Relevant bibliographies by topics / Mahima Dharma

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Mahima Dharma'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2024

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Journal articles on the topic "Mahima Dharma"

1

Guzy, Lidia. "Askesekonzeptionen in Mahima Dharma." Paragrana 31, no. 1 (August 1, 2022): 185–208. http://dx.doi.org/10.1515/para-2022-0013.

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Abstract Der Beitrag diskutiert die vielfältigen Askese-Traditionen und Vorstellungen einer neuen religiösen Gruppe im Osten Indiens, deren Zentren in asketischen Orden und der Laienbevölkerung in Stammesgebieten Odishas liegen.
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Guzy, Lidia. "Wissen als asketische Körperpraxis bei Mahima Dharma." Paragrana 25, no. 1 (June 1, 2016): 313–24. http://dx.doi.org/10.1515/para-2016-0015.

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AbstractDer Artikel thematisiert den Körper als Medium des spirituellen Wissens und der Erkenntnisvermittlung von Mahima Dharma – einer neueren asketischen Bewegung des östlichen Indiens. Anhand indigener Konzepte von Wissen und Erleuchtung (gyan) wird spirituelle Erkenntnis im Sinne eines esoterischen asketischen Wissens analysiert. Esoterisches (exklusives) asketisches Wissen in der neueren asketischen Tradition Mahima Dharma entsteht nur mittels des spezialisierten Körperwissens eines Asketen oder Laien. Die richtigen Werte des Lebens für Asketen und Laien werden nur mittels einer disziplinierten Körperpraxis verkörpert. Der Artikel basiert auf langwierigen Feldforschungen unter Asketen der Mahima Dharma-Religion des östlichen Indiens.
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Panigrahi, S. C. "Tandra Patnaik, God as Sunya: The Philosophy of Mahima Dharma and Bhima Bhoi." Journal of Indian Council of Philosophical Research 35, no. 1 (February 21, 2017): 219–21. http://dx.doi.org/10.1007/s40961-016-0090-6.

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Guzy, Lidia. "“On the Road with the Babas”. Some Insights into Local Features of Mahima Dharma." Journal of Social Sciences 4, no. 4 (October 2000): 323–30. http://dx.doi.org/10.1080/09718923.2000.11892280.

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Wisarja, Ketut, and I. Ketut Sudarsana. "Konstruksi Masyarakat Menurut Mahatma Gandhi." ARISTO 6, no. 2 (July 1, 2018): 202. http://dx.doi.org/10.24269/ars.v6i2.1021.

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The cotruction of society that Gandhi is trying to build is a manifestation of his religious or religious faith. Where each individual jointly runs his life activity in the life of society as a holy dharma of religion. As dharma then every individual must be able to defeat any potential greed in developing autonomization of individuality to realize mutual interests. The idealization of society that Gandhi aspires to is inseparable from the idealization of the perfection of human beings as the main core of society. The idealization of society for Gandhi is what the Indian community calls the ashram. Ashram has in common with ashrama terminology. Ashram is the ideal conception of community building as a model community. Such community prototypes contain a set of cultural roots that make up the ideological constructions of society. The cultural roots are established as living principles that must be obeyed by the ashram citizens. The estuary of all is the enforcement of the principle of brotherhood of mankind. The value of humanity that is the culmination and the key word for every form of devotion by upholding that all human beings are equal and brothers, should not be exaggerated or feel more than others. This principle of 'all brothers' is the moral principle in Gandhi idealized society. The implications of Gandhi's thought increasingly find a point of relevance to forming civil society in Indonesia.
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Mukesh Kumar Maurya and Dr Aparna Trtipathi. "In Pursuit of Secularism: Religious and Political Complexity in Selected Works of Shashi Tharoor." Creative Launcher 5, no. 3 (August 30, 2020): 181–87. http://dx.doi.org/10.53032/tcl.2020.5.3.24.

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The term secularism means separate from religion or having no religious basis. It indicates to what the dissociation of religion from political economic social and cultural aspects of life. It advocates the equal opportunities for the follower of all religion. Sanatan Dharma (Hinduism) believes in the holistic and comprehensive religious belief and trying to integrate them. The term related to the Vedic concept of Dharmnirpeksh (the indifference of state to religion) and the Vedic philosophy Sarv Dharm Sambhava (the destination of all part follower of all religion is same). In Indian constitution the word ‘secular’ is added by making forty-second amendment act in 1976 with a belief of equality and equal protection to all community. In the other hand, it has taken the power to interfere in religion so as remove evils in it such as dowry system, child marriage, triple talaq, uniform civil code, CAA, law of overpopulation control act etc. In India there are mainly two perspectives regarding Secularism. One perspective related to the views of Mahatma Gandhi. The followers of these views accept that secularism in India can only be possible with an adoption of pluralism by every Indian citizen. The other perspective related to the views of Sangh Parivar. The followers of this view accepted that the secularism is western concept that is not suitable for the Indian context and must be replaced with cultural nationalism.
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Kumar, Sudhir. "A Comparative Talk on Women Era." ANVESHA-A Multidisciplinary E-Journal for all Researches 3, no. 1 (2022): 1–4. http://dx.doi.org/10.55183/amjr.2022.vo3.lsi.01.001.

