Journal articles: 'Mythology, Hindu'

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Rai, Arti. "Disability in Hindu Mythology: A Reflection." Praxis International Journal of Social Science and Literature 6, no. 5 (May 25, 2023): 10–14. http://dx.doi.org/10.51879/pijssl/060502.

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The disabled person has been used as a metaphor for cultural narratives of "lack," "tragedy," and "awed" in hegemonic forms of cultural output. The goal of the current research was to examine how Hindu mythology portrayed people with disabilities. The illustrative tales of Dhritarstra, Gndhr, Manthar, and Astavakra were found to be useful for understanding how people with impairments are portrayed in Hindu mythology. The works chosen for the research included various retellings of the Mahabharata and the Ramayana. This essay aims to uncover the karmic view of disability by analysing a few Hindu tales from ancient India. Given the confluence of disability, culture, and marginalization, the consequences of comprehending such conceptions of societal hostility towards people with disabilities were addressed.

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

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

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

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Dr Sanjay Johari. "The Ramayana: An Epic of Indian Ideals and Dharma." Creative Saplings 1, no. 11 (February 25, 2023): 1–9. http://dx.doi.org/10.56062/gtrs.2023.1.11.208.

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The Ramayana is the holiest epic of Hindus. It was written by seer Valmiki. The story of The Ramayana is of two men, Lord Rama and Ravana, the king of Lanka. One is the apostle of good and the other of bad. Lord Rama is considered the greatest ideal human in Hindu mythology and the other, Ravana is known for his villainous attitude in the history of mankind. The characters in The Ramayana fulfil both sides of the coin whether the good or bad characters. The virtuous characters show the path of righteousness and the evil characters lead life to the doom. The character of Rama shows us the duty of Dharma and his wife Sita is the symbol of ideal woman in Hindu mythology. The Ramayana is not merely an epic of Hindu religion, but it is the symbol of the entire world which teaches us how to live a pious life amidst the adverse circumstances.

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

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

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

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

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A. Rajalakshmi and M. Abinaya. "The Zeitgeisty Erection of Hindu Mythology in Amish Tripathi’s The Shiva Trilogy." Shanlax International Journal of English 12, S1-Dec (December 14, 2023): 212–16. http://dx.doi.org/10.34293/rtdh.v12is1-dec.92.

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The fundamental theme of Amish Tripathi’s writings is spiritual realism. The portrayal of his creations only serves to promote human symbolism toward God. The universe’s morphological alterations are a result of a soul’s link to the universal force. Myths are stories that describe the way of life, habits, and culture of ancient people, which are frequently reflected in the gods they worship. India is well-known around the world for having a rich and diverse cultural legacy. Indian mythology consists of religious and cultural tales that are handed down through the generations with several variations. According to Indian spiritual academics, its suggested meaning is similar to contemporary western philosophy, which holds that there are multiple truths. Amish Tripathi reimagines the entirety of Hindu mythology in order to make it more appropriate for the contemporary era of reasoned decision-making. A mythology is a body of stories or myths concerning a specific person, culture, religion, or any group of people who hold certain beliefs. The majority of people take mythology seriously in terms of their religious beliefs, even when they don’t believe it to be entirely genuine. The goal of this study is to investigate the various aspects of Hindu mythology and philosophy that may be well-suited to leadership-related activities.

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

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Kurniasari, Ni Gusti Ayu Ketut, and Ahmad Toni. "Filosofi Hindu Narasi Banalisme Filosofi Hindu Dalam Konten Wonderland Indonesia 2 Karya Alffy Rev." Dharma Duta 20, no. 2 (December 12, 2022): 49–62. http://dx.doi.org/10.33363/dd.v20i2.874.

