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Journal articles on the topic 'Tamil Hindu devotional literature'
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1
Rubiés, Joan-Pau. "Tamil Voices in the Lutheran Mission of South India (1705-1714)." Journal of Early Modern History 19, no. 1 (2015): 71–81. http://dx.doi.org/10.1163/15700658-12342439.
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The English edition of the Bibliotheca Malabarica, a manuscript catalogue of the Tamil works collected by the young Lutheran missionary Bartholomäus Ziegenbalg during his first two years in India (1706-8), attests to his prodigious effort to acquire, read, and summarize all the works of the “heathens” of South India that he could possibly get hold of. Most of this literature seems to have originated from local Śaiva mattams. Besides epics and puranas, the collection included many popular works on ethics, divination and astrology, devotional poetry, or folk narratives and ballads. Ziegenbalg seems to have acquired these through his Tamil teacher in Tranquebar—an elderly schoolmaster—and his son. In this respect, a focus on the social and cultural dynamics by which local knowledge was transmitted to Europeans is no less important than identifying the literary sources for their interpretation of Hinduism. A fascinating work, the Tamil correspondence conducted between 1712 and 1714 by the Lutheran missionaries with a number of learned Hindus reveals their desire to embark on a kind of inter-religious dialogue as a foundation for their Christian apologetics. The replies received from his “heathen” correspondents would inform much of Ziegenbalg’s interpretation of Śaivism as a form of natural monotheism. Translated into German and published in Halle, they also became part of the Pietist propaganda concerning the mission, exerting a much wider impact than Ziegenbalg’s unpublished monographs about Hindu doctrines and theology. But how authentic were these Tamil voices? Close analysis suggests that even if we conclude with the editors that the letters were what they claim to be, that is a direct translation of the work of many independent Tamil correspondents, the extent to which there was a religious “dialogue” based on reciprocity is open to question.
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Schmid, Charlotte. "The Archaeology of Kṛṣṇa at Tiruveḷḷaṟai, a Site for Tamil Poetry in the 7th–9th Centuries". Cracow Indological Studies 24, № 2 (2022): 149–84. http://dx.doi.org/10.12797/cis.24.2022.02.06.
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In many of the oldest known sites of the Pāṇḍya country located not far from the Kāverī River in Tamil Nadu, a dual Hindu obedience, Vaiṣṇava and Śaiva, was developed concomitantly. Alongside these Bhakti deities, others are present in these places of communication with the sacred. As stone figures attached to the site and texts evoking the place are the two means used to give form to their deities, one would expect these two mediums to interact, but it is often difficult to correlate them in the Tamil country of the first millennium. This paper aims at exploring such possible relationships at Tiruveḷḷaṟai, the earliest remains of which date to the 8th c. The site has unique archaeological features, such as a svastika-shaped well and the earliest known depictions of some of Kṛṣṇa’s feats; it inspired hymns of the Tamil Vaiṣṇava devotional corpus, the Divyaprabandham, and offers numerous inscriptions. The link between Śiva, Viṣṇu and local goddesses proves to be as remarkable here as that between texts and archaeology.
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R, Premkumar. "Destiny in Nālaṭiyār and Tirukkuṟal – A Comparative Study". International Research Journal of Tamil 4, № 1 (2021): 66–76. http://dx.doi.org/10.34256/irjt2218.
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Influence of idea of destiny in Tamil society could be traced back to sangam period. It is regarded that eighteen lesser works (patiṇ̱eṇkḹḻkkaṇakkunūlkal) emerged in the post- sangam period in which Jainism and Buddhism had abundant influenced in life and literature of Tamils. This period is also conceived the period of righteousness (aṟaneṟikkālam) by scholars of Tamil Literature. Tirukkuṟal and Nālaṭiyār comes under the collection works known as patiṇ̱eṇkḹḻkkaṇakkunūlkal (didactic works) Even though the twosome works narrate moral maxims for humanity in universal manner, the concept of destiny occupies prominent place in the aforesaid works. Jainism and Buddhism lay more emphasis on human effort than destiny in the path of liberation and religious life proposed by the two isms is logically vehemently opposed to supremacy of destiny. Pañca mahā vratas of Jainism and eightfold path of Buddhism challenge command of destiny. Ajivikas’ contribution to very concept of destiny cannot be completely ruled out from the sangam period of early Tamils and it can be found that destiny plays a pivotal role in Hindu epics and purāṇas and there is no contradiction between God’s will and destiny in a vaiṣṇava tradition. On the contrary, pure devotion and self-surrender are the unconquerable weapons to conquer destiny in Saivā tradition. This study analyses destiny in Tirukkuṟal and Nālaṭiyār in the wider and complex social, historical and philosophical back ground of Tamil Nadu.
