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Journal articles on the topic 'Mantras in the Vedas'
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1
Sharma, Krishna Chandra. "Vedic Literature and Its Universal Concepts: Rishi, Devata and Chanda." Harvest 3, no. 1 (2024): 39–48. http://dx.doi.org/10.3126/harvest.v3i1.64181.
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Rishi, Devata, Chanda, are the three foundational pillars of the four Vedas: Rik,Yaju, Sama and Atharva. Each of these four is collection of mantra and mantra collection is called Samhita. Each Samhita consists of Brahmana, Aranyaka and Upanisad texts and these are interpretive texts of Samhita. Both Samhita and interpretive texts form the vast body of Vedic literature. Samhitas are original texts whereas Brahmana and Aranyaka are their interpretations, and the Upanisads are philosophic texts of the Vedas. Rishi, Devata and Chanda are formative elements of the Vedas. Rishis are the wise scholars who have realized Vedic mantras and handed the same to their disciples which in the long run develop different Sakha or branches of each Veda and such sakha altogether were 1131 and now only 26 sakha with their texts are available. Concept of Devata is suggestive of the theme and the subject matter of Vedic literature. In the Vedas Devatas are representatives of divine entity having certain physical form. The sun, the wind/ Indra and Agni (fire) are three Devata of the space, interspace and the earth. Vedas discusses One Almighty Brahma/ Purusha taking different forms as Devata based on various performances. Each Vedic Samhita and all interpretive literature follow structural pattern and especially Rigveda follows rigid metrical pattern. Each mantra of Vedic literature demands proper understanding of its Rishi, Devata and Chanda in order to capture its true spirit.
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A, Roobadevi. "Vedic principles in Sangam literature." International Research Journal of Tamil 3, S-2 (2021): 180–84. http://dx.doi.org/10.34256/irjt21s235.
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Sangam literary texts have praised many Rig, Yajur, Sama and Atharvana Vedas. The four Vedas speak of the praise of God, the sacrificial rites, the mantras of veneration, witchcraft, and mantras for controlling all that man fears in practical life. Aiṅkuṟunūṟu, kuṟuntokai, patiṟṟuppattu, paripāṭal, kalittokai, akanāṉūṟu are explored. Ancient Tamil Nadu accepted the Rig, Yajur, Sama and Atharvana Vedas with great respect. This article examines the Sangam literature as a definitive proof of the greatness of following the divine morality.
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Gupta, Gede Endy Kumara. "MEMAHAMI KEMBALI MAKNA GĀYATRĪ MANTRA SEBAGAI UPAYA TRANSFORMASI DIRI MENJADI PRIBADI YANG BERKESADARAN." Pangkaja: Jurnal Agama Hindu 25, no. 1 (2022): 11–20. http://dx.doi.org/10.25078/pjah.v25i1.977.
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Gāyatrī Mantra has become an important part of the spiritual practice of Hindu society, where almost every Hindu temple, āśrama/pasraman, and most of Hindu’s family make Gāyatrī Mantra as an important Mantra that is chanted every day. Even though the Mantra has been chanted all the time, many Hindus do not even understand the main meaning/purport contained in the Gāyatrī Mantra. In fact, understanding the meaning of the Mantra that we chant can support the effectiveness of the function of the Mantra, as well as by practicing its sādhana. The Gāyatrī Mantra itself is the Mother of the Vedas and also of all Mantras. As interpreted by Hindu figures, the function of this Mantra is basically to pray to the God in his personification as Sāvitrī to illuminate our consciousness, so that it is hoped that the enlightened consciousness can guide ourselves who have chanted the Gāyatrī Mantra.
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Sari, Ni Ketut Puspita, and I. Nyoman Mandiasa. "Mantra Atharwa Veda sebagai Kedamaian dan Pencegah Penderitaan dalam Kehidupan Manusia." Sphatika: Jurnal Teologi 11, no. 1 (2020): 79. http://dx.doi.org/10.25078/sp.v11i1.1502.
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The Vedas which are the most important scriptures in Hinduism contain a collection of revelations which are compiled and systematically rearranged according to their purpose. All the Vedas referred to as the Samhita and Sruti Mantra comprise four groups or the Chess of the Vedic Samhita. The sruti means revelation, Samhita which means set. The four groups (samhita) are: Rg Veda, Yajna Veda, Sama Veda and Atharwa Veda, three of the four groups of Vedas are called Tri Widya or Vedic Trayi, so Atharwa Veda is classified as the fourth or final Veda, traditionally the Atharwa Veda is recognized as the Hindu scripture of the Hindu religion. included in the sruti Veda (Sruti Veda). Atharwa Veda contains things that are commonly known by the people or people and not so with the contents of the Rg Veda its contents are more secular compared to other Vedas that specialize in teaching about religious worship, Atharwa Veda teachings mainly teach how people can overcome the peace that results in division and suffering in human life, many interpreted to contain wisdom about worldly life while the way of worship is not a basic creed.
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Batham, Lalima. "Ashvamedha Yagya in the Vedas." Dev Sanskriti Interdisciplinary International Journal 23 (May 3, 2024): 24–27. http://dx.doi.org/10.36018/dsiij.23.338.
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The Ashvamedha Yagya has been hailed as the monarch of rituals in the Indian tradition. Since Vedic times, the Ashvamedha holds a distinguished position among sacrificial rites. The horse symbolizes power. In the Shatapatha Brahmana, potent entities such as the nation, Indra, and the Sun are metaphorically portrayed as horses. The term 'Medha' is synonymous with 'Yagya'. The Nighantu texts provide 15 synonyms for Yagya, one of which is 'Medha'. In the comprehensive meaning of Ashvamedha, in Vedic rhetoric, 'Medha' signifies the awakening of intellect or wisdom. Delving into the philosophical significance of Ashvamedha in scriptural contexts is imperative to grasp this invaluable heritage. This research paper endeavors to understand Ashvamedha in the backdrop of Vedic literature, particularly by deciphering the meanings of the mantras presented in the Vedas. In Rigveda 5/27/4, Ashvamedha signifies the ultimate truth or reality; in Rigveda 5/27/5, it symbolizes the flow of creative power and the bliss represented by the essence of Soma; and in Rigveda 8/68/15 and 8/68/16, Ashvamedha is said to lead to the attainment of strength and the flow of life force. Ashvamedha leads to the enhancement of our intellect, meaning the awakening of wisdom, through which a human is established in the Supreme. The Vedas tell us that the purification of human consciousness through Ashvamedha - the awakening of wisdom - is the reward of Ashvamedha, and that the worship (Medha) of the divine power flow (Ashva) is the expansive, cosmic purpose of Ashvamedha.
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Jainp, Sandhya. "A STUDY ON CONSCIOUSNESS TOWARDS ENVIRONMENTAL PROTECTION IN THE CHAVIDIC PERIOD." International Journal of Research -GRANTHAALAYAH 3, no. 9SE (2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i9se.2015.3251.
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The aim of the research presented is to study consciousness towards environmental protection in the Vedic period. For this, the mantras and axioms of Vedas and Upanishads etc. have been studied in relation to environmental consciousness. In the Vedas, there is a description of environmental protection, pollution and dismantling, and consciousness towards the environment, which verifies that even in the Vedic period, there was a consciousness towards the environment, which in today's context is to hold the welfare of creation and human. .