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This study raises the topic of Hindu pghilosophy contained in the Wonderland Indonesia 2 video by Alffy Rev. The method is narrative analysis with secondary text data in the form of videos on the youtube channel. The results show the: the prologue narration describes the historical symbol constructs the were excavated in the garuda mythology, the Majapahit symbol and depict the under or dark culture of the dragon and the light culture of the garuda. The content narration describes the relationship between the historicity of the mythological wolrd of garuda, Majapahit and national values combined with traditionl art of folk songs and supporting costume elements between various dimensions of banality. The element of banality constructed by the text produser describes a narrative about the integration and unification of the dimensions of nature, creation manajement and idependence after destruction in the trisula philosophy wich is integrated in Hindu culture and teachings. In the final naarative, it is described how the relationship between history and the younger generation of Indonesia is as a form of reconstruction of the values struggle and multiculturalism as a reading of the history of mythology, the history of Majapahit, the history of the independence of the Indonesian nation.

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

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

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

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

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

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

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

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

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Yuliana, Euis Dewi, Putu Desiana Wulaning Ayu, and Gede Angga Pradipta. "The Symbolic Meaning of the Banyan Plant in Hindu Rituals." International Journal of Interreligious and Intercultural Studies 7, no. 1 (June 26, 2024): 91–96. http://dx.doi.org/10.32795/ijiis.vol7.iss1.2024.6034.

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The philosophical meaning contained in each upakara plant is the most important thing that must be known and expressed again, so that Hindus have clear guidance and guidance in offering their yadnya. Without knowing clearly and definitely about the philosophical meaning contained in the upakara plant, it is suspected that over time there will be deviations in the implementation of Hindu religious rituals. Starting from the problem above, this study have question : (1) What is the form, classification and description of the banyan plant in Hindu religious rituals? (2) What are the uses/benefits of the banyan plant in Hindu religious rituals? (3) What is the mythology of the banyan plant used in Hindu religious rituals? (4) What is the philosophical meaning of the banyan plant used in Hindu religious rituals? Based on study, the following conclusions are drawn. (1) The use of plants as a means of ceremonial ceremonies will continue and be sustainable if the traditions that characterize Balinese society and culture are large traditions that are based on the implementation of various types of ceremonies, of which the yadnya ceremony is an important aspect of the Hindu religious belief system. (2) On the other hand, there is a point of view, if Balinese Hindus deepen their philosophy, then all types of ceremonies will fade or at least decrease, because their essence is known. Thus, it is suspected that the use of plants as ceremonial facilities will decrease as the implementation of various types of ceremonies fades or decreases. (3) Apart from the two views above, the use of plants, whether for carrying out ceremonies or to support the continuity of the cycles of the universe, provides a mandate to remind humans to protect plants of whatever type so that they do not experience degradation or even extinction. (4) Based on a literature search, not much has been revealed regarding the philosophical meaning of the upakara plant, and efforts in this direction need to be made.

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Kumar Parui, Ramen. "Triggering Problem in the Origin of the Universe: Hindu (Indian) Mythology and a Possible Solution." International Journal of Science and Research (IJSR) 12, no. 6 (June 5, 2023): 624–35. http://dx.doi.org/10.21275/sr23602180244.

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Aryana, I. Made Putra, Putu Eddy Purnomo Arta, Ni Kadek Supadmini, and Kadek Jayanthi Riva Prathiwi. "Mendalami Konsepsi Ketuhanan dan Jiwa dalam Kitab Itihasa." Sphatika: Jurnal Teologi 12, no. 1 (March 31, 2021): 1. http://dx.doi.org/10.25078/sp.v12i1.1878.

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This article aims to find out the basics of Hindu teachings contained in the book Itihasa.aThe Hindu teachings include the concept of Divinity, the concept of the soul and the concept of Moksa.This article is written using the library method and in-depth study of the literature.Itihāsa is Hindu literature that tells the story of the heroism of Hindu knights in the past and is peppered with religious philosophies, mythology, and supernatural beings.Itihasa means this has happened so.Itihasa consists of two epics, namely Ramayana which consists of seven parts and Mahabarata which consists of 18 parts.The concept of Divinity in the Ramayana book mentions many gods, but is categorized as monotysm because they believe in one God who is supreme among all the gods.Divinity in the Mahabharata is closely related to Divine knowledge in the Upanisad, Pancasikha, Samkya, Yoga, Pancaratra, Vaisesika, and Vedanta.Jiwa or Atman in Itihasa is the deepest manifestation of each person.The soul is causeless and unchanging.