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Holt, Amy-Ruth. "Symbols of Political Participation: Jayalalitha’s Fan Imagery in Tamil Nadu." Journal of Hindu Studies 12, no. 2 (2019): 242–69. http://dx.doi.org/10.1093/jhs/hiz014.
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Abstract Contributing to the growing literature on fandom, this study investigates the political fan imagery in Tamil Nadu of the past AIADMK chief-minister J. Jayalalitha (1948–2016) that arouse popular devotion in her followers as if she was a Hindu deity (Hills 2002; Porter 2009; Duffett 2013). During Jayalalitha’s reign, her AIADMK followers, often called bhaktas, pursued her favour by making divine-like icons of her as well as by performing extreme physical acts for her attention that may be reproduced as visual narratives in the local press. The Tamil karate star Shihan Hussaini crucified himself on a cross wearing a t-shirt with Jayalalitha’s political nickname on it, the MLA representative M.V. Karuppaiah floated in a swimming pool holding an AIADMK flag in his mouth for forty-eight hours, and minister Sellur Raju organized huge ritual processions derived from local traditions, repurposed for Jayalalitha’s praise. These bhakti images involve a transactional visuality between iconic depictions of Jayalalitha and supportive narratives featuring her devotees’ unusual actions that serve as defining symbols of their political participation.
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A, Mohan. "Virtue in Devotional Literature." International Research Journal of Tamil 4, S-19 (2022): 636–40. http://dx.doi.org/10.34256/irjt224s1995.
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Devotional literature is a book of virtues that teaches virtue. Although the gods of various religions are different, all the theologies emphasize the idea that mankind should live together without any differences. It is the people who follow different religions who judge that my deity is superior and the deities worshiped by others are inferior. Saiva Nayanmars, Vaishnava Alvars and the Siddhars of Tamil Nadu saw revolution in religious philosophies. The songs which they criticize and condemns caste system and religion in the society. Siddhars like Shivavakkiyar believe giving image to the increase’s inequality. Even in 20th century caste and religious issues are there. In order to eradicate all these, literature conveys the moral values to people. The period from 7th to 12th century AD in our Tamil language was the period when the Devotional Literature gained strength, and it continued till the 19th century. Hence the Christian and Islamic literature flourished. However, Devotional literature refers to Saiva Vaishnava literature. Therefore, the purpose of this article is to explain the principles of knowledge implied in Saiva Vaishnava literature. This article shows the importance of developing moral thoughts which are mandatory.
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M, Praburam. "Parable and Metaphor in Thiruvasagam." International Research Journal of Tamil 4, S-13 (2022): 263–67. http://dx.doi.org/10.34256/irjt224s1338.
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The Tamil language has a long literary history, grammatical richness, and cultural richness. The Tamil language is considered to be the oldest language in the world with grammar books like Tolkappiyam, Nannool, Agam, Puram and Moral literature books like Patinenmelkanakku, Patinenkilkanakku, and devotional literature books like Panniru Thirumaraikal and Nalayiram Thiruppadalkal. The twelve Saiva Thirumaraikal are prominent in the devotional literature of the Tamil language. Out of these Panniru Thirumaraikal, the eighth Thirumarai is composed of Thiruvasagam and Thirukkovaiyar, sung by Vadhavooradikal, and praised by the classical Tamil world. This article examines some of the parables and metaphors that are dealt with by Manickavasagar in Thiruvasagam.
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Sugunan, Dhusyanthy. "Multifarious nature in Bharathy’s Lyrical Literature." International Research Journal of Tamil 4, SPL 2 (2022): 1–7. http://dx.doi.org/10.34256/irjt22s21.
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This article, entitled as 'Multifarious nature in Bharathy’s Lyrical Literature', serves as a research paper for the seminar organized with the aim of exploring the diversity of Tamil grammar and literature and exposing the multifarious nature of Tamil. There are a lot of rich literatures in Tamil that express diversity in the field of Grammar and Literature. However, in the field of Tamil grammatical literature, Bharathiyar's poetic literature excel in simplicity, sweetness, novelty and revolution which are conceptual and multifarious. In that respect, this article is designed to examine the contribution of Bharathi's poetry for the richness of Tamil literature in certain contexts. In particular, Bharathi's Tamil poetry is characterized by simple language, attractive poetry, feminist songs, theological devotional songs, and poems that are in tune with the fine arts. The essence of this research study consists of the Multifaceted Specialties of Poetic Excellence from a linguistic point of view such as Pride of Tamil language, Mother Language Obsession and Poetic Specialization, the Diverse Ideas from a feminist point of view such as The Pride of Women, Women’s Rights, Female Liberation and the concept of ‘Puthumai Pen’, Religious and philosophical views from the Theological perspectives such as Theological Thoughts, Devotional Norms (Bhakthi Neri), Glory of power (Shakthi Mahimai) and Specialty Poetic Versus from an aesthetic point of view reflecting Theological Dance Bond, Poetic style suitable for dance and ‘Shakthi Koothu’.