 प्रस्तुत शोध का उद्देश्य वैदिक काल में पर्यावरणीय संरक्षण के प्रति चेतना का अध्ययन करना है। इस हेतु वेद और उपनिषद् आदि के मंत्रों और सूक्तियों का अध्ययन पर्यावरण चेतना के संबंध में किया गया है। वेदों में पर्यावरण संरक्षण, प्रदूषण और निराकरण, और पर्यावरण के प्रति चेतना का वर्णन मिलता है जो इस बात को सत्यापित करता है कि वैदिक काल में भी पर्यावरण के प्रति चेतना थी जिसे आज के संदर्भ में धारण करने में सृष्टि और मानव का कल्याण निहित है।
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I Nyoman Yoga Segara and Ravinjay Kuckreja. "MASA DEPAN MASYARAKAT HINDU NUAULU DI MALUKU TENGAH." Penamas 37, no. 1 (2024): 15–27. http://dx.doi.org/10.31330/penamas.v37i1.787.
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Fearing discrimination from the Indonesian government, the Nuaulu tribe in Central Maluku have chosen to declare themselves as “Hindu”. Their ancestral customs are similar to mainstream Hindu beliefs and traditions. However, they lack the Hindu Gods, the Sanskrit mantras and the unifying scripture of the Vedas. What is left is a local indigenous religion. However, their bad experience with being categorized as an ancestral faith (aliran kepercayaan) has led them to be self-declared Hindus. In such a circumstance, Hinduism can either unconditionally accept them despite the lack of evident resemblance, or the Nuaulu tribe can alter their religion’s façade to duplicate crucial Hindu identifiers. This paper questions what it means to be a Hindu, what Hinduization is, and how discriminatory definitions torment indigenous religions.
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Muthu, Dr S. "Education System in Vaikhanasa Tradition." JOURNAL OF DEVELOPMENT ECONOMICS AND MANAGEMENT RESEARCH STUDIES 09, no. 12 (2022): 16–20. http://dx.doi.org/10.53422/jdms.2022.91203.
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Vishnu began in public temples even before the Christian era. 'Bhitargaon' and the 'Deogarh’ monumental temples in the North are dedicated to Vishnu built during Gupta period in the 4th or 5th Century AD. Many temples have been built in subsequent periods by Kings and Vishnu tradition followers. Daily worship is done to him from the Vedic period. Temple worship took the Vedas as its principles, and was followed in two divisions known as Vaishnava and Saiva. Advaita, Dvaita, Visistadvaita, Idol worship were practiced. Saiva Agamas and Vaishnava Agamas are being followed in almost all the places in our country. As per Vaikhanasa sutra, those who are well versed with all the samskaras are eligible to do the pooja in Vaikhanasa Agama temples. Agama is based on Vedic mantras and one becomes eligible to read the Agama only after getting Upanayana Samskara. Further, the learner should attain at least a minimum of 9 years to have a good grasp of Agama Sastras and communicate the significance of Agama sastras to others. This study attempt to discuss the education system in Vaikhanasa Tradition
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Kathiramalai, Kavitha. "The Role of Sivadhiksha in Saiva Life as Told by the Sivagamas." Shanlax International Journal of Tamil Research 7, no. 4 (2023): 83–87. http://dx.doi.org/10.34293/tamil.v7i4.6248.
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The Agama is an age-old knowledge and sivagama is the book which removes the feces through knowledge and gives birth to the house. Manickavasagar’s statement that the Lord has the twenty-eight Agamas, which are saiva siddhanta texts and the precepts of Siddhanta Saivism, as his image, is “Agamam Aginindru Annippan Thal Vazhga” is a highlight of sivagama ideas. Here ‘Annipaan’ is waiting. It is the Kriyapada of the Sivagamas that speaks about Sivadīdīksha. In Kriyapada, when the souls attain shakti nipada, the miracle of appearing to them as gurumurthy and giving them religious special and naked initiations is spoken of. Initiation is the destruction of the stool and the giving of wisdom. This diksha is an important ritual taken up by all religions and the path to muthi. The upanayana ritual of wearing the sacred thread is the qualification for the recitation of the Vedas and the observance of the vedic discipline in the vedic system. In the same way, it is sivadīdīksha which creates the qualification for the recitation of thirumarais and sivagamas in saiva dharma and to carry forward saiva discipline. While deekshavidhi explains some explanations, Arumuga Navalar mentions in saivavina’s answer book about the special rule of initiation at the age of seven in Saivism. Even though the Guru preaches various mantras, the moola mantra is the thiruvainthazhutham “Shivayanam”, your name has not been forgotten in my tongue appar swamigal |nathan namam namasivayave| Sambandar also praises Thiruvainthazhuthu. It is the Kriyapada of the original Sivagamas of this study that gives the details of Sivadīksha. It is made clear that all Saiva samajists, from sivachariyars, should be initiated and should follow the principles of initiation. Shiva deeksha is associated with life and the steps of this initiation are that a person who is initiated by Shiva wears shiva symbols and performs panchakshara prayer and receives the muthi of Shiva and removes ignorance and attains knowledge. Contemporary Practices of Sivadheeksha The necessity of Sivadeeksha in the present context has also been highlighted.
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Gewali, Babu Ram. "Isha-Upanishad and Economics Consideration: An Elucidation." Economic Literature 11 (May 9, 2016): 35. http://dx.doi.org/10.3126/el.v11i0.14864.
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<p>In this article, the effort has been made to trace the tradition of oriental economic thoughts- spread in the four Vedas and Upanishad, which are the earliest documents of human civilization. For the analysis the first Upanishad- Isha has been selected. This analysis is based on the first mantra of Isha-Upanishad. It is concluded that the first serious econic thinking was inisitated by the composer of Upanishad. </p><p><strong>Economic Literature,</strong> Vol. XI (35-39), June 2013 </p>
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Surada, I. Made. "Teknik Pembacaan dan Menghafal Śloka, Mantra Veda." Sphatika: Jurnal Teologi 10, no. 1 (2019): 63. http://dx.doi.org/10.25078/sp.v10i1.1559.
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Śloka means stanza, praise or praise, singing and being heard. In the tradition in Bali śloka is the verses of the mantra found in the Vedas. Saying śloka can be said to “follow”. Nyruti means listening. The ancient Rsi before knowing reading and writing conveyed the teachings to their students verbally. The students sat cross-legged while listening to the teachings of the teacher. The teacher delivered the teachings in the form of śloka with songs, so it was<br />interesting for the students to listen. This school is usually used in times of accompanying prayers, yajña ceremonies and for the worship of the people by the Sulinggih. Technically reading the verses of okaloka is with a distinctive rhythm (batten mantra). The language used is Sanskrit. Sound picking is usually at the base of the esophagus so that the sound sounds echoed inward, like the hum of a beetle sucking on flower juice (Bramara angisep sari).
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Beck, Guy. "Sacred Music and Hindu Religious Experience: From Ancient Roots to the Modern Classical Tradition." Religions 10, no. 2 (2019): 85. http://dx.doi.org/10.3390/rel10020085.
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While music plays a significant role in many of the world’s religions, it is in the Hindu religion that one finds one of the closest bonds between music and religious experience extending for millennia. The recitation of the syllable OM and the chanting of Sanskrit Mantras and hymns from the Vedas formed the core of ancient fire sacrifices. The Upanishads articulated OM as Śabda-Brahman, the Sound-Absolute that became the object of meditation in Yoga. First described by Bharata in the Nātya-Śāstra as a sacred art with reference to Rasa (emotional states), ancient music or Sangīta was a vehicle of liberation (Mokṣa) founded in the worship of deities such as Brahmā, Vishnu, Śiva, and Goddess Sarasvatī. Medieval Tantra and music texts introduced the concept of Nāda-Brahman as the source of sacred music that was understood in terms of Rāgas, melodic formulas, and Tālas, rhythms, forming the basis of Indian music today. Nearly all genres of Indian music, whether the classical Dhrupad and Khayal, or the devotional Bhajan and Kīrtan, share a common theoretical and practical understanding, and are bound together in a mystical spirituality based on the experience of sacred sound. Drawing upon ancient and medieval texts and Bhakti traditions, this article describes how music enables Hindu religious experience in fundamental ways. By citing several examples from the modern Hindustani classical vocal tradition of Khayal, including text and audio/video weblinks, it is revealed how the classical songs contain the wisdom of Hinduism and provide a deeper appreciation of the many musical styles that currently permeate the Hindu and Yoga landscapes of the West.
