routes. This Indic influence is visible in many art forms and folklore due to a long period of rules of Hindu-Buddhist kingdoms. This study aims at exploring the presence of Indic elements in Indonesian artworks, old buildings and folklore. This paper is based on a qualitative descriptive study in which the data was collected through literature study. The study found that Indian epics such as Ramayana and Mahabharata have greatly influenced the literary tradition in Indonesia, as it was present in the forms of puppets, woodcrafts, painting and batik. In addition, Indonesian-present vocabulary ‘Esa’ (singular) to describe the concept of oneness of God came from the Sanskrit word ‘ish’ which was carried out by the Indic permeate to Indonesia. The study suggests that with such influence of Indic culture and tradition to Indonesia, both Indonesia and India shared similar heritage and hence steps to strengthen the cultural bonds between the two nations need to be built and maintained.
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Sales Salvador, Dora. "Vikram Chandra's constant journey : swallowing the World." Journal of English Studies 2 (May 29, 2000): 93. http://dx.doi.org/10.18172/jes.61.
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The purpose of this paper is to account for the challenging hybridity and in-betweenness that derives from the presence of non-Western traces in contemporary fiction written in a global language. Among the huge and ever-growing group of the so-called "new literatures in English", the focus will be placed on Vikram Chandra's novel Red Earth and Pouring Rain (1995). This Indian author, who lives between Bombay and Washington, is a real master when it comes to fictionalized oral storytelling, echoing the traditional Indian epics -the Ramayana and the Mahabharata. It is no wonder, then, that Chandra would define himself as a storyteller. The generic shaping of a text tends to voice the ontological conception of literature that an author has, as it is the case with Chandra's transcultural narrative. His work, delineated on the borders between oral rite and written fiction, displays an intersystemic dialogue in which literature becomes a space of intercultural communication, an endless journey.
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Mohan, Rajam. "Perception of Transgenderism through Myths and Literature." International Journal of Research and Review 9, no. 9 (September 8, 2022): 63–66. http://dx.doi.org/10.52403/ijrr.20220907.
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Transgenderism is a concept that has been prevailing in the society from the Vedic period and is acknowledged by both the society and people. Their presence and significance can be observed by brushing through the records like myth, legends, epic, etc. left by our predecessors. Yet, people in the present day society are still biased against the transsexuals and holds resistance towards them in the name of social taboos. Though they are forthcoming, legally recognized and are involved in many sectors, their status in the present day society is still between the rock and hard place especially in India, a so-called ‘religious’ nation. Thus an analysis has been done on the perception, significance and the acceptance of transsexuals through their portrayal in Hindu Mythology and modern day literature. Keywords: Literature, Myths, Social Acceptance, Transgender
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Zysk, Kenneth. "From symposion to goṣṭhī: The Adaptation of a Greek Social Custom in Ancient India." Studia Orientalia Electronica 9, no. 1 (September 12, 2021): 83–111. http://dx.doi.org/10.23993/store.102235.
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The symposion, a male social gathering that began in ancient Greece, was a social institution by and for men, hence a type of men’s society as we might understand it in modern parlance. Its manifestation on the Indian subcontinent has to date not been fully explored. In its original form, the symposion consisted of three main elements: alcohol, sex, and intellectual pursuits in the form of literature and philosophy, commonly understood by the popular phrase “wine, women, and song”. These sympotic elements find their equivalents in a wide range of Sanskrit literature, which include medicine (Āyurveda), eroticism (Kāmaśāstra), polity (Arthaśāstra), epics, and rhetoric (Alaṃkāraśāstra), as expressed in the Carakasaṃhitā, the Kāmasūtra, the Arthaśāstra, the Mahābhārata and Rāmāyaṇa, and the Kāvyamīmāṃsā. The literary evidence indicates that the three sympotic elements came to full blossom in urban Indian men’s social gatherings or goṣṭhīs dating to a few centuries before the Common Era. The paper combines this literary evidence with archaeological sources to show how a foreign social custom contributed to an indigenous institution of men’s society in ancient India by a process of adaptation. It would appear that as the institution moved into different parts of the Indian subcontinent, it increasingly came under Brahmanic influence, which led to an important ideological change that stressed literary and intellectual pursuits over alcohol and sex. Under royal patronage, the goṣṭhī finally became a means for the development of Sanskrit and Indian literature and drama.
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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Herakles (related with Iole and Deianira) and Rama in Hinduism." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 9–36. http://dx.doi.org/10.30958/ajp.8-1-1.
