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Journal articles on the topic 'Purana's'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Chakravarty, Saumitra. "Kali, Untamed Goddess Power and Unleashed Sexuality: A Study of the 'Kalika Purana' of Bengal." Journal of Asian Research 1, no. 1 (2017): 1. http://dx.doi.org/10.22158/jar.v1n1p1.

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<p><em>This paper attempts to analyse the paradox inherent in the myth of Kali, both in her iconic delineation and the rituals associated with her worship as depicted in the twelfth century Kalika Purana. The black goddess Kali breaks conventional stereotypes of feminine beauty and sexuality in Hindu goddess mythology. She is the dominant sexual partner straddling the prone Siva and the wild warrior goddess drinking demon blood. She is originally depicted as a symbol of uncontrolled fury emerging from the fair, beautiful goddess Ambika in the battle with the demons in older goddess texts. Thereafter she gains independent existence both as the dark, mysterious and sexually demanding version of the more benign and auspicious Parvati and the Primordial Goddess Power pre-dating the Hindu trinity of male gods, the Universal Mother Force which embraces both good and evil, gods and demons in the Kalika Purana. Unlike other goddess texts which emphasize Kali's role in the battle against the demons, the Kalika Purana's focus is on her sexuality and her darkly sensual beauty. Equally it is on the heterodoxical rituals associated with her worship involving blood and flesh offerings, wine and the use of sexual intercourse as opposed to Vedic rituals. </em></p>

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2

Patil, Dinkarrao Amrutrao. "Origins of Alien Species and Plant Invasion in India as Tapped from Kurma Purana." Plantae Scientia 4, no. 3 (2021): 137–42. http://dx.doi.org/10.32439/ps.v4i3.137-142.

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Ancient Sanskrit Puranas are literary heritage of India. They are studied from different perspectives but appeared largely neglected from the viewpoint of plant invasion in Indian territory. The present attempt dealt with the alien plant species as encoded in Sanskrit plant names in various verses of Kurma Purana. As many as 24 alien plant species belong to 23 genera of 16 families of angiosperms. They are analysed carefully floristically, habital categories and status regarding cultivation or naturalization. They are also studied for their nativity consulting relevant taxonomic literature. The data indirectly also indicated about utilities and awareness about classification of plants based on habits. Such investigations are warranted for better understanding of the development of natural wealth in past.

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3

Ostanin, V. V. "Architectonics of the Bhagavata-Purana." Orientalistica 2, no. 1 (2019): 150–58. http://dx.doi.org/10.31696/2618-7043-2019-2-1-150-158.

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Abstract: the article deals with the problem of the content structure of the BhagavataPurana, the most representative sacred text from the list of the main eighteen Puranas (the so-called “historical chronicles”) of classical Hinduism. Revealed ten-term composition of the Bhagavata, which are the characteristics of the so-called the mahapurana (“great purana”). Then, the variability of ideas about the location of these ten topics within the Bhagavata itself is considered on the example of the teachings of teachers in the Gaudiya tradition (Bengal Vaishnavism). The opposite positions of such representatives of the tradition as Jiva Goswami (XVI century) and Vishvanatha Chakravarti (XVII–XVIII century) find their synthetic expression in Prabhupada’s teaching (XX century), the latest representative of the school.

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4

Gnawali, Damodar. "Geographical Elements in the Puranas." Third Pole: Journal of Geography Education 13 (November 12, 2014): 1–6. http://dx.doi.org/10.3126/ttp.v13i0.11537.

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The central focus of this paper is on the geographical elements like mountains, rivers and places mentioned in the Puranas. Among them, Bhagavatamahapurana has mainly been consulted for this purpose. The source indicates that the names of the mountains and rivers are similar even today as they were in the ancient period. The paper describes the fact that no one can find out the exact knowledge about the universe. The universe is with in the subject of the Vedic Cosmology. This cosmology has also been narrated in the Puranas. The universe is endless and has no limited boundary. All the living beings that appear today were created by the God and at last merge into the God. This tradition continues. The atheists do not believe the God. However, they accept the nature as all in all.DOI: http://dx.doi.org/10.3126/ttp.v13i0.11537The Third PoleVol. 13, 2013Page : 1-6

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5

NISHIO, Hidenari. "Some Remarks on Krsna's Birth in the Puranas." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 2 (2003): 992–88. http://dx.doi.org/10.4259/ibk.51.992.

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6

P, Nirmaladevi. "Uruthiporul in Seera puranam." International Research Journal of Tamil 1, no. 3 (2019): 15–23. http://dx.doi.org/10.34256/irjt1933.

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It is mentioned that the epics should contain the four objectives worthy of human pursuit, namely, ‘aRam’ (ethics), ‘poruL’ (economy), ‘inpam’ (joy) and ‘viiDu’ (heaven). These four objectives are mentioned as ‘purusharthams’ in Sanskrit. Dharma, artha, kaama and moksha are the equivalents for aRam, poruL, inpam and viiDu. However, the concept of moksha is not found anywhere in the Sangam literature. It came into existence by the influence of Sanskrit and the literary writings of the northern writers. Raj Gowthaman is of the opinion that the ‘trivarkkam’ of the north tradition is called aRam, poruL and inpam in Tamil and the left out ‘moksha’ in ‘chaturvitha purushartham’, i.e., the four objectives of human pursuit did not exist as ‘viiDu’ during Sangam period. It could be said even clearly the concept of northern tradition based ‘moksha’ was not there with religious connotation in the Sangam society. Rebirth, heaven, elite, heavenly immortal, world of the dead, world of deities-all are included in the poet’s poetic tradition’. Including the objectives of human pursuits in epics, a rule was set in the grammar. ‘Seera puranam’ talks about the first three objective of human pursuit. Except in Buddhism and Jainism, the concept of heaven could be found in all the religions. It is discussed in Vedic religions. Islam refers heaven as ‘the world of the dead’. Seera puranam mentions, however, all the four objectives.