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Desai, Falguni Piyush, Piyush Sumantrai Desai, Nayna Kalpesh Desai, and Riaz Abbasali Tai. "Affirmations of Ecosystem: The Ecotopian Bio-Network in Vedic Eco-Narratives." Revista de Gestão Social e Ambiental 18, no. 3 (2024): e04825. http://dx.doi.org/10.24857/rgsa.v18n3-094.
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Objective: The present study focuses on the interconnectivity of all life as reflected in Vedic literature. The affirmation of ecosystem, natural balance and bio-network transpires somewhat very naturally in ancient Indian Classical literature the Vedas. It chants the sacredness of the ecological designs and the natural coordination of human beings and the ecosystem. Method: Literature review and the analysis of the Vedic Mantras relating to the contemporary present-day contexts. Results and Discussion: The study discusses and reveals the pieces of evidence of ecological poetry of peace between human beings and their natural surroundings in Vedic literature. Human understanding of nature as sacred builds an individual’s attitude on how one perceives and preserves the nature around an ecosystem. Human bonding and decoding of the semiotics of nature need to be holistic and non-discriminatory. This is an attempt to rejuvenate the degree of blessedness which we attribute to ecology, devoted to our overall moral and ethical being. The paper inclines towards a study that endeavours vital enquiry into the possible borders of human inventiveness and receptiveness. This is an exploration of the use of poetic spontaneity by the human race to figure out human bonding to the ecology and the earth. It illustrates that Vedic eco-poetry marvellous sequencing that admires the search for esthetic exquisiteness, methodical pragmatism and connotation in human interactions with nature. Conclusion: The study presents connectivity in Vedic Eco poetry drawing it to contemporary concepts of Sustainability and concluding with education for sustainable development. Originality and Value: Vedic narratives are the ethno-eco-poetry of nature and human nature. It reflects this co-existence as a celebration of life. It reveals harmony and natural interconnectivity as well as the interdependence of all living entities and nature.
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Sujaelanto. "Ketuhanan Dalam Kena Upanisad." Widya Aksara : Jurnal Agama Hindu 24, no. 2 (2019): 123–33. http://dx.doi.org/10.54714/widyaaksara.v24i2.58.
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Upanisad is part of the Vedas. Upanisad book is the beginning of the history of the development of Hindu thought that contributes to the development of Hindu philosophy. There is a variable between upanisad and one other and there are things that are highlighted. In general, upanisad teaches about God, Spirit, Karma, Maya, and Awidya. Kena upanisad consists of 35 main sloka / mantra and 4 sloka as an ornament. Kena upanisad teaches about the nature of God as a controller, mobilizer, life-giver in every life that is dubbed as Brahman. Etah Brahman in Kena as expressed with his eyes, eyes, ears, breaths, thoughts. Belief in God subject to upanisad is Pantheism and Monism
 
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DONSKIKH, OLEG. "THE EMERGENCE OF INDIVIDUALITY. PART TWO." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 1 (2024): 286–317. http://dx.doi.org/10.25205/1995-4328-2024-18-1-286-317.
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This article discusses the question of how the personal element, which became the starting point of the movement toward individual thinking, manifested itself in the culture of ancient Israel and the culture of ancient India. The article attempts to describe the features of these cultures, which unlike the ancient Egyptian and Sumero-Akkadian, allowed to pass this way to the end. The process of formation of monotheism from the pre-state period to the great prophets is traced. It is noted that socio-political life, which determined with such force the status of man in a number of other Near Eastern cultures, in Israelite culture was subordinated to religious life, which otherwise determined the consciousness of man's status. In doing so, henotheism is gradually overcome. In the consciousness of the Israelite people the idea of complete dependence on God, who reveals himself through the prophets and establishes the requirement of a personal relationship to him, is established. At the same time, God, acting as a guarantor of justice, is revealed through the problem of theodicy, which can be posed only by a free personality. The movement of thought in ancient India turns out to be the opposite of what we see in ancient Israel: while the latter is affirmed through a long but persistent movement towards monotheism, Indian Brahmanism accepts the great diversity of divine reality and through the affirmation of its unity only multiplies the number of its components The decisive period for the emergence of individual consciousness was the period of the Upanishads. At this time, the deepened comprehension of the texts of the Vedas leads to the fact that a philosophical knowledge is built over religious knowledge. The specificity of Indian consciousness is determined by the long period of its oral existence, when the sounding speech in ritual or in the process of meditation acquires the key importance in the realization of the unity of the world. Individual consciousness is manifested in the process of concentration, directed towards understanding rather than mere reproduction of ritual mantras. The practice of asceticism played a role here. Just like in some other cultures in India real authorship emerges in the Axial period as an important sign of awareness of individual creativity.
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Mishra, Jitendra Kumar. "Svāhā in the Yagya: Meaning and Importance." Interdisciplinary Journal of Yagya Research 4, no. 1 (2021): 09–14. http://dx.doi.org/10.36018/ijyr.v4i1.70.
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Svāhā is the word generally used in the Yagya when an offering is made to the fire. Generally in Yagya offering is made to the deity with deity Mantra; in this procedure, after the mantra is chanted, it is followed by word ‘Svāhā’ and ‘Idam-Na-Mama’. The offering is particularly put in the fire with the word ‘Svāhā’. The present study explored the meaning of Svāhā through Indian Scripture. Description of Svāhā is present in the all types of Indian literature i.e. Vedas, Upanishads, Puranas, Brahmana and well commented by Scholarly works. The study summarized the 3 types of implications of Svāhā i.e. 1) Svāhā is inseparable from Yagya Agni as it is depicted as wife of Agni, 2) Svāhā is essential portion of ritual i.e. Yagya is considered incomplete while offerings made without chanting of Svāhā; as Agni can not avail the offerings to deities, 3) Svāhā teaches how one should made offerings i.e. offerings shall be made with complete surrender, humility and sweetness full of emotions, after establishing oneself in wisdom, without ego, and attachment, and thus, only such offerings through Svāhā can be taken by Agni to the deities for welfare of the individual and society.
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Surpi, Ni Kadek. "Metode Pengajaran Veda pada Anak Usia Dini." PRATAMA WIDYA : JURNAL PENDIDIKAN ANAK USIA DINI 2, no. 2 (2019): 1. http://dx.doi.org/10.25078/pw.v2i2.1007.
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<p><em>In Hinduism, education begins in the Mother’s womb. However, in relation to CaturAsrama (four stages of human life), education begins at the age of 0-25 years to be able to move to the next level. Vedic education can be done in early childhood as the general definition that children aged 0 years to 6 years. In principle, Vedic teaching can be done at any age, but with different methods. A number of popular methods have been practiced in Vedic teaching since ancient times such as Katha, Gatha, Narasamsi, Mantra, repetition, role- playing and various other methods that can be adapted to local conditions. However, the Vedas are loaded with the teachings of wisdom, truth, and courage must be taught from an early age and further strengthened as adolescence and adulthood. Vedic teaching involves a holistic teaching system that builds people from within and enhances intellectual, emotional as well as spiritual intelligence to build superior and divine human beings as the Vedic ideals</em>.</p>
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Juni, Ngakan Ketut. "Wiku Catur Asrama Menurut Lontar Wasista Tattwa." Sphatika: Jurnal Teologi 11, no. 1 (2020): 1. http://dx.doi.org/10.25078/sp.v11i1.1498.