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M, Chinnadurai. "Paripaadal and Silappathikaram in the Worship of Thirumal." International Research Journal of Tamil 4, no. 4 (2022): 149–57. http://dx.doi.org/10.34256/irjt22418.
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There is a worldwide practice of referring to Tamil as the language of Bhakti. The history of Tamil literature shows that devotional subject matter is more prevalent in Tamil literature. Human beings want their actions to be fulfilled. They feel that it requires not only their own energy but also the grace of God. They worship God for that. At the same time, those who say that devotion is the love of God to attain salvation. In the literature, it is seen that the devotees worship the Lord at various levels in the devotional system. In such modes of worship, information about Thirumal is available in Paripaadal and Silappathikaram. Therefore, the purpose of this article is to examine how the worship of Thirumal is found in Paripaadal and Silapathikaram.
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G, Lakshmidevi. "Faith in God and Language Policy in Tamil Pattiyal Grammar." International Research Journal of Tamil 3, S-2 (2021): 34–39. http://dx.doi.org/10.34256/irjt21s27.
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Tamil devotional literature is composed as pathigangal and prabandangal. Most of the prabanda literature depends on Sittrilakiya Varieties. Pattiyal Grammar discusses about combining baithi and language god is portrayed as hero in such literatures. Devotional literature emphasize to get rid of worldly illusions and the ways to attain god. Paattiyal Grammar says certain conventions should be followed while writing hymns on God. This paper researches on the Paatiyal Grammar which has recorded that bakthi religious principles is formed on the basics of faith in God.
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K, Bhuvaneswari, and Vijayalakshmi K. "Thiruvasagam's Literary Principles." International Research Journal of Tamil 4, S-13 (2022): 361–67. http://dx.doi.org/10.34256/irjt224s1352.
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In this article, the nature of literary principles in Thiruvasagam, the eighth of the Panniru Thirumurai has been highlighted. Moreover, devotional literature is an important milestone in the development of the Tamil language. The principle of devotional literature, along with the principles of divine consciousness, humanity, ethics of attaining God, principles of attaining God, and throughout the Thiruvasagam song, Manickavasagar's devotional principle of compassion, the compassion of love, humanity, compassion, metaphysics, suffering, etc., can be attained by crying, and Manickavasagar's interconnection with God as a culmination of the spiritual journey. Tamil is known to be so intertwined that it can be said to be the language of devotion. Tamil was very helpful in the promotion of religion. That's why literature grows. Religion also developed, and the two great religions, Saivism and Vaishnavism, created separate literature emphasizing their own doctrines and the doctrine of God. Saivism consists of Panniru Thirumuraikal and fourteen shastra books, which are holy shastra texts that propagate its ideology. Manickavasagar's Thiruvasagam and Thirukkovaiyar are praised as the eighth Thirumarai. The famous Thiruvasagam written by Manickavasagar, can be said to be a treasure trove of gracious tears. It can be said that all thiruvasagam songs are a collection of various kinds of literature, such as precious pearls.
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Murugesapandian, N. "Transgenders in Ancient Tamil Literature." Shanlax International Journal of Tamil Research 6, no. 4 (2022): 1–13. http://dx.doi.org/10.34293/tamil.v6i4.4818.
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There is no transgender voice or pro-transgender voice in the ancient Tamil literature. Transgender explanations need to be compiled from what is reported as information in grammatical commentary and literary works. Transgender people have been living in Tamil Nadu since ancient times can be found in Sangam literary works. Records about transgenders have appeared in Tolkappiyam and Nigandus. Tamil epics narrates that it is possible to know the status of transgender people living in harmony with palace life. Devotional literary works refer to gender’s past status as Lord being male, female, and transgender. In Tamil Nadu, transgender people are completely ignored as the emphasis of male chauvinism. In general values about transgender have been recorded in the ancient literary works.
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S, Stalin. "Satire techniques: Early devotional texts and mukkoodarpallu - An introductory comparison." International Research Journal of Tamil 3, S-2 (2021): 77–81. http://dx.doi.org/10.34256/irjt21s215.