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7

PHAM, HONG-THAI, MARIEKE SCHOUTEN, and JENG-TZE YANG. "A new cicada species of the genus Purana Distant, 1905 (Hemiptera: Cicadidae), with a key to the Purana species from Vietnam." Zootaxa 3580, no. 1 (2012): 83. http://dx.doi.org/10.11646/zootaxa.3580.1.6.

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A new species of Purana Distant, 1905 (Hemiptera: Cicadidae) is described from Vietnam: Purana trui sp. nov. Photos of the male genitalia and habitus, a distribution map and notes on the biology of the species are provided. A key to the species of the genus Purana from Vietnam is presented.

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8

Amšel Zelenika, Tajana, Mirta Balenović, Luka Jurinović, et al. "Zagorski puran i bolesti vezane uz tradicionalni uzgoj na obiteljskim poljoprivrednim gospodarstvima Krapinsko- zagorske županije." Veterinarska stanica 52, no. 3 (2021): 275–84. http://dx.doi.org/10.46419/vs.52.3.10.

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Zagorski puran kao hrvatska autohtona pasmina sa zaštitom zemljopisnog podrijetla i zaštićenom oznakom izvornosti sve se više uzgaja na obiteljskim poljoprivrednim gospodarstvima. Tradicionalni način držanja zagorskog purana na otvorenom, uz često nedovoljno prostora u objektima kao i izmetom, hranom i otpadom često zaprljani manji ispusti, način hranjenja uz neodržavanje higijene hranilica i pojilica i uzgoj raznovrsne peradi na istom prostoru, u prvom redu kokoši, predispozicija su za pojavu bolesti poput mikoplazmoze i histomonijaze. U takvim uvjetima česta je i sekundarna bakterijska infekcija bakterijom Escherichia coli. U radu smo dali osnovne smjernice uzgoja zagorskog purana, kao i pregled najznačajnijih bolesti kojima pogoduje tradicionalni način uzgoja zagorskog purana ustvrđenih tijekom dvogodišnjeg istraživanja na obiteljskim poljoprivrednim gospodarstvima Krapinsko- zagorske županije. Praćeno je ukupno 46 uzgoja s preko 10000 uzgojenih purana godišnje. U 22 % obiteljskih poljoprivrednih gospodarstava ustvrđen je zarazni sinusitis, a u 11 % uzgoja histomonijaza. Sekundarna bakterijska infekcija bakterijom E. coli dokazana je u 10 uzgoja zahvaćenih mikoplazmom ili histomonijazom. Povećanom uginuću i štetama u gospodarstvima vjerojatno je pridonijela i učestala, nasumična, nekontrolirana i nepotrebna uporaba antimikrobnih lijekova koji stvaraju rezistenciju bakterija. Uz zaštitu zagorskog purana kao hrvatskog izvornog proizvoda, od velike je važnosti provoditi i sustavni veterinarski nadzor kako bi se prevenirao razvoj bolesti te unaprijedio i povećao uzgoj ove važne hrvatske peradi.

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9

Sorenson, Olav. "Phanish Puranam: The Microstructure of Organizations." Administrative Science Quarterly 64, no. 2 (2019): NP22—NP23. http://dx.doi.org/10.1177/0001839219827498.

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10

Jadhav, Dinesh. "Ethnomedicinal information in garuda purana." Journal of Ayurveda 15, no. 2 (2021): 123. http://dx.doi.org/10.4103/joa.joa_83_20.

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11

Foss, Nicolai J., and Magdalena Dobrajska. "Valve's Way: Vayward, Visionary, or Voguish?" Journal of Organization Design 4, no. 2 (2015): 12. http://dx.doi.org/10.7146/jod.20162.

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Puranam and Håkonsson (2015) challenge us to ponder what we as organization design theorists make of Valve’s way (see also Jeppesen, 2008). We believe that Valve, in spite of its radical vision, does not represent a challenge to fundamental organization design theory and that it is questionable to what extent it represents a new blueprint for organization design, despite it being consistent with an “egalitarian Zeitgeist” (Puranam, 2014). In fact, managerial authority may be of increasing importance rather than the opposite (Guadalupe, Li, & Wulf, 2015). Thus, Valve is, and will remain, an outlier, albeit a voguish one.

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12

Raka, I. Nyoman. "SUMBER SANSEKERTA TEKS SIWARATRIKALPA." Widya Katambung 11, no. 1 (2020): 60–70. http://dx.doi.org/10.33363/wk.v11i1.501.