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<em>Wiku according to Lontar Wasista Tattwa is a well-behaved saint, a descendant of a saint, able to recite and master the third Vedic mantra, his </em><br /> <em>behavior is perfect, always meditating on God. One type of wiku described in the Wasista Tattwa ejection is the boarding chess board, namely: brahmacari wiku, grhasta wiku, wanaprasta, and bhiksuka. Brahmacari wiku duty is not to be angry with the community, there is nothing that be desired, there is no binding work in the world, no house or residence. The obligation of Wiku Grehastha is to be married and have children, make the family happy, always diligently study the three Vedas, be friendly to guests, always obey God, and be diligent in practicing yoga. Obligation of wiku wanaprasta is to direct oneself to God and attain self-awareness, no longer commit myself to household tasks and social community. The duty of the bhiksuka wiku is to focus on the spiritual life or free oneself from his avidya (spiritual darkness).</em>
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Prajapati, Akanksha, and Rajakishore Nath. "Razumijevanje vedske ekoduhovnosti kroz prizmu etike okoliša." Obnovljeni život 79, no. 3 (2024): 281–94. http://dx.doi.org/10.31337/oz.79.3.2.
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Eco–spiritualism is not a new idea; in fact, it has a long history in the Vedic tradition. ‘Vasudhaiva Kuṭumbakam’ in the mantra of Mahā–Upaniṣad of the Sāmaveda tradition presents us with a thought–provoking message, namely, that every being or entity on this earth is one family [अयं बन्धुरयं नेति गणना लघुचेतसाम् ।उदारचरितानां तु वसुधैव कुटुम्बकम् ॥७१॥]. In the Vedic civilization the realm of ethical thinking was extensive. The Vedic science of ecology addresses eco–spiritualism from the perspective of the cosmological and the ontological unity of nature. However, the ethics of natural laws, such as ṛta, satya and dharma, plays a very vital role in the human being’s environmental actions. Firstly, this paper intends to trace and identify the ecological divinity of the Vedas. Secondly, the paper shall endeavour to apply and evaluate ancient scriptures and their understanding of the environment in terms of its intrinsic value and its relation to human beings. We conclude with the discussion on the problems of eco–spiritualism in the contemporary world.
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Bhandari, SabindraRaj. "The Paradigmatic Shift of Knowledge in the Mundaka Upanishad." Journal of NELTA Gandaki 4, no. 1-2 (2021): 57–70. http://dx.doi.org/10.3126/jong.v4i1-2.42643.
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This article explores the dynamics of the esoteric (para) and exoteric (apara) knowledge that the Mundaka Upanishad proclaims in its mantras. The domain of Vedic knowledge is exoteric, and the Vedic sacrificial rituals are always for earthly glories and satisfactions. Therefore, their main quests always remain for the external manifestations. Unlike this, the Vedanta refers to the philosophical part of Veda. It mainly concerns for cosmic speculations, and aims to realize the transcendental ultimate reality. In this way, the Upanishads which form one of the tripartite pillars of Vedanta postulates that the absolute reality pervades within us and outside in the real world. Their speculations are to realize the ultimate reality that rules the entire cosmic manifestations. Therefore, the Upanishadic knowledge is esoteric (para vidhya). This great dichotomy between the exoteric and esoteric makes a clear shift of knowledge from the Vedic outwardness to Vedantic inwardness. In this context, it is the Mundaka Upanishad that is the pioneer to make a canonical shift of knowledge from Vedic apara to the Vedanta’s para. This article makes an exploratory and descriptive analysis of the theories and ideas developed in the Mundaka Upanishad that reveal how it makes a clear canonical shift of knowledge from the Veda to Vedanta. It equally sheds light on the implications of the theories and ideas of para and apara knowledge in teaching and modern pedagogy.
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S, Sivagamasundari. "A Study about the Life of the Great Mahakavi Bharathi." International Research Journal of Tamil 4, S-11 (2022): 111–14. http://dx.doi.org/10.34256/irjt224s1115.
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There is no doubt that the name Mahakavi Bharathi is very popular among us Tamil people and other countries today. He was a master at breaking down grammatical definitions. He is a poet of song, a guardian of reason according to the wishes of the lay people, 'Pappa paattu Bharathi to toddlers, a poet of wisdom, and a thinker who has an indelible place in the mind in the name of mundaasu kavi. Bharthi was the one who voiced emotional thoughts to all the people of the world. Bharthi means extreme confidence, and the songs of Bharthi are like a mantra. It can bind us. It is knockable. His song is in such a way that it gives confidence so that one does not give up whenever one feels tired. Bharathiyar's devotion to the Vedas and the Upanishads was well known. This nation fully knows that the Mahakavi had an unwavering devotion to God, but before such devotion took root in him, he was engaged in an atheistic argument with his grandfather and won the debate. He was equal to him in performing so many miracles. Bharti was multilingual. He also compares Tamil with other languages he knows. He enjoys thinking that his mother tongue, Tamil, is the sweetest and best language. It is the story of an incomparable poet with a sense of nationalism and social Tamilness. This article presents the ideas of lifestyle, Tamil work, social work, and women's emancipation.
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Prajapati, Aakansha, та Rakesh Varma. "यज्ञमय जीवन: एक वृहत यज्ञ". Interdisciplinary Journal of Yagya Research 4, № 2 (2022): 23–27. http://dx.doi.org/10.36018/ijyr.v4i2.77.
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आज समाज में अनेकों भौतिक साधन उपलब्ध हैं, परन्तु उसके उपरांत भी हर तरफ उद्विग्नता, अशांति और असंतोष का अन्धकार ही व्याप्त है। यह आवश्यक हो गया है कि मनुष्य जीवन में यज्ञ के महत्व को समझकर अपने जीवन जीने की विधि में उसका समावेश करे अन्यथा वह कितने भी साधन उपार्जित कर ले, उसे सुख और संतोष नहीं मिल सकेगा और समाज में अनाचार ऐसे ही पनपता रहेगा। यज्ञ हमारी संस्कृति का आराध्य इष्ट रहा है तथा यज्ञ के बिना हमारे दैनिक जीवन की कल्पना भी नहीं की जा सकती। यज्ञ की महिमा का वेदों में, उपनिषदों में, गीता में, रामायण में, श्रीमद्भागवत आदि में प्रमाण सहित विस्तार से बताया गया है। परन्तु यज्ञ शब्द मात्र मंत्रों के माध्यम से आहुति देना ही नहीं है, अपितु यज्ञ जीवन जीने की एक श्रेष्ठतम विज्ञानसम्मत पद्धति है। जीवन रुपी समाधि को समाज रुपी कुंड में होम करना ही वास्तविक आहुति है। अर्थात जीवन को यज्ञमय बनाने की विधा ही वास्तविक यज्ञ है। यज्ञमय जीवन वास्तव में क्या होता है? यह जानने के लिये निम्न बातें समझना आवश्यक है- यज्ञ क्या है? यज्ञ का वस्तविक स्वरूप कैसा होता है? यज्ञ की क्या आवश्यकता है? यज्ञ के महत्व क्या हैं? यज्ञ वास्तव में कर्मकांड तक ही सीमित नहीं है, अपितु यज्ञ का विस्तार जीवन दर्शन तक है। यदि यज्ञ को इसके व्यापक अर्थों में समझ लिय जाए, तो जीवन की सभी कलाएँ और विज्ञान इसके अन्तर्गत आ जाते हैं। यज्ञ का व्यापक अर्थ मनुष्य के जीवन का ही रूप हैI यदि दूसरे शब्दों में कहा जाए, तो मनुष्य का सम्पूर्ण जीवन एक यज्ञ है, और प्रत्येक श्वास उसकी आहुती। जहाँ कोई व्यक्ति अपनी विशेषताओं का उपयोग करके अनेक व्यक्तियों को ऊँचा उठा रहा हो, वहीँ यज्ञ हुआ समझना चाहिए। इस शोध पत्र के माध्यम से विस्मृत हुई यज्ञमय जीवन पद्धति के प्रत्येक महत्वपूर्ण पहलु का विवेचन करके, उसके सभी तथ्यों पर प्रकाश डालने का प्रयास किया जा रहा है।
 There are many material resources available in society today, but even after that, the darkness of anxiety, unrest, and dissatisfaction prevails everywhere. It has become necessary that a person should understand the importance of Yagya in life and include it in the method of living life; otherwise, no matter how many means one acquires, there won’t be happiness and contentment. Yagya has been a core of Indian culture and daily routine in Indian life cannot be imagined without Yagya. The glory of Yagya has been described in detail in the Vedas, Upanishads, Gita, Ramayana, Parana etc. The word Yagya is not only to offer sacrifices through mantras, but Yagya is the best scientific method of living life. What exactly is a sacrificial life? To know this it is necessary to understand the following things- What is Yagya? What is the actual form of Yagya? What is the need of Yagya? What is the importance of Yagya? In fact, Yagya is not limited to rituals, but the extension of Yagya extends to philosophy of life. If Yagya is understood in its broadest sense, then all the arts and sciences of life come under it. The broad meaning of Yagya is the form of man's life. Where a person is elevating many people by using his specialties, there should be considered a sacrifice, a Yagya. Through this research paper, an attempt is being made to shed light on all the facts by discussing every important aspect of the forgotten Yagya life method.