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In the original philosophy of Mahatma Gandhi the proverbial principle is to “see no evil, hear no evil, and speak no evil”. Probably a fourth monkey should have been shown with crossing his arms as to convey “do no evil” or “do nothing”. Looking it in other way would mean, refusing to acknowledge it or feigning ignorance. It seems that in the present scenario with reference to Women era, gives us a feeling to have a relook at the three wise monkeys in a manner as shown above. The principles of jurisprudence are not confined to the texts in Sanskrit. Manu attests that custom is the foremost basis of jurisprudence. Customary law delimits Brahamnic legal theory. And customs differ according to districts, towns, castes guilds and corporations. Manu asserts the precedence of provincial custom. The Dharma Shastras are the pre-eminent Hindu legal texts written in Sanskrit, excerpts of which were translated into the early Javanese and Khmer languages. Niti i.e. Justice, is based on Dharma, which is moral law in these works. The term dharma may be traced from the root word dhr which means sustains or supports. The expressesion seems to have a wide range of meaning. It signifies the prudence of highest virtue to human welfare. We know how to swim In water like fishes We know how to fly In air like birds But we do not know how to Live on earth like human beings. Alexander Selkirk
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Hafsah, Hafni, Suwarty Suwarty, Zul Afwan, Denok Wulandari, Willyansyah Willyansyah, Syarfi Azis, and Syahrul Syahrul. "Pengabdian Sebagai Juri Dalam Lomba Memasak Pada Pekan Event Az Zuhra Spektakuler." Dedikasi: Jurnal Pengabdian Pendidikan dan Teknologi Masyarakat 1, no. 2 (July 12, 2023): 63–68. http://dx.doi.org/10.31004/dedikasi.v1i2.16.

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Kegiatan Lomba memasak wali murid yang diselenggarakan di sekolah Brilliant Islamic School merupakan bagian dari acara Pekan Event Azzuhra Group Spektakuler . Event ini merupakan kegiatan pengabdian masyarakat dimana Amik (Akademi Manajemen Ilmu Komputer) Tri Dharma berpartisipasi dalam melakukan penjurian dalam lomba. Lomba memasak ini diikuti oleh wali murid dari 18 (delapan) kelas atau kelompok, dan setiap kelompok terdiri dari 5 (lima) orang. Adapun kriteria penilaian didasarkan pada beberapa unsur yaitu antara lain kebersihan, team work, plating dan rasa yang merupakan poin tertinggi dalam lomba memasak. Secara keseluruhan event berjalan dengan lancar. Kemampuan peserta wali murid secara bersama-sama dalam sebuah kelompok atau tim dalam mahami apa yang lebih dan apa yang kurang dalam suatu masakan cukup baik. Kemudian, bagi pihak sekolah terbangun kepercayaan dengan AMIK Tri Dharma karena mengundang pihak diluar sekolah untuk melakukan penilaian. Terkait penilaian secara rata-rata, menunjukkan bahwa peserta mempunyai kreativitas yang lumayan bagus, hanya terkadang terbentur dengan dua unsur lainnya yaitu kebersihan dan tampilan makanan. Kesesuaian tampilan dengan rasa membuat makanan akan terasa lebih nikmat, serta dapat menggugah selera untuk segera menikmati makanan tersebut. Dilihat dari persiapan peserta yang belum maksimal, pada umumnya terjadi hal yang stagnan di dalam tampilan dan kebersihan. Tidak adanya variasi tampilan makanan membuat hasil makanan menjadi kurang variatif. Namun demikian, event lomba memasak ini dimaksudkan untuk menjalin silaturrahmi baik itu antara sesama wali murid, maupun dengan pihak sekolah maupun AMIK Tri Dharma. Disamping itu juga, melalui penilaian bagi peserta merupakan koreksi bagaimana tindak lanjut untuk mengembangkan potensi yang ada dalam diri dan kerjasama tim.
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S, Kalimuthu. "The Grand Lemurrian Siva Sakthi Maha Mudra." International Journal of Pharmacognosy & Chinese Medicine 6, no. 1 (2022): 1–4. http://dx.doi.org/10.23880/ipcm-16000228.