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Tamil literature holds a broader research domain which still explores itself for the extensive researches. From time to time, discussions and researches occur in religious context. Even after Sangam literature, Jainism and Buddhism taught the virtues and then gradually converted to the literary forms as religious concepts. Following this vogue, Saivam / Vaishnavism used Tamil literature to promote their own religious concepts and also to oppose the other religions. Later, they dissolved their contraindication and united in order to oppose the other religions. This trend can be traced in “MUKOODARPALLU”. A comparative study between the early and later religious literature is done and a technique called SATIRE is spotted in the text and sketched its features in the introductory level.
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T, Thakshna Moorthy. "The Devotional Norm of the Siddharthas." International Research Journal of Tamil 4, SPL 2 (2022): 247–50. http://dx.doi.org/10.34256/irjt22s239.
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This is the time when the Tamil community is being studied globally. The reason is that the multi-purpose talents of the Tamils who have lived in every age are astonishing to many. These skills have been documented in the literature over time. One of them is Siddharth literature. It is no exaggeration to say that the Siddhars who originated in the Tamil tradition have a unique place in India and in the world. Those who have attained the eight types of Siddhas are generally called Siddhas. The Siddhas realized the instability of the yajna and subjected their body to their enlightenment, knowing the way to live with their body without dying for a long time. Needless to say, there is no such thing as a field that the Siddhars who have lived for a long time have not studied. Atheists have the argument that atheists are supernaturalists. Some may have defined themselves as atheists because they hate idolatry and say it in their songs. This article is designed to illustrate the point that the Siddhas are of the opinion that they should have a united mind and worship by removing the hypocrisy of paganism and how they have visualized the forms of the Lord in their songs.
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M, Balamurugan, and Amudha K. "Saiva devotees and Pancha Bhoota Temples Worship." International Research Journal of Tamil 4, S-6 (2022): 1–8. http://dx.doi.org/10.34256/irjt22s61.
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Devotional literature helped to spread the vegan and Vaishnava religions during the period when Palki was growing in Tamil literature. Devotional literature considered the Pancha Bhootas to be a form of deity. It is said that the Lord is the Panchaputra. In the Twelve Trimesters the messages that the Lord has the attributes of the five elements of land, water, air, fire, and sky are subtly highlighted. The Saiva devotees went to the Pancha Bhootas site and worshiped the Lord. These temples were the backdrop for the construction of the temples. The gist of this article is that it highlights the cults of the Saiva devotees in a way that illustrates the glories and specialties of each temple.
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R, Veerapathiran. "Motives and Trends of Tamil Medieval Literature." International Research Journal of Tamil 3, S-1 (2021): 60–65. http://dx.doi.org/10.34256/irjt21s19.
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There is innumerable literature that have appeared in our Tamil language which is the most ancient language in the world. Tamil literature has reached various stages of development from the Tholkappiyar period to the twentieth century. During the Sangam period, Sangam literature, Sangam literature during the Maruviya period, epics during the Chola period and Medieval literature during the Nayakas period were well understood. Each period in which Tamil literature appeared reflected the social, political, cultural and economic backgrounds of the time. Literature also needs to change according to social background as time goes on. It is the literature that appears to bring about such change that is enduring. Conceived in the Tholkappiya Noorpa, the Sangam literature have undergone various stages of development in the devotional literature, and the epics that have evolved into separate literary genres which have multiplied beyond the tradition of ninety-six epics during the Nayakas period. Some of the best-known literature of a given period stops its developmental stage with that period. However, Medieval literatures have been revived in the twentieth century with various changes in the subject matter and structure of society.
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G, Uma. "Cultural Elements of Agricultural People found in Periyapuranam." International Research Journal of Tamil 4, S-16 (2022): 49–55. http://dx.doi.org/10.34256/irjt224s167.
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Periyapuranam is a Tamil text, although the text is seen as a devotional literature, it can be considered as a historical treasury of Tamil Nadu in order to explain the culture of Tamils. In such a way this article helps us to know the cultural elements of agriculturalists in the Nayanmar period. It clearly shows the devotion of the Nayanmars and their attachment to the lord. While discussing the history of the Nayanmars the wealth of the city and country, the professions and the noble deeds of the servants are revealed. The article gives a clear information about agriculture which is the basic occupation of Tamil people.
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Rupa, A. "Weaving and Folklore." Shanlax International Journal of Tamil Research 7, no. 2 (2022): 43–48. http://dx.doi.org/10.34293/tamil.v7i2.5824.
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There are two types of literature that have appeared in Tamil language. They are written texts. Unwritten folklore.i.e. folk literature. Attilakyas are divided into several categories according to the period such as Sangam literature, Sangam Maruviya literature, medieval literature, devotional literature, modern literature, historical literature, small literature, barilyakya from the early period. In this way, it can be known through many studies that there are many elements of folklore in Sangam literature. This article seeks to examine the extent to which Neydhil Kali has folkloric elements in Kalim.