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Teks Siwaratrikalpa seringkali dijadikan bahan diskusi, rujukan pelaksanaan brata siwaratri terutama oleh masyarakat Hindu di Bali maupun di Lombok. Diskusi tentang siwaratrikalpa seringkali menyisakan berbagai pertanyaan di seputar implikasi pelaksanaan brata siwaratri. Sejumlah pertanyaan yang dimaksud antara lain: apakah dosa bisa ditebus? Apakah tokoh Lubdaka itu papa atau dosa? Apakah Mpu Tan Akung pengarang cerita Lubdaka untuk tujuan mengambil hati Ken Arok?, Apakah cerita Lubdhaka ciptaan Mpu Tanakung?; Apa fungsi cerita Lubdhaka dalam konteks hari suci Śiwaratri?; Bagaimanakah pelaksanaan brata Šiwaratri sesuai dengan tuntunan kitab suci. Sederet pertanyaan ini adalah pertanda pentingnya penelitian tentang teks Siwaratri. Guna menerangjalaskan jawaban pertanyaan di di atas, akan diteliti sejumlah sumber Sanskerta, maupun kawi terkait dengan teks Siwaratrikalpa. Penelitian ini memakai pendekatan studi teks, baik teks Purana, maupun teks berbahasa Kawi. Dua sumber ini diharapkan dapat menerangjelaskan pertanyaan di atas. Penelusuran sejumlah sumber Sanskreta menemukan, empat purana terkait dengan teks Siwaratrikalpa. Empat purana yang dimaksud adalah: Padma Purāņa, Šiwa Purāna, Skanda Purāna dan Garuda Purāna. Esensi empat purana ini menjelaskan kekejaman, kekilapan, seorang penjahat yang berujung pertobatan, dapat mengantarkan pencapaian kebenaran. Kesadaran dan pertobatan dapat mengembalikan manusia pada jalan kebenaran mencapai alam Siwa, adalah esensi ajaran brata Siwaratri.

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13

Putra, I. Gde Agus Dharma, and A. A. Diah Indrayani. "SIWA TATTWA PURANA [RITUAL-RITUAL KEHIDUPAN DAN KEMATIAN]." Kalangwan Jurnal Pendidikan Agama, Bahasa dan Sastra 10, no. 1 (2020): 01. http://dx.doi.org/10.25078/klgw.v10i1.1387.

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Siwa Tattwa Purana berarti cerita kuna tentang hakikat Siwa. Kekunaan cerita tentang hakikat Siwa ini, diawali dengan penggambaran Sang Hyang Jagatpati yang sedang berada di Siwa Loka. Jagadpati adalah nama lain Siwa. Siwa Tattwa Purana menyediakan informasi dan pengetahuan perihal Padma Bhuwana, Ritual Kehidupan sampai dengan Ritual Kematian. Padma Bhuwana adalah peta mistis-geografis sebagai petunjuk arah. Ritual Kehidupan menurut Siwa Tattwa Purana berawal dari penyatuan Smara dan Ratih di Cantik Gedong Mas. Upacara saat di dalam perut adalah Pagedong-gedongan. Setelahnya silanjutkan dengan upacara saat dua belas hari, saat sebulan, tiga bulan, enam bulan, mulai berjalan dan tumbuh gigi, matatah, menikah, lalu Apodgala. Ritual Kematian dapat dilakukan pada orang yang ada jasadnya, dan tidak ada jasadnya. Ritual kematian ini dilakukan mulai dari tingkatan Atiwa-tiwa, Nyekah, Mukur, Ligya sampai dengan Angluwer.

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14

González Reimann, Luis. "Ortodoxia y herejía en el hinduismo." Estudios de Asia y África 54, no. 1 (2018): 83. http://dx.doi.org/10.24201/eaa.v54i1.2361.

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Este artículo examina el uso de tres términos empleados con frecuencia a lo largo de los siglos en ciertos géneros de la literatura de los brahmanes para designar a los herejes. Se trata de las palabras nāstika, asura y pāṣaṇḍa. A fin de ver cómo son empleados en los textos, se revisan algunos ejemplos de narraciones que los utilizan en distintos contextos, en particular en las epopeyas sánscritas y los puranas. Se incluyen, además, algunos ejemplos de su uso por parte de autores budistas.

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15

Gnyawali, Bishal. "Review of vedic Literature from the Perspective of Physical and Human Geography." Geographic Base 6 (October 27, 2019): 1–10. http://dx.doi.org/10.3126/tgb.v6i0.26162.

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Vedas are earliest collection of Hindu scripture. The word Veda was originated from Sanskrit verb ‘Vida’ inane meaning to “to know”. Vedas are collection of knowledge. Literatures, written on the basis of Vedas are called Vedic literature. Itihansas and puranas are also known as Vedic literature. Each and every dimension of geography is expressed in Vedic Literature very strongly. This paper simply tries to present the geographical issue expressed in different Vedic literature. Different research papers written about Vedic geography, books of Vedas and puranas are used as materials for the formation of this paper. Topographic explanation and their classification for regionalization is carefully presented in vedic literature such as Dwipas, Khandas and Barshas. River is praised as mother in Vedas and nature and behavior of river was known by Vedic people. Ricveda is full of praising river. Seasonality month and different weather is explained in different Vedas and vedic literatures. Six seasons and twelve months are explained in vedic literature. Fire, wind, water, earth are taken as different forms of god and praised as human environment interaction. People are discouraged for deforestation means not to destroy home of god. Quantitative and mathematical geography is another great feature of vedic literature. Measurement unit techniques of time and distance are very strong geographical representation of vedic literature. The measurement of time starts from ‘pramanu’ to ‘mahayuga’ and distance starts from ‘pramanu’ to ‘krosha’.