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The Greek Historian Arrian has said that the Indians worshipped Greek Herakles. So the myths related with Greek Herakles need to be compared with the myths of the Indian Gods. There are many myths related with Herakles. The myth related with Iole and Deianira has resemblance with the myth of Rama in Hinduism and Buddhism. The word Rama which is connected with sea is mentioned in the Hebrew Bible. This word came into existence in the ancient Tamil literature called Sanga Ilakkiam through the trade that happened among the people of Greek, Hebrew and Tamil. The myths of Rama that occurred in the Tamil Sangam literature later developed as epics in Sanskrit, Tamil and other languages. Further the myths of Rama also found place in religions such as the Hinduism and the Buddhism. The resemblance between Herakles, in connection with Iole and Deianira, and Rama are synonymous. Hence the Greek Herakles is portrayed as Rama in Hinduism and Buddhism. Keywords: Arrian, Buddhism, Herakles, Rama, Tamil Sangam
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S, Jeyashree. "Rama Ravana Battle Scenes in Tamil Temple Sculptures." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 349–56. http://dx.doi.org/10.34256/irjt22s253.
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The Ramayana and the Mahabharata are immortal epics that are the treasury of Indian culture. Both epics convey the values and ideals that people need. The Ramayana written in the Northern language by Valmiki is in some way the source for other Indian language Ramayanas. Kambana in Tamil and Konaputharetti in Telugu have composed Kambaramayana and Iranganatha Ramayana respectively. Sculptures can be found in the temples of Tamil Nadu including these three language Ramayanas. Thus, it is possible to realize that literature and art are interrelated. Many of the Alvars in the Vaishnava literary four-thousandth Prabhupada exemplify the message of Ramavatara. Among the Alvars, Kulasekara gives the Ramavatara reference. References to the Ramayana are also baked into vegetarian literature. The Ashoka Pillar of the Mauryan period is the beginning of the stone sculpture. Horoscope Ramayana messages in India are inscribed on Buddhist monuments. Although Rama, Krishna and Narasimhan are notable among the three incarnations of the Vaishnava deity Thirumal in Tamil Nadu, the influence on the Ramayana is due to the large number of sculptures about Rama. The Vedic Cholas in Tamil Nadu have created Vaishnava Ramayana sculptures in their temples. The influence of Vaishnavism was greatest during the Vijayanagara Nayak period following the Chola period. The Vijayanagara Nayaks built roundabouts, planes, towers, etc., along with the foundations of the temple. Of these, sculptures were placed on stones and sutas. Ravanavatha is featured in the war to fulfill the purpose of Ramavatar. The battle of Rama Ravana and Ravanavatha can be seen in the temples of Tamil Nadu as sculptures of this event.
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Kakkar, Shruti. "NATURE OF AESTHETIC CLASSICAL THINKING IN SECULAR SANSKRIT LITERATURE." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 268–73. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3751.
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English: The Ramayana and the Mahabharata are considered epics, which are two representative texts of the advanced tradition of Indian literature. Their study gives the knowledge of the state of art prevailing at that time. By the time of "Ramayana" and "Mahabharata", there had been substantial development of painting, sculpture and architecture.
Hindi: रामायण और महाभारत को महाकाव्य माना जाता है जो भारतीय साहित्य की उन्नत परम्परा के दो प्रतिनिधि ग्रन्थ हैं। इनके अध्ययन से उस समय प्रचलित कला की स्थिति का ज्ञान होता है। ''रामायण'' और ''महाभारत'' काल तक चित्रकला, मूर्तिकला व वास्तुकला का पर्याप्त विकास हो चुका था।
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M, Sankar. "Silapathikaram can be considered as a Heroic age Epic." International Research Journal of Tamil 4, no. 2 (April 26, 2022): 115–27. http://dx.doi.org/10.34256/irjt22215.
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The Age of Heroic is one of the most significant in the history of mankind. This is because during this period the gods and angels appeared as mythologists and performed heroic deeds. This can be traced back to the ancient literature of Greek and Roman. The period in which the Ramayana and the Mahabharata appeared in India is called the Heroic period. Next to this is the Heroic age of Tamil Nadu. Originating during this period were the Sangam poems, also Called as Cāṉṟōr poems. The first epic of Silappatikaram, which appeared at the end of the Heroic period of Tamil Nadu or the time when the empires appeared, refers to the history of Kannaki who appeared on earth and later became a deity. Elango has created this epic by prioritizing femininity in order to prioritize all the works that appeared during the heroic periods of Greek and Roman. In this epic the characterization, the course of the story, the structure of the story are essential. These support the biosphere of the primary mantras (Kannaki, Kovalan, Madhavi) and the development of the show. Is it possible to consider the epic Silappatikaram, which is considered to be from the 2nd century AD, as a heroic epic? This article is written to address the issue. In this article the elements of the heroic age are discussed in connection with the Silappatikaram.
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Lenka, Usha, and Binita Tiwari. "Achieving triple “P” bottom line through resonant leadership: an Indian perspective." International Journal of Productivity and Performance Management 65, no. 5 (June 13, 2016): 694–703. http://dx.doi.org/10.1108/ijppm-02-2015-0023.
