Relevant bibliographies by topics / Lakṣmaṇa (Hindu deity) in literature

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Academic literature on the topic 'Lakṣmaṇa (Hindu deity) in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Lakṣmaṇa (Hindu deity) in literature"

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Bühnemann, Gudrun. "Selecting and perfecting mantras in Hindu tantrism." Bulletin of the School of Oriental and African Studies 54, no. 2 (June 1991): 292–306. http://dx.doi.org/10.1017/s0041977x00014804.

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The exposition of different deity mantras forms an essential part of Tantric compendia. A mantra, a combination of letters thought to be of divine origin, is transmitted by a preceptor to a disciple in an initiation ritual whereby the disciple is authorized to practise its ritual repetition and strive for its perfection in order to attain supernatural powers. The different stages of the process from the selection of the mantra by the preceptor to its employment in desire–oriented rites by the practitioner shall be described in this paper mainly on the basis of chapters 15 and 16 of the Kulārṇavatantra (= KT), one of the most important texts of the Kaula School of Tantrism, written between the eleventh and fifteenth centuries A.D. These chapters were written at a stage when the technicalities of mantraśāstra had been fully developed and were widely accepted. Among other texts consulted were the Śāradātilakatantra (= ŚT) by Lakṣmaṇa Deśikendra with Rāghavabhaṭṭa's commentary entitled Padārthādarśa (= PĀ) (A.D. 1494), the Mantramahodadhi (= MM) by Mahīdhara (A.D. 1588/89) and the Tantrarāja(tantra) (= TR) with the commentary Manoramā (A.D. 1603/04).
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V, Gunapalasingam. "Small Deity Worship in Sri Lanka: A Comparative Study Based on Hindu and Buddhist Religious Traditions." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 99–107. http://dx.doi.org/10.34256/irjt21413.

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The People who have not only multi ethnic, multi -religious and multi -languages in Sri Lanka but also, they follow different beliefs and cultural traditions as well. Hindu and Buddhist religious and cultural traditions are very prominent in Sri Lanka. Even though India is the root cause for the prevailing Hindu and Buddhist traditions in Sri Lanka, both the traditions and its worships and beliefs have unique and independent characteristics different from India. Small deity worship comprises of unique and independent characteristics in Sri Lanka. Small Deity worship in Hindu tradition: Kazhippu ritual, temple ritual, Kumara Deiva worship, Vairava worship, Pathini Amman worship, tree worship, Naga thampiran worship and small deity worship in Buddhist tradition: Thovil, Magapirith, katharagama deio, Bahirava, Pathini Deio, Bothi tree, Maga Naga are compared and identified unique and innovative characteristics among them. In this research, historical method, comparative method and descriptive method have been used. Data gathered from field work are considered as primary sources and data gathered from literature, research articles, manuscripts, etc. considered as secondary sources. Knowing origin and background of Hindu and Buddhist religion, identifying characteristics of small deity worship in Hindu and Buddhist tradition in Sri Lanka, discovering unique and innovative characteristics of small deity worship of Hindu and Buddhist traditions and evaluating values revealed by the two traditions are objectives of the research. Research area for this study is Magoya Divisional Secretary and Eravur Pattu Divisional Secretary. The conclusion of the research is that the small deity worships of the above two traditions fulfills psychological needs of the concerned people and small deity worship beliefs and traditions of Hindu and Buddhist religions will continue for long time.
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Ristanto, Rizhal Hendi, Ade Suryanda, Ade Imas Rismayati, Aty Rimadana, and Rahmirini Datau. "Etnobotani: tumbuhan ritual keagamaan hindu-bali." JPBIO (Jurnal Pendidikan Biologi) 5, no. 1 (April 7, 2020): 96–105. http://dx.doi.org/10.31932/jpbio.v5i1.642.