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16

Ignatiev, A. A. "RAMAYANA VERSION IN MAHA BHAGAVATA PURANA." Kunstkamera 9, no. 3 (2020): 27–33. http://dx.doi.org/10.31250/2618-8619-2020-3(9)-27-33.

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17

Srinivasan, Doris Meth, and Parul Dave Mukherji. "The Citrautra of the Visnudharmottara Purana." Journal of the American Oriental Society 124, no. 3 (2004): 569. http://dx.doi.org/10.2307/4132284.

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18

T, Jayalakshmi. "Hanuman and Veeravakudevar." International Research Journal of Tamil 3, no. 3 (2021): 53–59. http://dx.doi.org/10.34256/irjt2137.

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Contributions of Tamil Bhakti poets to the literature have been significant in the past along with the contributions that they made to the social upliftment of the society. Ramavataram, popularly referred to as Kamba Ramayanam, is a Tamil epic that was written by the Tamil poet Kambar based on sanskrit version of Valmiki Ramayanam that describes the life of King Rama of Ayodhya. In this epic Hanuman is a imporatant character. The Tamil poet Kachiyappa sivachariyar greatest composition is the Kandha puranam based on sanskrit version of Sivasankara sangithai. The great warrior Veerabagu Dhevar is close associate of Lord Muruga. This article mainly focuses on stunning similarities between the supernatural powers of the ardent devotee, dedicated Hanuman described in Kamba Ramayanam and Veerabagu Dhevar in kandha puranam.

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19

Meitridwiastiti, Anak Agung Ayu. "Teks Naratif dari Mitos Keris Ki Baru Gajah dalam Tradisi Ngrebeg." Linguistika: Buletin Ilmiah Program Magister Linguistik Universitas Udayana 25, no. 1 (2018): 1. http://dx.doi.org/10.24843/ling.2018.v25.i01.p01.

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Myth of Kris Ki New Elephant: Textual Sources in Ngrebeg Tradition in the District Kediri, Tabanan is the research conducted to analyzing textual structure of the myth in the District of Kediri, Tabanan. The purpose of this study were: (a) to examine and describe the narrative structure of myth dagger Ki New Elephant in the Pura Luhur Pakendungan Purana, Theory used in this study is the theory of functions and semiotics. Data collection methods used are literature studies, interviews and recording. Methods of data analysis used is hermeneutics and desciptive analitic. Presentation of the results of data analysis method used is informal methods. Analysis of narrative structure associated with narrative elements that build a new myth of Kris Ki New Elephant in the Purana Pura Luhur Pakendungan the specifically related to the myth Kris Ki New Elephant and literary convention that includes genealogis,mythological then conventions of language in this case the use of the language used in the Pura Luhur Pakendungan Purana.

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20

Kiriana, I. Nyoman. "Ngaben Conception In Lontar Siwa Tattwa Purana." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, no. 2 (2017): 84. http://dx.doi.org/10.25078/ijhsrs.v1i2.312.

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<p>Generally, in most traditions every birth and death will be made a ritual. The implementation of these rituals will usually be adapted to the local culture. Thus in the implementation order will vary, but the substance is the same. In the tradition of the Hindu community in Bali, if there are people who died will be made Ngaben ceremony, as a form of respectful and responsibility. In the implementation of this Ngaben ceremony will always be guided by the sacred books and will be adapted to the local tradition. One of the sacred books guided in Ngaben’s ceremony is Lontar Siva Tattwa Purana. In this Lontar explained that Ngaben ceremony is an obligation of his descendants as one of the payment of Rna (debt) to his ancestors. In practice it, must be adjusted to the level of ability of his or her generation for all harmony. Further , will be explained the procedure of Ngaben ceremony in this Lontar start from the beginning to the end.</p>

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21

SHIBAZAKI, Maho. "The Tale of Jimutavahana in Vaski Purana." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 44, no. 2 (1996): 931–29. http://dx.doi.org/10.4259/ibk.44.931.

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22

Kale, Vivek S., and V. G. Phansalkar. "Purana basins of peninsular India: a review." Basin Research 3, no. 1 (1991): 1–36. http://dx.doi.org/10.1111/j.1365-2117.1991.tb00133.x.

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23

Srikrishna, A., and G. Sunderbabu. "A simple synthesis of 2,3-disubstituted purans." Tetrahedron Letters 28, no. 50 (1987): 6393–94. http://dx.doi.org/10.1016/s0040-4039(01)91383-8.

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24

Bregović, Rosana, Željka Cvrtila, Lidija Kozačinski, et al. "Fizikalno kemijska svojstva kakvoće mesa zagorskog purana." Meso 22, no. 1 (2020): 68–74. http://dx.doi.org/10.31727/m.22.1.2.

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Cilj ovog rada bio je utvrditi fizikalno kemijska svojstva kakvoće mesa Zagorskog purana uzgojenog u polu-intenzivnom sustavu tova. Istraživanje je provedeno na 40 jedinki od kojih je 10 bilo svijetlog soja (5 muških i 5 ženskih), 10 sivog soja (5 muških i 5 ženskih), 10 crnog soja (5 muških i 5 ženskih) i 10 brončanog soja (5 muških i 5 ženskih). Soj nije imao značajan utjecaj (P&gt;0,05), za razliku od spola koji je imao značajan utjecaj na fizikalno kemijske parametre kakvoće mesa (P&lt;0,001). Značajno veća vrijednost parametra a* je utvrđena kod purana, dok je značajno veća vrijednost parametra b* utvrđena kod purica (P&lt;0,05).