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Meenakshi, Meenakshi, and Nagendra Kumar. "The Prisoner of Gender: Panopticon, Persuasion, and Surveillance of Women in Kavita Kané’s Menaka’s Choice." University of Bucharest Review. Literary and Cultural Studies Series 10, no. 2 (October 2021): 89–101. http://dx.doi.org/10.31178/ubr.10.2.7.

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In the mythology-inspired novel Menaka’s Choice (2016), Kavita Kané discovers that the female body is continuously perceived both as an object of sexual desire and as an individual being by disrupting the conventional understanding of Apsara Menaka. Using Foucault’s concept of docile bodies and organic individuality the paper studies how power, in the form of ‘system’, imposes docility on women’s bodies. The paper weaves the potential for feminist thought as the novel rediscovers the recondite experiences that have been shrouded for centuries by giving central position to silent agents of Hindu mythology. Eventually, it attempts to analyse the act of seduction from the context of gender and how the individual tries to resist that disciplinary system.

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Mahabel, Ashish. "Mythology, Cosmogonies, and Indian Science Fiction." Culture and Cosmos 27, no. 0102 (October 2023): 287–302. http://dx.doi.org/10.46472/cc.01227.0235.

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This paper examines the cultural significance of the intersection between Indian mythology, cosmogonies, and science fiction. India has a rich history of diverse religious traditions and corresponding world views, many of which have influenced each other. The Hindu pantheon has included the Sun from early times. With the planets also gaining in importance after the rise of astrology, the need to predict their paths saw the development of astronomical observations and spherical trigonometry. These serve as examples of how scientific and religious ideas have interacted throughout Indian history. Despite a strong tradition of fiction in India, there is a lack of science fiction that combines elements of mythology and astronomy except in superficial ways. This paper explores the potential reasons for this gap and argues that an examination of this genre can offer insight into the ways in which science and religion are perceived and valued in contemporary Indian society. The paper also offers a commentary on the current state of Indian science fiction that blends mythology and astronomy

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Arta, I. Gede Arya Juni. "MITOLOGI TIRTA EMPUL DALAM TEKS USANA BALI: KAJIAN TEOLOGI SOSIAL." Maha Widya Bhuwana: Jurnal Pendidikan, Agama dan Budaya 5, no. 1 (July 21, 2022): 8. http://dx.doi.org/10.55115/bhuwana.v5i1.1471.

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Hindu theology from the beginning was different from classical theology. Where religion or divinity does not conflict with science. God is not placed in the sky but exists and permeates His creation. Such a conception of God would be difficult to understand in Western theology. In the text of Usana Bali, concrete and solution-based theology or divinity is implied, which is narrated through the mythology of Tirta Empul and the story of Mayadanawa. Where God in his manifestation as Dewa Indra becomes a liberating agent for the social problems of society. Eradicating the evil king Mayadanawa, providing prosperity through abundant water sources, and giving meaning to the Galungan holiday as an effort to improve the quality of life (winning the inner dharma). This research is a literature study, using the Usana Bali text as primary data. The purpose of this research is to explore theological teachings in a mythology, in order to develop the role and social values in it.Keywords: Mythology, Social Theology, Usana Bali

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Gaduh, Acyutananda Wayan, and Hari Harsananda. "Teo-Ekologi Hindu Dalam Teks Lontar Sri Purana Tatwa." Kamaya: Jurnal Ilmu Agama 4, no. 3 (October 1, 2021): 426–41. http://dx.doi.org/10.37329/kamaya.v4i3.1408.