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The substratum of the Vedas and the Upanishads is that Lord Shiva is static and his counterpart Paarvathi who is also called Sakthi is His consort. It is generally believed that Lord Shiva is Adi Yogi. In the Indian Santana Dharma which also called Truth the yogic practices are inseparable and also indispensable. That is the marvelous beauty of yogic techniques. That’s why in the great Indian epic Mahabharata Lord Krishna tells Arjuna that He created this Universe with His Yoga Maya. All the Indian traditional spiritual knowledge were transmitted and taught to the Seers by Lord Shiva. The yogic asanas help the performers to sit properly for meditation. Prayer is outward appeal to Gods and Goddesses whereas the meditation is PURELY inner travelling. Prayer requires a deity but meditation does not need any Gods. The proper meditation leads the practitioner to Nirvikalpa Samadhi. In the Indian spiritual systems there are hearing, studying, watching and learning. Reading and learning are not at all similar or identical. The main thing is that even learning is not sufficient to attain spiritual peace, bliss and enlightenment. Some meditations are difficult to perform. In this work, the author unlocks the mysteries and instant benefits of the Grand Lemurriaan Siva Sakthi Maha Mudra which was kept very secret by the Sages till this day
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Japang, Ibamedabha, Renu B. Rathi, Jitesh Verma, and Prakash Dwivedi. "A Literary review on Buddhi(IQ) and Smriti(Memory)–An Ayurveda approach." International Journal of Ayurvedic Medicine 13, no. 3 (October 9, 2022): 667–72. http://dx.doi.org/10.47552/ijam.v13i3.2627.

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Mana (mind) is one of the important things in life which leads to overall health. Smriti (memory) is the remembrance of what has been experienced directly earlier. It is described as one among the eight Aishwaryas (desire of power) which only happen through the concentration of the mind. Buddhi (Intellect) is also known as Mahata (greatness), Upalabidhi (accomplishment), and Gyana (intellectual). Grahana (grasping) and Dharana (retaining) capacity are the most important properties of intellect because of this knowledge can be retrieved by Smriti (memory). In the modern era due to stress, and disturbing emotions there is an increase in incidences of psychosomatic disease. Aim and objectives: The main aim is to explore and review IQ and memory through the Ayurveda approach. Materials and methods: The source for this study is collected from the classical Ayurvedic books and commentaries, modern medical science textbooks and different articles from Pubmed, DHARA, Google scholar etc. Result: There is an elaborate description of various mental faculties like Buddhi (intellect), Manas (mind), and Smriti (memory) in the ancient Indian texts including Ayurveda texts. Conclusion: Exploration of IQ and memory through the Ayurveda approach helps better understanding of IQ and memory which can improve the practical utility and clinical applicability of these Ayurvedic concepts. Clinically, the anatomic and physiologic knowledge of both IQ and memory will not only facilitate choosing the right medicinal formulations but also definite Panchakarma procedures for the best outcome in the prevention of diseases and cure the neuromotor or neuro-behavioural ailments in which both IQ and memory get defected.
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Dissertations / Theses on the topic "Mahima Dharma"

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Guzy, Lidia Julianna. "Baba-s und Alekh-s, oder Askese und Ekstase einer Religion im Werden : Vergleichende Untersuchung der asketischen Tradition Mahima Dharma in zwei Distrikten Orissas (Dhenkanal und Koraput)/Indien.)." Paris, EHESS, 2002. http://www.theses.fr/2002EHES0129.

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Dans le travail il s'agit d'une analyse comparative d'une doctrine ascétique récente - Mahima Dharma - issue d'un milieu socioculturel hindou-paysan et qui est devenue prosélyte dans le milieu tribal. La doctrine lance un discours critique par rapport à la tradition brahmanique et à la société des castes. L'ascèse dans le contexte hindou-paysan se révèle, d'un côté, un garant d'une continuité des idées-valeurs de la royauté et de la pureté. D'un autre coté, elle devient le moteur critique permettant de construire une identité religieuse différente de l'idéologie brahmanique dominante. Dans le contexte tribal, l'ascèse est toujours liée à l'extase des spécialistes rituels (surtout des femmes) parmi des convertis. L'ascétisme a crée ici un nouveau groupe de spécialistes religieuses qui, dans le même temps sont devenues des garantes de la continuité de la tradition locale chamaniste. La nouvelle éthique indique le changement social tout en préservant la tradition.
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Guzy, Lidia. "Baba-s und Alekh-s - Askese und Ekstase einer Religion im Werden : vergleichende Untersuchung der asketischen Tradition Mahima Dharma in zwei Distrikten Orissas (Dhenkanal und Koraput) / östliches Indien /." Berlin : Weissensee Verl, 2002. http://catalogue.bnf.fr/ark:/12148/cb40013951s.