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Subayu, Tidar Bagus. "TRADISI TINGKEBAN BAGI UMAT HINDU DI DESA SUKOREJO KECAMATAN BANGOREJO KABUPATEN BANYUWANGI (Studi Teologi Hindu)." Pangkaja: Jurnal Agama Hindu 25, no. 2 (2022): 196–206. http://dx.doi.org/10.25078/pjah.v25i2.2028.
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The Tingkeban tradition is a form of pregnancy ritual for the Hindu community in Java which has been carried out for generations and is intended for fetuses that are still in the womb. The Tingkeban tradition is carried out when the gestational age is seven months in the Javanese calendar starting from the beginning of time which refers to the first day when the mother's menstruation ends and will be carried out between before or after the fifteenth day. Because it avoids lunar eclipses between these dates. The Tingkeban tradition is not only carried out by Hindus and non-Hindu people, but all religions originating from the Javanese tribe carry out this Tingkeban tradition as a form of respect as well as repelling reinforcements so that later the fetus and expectant mother will always have smooth delivery during childbirth.
This research is a qualitative research with data collection techniques carried out in natural settings (natural conditions), researchers used techniques of observation, interviews, document study and literature study. The results of this study are the procession of implementing the Tingkeban tradition starting from the preparation of facilities and infrastructure, genduren or thanksgiving, breaking priyuk, splitting coconuts, splashing and changing clothes. The Tingkeban tradition has the following functions: (1) the function of preserving the tradition (2) the function of sradha and devotional services, and (3) a social function. The meanings contained in the implementation of the Tingkeban tradition are (1) the meaning of increasing sradha and devotional service, (2) the meaning of tattwa in the Tingkeban tradition, and (3) the meaning of the ceremony in the Tingkeban tradition.
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Thangaraj, C. "Shiva’s Heroic Deeds on Atta Veerattana Places." Shanlax International Journal of Tamil Research 5, no. 4 (2021): 43–50. http://dx.doi.org/10.34293/tamil.v5i4.3870.
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Literature to the development of Tamil literature is immense. The Panniruthirumuraigal, which are prominent in devotional literature, are the revisions of Lord Shiva; Not only the specialties, but also the various special ideas about the deeds performed by Lord Shiva at different times in these sites. Among them are the heroic deeds of Lord Shiva in eight places including Thirukandiyur, Tirukovalur, Travancore, Tirupariyalur, Thiruvirkudi, Thiruvalur, Thirukurukkai, Thirukkadavur, which are revered as eight heroic Saiva holy places told in the Tamil tradition. According to the Tamil tradition, Brahman, Imayan, Andagan, Kayamugan, Dakkan, Chalandaran, Manmadhan and Tripura Asuras destroyed the arrogance of Enmar through the heroic deeds of Lord Shiva. It is revered as the card heroism as the act of heroism of Lord Shiva manifested in these places. Let me inform you that this article is based on comments taken from texts that have appeared in the Panniruthirumuraigal.
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K, Sarweshwaran. "Philosophy of Yoga in Ancient Tamil Literature." International Research Journal of Tamil 4, SPL 2 (2022): 98–110. http://dx.doi.org/10.34256/irjt22s216.
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Philosophy also holds a unique place in ancient Tamil literature. Thus, this study is carried out under the title of Yoga Philosophy in Tamil Literatures - Ancient Tamil Literature in Multiple Perspectives. Yoga is intended in a variety of senses. It is generally stated in most literatures that yoga is the union with the Lord. Some philosophers argue that separation from the world is yoga. However, the proper benefits of yoga, which are the common elements of yoga, such as Iyam, Niyama, Asana, Pranayama, Pratiyakaram, Dharana, Meditation, and Samadhi, can be obtained through proper practice of Avattanga Yogas. Thoughts on these are taken up more and more by the ancient Tamil literatures. Concepts of yoga can be found in many other ancient Tamil literatures such as Purananuru, Paripadal and Thirumurukaaruppadai. This review sets out to make that clear. The purpose of this study is to reveal the existence of ideas about the philosophy of yoga in the ancient Tamil literature in parallel with the Northern language literatures. Sources for this study include the primary texts such as Purananuru, Paripadal, Thirumurukaaruppadi, Tolkappiyam, Thirukkural, Indian Philosophical Repository - III, Hindu Philosophy, Sangam Literary Philosophy, 108 Upanishads, Indus Valley Civilization and Tamil, and Silappathikaram Kunrakkuravai.