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25

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 (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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26

Ivanova, A. S. "EMOTIONAL STRUCTURES OF PERCEPTION OF RELIGIOUS TEXTS (The Image of Kalki in Medieval Puranas)." RUDN Journal of Philosophy 21, no. 4 (2017): 612–20. http://dx.doi.org/10.22363/2313-2302-2017-21-4-612-620.

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27

Bailey, Greg. "On the object of study in Puranic research: three recent books on the Puranas." Asian Studies Association of Australia. Review 10, no. 3 (1987): 106–14. http://dx.doi.org/10.1080/03147538708712468.

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28

Felin, Teppo. "Valve Corporation: Strategy Tipping Points and Thresholds." Journal of Organization Design 4, no. 2 (2015): 10. http://dx.doi.org/10.7146/jod.20157.

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Valve Corporation represents an intriguing case study of flat structure and self organization (Puranam &amp; Håkonsson, 2015; Valve, 2012). The structures and practices of Valve of course are not new. But the company provides an interesting experiment and illustration that powerfully highlights how organizational design can impact individual and collective behavior, strategy and performance.

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29

Pintchman, Tracy. "Reviews of Books:Religious Process: The Puranas and the Making of a Regional Tradition Kunal Chakrabarti." American Historical Review 108, no. 4 (2003): 1126–27. http://dx.doi.org/10.1086/529814.

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30

YOSHIZAKI, Kazumi. "On the Tibetan Translation of the Svayambhu purana." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 1 (2003): 446–43. http://dx.doi.org/10.4259/ibk.52.446.

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31

MAEDA, Chisato. "The legend of Sati in the Kalika purana." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 2 (2006): 863–60. http://dx.doi.org/10.4259/ibk.54.863.

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32

Ramayah, Kumaran. "Periyapuranam: Mango and Its Medicinal Properties Depicted in Karaikkalammaiyar Puranam." Journal of Indian Studies 10 (December 23, 2020): 120–23. http://dx.doi.org/10.22452/jis.sp2013no1.20.

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33

Nizam, Akhmad. "VIABILITAS RAGAM HIAS SULUR GELUNG TERATAI." CORAK 8, no. 2 (2019): 141–50. http://dx.doi.org/10.24821/corak.v8i2.2796.

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The walls of Hindu and Buddhist temples in Java are often found in the carved ornament of lotus plants that is grown from tubers or urns. In early period of Islam in Java, the existence of this decorative variety remained. Based on the books of the Hindu Purana, there is an explanation of the concept of the the universe creations embodied in the form of lotus scrolls. Meanwhile, from the old manuscripts belonging to the Wali, although limited in the scope of Sufism of the Tarekat Syaththariyah there is an explanation of the lotus with the name of the Tunjung flower. This article discusses the concept of creating works of art based on the theory of adaptation by Linda Hutcheon in his book: A Theory of Adaptation. The discussion is more emphasized on the visual aesthetic aspects contained in Lara Jonggrang Prambanan temple in Kalasan Yogyakarta, Surowono Temple in Kediri East Java and Sunan Drajat tomb in Lamongan, East Java. The ornamental variety, whose concept of creation was adapted from Purana books of Hindu, was in early Islam believed to follow the theoretical procedures, as well as in later times, but the philosophical meaning may be less well known. Keywords: ornament, sulur gelung, padmamūla, tunjung Dinding candi-candi Hindu dan Buddha di Jawa, sering ditemukan pahatan ragam hias sulur tumbuhan teratai yang tumbuh dari bonggol atau guci bergelung-gelung. Pada masa Islam awal, eksistensi ragam hias ini tetap bertahan. Berdasarkan kitab-kitab Purana Hindu, terdapat penjelasan mengenai konsep pembentangan alam semesta yang diwujudkan dalam bentuk gulungan teratai. Sementara itu, dari naskah lama milik para Wali, meskipun terbatas dalam lingkup tasawuf Tarekat Syaththariyah terdapat penjelasan mengenai teratai dengan nama bunga tunjung. Artikel ini membahas tentang konsep penciptaan karya seni berdasarkan teori adaptasi oleh Linda Hutcheon dalam bukunya: A Theory of Adaptation. Pembahasan lebih ditekankan pada aspek-aspek estetis visual yang terdapat di candi Lara Jonggrang Prambanan di Kalasan Yogyakarta, Candi Surowono di Kediri Jawa Timur dan makam Sunan Drajat di Lamongan Jawa Timur. Ragam hias tersebut, yang konsep penciptaannya diadaptasi dari kitab-kitab purana Hindu, maka pada masa Islam awal diyakini mengikuti prosedur teori tersebut, begitu juga pada masa berikutnya, tetapi makna filosofisnya mungkin kurang begitu dikenal. Kata kunci: ragam hias, sulur gelung, padmamūla, tunjung

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KALTSEVA, Anna. "THE SYMBOLS OF WISDOM IN VISHNU PURANA AND “THE THREE BROTHERS AND THE GOLDEN APPLE” (ON SOME GENERAL PHILOSOPHICAL ASPECTS IN THE BULGARIAN FAIRYTALE AND VISHNU PURANA, CHAPTER 2)." Ezikov Svyat (Orbis Linguarum) 18, no. 1 (2020): 119–24. http://dx.doi.org/10.37708/ezs.swu.v18i1.14.