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Pulau Bali dikenal sebagai pulau seribu pura dengan mayoritas penduduk beragama Hindu menggunakan tumbuhan dalam kegiatan ritual keagamaan Hindu-Bali. Penelitian ini bertujuan untuk mengetahui macam-macam tumbuhan ritual keagamaan Hindu-Bali. Penelitian ini terkait etnobotani yang dilaksanakan pada bulan April tahun 2018 pada tiga lokasi yaitu kebun raya Bali, taman wisata alam Danau Buyan, dan Pura Ulun Danu Beratan, Kabupaten Tabanan dan Buleleng, Bali. Data dikumpulkan melalui teknik wawancara, observasi, dan studi pustaka. Narasumber ditentukan dengan teknik purposive sampling dan simple random sampling. Analisis data dilakukan melalui deskriptif kualitatif. Hasil penelitian ditemukan terdapat 101 spesies tumbuhan yang digunakan dalam ritual keagamaan Hindu-Bali. Bagian umbi 11 spesies, bagian batang 10 spesies, bagian biji 5 spesies, bagian daun 29 spesies, bagian bunga 17 spesies, bagian buah 9 spesies, dan bagian kulit batang 20 spesies. Mayarakat Hindu-Bali mempercayai bahwa suatu warna melambangkan dewa, yaitu kuning melambangkan Mahadewa, hitam melambangkan Dewa Wisnu, putih melambangkan Dewa Shiwa, dan merah melambangkan dewa Brahma.Kata kunci: Etnobotani, Hindu-Bali, tumbuhan ritual Etnobotani: hindu-bali religious ritual plant. Bali Island is known as the Thousand Pura Island with a Hindu population used in Hindu-Balinese religious ritual activities. The study of botany relating to the culture of society is called Ethnobotany. Types of Hindu-Balinese religious rituals. The study was conducted in April 2018 at three locations in the Bali Botanic Garden, Danau Buyan Nature Park, and Ulun Danu Beratan Temple, Tabanan and Buleleng regency, Bali Province. Data collected through interview techniques, observation, and literature study. The informants were determined by purposive sampling and simple random sampling techniques. Data analysis was performed through descriptive qualitative. The results found 101 species of plants used in Hindu-Balinese religious rituals. Tuber parts 11 species, 10 stem species, 20 bark species, 29 leaf species, 17 flower species, 9 fruit species, and 5 species seeds. Hindu-Balinese people believe that one of the colors symbolizes deity, namely yellow symbolizes Mahadeva, black symbolizes Lord Vishnu, white symbolizes Lord Shiva, and red symbolizes the Brahma.Keywords: Ethnobotany, Hindu Bali, ritual plants
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4

Lange, Gerrit. "Cobra Deities and Divine Cobras: The Ambiguous Animality of Nāgas." Religions 10, no. 8 (July 26, 2019): 454. http://dx.doi.org/10.3390/rel10080454.

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In South Asia, cobras are the animals most dangerous to humans—as humans are to cobras. Paradoxically, one threat to cobras is their worship by feeding them milk, which is harmful to them, but religiously prescribed as an act of love and tenderness towards a deity. Across cultural and religious contexts, the Nāgas, mostly cobra-shaped beings, are prominent among Hindu and Buddhist deities. Are they seen as animals? Doing ethnographic fieldwork on a Himalayan female Nāga Goddess, this question has long accompanied me during my participant observation and interviews, and I have found at least as many possible answers as I have had interview partners. In this article, I trace the ambiguous relationship between humans, serpents and serpent deities through the classical Sanskrit literature, Hindu and Buddhist iconographies and the retelling of myths in modern movies, short stories, and fantasy novels. In these narrations and portrayals, Nāgas are often “real” snakes, i.e., members of the animal kingdom—only bigger, shape-shifting or multi-headed and, curiously, thirsty for milk. The article focuses on those traits of Nāgas which set them apart from animals, and on those traits that characterize them as snakes.
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Mann, Richard. "Skanda in Epic and Puranic Literature: An Examination of the Origins and Development of a Hindu Deity in North India." Religion Compass 1, no. 6 (September 14, 2007): 725–51. http://dx.doi.org/10.1111/j.1749-8171.2007.00036.x.

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Holt, Amy-Ruth. "Symbols of Political Participation: Jayalalitha’s Fan Imagery in Tamil Nadu." Journal of Hindu Studies 12, no. 2 (August 1, 2019): 242–69. http://dx.doi.org/10.1093/jhs/hiz014.