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D, Jeyaseeli. "Social Emancipation in Christian Literatures." International Research Journal of Tamil 4, S-8 (2022): 185–90. http://dx.doi.org/10.34256/irjt22s826.
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The contribution of Christians in the history of Tamil literature is immeasurable. The works of Christians in our country are as excellent as the works of Christian missionaries in the west. There are more than hundred christuva Citrilakiyankal collected by the researcher. Christian Literatures are considered to be liturgical, devotional, secular and social in the category of reformed literature and serve as reference points for Christian theological theological thinkers. Christuva Citrilakiyankal refer to the problems found in the Christian community has revolutionary works, but also point to the unparalled love and purity of Jesus Christ. And tell those who have seen Christ to live in purity. Jesus is the salvation, wisdom and incomparable lord. Simplicity, sweetness, speed and vivacity come together in Christian Literatures. Christian Literatures have given priority in singing about the characteristic interests of the Saints rather than high lighting their physical beauty. In the same way, many have sung the praises of the lord without singing much about the glory of which the lord dwells. In Tamil devotional literary tradition, Bridal mysticism is glorified. This tradition is also found in the Bible. Hero – Heroine is singing in imitation of God as lover and himself as lover.
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Keune, Jon. "Pedagogical Otherness: The Use of Muslims and Untouchables in Some Hindu Devotional Literature." Journal of the American Academy of Religion 84, no. 3 (2016): 727–49. http://dx.doi.org/10.1093/jaarel/lfw001.
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Surpi, Ni Kadek. "The Interpretation of Vaiṣṇava Divinity Doctrine by The Maha Warga Bhujangga Waisnawa in Bali Island". Digital Press Social Sciences and Humanities 8 (2022): 00006. http://dx.doi.org/10.29037/digitalpress.48419.
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Doctrinal issues are often a matter of contention between religious communities or beliefs. Therefore, to build a harmonious life, a bridge of dialogue and efforts to interpret doctrine is needed to create a spirit of appreciation amid different forms and religious expressions. The study is qualitative research in philosophy which examines the nature of the divinity of Vaiṣṇava and the meaning of the doctrine of the divinity of Vaiṣṇava by the Maha Warga Bhujangga Waisnawa in Bali. This research is also an effort to bridge the knowledge of Vaiṣṇava divinity philosophy, which developed in the great Hindu civilization in India and Indonesia, which was built in the religious discipline of Visnu-Bhujangga Waisnawa worshipers. Bali has an old Vaisnava group inherited from the past that combines devotional service and mature philosophy. In the Hindu tradition, philosophy is essential and even strengthens the position of religion or belief. From a Hindu perspective, the Ṛgveda, the oldest religious literature in the world, together with the main Upaniṣads containing philosophical and religious thought, has provided the basis for developing philosophical and religious systems. The Hindu thinkers after Sankara built their philosophical system known as Bhakti-Vedānta or philosophy combining it with a thick system of devotional service, known as Vaiṣṇava philosophy. The intellectual spirit combined with the devotional movement builds its strength in the body of Sanatana Dharma and has a significant influence on the survival and revival of Hinduism. The Vaiṣṇava system holds that revelation and reason support each other, Vedānta is called theo-philosophy. Understanding God at the level of nature encourages thinking of respect for differences, the spirit of unity, and not fighting over differences in doctrine and different concepts. Dialogue in the realm of philosophy and theology will encourage a harmonious and mutually respectful life. This study concludes that the divine doctrine for Maha Warga Bhujangga Vaishnava is to live Vishnu at the same level of the essence as Brahman. Brahman is the highest reality, the God of religion, and the highest object of worship.
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B, Periyaswamy. "Analyzing the Devotional Biology of Andalusian Lice - A Study." International Research Journal of Tamil 2, no. 2 (2020): 119–30. http://dx.doi.org/10.34256/irjt20213.
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In the liturgy of Andal worship, administrative management is performed to create a plan, place, time, assurance, implementation, and so on. Love is one of the goals that God has set out to accomplish, because both love and devotion are matures of love for God. The love of the head of world relations is pure. Not selfish. Such a state of pure love is rooted in the pastures. Here, after the sixth century AD, vegetarianism had a profound influence on the political and the people. During the Vaishnavas, Thirumangai will become deep. Kulasekera and Alwar were kings. Nevertheless, in Tamil Nadu, the political status of vegetarianism has been very influential. The role of women in the history of the Tamil Bhakti movement was negligible. Andal was the forerunner and foremost of the women's role in their devotional movement. The piety of the year manifested as a deeper love than the piety of the subordinates of his time. He portrayed the romantic feelings of the world in different ways. This expression of sentiment is found in his devotional literature. The love between the leader and the leader evolves into a feeling of devotion to the Lord. Devotional literature regulates man and makes him live. It adheres to the norm with extremes and intuition, and lives from it. A pious morality with a high sense of purpose and a common purpose works in the interests of society. The purpose of this article is to illustrate how the pastures of this year describe the life of piety.