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The agricultural sector in Bali is increasingly unpopular for the younger generation. This condition is inversely proportional to the increasing need for food and the tourist destination of Bali in the form of beautiful rice fields. Hindu agricultural traditions make the profession of farmers not only as a source of income but also as a medium for preserving the natural environment through the Hindu theo-ecology concepts. This study tries to explore Hindu theo-ecological in the Lontar Sri Purana Tattwa. The method used is a literature study technique by utilizing hermeneutic theory and interpretive theory which emphasizes the interpretation dimension of values in the Lontar Sri Purana Tattwa. Lontar Sri Purana Tattwa explained the teachings of Hindu theo-ecology through the concept of divinity, ritual, ethics, and mythology. God is manifested as Saguna Brahman, namely gods and goddesses who control various aspects of nature. The main deity worshiped is Dewi Sri as the ruler of rice and welfare. Ritual practices are carried out massively and ethics in farming are upheld. The Hindu theo-ecology in the Sri Purana Tattwa makes professions (farmers) a medium to get closer to God, and at the same time preserve nature. Through an understanding of Hindu theo-ecology, it is hoped that it can increase the interest of the Hindu community in the agricultural sector and foster a love for the environment.

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Adhikari, Anasuya, and Birbal Saha. "Shakuntala: As Authored by Kalidas and Painted by Raja Ravi Varma." Galore International Journal of Applied Sciences and Humanities 5, no. 4 (December 28, 2021): 45–53. http://dx.doi.org/10.52403/gijash.20211008.

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Mythology has always been an appealing area which has been engrossing readers and listeners since ages. Mythology plays distinctive roles and employs its sacred narratives, art and rituals to keep the values and morals of the society intact. This system of writing texts on mythology was common to the entire subcontinent and produced its own literature written in Sanskrit. One such magnum opus is Abhijnanashakuntalam authored by the great Sanskrit maestro, Kalidas. It is also important to note that mythology in the form of texts was accessible to a very limited class of people which included the elites, literates, scholars etc, and consequently a large section of the society remained unaware of these episodes and virtues. It is where, Raja Ravi Varma, ‘Father of Modern Indian Art’ is credited to bring these episodes in the form of both painting and printing to the commoners. This not only attracted a huge number of people towards mythology, Hindu culture and tradition but also urged to preserve values. The present paper is an attempt to study the contributions of the two maestros, Kalidas- as the author of Abhijnanashakuntalam and Raja Ravi Varma-as the painter of the Shakuntala Series, comparative studies of how both the maestros perceived the character of Shakuntala, portrayal of ‘beauty’, and how the play, painting and printing was appreciated, responses gathered and inspirations shared. Keywords: Kalidas, Raja Ravi Varma, Shakuntala, Mythology and Painting, Oleographs

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

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

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

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Chaudhary, Renu. "Gandhian Concept of Ramrajya to Mythology and Modernism." International Journal for Research Publication and Seminars 14, no. 4 (2023): 111–16. http://dx.doi.org/10.36676/jrps.2023-v14i4-015.

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Throughout Hindu literature, but especially in the Ramayana, an ancient Indian epic, the word Ramrajya is used to represent a utopian society characterised by just and equitable rule. It's a metaphor for a perfect society where everyone is treated fairly and provided for. As a metaphor for a just and peaceful monarchy, Ramrajya is commonly used to refer to a system of government in which the monarch acts justly and fairly toward his people. Throughout history, this idea has served as motivation for a wide range of political and social groups whose leaders sought to create a more just and fair society. One of the most influential figures in India's fight for independence, Mahatma Gandhi, had an outlook that was consistent with the tenets of the Ramrajya theory. Truth, nonviolence, self-sufficiency, and social equality were all central to Gandhi's ideal social order. Every person, in his view, should strive for personal growth and give back to their community. Gandhi's approach to leadership and social relations stressed the significance of spirituality, simplicity, and moral ideals.