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Purpose – The purpose of this paper is to review the extant literature on resonant leadership and develop a conceptual framework about the role played by resonant leaders of crisis-ridden firms in developing employees for achieving triple “P” bottom line. Design/methodology/approach – A systematic review of literature was conducted from 1994 to 2015 with key words leadership, resonant leadership, and triple “P” bottom line. Related research papers were searched from select databases of Elsevier, Emerald, Sage, Springer, Taylor and Francis, Wiley, and other library services of Proquest, Ebsco, and Scopus. Findings – Resonant leaders motivate their subordinates by being compassionate toward them, showing an overall positive mood, and through guidance for achieving sustainable triple “P” bottom line. India is a secular country that emphasizes on spiritual beliefs as well as on socio-cultural and religious values. Therefore, Indian managers generally adopt these values in their early socialization process by following traditional epics and religious scriptures. They spread positive emotions among their subordinates and raise their level of consciousness by exhibiting altruistic values. Therefore, altruism could be considered as an additional dimension of resonant leadership style of Indian managers for downsized firms. These leaders nurture surviving employees at the time of economic crisis to build a sustainable triple “P” bottom line. Originality/value – Altruism can be considered as a new dimension of resonant leadership style of Indian managers for downsized firms. These leaders provide a sense of psychological security to their employees by developing a value led organization with meaningful vision and an edge over their competitors.
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Sohnen, Renate. "On the concept and presentation of yamaka in early Indian poetic theory." Bulletin of the School of Oriental and African Studies 58, no. 3 (October 1995): 495–520. http://dx.doi.org/10.1017/s0041977x00012921.
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Figures of repetition occur very early in Sanskrit literature. In the oldest stratum, the hymns of the Rgveda, this phenomenon seems to be restricted to the repetition of words with the same meaning, its function being either to express continuation or regularity, i.e. in the case when a single word, normally an adverb, is duplicated (āmreḍita, e.g. dive-dive), or to give a special emphasis to a phrase, preferably at the end of a number of stanzas of a hymn (refrain type). Both kinds of repetition continue to be used in later literature, such as the Pāli Jātakas and the two epics, Mahābhārata and Rāmāyaṇa.
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Lutgendorf, Philip. "The View from the Ghats: Traditional Exegesis of a Hindu Epic." Journal of Asian Studies 48, no. 2 (May 1989): 272–88. http://dx.doi.org/10.2307/2057378.
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The most popular book in northern India is a Hindi retelling of the ancient tale of Prince Rām and his wife, Sītāa, composed in about A.D. 1574 by the poet-saint Tulsīdās of Banaras. Throughout a vast region with a population of more than three hundred million people, this epic of some fourteen-thousand lines has come to be regarded not only as a great masterpiece of literature but also as a religious work of the highest inspiration—a status recognized by nineteenth-century British scholars who labeled it "the Bible of North India." To its audience it is known by several names: simply the Rāmāyaṇ(borrowing the title of the Sanskrit archetype that, for Hindi speakers, it has largely supplanted); the Tulsī Rāmāyaṇ(invoking its author); and also the Mānas(The lake), which is a condensation of its true title, Rāmcaritmānas(The lake of the acts of Rām). Encountering the last name for the first time, a reader from another culture might be puzzled by its central metaphor: why should the image of a lake be so closely associated with this celebrated saga of virtue, heroism, and devotion?
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Shetty, Deepti, and Vidhya S. Gurav. "Issues and Challenges Faced by Institutions Giving Management Education in India and Strategies to be Adopted for the Survival." GBS Impact: Journal of Multi Disciplinary Research 8, no. 1 (2022): 123–46. http://dx.doi.org/10.58419/gbs.v8i1.812212.
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Management education is considered as elitist, precious and professional course as it attracts young candidates who are very passionate and motivated by the positive consequences associated with management education to either become a successful manager or to set an example by becoming successful entrepreneur. Management education in India is predominately a derivative of western management thought and practice. Occasionally, management schools draw some inferences from Indian epics, shastras and practices. It may be worthwhile to notice that management itself as a discipline has evolved from fundamental disciplines of philosophy, psychology, economics, accounting, computer science, mathematics, statistics and industrial engineering. In this decade India has witnessed a drastic change in higher education. Especially management education is witnessing an exponential growth in terms of number of institutes imparting management education which are usually termed as Business Schools or Management Institutions. In this paper authors have tried to explore the present situation of management education in India. This paper also studies the trends prevailing in management education in India, and tries to find out how effectively the management education helps the industries as well as how does it help one to become successful entrepreneur. Further the paper explains the emerging issues of management education in India and also explores the strategies and policies to be implied to improve the quality of management education and survive in long run. This paper throws light on existing literatures in management education in India as well as discusses the challenges faced by management institutions.