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A, Mahalakshmi, and Tamilarasi N. "Thirupperur Patteesar Kannadividu thoodhu shows the ethics of life." International Research Journal of Tamil 4, S-15 (2022): 90–96. http://dx.doi.org/10.34256/irjt224s1515.
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Tamil is a language that has enriched itself by giving room to new literary genres and forms. Literature is the record of time. They also serve as historical evidence to reveal the time of their creation. Tholkappiyam, the first book in Tamil, contains small literary elements. After that, the development of small literature reached a high level in Sangam literature and especially in the period of devotional literature hero in time Trivia appeared in abundance. Those created with deities, rich people and people as their leaders, reduced in size and filled with imagination, were called small literatures. Dudu literature, one of the minor literatures, is unique. A messenger sent by a leader to a leader was called Akathdudu, and a messenger sent by a king to an enemy was called Kurutdudu. There is a custom of sprinkling perfumes in small letters. In this way Mahavithuvan Kuttiyappa sends the counter mirror on Lord Thiruperur. About the life of such a mirror This article is meant to explain.
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S, Prabavathi. "Devotional Theory in Comics." International Research Journal of Tamil 3, S-2 (2021): 213–17. http://dx.doi.org/10.34256/irjt21s240.
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Vedic and non-Vedic religions spread their ideas directly, through songs and sermons. A sense of devotion was sown by making a connection between God and Human. In particular, devotional literature is designed to convey the flexibility of the structural definitions of religions. This can be seen by examining the background of all the devotional literatures and religious epics. The reading method, which was in the state of “Telling – Listening” have been changed into the state of “Seeing – Reading”. Thus, there was a significant place for paintings and pictures in journalism. Paintings and pictures were considered as tools to impress the readers. So, the magazines had the custom of drawing up a chart for the stories. Religious institutions changed the forms of expression as time went on. All the myths and Epics of poems were made into prose stories after the advent of journalism. Stories created as a series of illustrations (Sequential Art) throughout were put forward to explain the doctrine of Devotion. “Amarchitra Katha” is a globally recognized magazine that symbolizes the Indian comic book tradition. Similarly, the magazine ‘Sri Ramakrishna Vijayam’ made a significant contribution in Tamil. All the stories published in this way have been published as pamphlets under the name of “Kathaimalar”. Thus, this Article explores the notion that 'such magazines, which are based on devotion, treat religious virtues especially from evidences of the Epics”. Further, this article goes on to point out the way in which these stories have carried the doctrine of Devotion of religious institutions to the contemporary generation.
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Sukadana, I. Kadek, and Pradna Lagatama. "PERANAN SULINGGIH DALAM MENINGKATKAN SRADDHA DAN BHAKTI UMAT HINDU BALI." Maha Widya Duta : Jurnal Penerangan Agama, Pariwisata Budaya, dan Ilmu Komunikasi 6, no. 1 (2022): 48. http://dx.doi.org/10.55115/duta.v6i1.2088.
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The current era of globalization has brought various impacts on the world community. This also has an impact on the religious life of Balinese Hindus. Currently, Balinese Hindus are challenged by themselves and by other people to provide answers to questions regarding the implementation of their religion. Conditions like this require anticipatory steps so that the joints of identity of Balinese Hindus are not porous due to the shocks of globalization. This is where serious attention is needed from religious leaders and high religious institutions who would be able to give love and faith (Sraddha and Bhakti) to Balinese Hindus in religious teachings, by providing guidance and understanding about religious teachings. The study is a qualitative study, with the data collection method is a literature study, namely the focus of collecting data from various literatures that are relevant to the research topic. While the data analysis technique used is descriptive narrative analysis technique to analyze and present information in this study. In this paper, it is known that Sulinggih has an honorable position in society in accordance with the swadharma and sesana kawikon he adheres to as already exists in religious literature such as Shiva Sesana, Manawa Dharmasastra and so on. Sulinggih plays an important role in increasing sraddha and devotional service for Balinese Hindus, namely as a leader and guide for the people in accordance with Sulinggih's dharma, as a pemmuput or leader of the ceremony, as a driver for increasing sraddha and devotional service through Sulinggih activities providing Dharma Discourse, Dharma Tula, Dharma Sadhana, Dharma Yatra. Dharma Gita and other regular flute activities that can be used as role models. Keywords: Role of Sulinggih; Sraddha and Bhakti; Balinese Hindus
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R, Kohilavani, and Karthikeyan. "The Virtues That Vary from Human to Human Beings as Noted in The Moral Principles of Tamil Literature." International Research Journal of Tamil 4, S-19 (2022): 249–55. http://dx.doi.org/10.34256/irjt224s1937.