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Shere, Pramila. "COORDINATION AND COMBINATION OF COLORS IN PAINTING (WITH REFERENCE TO PREHISTORIC PERIOD AND MODERN PERIOD)." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (2014): 1–3. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3576.
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The art of prehistoric India is easily introduced to the art of prehistoric India by studying the motifs of textiles, stone paintings, clay characters, creeping insects, animals, birds, humans etc. available from different regions of India. Like today, Adi Man was also a beauty doctor. Due to this aesthetic love, he tended to give tangible form to his abstract feelings. We find evidence of this in the art materials available from the excavations of Mohenjodaro and Hadappa. It is known from a verse in the ancient mantra samhita of the Rig Veda that at that time there was a practice of painting on leather. In some of the mantras of the Rig Veda, there is mention of inscriptions of goddesses on the boards of the Yajnashalas.The art of culture flourished and preserved by Emperor Ashoka is seen even today. Buddhism has a special reputation in the production of paintings. The calligraphy of the lines in the paintings of the tiger and Ajanta and the various conventions of the use of colors express the development of the painting of this era. The actual form of Gupta art is seen in the paintings of Ajanta, Ellora and tiger caves. Graffiti has an important place in the history of Indian painting. The frescoes are seen in the caves of Bhimbetka, Jogimara, Tiger, Ajanta Badami, Sittanvasal, Ellora, Elephanta. South India has also been a pioneer in the rise of painting. In the history of Indian painting, Rajput style has its own distinctness and its own independent existence. After the establishment of the Mughal period in India, a new direction in the field of painting came to light. Himachal Pradesh has been the land of construction of hill pictures - Jammu, Tehri, Garhwal, Kallu, Chamba, Basauli, Kangra etc.
 भारत के विभिन्न क्षेत्रों से उपलब्ध वस्त्रों, पाशाणचित्रों, मृत्तिका पात्रों, लाल-पीले रंगों में चित्रित रेंगते हुए कीड़ों, पशुओं, पक्षियों मनुष्यों आदि की आकृति का अध्ययन करके प्रागैतिहासिक भारत के कलाप्रेम का सहज ही मंें परिचय मिल जाता है। आज की भाँति आदि मानव भी सौन्दर्योपासक था। इसी सौन्दर्यप्रेम के कारण वह अपने अमूर्त भावों को मूर्त रुप देने की ओर प्रवृत्त हुआ। इसके प्रमाण हमें मोहनजोदड़ो तथा हडप्पा की खुदाईयों से उपलब्ध कला सामग्री में देखने को मिलते है। ऋगवेद की प्राचीनतम मंत्र संहिता की एक ऋचा से ज्ञात होता है कि उस समय चमड़े पर चित्र अंकित करने का प्रचलन था। ऋगवेद के कुछ मंत्रों में यज्ञषालाओं की चैखटों पर द्वार देवियों के चित्र अंकित किये जाने का उल्लेख मिलता है।सम्राट अषोक द्वारा पल्लवित एवं संरक्षित कला की थाती आज भी देखने को मिलती है। पटचित्रों के निर्माण में बौध्दकला की विशेष ख्याति रही है। बाघ और अजंता के चित्रों में रेखाओं का सुलेखन और रंगों के प्रयोग की विभिन्न परिपाटियाँ इस युग के चित्रांकन का विकास व्यक्त करती है। अजंता, एलोरा और बाघ की गुफाओं की चित्रकारी में गुप्तकालीन कला का वास्तविक रुप देखने को मिलता है। भारतीय चित्रकला के इतिहास में भित्तीचित्रों का महत्वपूर्ण स्थान है। भित्तिचित्र भीमबेटका, जोगीमारा, बाघ, अजन्ता बादामी, सित्तनवासल, ऐलोरा, ऐलीफेंटा की गुफाओं में देखने को मिलते है। चित्रकला के उत्थान में दक्षिण भारत भी अग्रणी रहा है। भारतीय चित्रकला के इतिहास में राजपूत षैली की अपनी विशिष्टता और अपना स्वतंत्र अस्तित्व है। भारत में मुगल काल की स्थापना के बाद चित्रकला के क्षेत्र में एक नयी दिषा प्रकाष में आयी। पहाड़ी चित्र षैलियों की निर्माण भूमि हिमाचल रहा है-जम्मू, टिहरी, गढवाल, कल्लू, चम्बा, बसौली, कांगड़ा आदि इसके क्षेत्र रहे है।
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Hatcher, Brian A. "Rekindling the Gāyatrī Mantra: Rabindranath Tagore and “Our Veda”." International Journal of Hindu Studies 23, no. 3 (2019): 239–58. http://dx.doi.org/10.1007/s11407-019-09263-2.
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Sutisna, I. Made Aris, Dian Nuzulia Armariena, and Hetilaniar Hetilaniar. "Analisis Makna dan Fungsi Mantra Tri Sandya Dalam Tradisi Hindu Desa Karang Sari Kecamatan Pakuan Ratu Kabupaten Way Kanan." Indonesian Research Journal On Education 2, no. 3 (2022): 1304–9. http://dx.doi.org/10.31004/irje.v2i3.79.
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This research aims to describe the Analysis of the Meaning and Function of the Tri Sandya Mantrain the Hindu Tradition of Karang Sari Village, Pakuan Ratu District, Way Kanan Regency. Theresearch method used is the qualitative descriptive method. Data collection techniques using observation, interviews, and recording. The data analysis technique in this research is contentanalysis. Based on data analysis conducted on 16 Trisandya mantras studied, there are selfprotection mantras, safety mantras, health mantras, headache mantras, and bridal safety mantras. The function of the Trisandya mantra is to protect ourselves. While the meaning of this Trisandya mantra, namely worshiping ancestors to ask for self-protection such as when traveling to be safe on the road, headache mantras mean to cure and eliminate headaches in people, and bridal safety mantras to provide smoothness so that there are no obstacles during the wedding event.
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Ningsih, Ella Guspia, and Asih Ria Ningsih. "Mantra Penangkal Sakit di Desa Sei Kuning Kecamatan Rambah Samo Kabupaten Rokan Hulu." Lingua Susastra 4, no. 2 (2023): 152–62. http://dx.doi.org/10.24036/ls.v4i2.199.