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Kalpna Rajput. "Toru Dutt’s Concern for Indian Culture and Immortal Hindu Mythology in Ancient Ballads." Creative Launcher 4, no. 3 (August 31, 2019): 7–13. http://dx.doi.org/10.53032/tcl.2019.4.3.02.

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Indian culture is embodied in the collective consciousness of the nation governed by Sanatana Dharama the ancient yet eternal religion symbolized by the Vedas, the Upnishadas and the Gita. The Ancient Ballads and Legends of Hindustan of Toru Dutt is replete with all the Indian cultural trends such as the supremacy of the doctrine of Karma, non-attachment from worldly things, self-surrender, devotion, illusiveness of this world, love, fidelity and parental devotion. ‘Savitri,’ ‘The Legend of Dhruva’ and ‘Sindhu’ present the doctrine of Karma. In the poem ‘Savitri’, Savitri tells Yama the doctrine of Karma. Toru Dutt has an ardent eye to feel the transitoriness and nothingness of this life. For her, life is a bubble on water of the earth and when man glances at it, it dies at the very moment and exists no more. The Indian mythology speaks about the devotion to the parents and Guru. In India both of them are considered equal to God. For the attainment of God, one should whole-heartedly devote to Him. If one loses one’s life in obedience to Him, his greatest obligation is done. Shravan Kumar, an ideal son sacrifices his whole life for the service of his parents and also breathes his last in their service. Chastity and love is another name of Savitri and Sita, Savitri falls in love with Satyavan and decides to marry him. Toru Dutt who was the innovative poetess of India, following the determinate sense and wisdom of life through poetry, endured the base of truth where Hindu views and philosophy were subjected. Thus, her poetry is a journey into the gallery of Indian mythology and Indian culture.

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Sengupta, Sohini. "Empowering Girlhood Journeys: Feminist Mythic Revision in Contemporary Indian Diaspora Children’s Fiction." International Journal of English Literature and Social Sciences 7, no. 3 (2022): 248–52. http://dx.doi.org/10.22161/ijels.73.37.

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There had been relatively little interest in a narrative of female individuation within mythology. Revisionist myths and legends in contemporary literaturehave thus addressed issues of women’s identity and autonomy while redesigningthe gendered spaces in these cultural narratives. The need for alternative mobility arcs within the cultural imaginary was also recognized for adolescent girls in their quest for subjectivity.This paper thus explores two works of children’s fiction, viz. Sayantani Dasgupta’s Game of Stars(2019) from the Kiranmala and the Kingdom Beyond series and Roshani Chokshi’s Aru Shah and the End of Time (2018) as coming-of-age immigrant narratives where young girls undergo heroic adventures restructuringIndian mythology and Bengali folktales. Dasgupta’s Kiranmala and the Kingdom Beyond series intertwines intergalactic science and Bengali folktales, mostly from the Thakumar Jhuli (1907), meshing different fairy tale characters aidingthe adolescent female protagonist Kiranmala, who isa neotericgutsy counterpart of the warrior princess in Dakshinaranjan Mitra Majumder's fairy tale collection.At the same time, Roshani Chokshi’s Aru Shah fantasy adventure series celebrates the Indian heritage of Hindu mythology (particularly the Mahabharata) in the diaspora, while empowering young immigrant girls to imagine and undertake non-normative feminist voyages.

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Mahato, Amar Shankar. "Mythology and Symbolism in A.K. Ramanujan’s Poem “A River”." Current Perspectives in Educational Research 6, no. 1 (October 13, 2023): 32–39. http://dx.doi.org/10.46303/cuper.2023.4.