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Books on the topic "Mahima Dharma"

1

Bābā, Biśvanātha. Philosophy of Mahima Dharma: Philosophy of unalloyed non-dual Supreme Being. Cuttack: Mahima Dharmalochana Samiti, 1987.

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Nath, Satrughna. Mahima dharmadhara. Bhubaneswar: Hemalata Nath, 1990.

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Das, Chittaranjan. Oḍiśāra Mahimādharma. 2nd ed. Kaṭaka: Dharmagrantha Shṭora, 1991.

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Nepāka, Bhāgīrathi. Bhīmabhoiṅka Mahimādharma. Bhubaneśvara: Bhagīratha Prakāśana, 1985.

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Svāim̐, Satyānanda. Mahimā dharma: Rīti, nīti, pariciti. Kaṭaka: Caṇḍī Pustakāḷaẏa, 1998.

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Mishra, Bibhuti Bhusan. Religious movements in Orissa: In nineteenth century. Jaipur: Publication Scheme, 1998.

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Parishada, Oḍiśa Saṃskr̥ti, and National Seminar on Mahima Dharma and Minor Religious Cults (10th : 1995 : Institute of Orissan Culture), eds. Studies in Mahima Dharma and minor religious cults of Eastern India. Bhubaneswar: Institute of Orissan Culture, 1998.

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Guzy, Lidia. Baba-s und Alekh-s-Askese und Ekstase einer Religion im Werden: Vergleichende Untersuchung der asketischen Tradition Mahima Dharma in zwei Distrikten Orissas (Dhenkanal und Koraput) / östliches Indien. Berlin: Weissensee Verlag, 2002.

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Deo, Fanindam. Socio-religious movements and cultural networks in Indian civilisation: Mahimā Dharma. Shimla: Indian Institute of Advanced Study, 2015.

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Dāsa, Bharata. Mahimā prakāśa. Mahimāgādi, Ji. Ḍheṅkanāḷa, Oḍiśā: Prāptisthāna, Mahimā Dharma Granthakosha Bhabana, 1992.

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Book chapters on the topic "Mahima Dharma"

1

Guzy, Lidia. "The Poly-culture of Mahima Dharma." In Voices from the Periphery, 155–81. Routledge India, 2020. http://dx.doi.org/10.4324/9781003157922-7.

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Jain, Pankaj. "Modern Hindu Dharma and Environmentalism." In The Oxford History of Hinduism: Modern Hinduism, 261–74. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198790839.003.0015.

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This chapter explores some important examples of modern Hindu environmentalism. Hinduism contains numerous references to the worship of the divine in nature in its Vedas, Upanishads, Puranas, Sutras, and its other sacred texts. Millions of Hindus recite Sanskrit mantras daily to revere rivers, mountains, trees, animals, and the earth. Although the Chipko (tree-hugging) Movement is the most widely known example of Hindu environmental leadership, there are examples of Hindu action for the environment that are centuries old. Mahatma Gandhi exemplified many of the Hindu teachings, and his example continues to inspire contemporary social, religious, and environmental leaders in their efforts to protect the planet.
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"XII The Dharma Letter Method, the All–penetrating Gate." In The Maha-Vairocana-Abhisambodhi Tantra, 256–59. Routledge, 2005. http://dx.doi.org/10.4324/9780203988831-21.

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Barua, Manisha. "Gandhi and Comparative Religion." In The Paideia Archive: Twentieth World Congress of Philosophy, 1–5. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19985106.

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Mahatma Gandhi was deeply interested in the comparative study of religions since the days of his youth. His interest in religious matters was due to the background of India, which was saturated with religious ideas and spirituality. Religion, to Gandhi, was not a matter of individual experience: Gandhi found God within creation. The meaning of the word 'Dharma' is 'religion' in India. This is a comprehensive term which embraces all of humanity. Gandhi referred to "God" as "Truth," which has great significance. His mission was not only to humanize religion, but also to moralize it. Gandhi's interpretation of Hinduism, Islam, and Christianity made his religion a federation of different religious faiths. His views on proselytization are also included in the paper.
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Siganporia, Harmony. "What We Talk About When We Talk About (Him) Walking." In Walking from Dandi, 17—C1.N3. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192856012.003.0002.

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Abstract This section explores the act of walking as a liminal one, altering the walker in the process. It analyses the spaces between marching and walking—the collective and individuated aspects of the act—proceeding to outline the various kinds (and modalities) of Gandhi’s walks, in a bid to decode how he used walking to signify myriad things (e.g. The Dandi March (1930) as an ethnographic act; the Orissa tour (1934) as a ‘yatra’ or pilgrimage; the walk in Noakhali (1946) as an act of penance, and so on). It also investigates the basis of the myth of the ‘flying’ Mahatma, apart from examining how marches are structurally different from most contemporary social movements, which take the form of static dharnas.
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