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Abstract Contributing to the growing literature on fandom, this study investigates the political fan imagery in Tamil Nadu of the past AIADMK chief-minister J. Jayalalitha (1948–2016) that arouse popular devotion in her followers as if she was a Hindu deity (Hills 2002; Porter 2009; Duffett 2013). During Jayalalitha’s reign, her AIADMK followers, often called bhaktas, pursued her favour by making divine-like icons of her as well as by performing extreme physical acts for her attention that may be reproduced as visual narratives in the local press. The Tamil karate star Shihan Hussaini crucified himself on a cross wearing a t-shirt with Jayalalitha’s political nickname on it, the MLA representative M.V. Karuppaiah floated in a swimming pool holding an AIADMK flag in his mouth for forty-eight hours, and minister Sellur Raju organized huge ritual processions derived from local traditions, repurposed for Jayalalitha’s praise. These bhakti images involve a transactional visuality between iconic depictions of Jayalalitha and supportive narratives featuring her devotees’ unusual actions that serve as defining symbols of their political participation.
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Dissertations / Theses on the topic "Lakṣmaṇa (Hindu deity) in literature"

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Holt, Amy-Ruth. "Shiva's divine play art and literature at a South Indian Temple /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1196129102.

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Behera, Subhakanta. "Oriya literature and the Jagannath cult, 1866-1936 : quest for identity." Thesis, University of Oxford, 1999. http://ora.ox.ac.uk/objects/uuid:7b160f8c-be65-44da-a2e0-99522274060b.

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Poddar, Neeraja. "Krishna in his Myriad Forms: Narration, Translation and Variation in Illustrated Manuscripts of the Latter Half of the Tenth Book of the Bhāgavata Purāṇa." Thesis, 2014. https://doi.org/10.7916/D8H70CVV.

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This dissertation focuses on a seventeenth-century (so-called) Malwa manuscript that illustrates the story of Krishna, and the copy manuscripts that were produced after it. It explores how the story is transformed in its incarnations as the vernacular text inscribed on the manuscript, the cycle of illustrations depicting that text, and then the copies made from what appear to be the initial illustrations. The claim is that narrative variations which find their way into these different embodiments should almost never be considered "mistakes," even when an act of misunderstanding seems to be clearly implied. Rather they are moments when the artist's or author's engagement with contemporary sectarian concerns, literary trends, artistic strategies and popular culture is manifest. The first three chapters of the dissertation are devoted to an analysis of text, illustration and copy illustration respectively, while the fourth presents the broader context in which such Krishna manuscripts were circulating.The underlying objective is to re-evaluate the conventional narrative of North Indian illustrated manuscripts. This is cast as the teleology of court styles where political history is used to decide important and influential ateliers. Visually compelling and historically important illustrated manuscripts such as the ones I study, but whose patronizing court is undecided, are largely ignored. This dissertation showcases an alternative, interdisciplinary approach that undertakes thorough visual and textual analyses alongside an examination of the broader socio-religious trends that impacted artistic production. It advocates that every illustrated manuscript should be studied individually, rather than as just a member of a predetermined stylistic group.
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Books on the topic "Lakṣmaṇa (Hindu deity) in literature"

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Prajñācakshu, Rādheśyāma Rāmāyaṇī. Lakshmaṇatattvavimarśa. 2nd ed. Vārāṇasī: Mānasa Manthana Kendra, 1996.

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Irāmapattiran̲, Ā. Kampar kavimalar mālai. Mayilāṭutur̲ai, Tamil̲nāṭu: Ā. Irāmapattiran̲, 1985.

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Rāmakāvya meṃ Lakshmaṇa. Alīgaṛha: Granthāyana, 2001.

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Nayāla, Madhubālā. Rāmakāvya meṃ Lakshmaṇa. Alīgaṛha: Granthāyana, 2001.

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Yugeśvara. Sumitrānandana. Vārāṇasī: Pracāraka Buka Klaba, 2002.

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Lakshmaṇa, Melā (2000 Lucknow India). Rāmānuja: Lakshmaṇa Melā, Lakhanaū, 1 Pharavarī - 12 Pharavarī 2000. [Lakhanaū?]: Prakāśa Paikejarsa, 2000.

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Ardhanārīśvara in art and literature. New Delhi: D.K. Printworld, 2000.

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Rama in Indian literature, art & thought. Delhi: Sundeep Prakashan, 1986.

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Nagar, Shanti Lal. Śrīviṣṇu-caritam in Indian art and literature. Delhi: Parimal Publications, 1997.

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Nagar, Shanti Lal. Varāha in Indian art, culture, and literature. New Delhi: Aryan Books International, 1993.

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