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A.K. Ramanujan was a celebrated poet who demonstrated remarkable talent in incorporating mythology and symbolism into his poetry. In “A River,” Ramanujan employs mythological allusions to enrich the poem’s meaning. A.K. Ramanujan’s poem “A River” showcases his mastery in employing mythology and symbolism to convey profound meanings. This research paper delves into the intricate web of mythological allusions and symbolic imagery used by Ramanujan in “A River.” It explores their significance in unravelling the poem’s multi-layered meanings. It underscores the broader implications of mythology and symbolism, emphasizing their enduring relevance and ability to evoke deep emotions and provoke profound contemplation. Ultimately, this study enhances our understanding and appreciation of Ramanujan’s artistic prowess and invites further exploration into the power of mythology and symbolism in literature. One of the defining features of Ramanujan’s poetry is his adept utilization of mythology. Drawing from various mythological traditions, including Hindu, Greek, and Tamil, he infuses his poems with references to mythological figures, narratives, and motifs. These mythological allusions serve multiple purposes. Firstly, it adds layers of meaning to the poems, providing a rich tapestry of cultural and historical associations. By tapping into these archetypal stories, Ramanujan taps into a collective consciousness, engaging readers on a deep and universal level. Secondly, the mythological references allow Ramanujan to explore profound existential questions and timeless human dilemmas. Through myth, he tackles themes such as love, loss, identity, and the cyclical nature of life, resonating with readers across time and space. The incorporation of mythology and symbolism in Ramanujan’s poetry enriches the aesthetic experience and offers a deeper understanding of the human condition. By analyzing the various mythological references and symbols in the poem, this paper aims to shed light on the deeper thematic exploration of identity, tradition, and the passage of time.

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

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

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

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

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

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

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Bala, Saroj, and Rajiv R. Dwivedi. "Ecocidal aspects of the environment in the Shiva trilogy: A perspective." Scientific Temper 14, no. 01 (April 22, 2023): 1–7. http://dx.doi.org/10.58414/scientifictemper.2023.14.1.01.

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Ecology and sustainability of the environment and the philosophy of conservation are essential parts of the mythology. Amish has raised this issue through his novels based on Hindu mythology. The paper attempts to highlight the ecocidal aspects of the environment and degradation caused by the elixir called Somras produced for attaining eternal youth and longevity in the Shiva Trilogy by Amish Tripathi. It focuses on how literature reflects people’s crucial relation to nature, eventually leading to sustainable development. One of the grey sides of the so-called development is the fact that modern societies dispose of different types of pollutants in the air and water discarded by industries that harm flora and fauna. The paper aims to explore this critical problem with an ecocritical perspective, raised in the text through the concept of Somras in the region of the Sapt Sindhu in the Shiva Trilogy.

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Balaji, K., and M. Narmadhaa. "Recrimination of Shikandi in Devdutt Pattanaik’s Shikhandi and Other Tales They Don't Tell You." Shanlax International Journal of English 11, no. 3 (June 1, 2023): 22–25. http://dx.doi.org/10.34293/english.v11i3.6211.

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Indian Writing has turned out to be a new form of Indian culture and voice in which idea converses regularly. Indian writers-poets, novelists, essayists, and dramatists have been making momentous and considerable contribution to world Literature since pre-Independence era, the past few years have witnessed a gigantic prospecting and thinking of Indian English writing in the global market. Sri Aurobindo stands like a huge oak spreading its branches over these two centuries. He is the first poet in Indian writing English who was given the re-interpretation of Myths. Tagore is the most eminent writer he translated many of his poems and plays into English who wrote probably the largest number of lyrics even attempted by any poet. The word “myth” is divided from the Greek word mythos, which simply means “story”. Mythology can refer either to the study of myths or to a body or a collection of myths. A myth by definition is “true” in that it. The same myth appears in various versions, varies with diverse traditions, modified by various Hindu traditions, regional beliefs and philosophical schools, over time. Devdutt Pattanaik is an Indian Mythologist who distinguishes between mythological fiction is very popular as it is fantasy rooted in familiar tradition tales. His books include Myth =Mithya: A Handbook of Hindu Mythology, Jaya: An illustrated Retelling of Mahabharata; Business Sutra: An Indian Approach to Management; Shikandi: And other Tales they Don’t Tell you; and so on.