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e article draws parallels between the Bulgarian fairytale “The Three Brothers and the Golden Apple” and the second chapter of Vishnu Purana. The general philosophical aspects of these texts, which serve as a basis for the proposed hypothesis, are discussed. These are narratives of wisdom as a basis for the creation, development, existence of life, and human civilization. The gold thread in Vishnu Purana and the golden apple in the Bulgarian magic fairytale are symbols of knowledge and wisdom, with the power of which the visible world and the human society were created. If in Vishnu Purana this symbol is wrapped in a philosophical narrative about the creation of life, in “The Three Brothers and the Golden Apple” philosophy is hidden behind the seemingly concrete images and characters of the fairytale. In “The Three Brothers and the Golden Apple”, the tree with golden fruits symbolizes the tree of knowledge - an image that is present in all the sacred texts of the religions around the world. The tale is a story of the trials that one goes through in order to overcome one’s weaknesses, to know oneself, to understand the spiritual possibilities and qualities that make a person close and equal to God. The third brother continues his journey in the world, having a faithful companion - his intuition, symbolized by the most beautiful and intelligent princess. The third brother, or the symbol of the man who has overcome his weaknesses, can always benefit from the eternal Divine wisdom, symbolized by the golden apple.

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Sathaye, A. "Why Did Hariscandra Matter in Early Medieval India? Truth, Fact, and Folk Narrativein the Sanskrit Puranas." Journal of Hindu Studies 2, no. 2 (2009): 131–59. http://dx.doi.org/10.1093/jhs/hip018.

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Gautam, Daya Shankar, Prahlad Marskole, Saraswati Mishra, et al. "In vitro analysis of the effect of Go Ark on Human Peripheral Blood Lymphocytes." International Journal of Ayurvedic Medicine 11, no. 3 (2020): 410–14. http://dx.doi.org/10.47552/ijam.v11i3.1641.

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Cow is worshiped in India as “Gomata” since ancient time. Its values have been signified in Vedas, Puranas & Ayurveda. Its urine/Go Ark is used in rituals & medicines traditionally in India. The Significance of Cow Urine has been studied by many workers. Now it is available in the market as distillate. Hence this study was designed to assess the potential of Fresh Go Ark (FGA) and Distillate Go Ark (DGA) on Human Peripheral blood lymphocytes (PBL) in Vitro using MTT Assay. It was found that FGA & DGA both had the potential to enhance the cell viability of Human PBL. FGA showed greater potential towards the enhancement of cell viability on Human PBL than that of DGA. However the difference between the impacts of FGA & DGA was not found to be significant when tested through Two way ANOVA.

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R, Rajeshwari. "The linguistic personality of the poet Vali through Krishna Vijayam." International Research Journal of Tamil 3, S-2 (2021): 46–49. http://dx.doi.org/10.34256/irjt21s29.

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Epics and Puranas are the most prominent elements of the language that show case the importance and importance of a language. These are the mirrors of time, and there are numerous epic stories. The legends of these legends, which have been written and written from time to time, are known to the stories and philosophies of literary taste. The purpose of this article is to explain the linguistic character of the poet Theerata viḷaiyattup pillai in the first part of the book Krishna Vijayam, written by the poet Vaali, with Krishna, the head of Villiparatham, the epic hero. Vaali, who has written over ten thousand film music albums, has made several achievements in the field of cinema but has also contributed to tamil films. His poetry, which had its own place in the history of Tamil poetry, has its own significance.

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Tirole, Jean. "Phanish Puranam on flatness; and Jean Tirole on multi-sided markets." Business Strategy Review 19, no. 1 (2008): 90–95. http://dx.doi.org/10.1111/j.1467-8616.2008.00524.x.

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Nizam, Akhmad, Wisma Nugraha Ch R, and SP Gustami. "Eksistensi Ragam Hias Sulur Gelung Teratai." Journal of Urban Society's Arts 5, no. 1 (2018): 37–48. http://dx.doi.org/10.24821/jousa.v5i1.2416.