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Treatment with mantras is one form of traditional medicine that is still believed and practiced in Indonesia, including in Sei Kuning Village, Rambah Samo Subdistrict, Rokan Hulu Regency. This study aims to describe the form and meaning of mantras to ward off illness in the village. This research uses a qualitative method with an oral literature approach. Data were collected through in-depth interviews with informants who are mantra speakers in the village. The results showed that the form of mantras in Sei Kuning village is in the form of pantun. The types of antidote mantras found include mantras for getting stung, swollen body mantras, headaches, toothaches, and bone diseases. The results of this study show that the mantras in Sei Kuning village have various forms and are used to treat various diseases. The mantras also have deep meanings and contain cultural values that are important to preserve.
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Griffiths, Bill. "Two Mantras." Chicago Review 44, no. 2 (1998): 22. http://dx.doi.org/10.2307/25304274.
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Bolle, Kees W., and Harvey P. Alper. "Understanding Mantras." Journal of the American Oriental Society 112, no. 1 (1992): 146. http://dx.doi.org/10.2307/604608.
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Ducharme, Edward R., and Mary K. Ducharme. "Prevailing Mantras." Journal of Teacher Education 48, no. 5 (1997): 323–24. http://dx.doi.org/10.1177/0022487197048005001.
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Krismanti, Ninuk, Agustina Lestary, and Jumainah Jumainah. "HEALING MANTRAS OF BANJARESE AND THEIR PORTRAYAL OF SOCIO-CULTURAL VALUES." Journal of English Teaching, Applied Linguistics and Literatures (JETALL) 1, no. 2 (2019): 78. http://dx.doi.org/10.20527/jetall.v1i2.7369.
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This study is set as an attempt to study Banjarese healing mantras as part of oral literature that needs to be preserved. Mantras are now prone to loss because more and more people no longer believe in them. In this study, the healing mantras are collected through documentation and interview. In terms of documentation, there are three books related to Banjarese Mantras that we examine to collect the data. In terms of interview, the respondents are chosen using purposive sampling from three regencies in South Kalimantan. The interview in this study is semi-structured interview. The collected data are analyzed using Anthropolinguistics approach focusing on structures, functions, and socio-cultural values behind the healing mantras. The results of the study show that structurally Banjarese healing mantras are commonly opened and closed by Arabic words showing Islamic values. Seeing from their functions, Banjarese healing mantras are casted to heal 21 issues regarding to health. In relation to socio-cultural values, the Banjarese healing mantras show that nature and Islamic teaching play important role in Banjarese people’s lives.
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Zakaria, Norazimah, Mazarul Hasan Mohamad Hanapi, Mohd Amir Mohd Zahari, and Rohayati Junaidi. "THE SCOPE OF THE ELEMENTS OF NATURE IN MALAY MATRAS FROM THE ASPECTS OF SYMBOLS AND MEANINGS." International Journal of Creative Industries 3, no. 6 (2021): 42–59. http://dx.doi.org/10.35631/ijcrei.36004.
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Mantra is a stanzaic text that explains the world-view and cosmos of humans in relation to unearthly beings. In the age where the utmost importance is put on science and technology, society has not given much attention to the existence of mantras and the values in them. The merits and functions of mantras are frequently debated nowadays. If we glance at the history of the creation of mantras and their roles in the life of the Malay society, mantras are undoubtedly countless in number. They became instruments for medicine, self-defense, beauty, and other areas as well. The objective of this paper is to identify and elaborate the symbols and meanings of the elements of nature used in mantras. This research uses Peirce Theory of Semiotics for the descriptive analysis of the document. In mantras, the practitioner frequently uses elements of the symbols of nature as representations, such as mountains and oceans, depending on the form of mantra used. If mantras are used to beautify oneself or as a love charm, usually beautiful and pleasant elements will be chanted, for example, the moon, sun, stars, and others. Hence, through the use of mantras, the elements of the symbol found in them contain the value of the Malay mind that is seen to give an identity or an actual description of the life of the Malay society in the past. Mantras are seen as very important in society’s social system in the past.
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Dr. Kavita BHatnagar. "Description of various Ragas in Vedas and their scientific impact on human emotions." Knowledgeable Research: A Multidisciplinary Journal 1, no. 1 (2022): 55–57. http://dx.doi.org/10.57067/gdvc7x73.
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There is a deep connection between music and Vedas. Music has been described in the Vedas as an important part of the creation of the universe. Music has been ranked as "Nadabrahma" in the Vedas, which is considered a symbol of meditation and bliss of Brahma. Music has been considered in the Vedas as a medium for the upliftment and progress of the human soul. There are four major Vedas in the Vedas – Rigveda, Yajurveda, Samaveda, and Atharvaveda. Music finds special mention in the Samaveda, which provides inspiration and ideality for kirtan and worship. In the Vedas, music has been considered an important medium to take the energy of the soul to the heights, which promotes musicalization of the soul. Furthermore, music has been associated in the Vedas with time, place, and circumstances, thereby relating it to the society, cultural, and spiritual environment. The description of various ragas in the Vedas refers to the stimulation and stabilization of human emotions. . Emotions like meditation, peace, enthusiasm, love, etc. are stimulated through music in the Vedas, which improves the state of human mind. Music is related to human brain function, emotional balance, and mental health. The use of different ragas and swaras activates certain areas of the brain and produces emotionally based responses. The highest purpose of music in the Vedas is the development of the soul. The combined experience of melodious notes of different ragas establishes a dialogue with the soul and encourages spiritual upliftment. Through the presented research paper, we also want to know what is the scientific impact of music in the Vedas and the form of ragas mentioned in it on human emotions. Will try.
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Saunders, Jennifer B. "Mantras and Mūrtis." Nova Religio 15, no. 2 (2011): 50–69. http://dx.doi.org/10.1525/nr.2011.15.2.50.
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This article examines the contemporary relationship between the Ārya Samāj and Sanātan Dharm movements among Hindus in India and abroad. Since their beginnings in the nineteenth century, the two loosely organized groups have disagreed about correct ritual practice, with the Arya Samaj promoting a simple “Vedic” fire sacrifice, and those identifying as Sanātan Dharm accepting image worship as an integral aspect of Hindu practice. While Hindus whose families come from northwest India identify themselves, their families, and their practices as either Arya Samaji or Sanatani, fieldwork conducted in India and the United States from 1999 to 2009 suggests that the relationships between these two movements are more flexible than this discourse indicates. This article argues that the Arya Samaj and Sanātan Dharm positions have been combined within extended families, individual ritual practices, and transnational communities in more fluid ways than previously understood.
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Nealon, Christopher. "Postures and Mantras." English Language Notes 50, no. 1 (2012): 107–11. http://dx.doi.org/10.1215/00138282-50.1.107.
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Flick, Uwe. "Mantras and Myths." Qualitative Inquiry 23, no. 1 (2016): 46–57. http://dx.doi.org/10.1177/1077800416655827.
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Critiques about the development in mixed-methods research (MMR) by some of its protagonists mention the following: ignorance of earlier developments, too much focus on designs rather than issues, more a metaphor than a mode of research, the belief in paradigms, and too much focus on methods instead of theoretical and methodological issues. Myths and mantras in the MMR literature are discussed here. For overcoming the limitations of MMR becoming evident in these critiques, myths, and mantras, triangulation is discussed. A revitalization of this concept in recent formulations (triangulation 3.0; systematic triangulation of perspectives) outlines triangulation as a framework of a critical and reflexive MMR.
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Ritu, Anon. "Indian Leadership Mantras." MERI-Journal of Management & IT 12, no. 2 (2019): 55. http://dx.doi.org/10.25089//meri/2018/v12/i2/182838.
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Asnani, Andi Fatimah Yunus, and Faisal. "MAKNA MANTRA PATTUIK TAU GULA BERDASARKAN PEMBACAAN HEURISTIK PADA TRADISI MASYARAKAT MAKASSAR DI DESA BORONGTALA KABUPATEN JENEPONTO (TINJAUAN SEMIOTIKA RIFFATERRE)." Journal of Applied Linguistics and Literature 1, no. 2 (2024): 107–19. http://dx.doi.org/10.59562/jall.v1i2.1347.