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

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

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AIT MOUHEB, Samia. "Estudio de los personajes míticos, exóticos y sobrenaturales en las leyendas orientales de Gustavo Adolfo Bécquer." ALTRALANG Journal 5, no. 01 (June 10, 2023): 459–79. http://dx.doi.org/10.52919/altralang.v5i01.301.

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Study of the Mythical, Exotic and Supernatural Characters in the Oriental Legends of Gustavo Adolfo Bécquer ABSTRACT: This article aims to shed light on different crossings, interferences, interculturalities and considerable literary evolution between East and West, that was inherited from remote times creating an influence which look like a pearl necklace where the first pearl complete the next one. Spanish literature has always been inspired by traditional oriental Arabic poetry such as the Qasidah, located in the Andalusian historical past that had its roots in the pre-Islamic Arabic literature of the Jahiliya. In order for this influence to be justified, we have focused on the legends of Gustavo Adolfo Bécquer, from Seville author inspired by Eastern mythology, especially Arabic and Hindu that he adopted, thanks to his readings of authors such as Conde de Noroña (1760-1816). Famous with his book Asiatic Poems (1833) that opened the taste for what is exotic and for what is oriental. That romanticists like Bécquer used to feed their imaginations creating legendary, exotic, supernatural and, above all, mythical characters from Arab and Hindu mythology, creating, in this way, simultaneously a great diversity and richness of themes nourished by traditions and distant beliefs. RESUMEN: Este artículo tiene como objetivo arrojar luz sobre distintos cruces, interferencias, interculturalidades y evolución literaria considerable entre Oriente y Occidente que se heredó desde tiempos remotos creando una influencia que se asemeja a un collar de perlas donde la primera perla llama a la siguiente. La literatura española siempre se inspiró en la poesía árabe tradicional oriental tal como la qasidah, ubicada en su pasado histórico andaluz que tuvo su raíz en la literatura preislámica árabe del Yahiliya. Para que quede justificada esta influencia, nos hemos focalizado en las leyendas de Gustavo Adolfo Bécquer (1836-1870), un autor sevillano inspirado en la mitología oriental, en especial, árabe e hindú que adoptó gracias a sus lecturas de autores como Conde de Noroña (1760-1816) célebre por su libro Poesías asiáticas (1833), que abrió el gusto por lo exótico y lo oriental, que los romanticistas como Bécquer se sirvieron para alimentar sus imaginaciones creando personajes legendarios, exóticos, sobrenaturales y, sobre todo, míticos de la mitología árabe e hindú, creando, de esta manera, simultáneamente una gran diversidad y riqueza temáticas nutridas de tradiciones y creencias lejanas.

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

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

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Smagina, O. A. "The Image of Transformation and Cognitive Flexibility." Reflexio 15, no. 2 (October 24, 2023): 76–86. http://dx.doi.org/10.25205/2658-4506-2022-15-2-76-86.

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The article suggests to view the image of transformation as an idea, that affects cognitive flexibility (the ability to overcome responses or thinking that have become habitual and adapt to new situations). We may notice, that cultural stereotypes of thinking are partly predetermined by mythology. Myths represent our mind’s view of mental capabilities, the way our conscience interprets unconscious processes. The following describes the images of transformations in ancient Greek and Hindu mythologies as two points of view on psychic processes, letting us notice possibilities and limitations of transformation processes offered by Western and Eastern myths. Transformation is considered a basic task in Jungian theory. Today, the entire world mythology has become accessible due to globalization. The purpose of this work is to consider different versions of the transformation image, making it possible to enrich emotionally significant, archetypal symbols that are used in practice, as well as to think about which symbols and mythological images most accurately represent modern consciousness, today’s reality perception. The signs underlying the image of transformation in Eastern myths are compared with modern empirical data on physiology and psyche. Based on this comparison, it is suggested that modern knowledge on cognitive flexibility is closer to Eastern mythology.