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Dinding candi-candi Hindu dan Buddha di Jawa, sering ditemukan pahatan ragam hias sulur tumbuhan teratai yang tumbuh dari bonggol atau guci bergelung-gelung. Pada masa Islam awal, eksistensi ragam hias ini tetap bertahan. Berdasarkan kitab-kitab Purana Hindu, terdapat penjelasan mengenai konsep pembentangan alam semesta yang diwujudkan dalam bentuk gulungan teratai. Sementara itu, dari naskah lama milik para Wali, meskipun terbatas dalam lingkup tasawuf Tarekat Syaththariyah terdapat penjelasan mengenai teratai dengan nama bunga tunjung. Artikel ini membahas tentang konsep penciptaan karya seni berdasarkan teori adaptasi oleh Linda Hutcheon dalam bukunya: A Theory of Adaptation. Pembahasan lebih ditekankan pada aspek-aspek estetis visual yang terdapat di candi Lara Jonggrang Prambanan di Kalasan Yogyakarta, Candi Surowono di Kediri Jawa Timur dan makam Sunan Drajat di Lamongan Jawa Timur. Ragam hias tersebut, yang konsep penciptaannya diadaptasi dari kitab-kitab purana Hindu, maka pada masa Islam awal diyakini mengikuti prosedur teori tersebut, begitu juga pada masa berikutnya, tetapi makna filosofisnya mungkin kurang begitu dikenal. Kata kunci: ragam hias, sulur gelung, padmamūla, tunjung, etnik The Existance of Ornament of Lotus Tendrils. The walls of Hindu and Buddhist temples in Java are often found in the carved ornament of lotus plants that is grown from tubers or urns. In early period of Islam in Java, the existence of this decorative variety remained. Based on the books of the Hindu Purana, there is an explanation of the concept of the the universe creations embodied in the form of lotus scrolls. Meanwhile, from the old manuscripts belonging to the Wali, although limited in the scope of Sufism of the Tarekat Syaththariyah there is an explanation of the lotus with the name of the Tunjung flower. This article discusses the concept of creating works of art based on the theory of adaptation by Linda Hutcheon in his book: A Theory of Adaptation. The discussion is more emphasized on the visual aesthetic aspects contained in Lara Jonggrang Prambanan temple in Kalasan Yogyakarta, Surowono Temple in Kediri East Java and Sunan Drajat tomb in Lamongan, East Java. The ornamental variety, whose concept of creation was adapted from Purana books of Hindu, was in early Islam believed to follow the theoretical procedures, as well as in later times, but the philosophical meaning may be less well known. Keywords: ornament, sulur gelung, padmamūla, tunjung, ethnic

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Suresh, N. "Art and Architecture of Sri Akilandeswari Temple, Tenkarai." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (2020): 91–98. http://dx.doi.org/10.34293/sijash.v7i4.2408.

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Akilandeswari is pronounced as ‘Akilam - Aanda – Eswari’ Akilam – Universe, Aanda – Ruler, Eswari – Goddess is an aspect of the goddess Parvati, Shiva’s consort. King Virapandya, in the year 946 C.E constructed a temple for Lord Siva, so says Tenkarai Puranam and the inscriptions. This temple lasted for 100 years and, in due course, falls into decay. In the 11th century, Parakrama Pandian constructed a temple in the same place. This took 17 years for the completion.

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Manuaba, I. B. Arya Lawa, and I. Nyoman Sudirman. "Descriptions Of Aliens (Extraterrestrial Beings) In Vedic Scriptures." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (2018): 203. http://dx.doi.org/10.25078/ijhsrs.v2i2.619.

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<p>Polemics emerge when religion is faced to the fact that there are supposedly visitation of intelligent beings from other planets in many cases from ancient times up to now. Vedic literature as basis of Hindu religious teachings is one of many religious resources which can be used as reference to this inquiry. This descriptive-qualitative study aims to (1) clarify whether Vedic Scriptures mention about extraterrestrial life, or intelligent life outside Planet Earth, and (2) enlist categories of extraterrestrial life as mentioned in the Vedic Scriptures. The methods used are literature study and documentary. Result of the study reveals that Vedic Scriptures, especially the four Vedas, Puranas and Itihasas clearly mention about existence of extraterrestrial species (alien beings) and their interactions with humans since the Vedic era. These extraterrestrial beings are of different categories which are more elaborately enlisted in some major Puranic literatures.</p>

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Kumar, Chitra. "The Iksvaku Dynasty: An Expanded Genealogy of the Kings of Mithila." Shanlax International Journal of Arts, Science and Humanities 8, no. 4 (2021): 80–82. http://dx.doi.org/10.34293/sijash.v8i4.3734.

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The ancient Indian texts ‘Puranas’ are voluminous compendiums of information and have been passed down through the ages – sometimes being split into sub-volumes, sometimes getting combined or appended with additional content. Over time, large portions of the original text have been lost to antiquity. While there is much published on the genealogy and lineage of the branch of the Iksvaku dynasty of which Lord Rama is the most famous son, there is very little known about the ancestry and lineage of that branch of the Iksvaku dynasty of which Sita, the illustrious wife of Lord Rama is the most famous daughter. In the current study, a portion of the lineage of the kings of Mithila, including the ancestors and successors of King Janaka (father of Sita), are elaborated. The study of this text yields the names of nearly 40 kings of the dynasty of Iksvaku descended from Nemi.

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Patil, Dinkarrao Amrutrao. "Plant Iconography Vis-A-Vis Plant Invasion in India: Glimpses, Sources and Evidences." Plantae Scientia 4, no. 4-5 (2021): 214–24. http://dx.doi.org/10.32439/ps.v4i4-5.214-224.

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India is a biodiversity rich country as well as mosaic of cultural traditions. Plant invasion has been demonstrated by biodiversity studies in India. Mankind had always determined the status of plant, whether indigenous or exotic and developed with them abstract relationships. The present author revealed a role of 26 exotic plant species in the development plant iconography and simultaneous forces of plant invasion in India even during pre-Columbian period. India being rich in ancient literary sources in the form of Vedas, Puranas, epics, caves, temples, Sanskrit writings etc. and replete with plant references, afforded numerous sources of plant iconography. It is an outstanding resource for research on plant history and diversity. However, study of plant iconography demands a wide collaboration with researchers of different subjects or disciplines. At the same, plant invasion hand-in-hand plant iconography are discussed pertinently in Indian context, a hitherto virgin area of research.

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Obel, Børge, and Charles Snow. "Introduction." Journal of Organization Design 4, no. 2 (2015): 1. http://dx.doi.org/10.7146/jod.21047.