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This study aims to describe the meaning of Mantra Pattuik Tau Gula of Makassar Community Tradition in Borongtala Village, Jeneponto Regency based on heuristic reading. The type and design of this research is descriptive qualitative research. The data in this study is the meaning of the pattuik tau gula mantra which is the primary data used in the treatment process based on informants about the meaning of the Pattuik Tau Gula Mantra. The results of this study found that there are nine pattuik tau gula therapy mantras including four pattuik tau gula therapy mantras (wet), four pattuik tau gula therapy mantras (dry) and one pattuik tau gula wound mantra. In the heuristic reading, some pattuik tau gula therapy mantras have different meanings, but there are also some pattuik tau gula mantras that have the same meaning and words when interpreted word by word and sentence by sentence. Overall, the meanings contained in the nine pattuik tau gula therapy mantras describe: requests for healing, expulsion of evil creatures and protection to Allah Swt.
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Krismanti, Ninuk. "SITUATING WOMEN IN SOCIETY: A STUDY ON TRADITIONAL MANTRAS OF BANJAR." JURNAL BASIS 7, no. 1 (2020): 151. http://dx.doi.org/10.33884/basisupb.v7i1.1775.
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The glory of traditional mantras of Banjar may have passed; however, mantras are still valuable products of traditional literatures of Banjarese society. This study was conducted to describe social treatments for women in the given society as reflected in traditional mantras. The data of the study were 35 love and conquering mantras extracted from four books. The data were collected through documentation technique. The data were analyzed using Antropholinguistics approach with two focuses of analyses: functions and contents. From functions and contents of mantras, the researcher interpreted the results of the study. After analyzing the data, the researcher concluded that women were still inferior compared to men. Women were the ones working harder to keep their position and relationship with men safe. Furthermore, their position in the society was sub-ordinate because the main roles given to them were domestic roles.
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Anju gangwar. "Bhartiya Dharmshastra maen esmirtiyon ki shiksha." Knowledgeable Research: A Multidisciplinary Journal 1, no. 11 (2023): 35–41. http://dx.doi.org/10.57067/kr.v1i11.120.
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Indian religion has been influenced by various traditions, including the Vedic, Vedic, and Buddhist-related texts. The Vedic texts are characterized by religious, social, and personal aspects, while the Buddhist and Jain texts are characterized by the spiritual aspects. The Vedic texts include the Vedic texts of the Vedas, the Vedic texts of the Vedas, the Vedic texts of the Vedas, the Vedic texts of the Vedas, and the Vedic texts of the Vedas. The Vedic texts are characterized by their adherence to the Vedic teachings, their use of the Vedic teachings, and their use of the Vedic teachings in their teachings.
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Putra, Ikhza Mahendra, Dedy Ari Asfar, and Agus Syahrani. "Unlocking Melawi Malay Medicine Mantras: Sound Patterns and Ecological Symbolism of Oral Literature." REiLA : Journal of Research and Innovation in Language 5, no. 3 (2023): 313–35. http://dx.doi.org/10.31849/reila.v5i3.16017.
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The Melawi Malay community has a rich tradition of medicine using oral literature in the form of mantras, passed down through generations. These medicine mantras incorporate elements of beautiful sound and reflect the ecological, customary, and cultural values of the Malay people. This research aims to unveil the sound patterns and describe the symbolism of the triadic ecological elements, namely nature, nurture, and culture. To achieve this, purposive sampling was employed to select key informants, with Su Usnah, a traditional healer from Bina Karya, Melawi, being a crucial source. Through interviews and field notes, six relevant data sets were extracted from a pool of 15 available medicine mantras for analysis. Using a qualitative descriptive approach, this research utilized stylistic protocols to categorize the data according to existing sound patterns and employed ecocriticism guidelines to reveal the presence of ecological elements within the Melawi Malay medicine mantras. The primary findings of this research disclose the existence of four sound patterns in these mantras: assonance, alliteration, consonance, and rhyme. The ecocritical perspective reveals that each mantra contains ecological elements, including nature, such as flora and natural elements; nurture, reflecting the relationship between nature and society, and human connections; and culture, as manifested in customary practices. This study deepens our understanding of the sound patterns and ecological elements present in these mantras, with the hope that further research, through exploration of mantras in the Melawi Regency, can contribute to the continuous conservation and promotion of oral literature. Enriching the global understanding of mantras from linguistic, literary, and ecological perspectives is vital in practising traditional medicine in Melawi and other regions in West Kalimantan.
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Sapina, Eli, Arfan Arfan, Abdul Halim, Zaki Mubarak, and Mohd Kailani. "Mantra Agama: Islamic Dialectics and Local Beliefs of The Suku Anak Dalam Jambi." Jurnal Studi Agama 6, no. 2 (2022): 68–80. http://dx.doi.org/10.19109/jsa.v6i2.14975.
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This study examines the dialectics of local beliefs and religions in the form of mantras in the Suku Anak Dalam that are difficult to abandon and are still practiced even though they have embraced their new religion (Islam). This research uses a descriptive quality method by taking a location in the Suku Anak Dalam community in Pasir Putih Jambi Village. Data were obtained through interviews, observations, and documentation. The results of this study found that the Jambi Suku Anak Dalam had animist beliefs in their pre-Islamic lives, expressed by mantras in aspects of their lives. After they embraced Islam, the old beliefs they held were not completely abandoned by them. The mantras as expressions of their old beliefs were then elaborated with Islamic teachings in the form of putting basmalah utterances at the beginning of their mantras and replacing the gods with the Lord Allah as the place of asking in the mantras.
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Ardiansyah, Ardiansyah. "MANTRA MELAUT PADA ETNIS MANDAR LONTAR: INTERPRETASI SEMIOTIKA RIFFATERRE (FISHING MANTRAS ON THE MANDAR LONTAR ETHNICITY: RIFFATERRE'S INTERPRETATION OF SEMIOTICS)." JURNAL BAHASA, SASTRA DAN PEMBELAJARANNYA 13, no. 1 (2023): 119. http://dx.doi.org/10.20527/jbsp.v13i1.13493.
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AbstractFishing Mantras on the Mandar Lontar Ethnicity: Riffaterre's Interpretation of Semiotics. The research objectives were to describe (1) the function of the mantras contained in the Mandar Lontar Ethnic fishing mantras; (2) the indirect expression of the Mandar Lontar Ethnic fishing mantras; and (3) the meaning of the Mandar Lontar Ethnic fishing mantras based on heuristic and hermeneutic readings. The method used in this research was descriptive research method with a qualitative approach, while the type of research was oral literature research with Riffaterre's semiotic theory. The results of this study were the function of the Mandar Lontar ethnic fishing mantras in general as a tool or medium to convey a request or prayer to Allah Swt. The indirect expression contained in the sandeq, wind, sailing, fishing, and bagang mantras in the Mandar Lontar ethnicity were the replacement of meaning and deviation of meaning and the creation of meaning. In the heuristic reading of the Mandar Lontar ethnic fishing mantras, various spell texts were found did not have a literal meaning. There were also texts of the Mandar Lontar ethnic fishing mantras which had different meaning if it were described in words and sentences, while in hermeneutic reading, it was found that there were meaning behind the metaphor that was characteristic of Islam.Keywords: mantras, fishing, mandar lontar ethnicity, interpretation, riffaterre semioticsAbstrakMantra Melaut pada Etnis Mandar Lontar: Interpretasi Semiotika Riffaterre. Tujuan penelitian adalah untuk mendeskripsikan (1) fungsi mantra yang terdapat dalam mantra melaut Etnis Mandar Lontar; (2) ketidaklangsungan ekspresi pada mantra melaut Etnis Mandar Lontar; dan (3) makna mantra melaut Etnis Mandar Lontar berdasarkan pembacaan heuristik dan hermeneutik. Metode yang digunakan dalam penelitian ini adalah metode penelitian deskriptif dengan pendekatan kualitatif, sedangkan jenis penelitiannya adalah penelitian sastra lisan dengan teori semiotika Riffaterre. Hasil penelitian ini adalah fungsi mantra melaut etnis Mandar Lontar secara umum merupakan sebagai alat atau media untuk menyampaikan permohonan atau doa kepada Allah Swt. Ketidaklangsungan ekspresi yang terdapat dalam mantra sandeq, angin, berlayar, memancing, dan bagang pada etnis Mandar Lontar yaitu penggantian arti dan penyimpangan arti serta penciptaan arti. Dalam pembacaan heuristik pada mantra melaut etnis Mandar Lontar ditemukan berbagai teks mantra yang tidak mempunyai arti harfiah. Ada juga teks mantra melaut etnis Mandar Lontar yang mempunyai arti yang berbeda jika diuraikan perkata dan perkalimat, sedangkan dalam pembacaan hermeneutik menemukan adanya makna dibalik metafora yang berciri khas Islam.Kata-kata kunci: mantra, melaut, etnis mandar lontar, interpretasi, semiotika riffaterre
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Sweetman. "The Absent Vedas." Journal of the American Oriental Society 139, no. 4 (2019): 781. http://dx.doi.org/10.7817/jameroriesoci.139.4.0781.