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Mishra, Suneeta. "Metaphorical extensions of the color term kaala ‘black’ in Hindi." Cognitive Linguistic Studies 10, no. 2 (November 17, 2023): 294–312. http://dx.doi.org/10.1075/cogls.00102.mis.

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Abstract This study explores the semantic and lexical extensions of the term for ‘black’ in Hindi by analyzing idiomatic expressions, compound words and culturally grounded metaphorical expressions from a cultural-cognitive perspective. The most commonly used Hindi term for black is kaala. The paper presents an analysis of 42 expressions with the term kaala (or its other morphological variants) in Hindi including idioms and compounds. The analysis finds that the color term extends to several experiential domains from emotions to morality and politics, usually signifying a negative aspect, but in some cases also a protection from negativity. It is found to be deep-rooted in Hindu mythology and grounds many a cultural belief. Several underlying metaphors are brought up by this analysis, many of which seem to be universal across languages, such as bad is black. But some metaphorical conceptualizations are found to be culture-specific, for instance the use of something black, like kaala tiika (black mark on the forehead or cheek), to counter the evil, and a goddess called kaali, said to have lethal powers. The analysis shows that the embodiment of human experience through the color ‘black’ has a substantial universal basis but at the same time, culture can lead to unique conceptualizations, as is the case with kaala.

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Harriyadi, Harriyadi. "MAKNA RAGAM HIAS ŚAṄKHA BERSAYAP PADA CANDI HINDU DAN BUDDHA." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 9, no. 2 (December 10, 2020): 113–30. http://dx.doi.org/10.24164/pw.v9i2.377.

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A temple is a religious building that used by Hindu and Buddhist devotees to do religious practices. The architectural form of temple is made to resemble a mountain as symbol of the gods’ house. Each decorative ornament carved in a temple represents the natural environment of heaven and it has meaning which was related with religious aspect. One of the most interesting decorative ornament carved in temple is the winged śaṅkha which usually was used as an attribute of deity. The goal of this research is to explain the meaning of winged śaṅkha ornament in temple. This research was conducted by collecting winged śaṅkha ornaments in Hindu and Buddhist temples. Data will be described and analysis will be conducted by comparing the winged śaṅkha ornaments with its mythology in Indian culture. The results showed that the winged śaṅkha have correlation with water element which could bring fertility. Therefore, the winged śaṅkha, as a symbol of water, can bring fertility and welfare to communities of surrounding temple.

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

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

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

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

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

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

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Giri, Agus Sumarpin, and I. Gede Suwantana. "Implementasi Mitologi dan Simbol Ganesha Dalam Budaya Kontemporer Masyarakat Bali." Sphatika: Jurnal Teologi 12, no. 2 (November 21, 2021): 178. http://dx.doi.org/10.25078/sp.v12i2.3016.

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Culture and mythological narratives about Ganesha are inherent in the life of the Hindu community in Bali, but have undergone various changes along with the pace of civilization. Evidently, Ganesha as one of the sacred symbols is widely used in various life interests of modern society, which has no relevance to the sacred context. This paper analyzes the implementation of Ganesha's symbolic mythology in the contemporary cultural space of Balinese society. Mythologically, Ganesha is believed to be the son of Shiva who has the power to overcome all obstacles. This mythology is contained in the attributes of Ganesha which have a symbolic meaning. The full embodiment of the Ganesha symbol in the modern era is widely implemented in the contemporary culture of Balinese life, both in the fields of architecture, aesthetics (art), social organization, including economic life. This work is expected to be a reference for fostering a critical and selective culture when using the Ganesha symbol in various aspects of Balinese life.

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

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

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

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

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

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

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

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Journal articles on the topic 'Mythology, Hindu'

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