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Beginning with this issue of JOD (v. 4, #2), we are launching a periodic series called “Organization Zoo.” Conceived by Associate Editors Dorthe Døjbak Håkonsson and Phanish Puranam, Organization Zoo is intended to analyze new or unusual organizational forms. The objective of the series is to examine organizations that have recently appeared, or which would be considered as outliers compared to traditional organizations, in order to learn more about what particular organizational forms can do as well as their drawbacks.

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Rocher, Ludo, and Wendy Doniger. "Purana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts." Journal of the American Oriental Society 117, no. 2 (1997): 401. http://dx.doi.org/10.2307/605530.

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Nath, Jumli. "The concept of Liberation as treated in the Bhagavata Purana." Clarion- International Multidisciplinary Journal 6, no. 1 (2017): 100. http://dx.doi.org/10.5958/2277-937x.2017.00016.8.

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Kurečić, Vladimir, Dalibor Bedeković, Zoran Grgić, Stjepan Mužic, and Zlatko Janječić. "Stanje i gospodarske perspektive uzgoja zagorskog purana u Varaždinskoj županiji." Stočarstvo 72, no. 1-2 (2019): 29–34. http://dx.doi.org/10.33128/s.72.1-2.5.

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Puran se na širem području Hrvatskog zagorja uzgaja od 16. stoljeća. Nakon otkrića Novog svijeta vjerojatno je iz Srednje Amerike brodovima stigao u Europu, najvjerojatnije u Španjolsku, zatim u Englesku pa u Njemačku i Italiju, odakle se proširio i u naše krajeve. S vremenom se udomaćio, nije se križao s drugim pasminama pa je specifičan uzgoj u malim jatima koja su veći dio života provela na otvorenom u prirodi skupljajući hranu uvjetovao razvoj specifičnih morfoloških i fizioloških svojstava. Utjecao je na kvalitetu mesa, po čemu je zagorski puran poznat te se smatra specijalnom pasminom u gospodarskom smislu, a u uz to ima i veliko značenje kao vrijedan element biološke raznolikosti Hrvatske. U prošlosti se ova izvorna pasmina peradi slabo izučavala, tek nešto prije drugog svjetskog rata, iako je tada predstavljala značajan izvozni proizvod tradicionalnog uzgoja u zemlje zapadne Europe. Od drugog svjetskog rata do sredine devedesetih godina prošloga stoljeća zagorski puran gotovo je izumro i nestao. Svojom inicijativom i stručnošću, koncem devedesetih godina prošloga i početkom ovoga stoljeća spasili su ga pojedini entuzijasti i stručnjaci Agronomskog fakulteta u Zagrebu. Od tada se zagorski puran ozbiljnije istražuje, podupire i promovira, iako mu broj jedinki još uvijek varira na godišnjoj razini. U svakom je slučaju spašen, čak je u nekim inicijativama povremeno bio i ozbiljna robna marka kojoj, na kraju se pokazalo, treba stabilnost i kontinuitet uzgoja. Ovaj rad prikazuje stanje i gospodarske perspektive zagorskog purana u Varaždinskoj županiji.

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YAMASHITA, Hiroshi. "The Tamil Hagiography Tiruttontar-puranam and the Problem of the Nayanar-s." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 1 (2009): 324–18. http://dx.doi.org/10.4259/ibk.58.1_324.

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Timilsina, Rajendra Raj. "Gender Perspective to Vedic Education: Current Practices in Nepal." Dhaulagiri Journal of Sociology and Anthropology 10 (October 4, 2016): 144–65. http://dx.doi.org/10.3126/dsaj.v10i0.15884.

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Vedic civilization has seen changes in its history- from Satya Yug to current Kali Yug. There were equal rights and duties of both men and women at the beginning. Interpretations of Veda, brought out of the Puranas and externalities made the status unequal. Sanatan Dharma, which is still mainstream of Hinduism, has been challenged by reformist Arya Samaj. As a result, there are interpretive differences as well as practices. Such differences can be seen in contemporary Nepal for the last 130 years. Continuing the differences, classicism has been reviving in the education. This revival also commenced with the same dualism. In this qualitative approach of exploration, two different gurukuls of girls have been observed and analyzed from the field for the purpose of exploring the recent practices. The observation was based on respective scriptures as well as experts' interviews. These data have analyzed the confronting practices on gender in Veda and rooted ideas in contemporary Nepal.

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Pajin, Dusan. "Indian cosmogonies and cosmologies." Filozofija i drustvo 22, no. 1 (2011): 3–28. http://dx.doi.org/10.2298/fid1101003p.

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Various ideas on how the universe appeared and develops, were in Indian tradition related to mythic, religious, or philosophical ideas and contexts, and developed during some 3.000 years - from the time of Vedas, to Puranas. Conserning its appeareance, two main ideas were presented. In one concept it appeared out of itself (auto-generated), and gods were among the first to appear in the cosmic sequences. In the other, it was a kind of divine creation, with hard work (like the dismembering of the primal Purusha), or as emanation of divine dance. Indian tradition had also various critiques of mythic and religious concepts (from the 8th c. BC, to the 6c.), who favoured naturalistic and materialistic explanations, and concepts, in their cosmogony and cosmology. One the peculiarities was that indian cosmogony and cosmology includes great time spans, since they used a digit system which was later (in the 13th c.) introduced to Europe by Fibonacci (Leonardo of Pisa, 1170-1240).

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