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Sujaelanto. "Weda Dalam Kehidupan Masyarakat Hindu Jawa." Widya Aksara : Jurnal Agama Hindu 24, no. 1 (2019): 18–27. http://dx.doi.org/10.54714/widyaaksara.v24i1.45.
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The Vedas are Hindu scriptures whose values must be believed. Thousand-year-old Vedas come from the mainland of the Sindhu river valley and spread to all corners of the world, not to mention that Indonesia also received the influence of the teachings of the Vedas. Vedic values are critical to the local culture so that it further strengthens the foundation of civilization. In Indponesia, the Vedas became a foothold for the Hindu occupation. In Java the vedas were adopted not only as holy books, but also as valuable knowledge. The concept of Vedas is widely used by Javanese people to mark truth, or to point to a place. The Hindu community in Java, explores the vines not only through the form of ceremonies, but also becomes part of the lifestyle and symbol of diversity. Vedic verses are not much displayed in the corner of the family room or temple, but the reflection of the Vedic value echoes in the joints of Javanese society. Hndu in Java slowly began to revitalize the values of the Vedic teachings through Dharmagita activities, pesantian, pasraman activities, Hindu young generation actions. In order to echo the teachings of the Vedas need synergistic work between religious leaders, families, religious assemblies to formally elevate the Vedic scriptures.
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Staal, Frits. "Mantras and Bird Songs." Journal of the American Oriental Society 105, no. 3 (1985): 549. http://dx.doi.org/10.2307/601529.
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Butler, Pamela, and Jigna Desai. "Manolos, Marriage, and Mantras." Meridians 8, no. 2 (2008): 1–31. http://dx.doi.org/10.2979/mer.2008.8.2.1.
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&NA;. "Mantras for Tired Patients." Oncology Times 30, no. 20 (2008): 35. http://dx.doi.org/10.1097/01.cot.0000340698.69072.5a.
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McBride, Richard D. "The Odae chinŏn (Five Great Mantras) and Dhāraṇī Collections in Premodern Korea". Religions 14, № 1 (2022): 8. http://dx.doi.org/10.3390/rel14010008.
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The Five Great Mantras (Odae chinŏn) is one of the most widely circulated collections of Buddhist dhāraṇīs in premodern Korea, having been published or existing in several variant editions during the Chosŏn period (1392–1910). The title refers to the following dhāraṇīs: (1) “The Forty-Two Mantras of the Bodhisattva Avalokiteśvara,” (2) Nīlakaṇṭha-dhāraṇī, (3) Mahāpratisarā-dhāraṇī, (4) Buddhoṣṇīṣa-dhāraṇī, and (5) Uṣṇīṣavijaya-dhāraṇī. Another spell, “The Basic Dhāraṇī of the Bodhisattva Avalokiteśvara,” was also added, so there are a total of six dhāraṇīs contained in the book. Although most scholarship has hitherto understood the Five Great Mantras to date from the late fifteenth century, when editions with transcriptions of the dhāraṇīs in the Korean script appeared in trilingual format along with Siddhaṃ and Sinitic transliterations, due to the patronage of Queen Insu (1437–1508) and the linguistic ability of the monk Hakcho (fl. 1464–1520), some evidence has come to light suggesting that the Five Great Mantras was initially published as early as the mid-fourteenth century in the late Koryŏ period (918–1392). This essay provides a detailed analysis of the components that appear in the Five Great Mantras by analyzing six variant editions of the text dating from the Chosŏn period, including Brief Transcriptions of Efficacious Resonance (Yŏnghŏm yakch’o) in Sinitic and Korean vernacular translation. The Five Great Mantras demonstrates the significance of non-canonical materials in the Korean Buddhist tradition and suggests a fruitful avenue for study of similar woodblock prints and manuscripts in the Sinitic Buddhist tradition.
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Fárek, Martin, and Pavel Horák. "Magic between Europe and India: On Mantras, Coercion of Gods, and the Limits of Current Debates." Religions 12, no. 2 (2021): 87. http://dx.doi.org/10.3390/rel12020087.
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Several scholars have criticized the efforts to explain Indian mantras as spells, but much is left to clarification. Why do submission-versus-coercion characterizations keep reoccurring, albeit disputed? Why does the difference between this-worldly and other-worldly goals also keep its important role in discussions about mantras? Furthermore, how are these ideas tied to analyses of the beliefs of practitioners? We identify three main positions concerning mantras: They are explained as spells, prayers, or both at the same time. However, the criteria for determining whether mantras are magical practices or religious practices apparently allow for characterizing the very same mantra as either of the two or even as ‘magico-religious’. The general theories of magic are not able to explain this problem. In the last part of this article, we analyse the role that the concept of supernatural powers plays in the debates. It was a whole structure of interconnected ideas, deeply rooted in Christian belief in a biblical God and fallen angels, which formulated the dominant characterization of magical practices in modern scholarship on India. We propose a three-step scheme which shows how the originally coherent account of Christian theology gradually dissolved into a set of problematic ideas that have typified discussions of Indian mantras over the last six or more decades.
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Alfianoor, Alfianoor. "AYAT AL-QUR’AN DALAM MANTRA BANJAR." NALAR: Jurnal Peradaban dan Pemikiran Islam 1, no. 1 (2017): 27. http://dx.doi.org/10.23971/njppi.v1i1.900.
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<p>The stimulating thing in the oral literature of the Banjar people is their mantras that custom parts or fragments of verses of the Qur'an. The usage of fragments of the Qur'anic verses in the mantra cannot be separated from their belief in the miracles of the Qur'an that are believed to provide the infiltrating force in the recited mantras, so as to, the purpose of chanting mantras in various shades is expected to achieved. According to the author, it is a form of interaction of an Islamic society against the Qur'an. the Banjar people are very religious, nonetheless they incorporate a very sacred and revered part of the Qur'anic verses and are upheld by Muslims in their mantras, as if this were a paradox. this is a very interesting thing to be studied.</p><p>The research done in Hulu Sungai Tengah district has managed to get some important notes that the mantras that use the verses of the Qur'an turned out to exist in various kinds of spells such as in the spell of witchcraft, the spell of power, the mantra for things occult spells, spells to treat illness and praise.</p><strong>Keywords</strong>: Qur’anic verse, Spell, Banjar.