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The Tamil language is very ancient and pleasant. The development of a language depends on the quality, taste, and amount of literature produced in it. Thus, our Tamil language has a long pride not only in taste but also in number. Literature in Tamil started from the Sangam period, grew as the Sangam Dark period, increased as Epic literature, beautiful as Minor literature, flourished as Devotional literature, evolved as contemporary literature, and continues to grow day by day. There is no such thing as untold ideas in Tamil literature with such a long and long history. The Akanaanooru and Purananooru carry many messages about the Akam and Puram lives of the people. Along with the lives of the common people, the epic texts boast of the prosperous lives of the kings and their prowess. However, literature which is full of ethical ideas is still popular all over the world. The way of life of the Tamils has been defined as virtue, wealth, and happiness. Moral principles have always been intertwined in the lives of Tamils. Although some moral principles are common to all, some morals vary from human to human. The virtues of ordinary people do not apply to the king. The virtues of the man and the woman do not apply to the birth mother and the foster mother. The virtues of the warriors do not apply to the lover. Ascetic morality does not apply to the family man. In this way, morals also vary from person to person. Moreover, drinking toddy was natural during the Sangam age. But it became immoral at the time when Jainism and Buddhism began to proliferate. So is the eating of meat. Even today, there is a view of eating meat as an unethical practice. This review article is about how the virtues recorded in Tamil literature are different in Tamil life today.
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Murniti, Ni Wayan, Komang Dewi Susanti, and Ni Luh Purnamasuari Prapnuwanti. "Strategi Pembinaan Generasi Muda Hindu Dalam Meningkatkan Sradha dan Bhakti dikalangan Seka Teruna-Teruni." Kamaya: Jurnal Ilmu Agama 5, no. 1 (2022): 28–34. http://dx.doi.org/10.37329/kamaya.v5i1.1446.
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This study aims to improve the Sradha and devotion of the younger generation of Hindus as the next generation in order to become a young generation of virtuous character, and faith. As well as to describe the strategy of fostering the younger generation of Hindus with educational studies. Given that the younger generation of Hindus is currently experiencing a moral decline as a result of the influence of the waning of religious attitudes. This research is expected to be used as a contribution of thought in formulating policies and making decisions on similar problems faced in the future, besides that this research is also expected to be able to add scientific readings, as well as a reference for students who will conduct further research on the same problem. . This type of research is qualitative research. This research was conducted in Buleleng District by involving sekaa teruna- eruni as respondents. Data obtained through observation data, interviews, document recording, literature study. The results showed (1) The pattern and strategy of fostering the younger generation of Hindus in improving Sradha and devotional service among the sekaa teruna-teruni of the Buleleng Traditional Village (2) The obstacles faced in increasing Sradha and devotional service among the sekaa teruna-teruni in Desa Pakraman Buleleng were influenced by two factors, namely: (1) internal factors, including; (a) Individual sekaa teruna-teruni in the Buleleng Traditional Village, (b) individual sekaa administrator for teruna-teruni (3) Efforts are being made to overcome obstacles in fostering the younger generation of Hindus in improving Sradha and devotional service among sekaa teruna-teruni in Buleleng Traditional Village.
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V, Gunapalasingam, and Suresh R. "Religious Traditions in Tamil Nadu during the Devaram Period." Indian Journal of Tamil 5, no. 1 (2024): 1–11. http://dx.doi.org/10.54392/ijot2411.
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Tamil devotional literature which was prevalent in Tamil Nadu during the Devar period was heavily influenced by Sanskrit literature. On this basis, it is known that many ancient historical incidents have been mentioned in the songs of Devaram. Birth of Gods, the manner in which their relationship is taught, the historical events of the gods, and their heroic deeds can be seen in the devaram. This article explains about the daughter of Umai Malaiyarasan, God Murugan Sivashakti, the story of Brahma and Vishnu searching for a foothold, the story of Vishnu's, the attributes of Shiva bearing Umadevi and Vishnu with half of his body and about the belief in the worship of natural objects such as the moon, Ganges, and Navagraha. It is worth noting that mythological information about the characteristics of minor deities, Indra, Varuna, Agni, Atatiku Balakas, etc., etc., are scattered throughout the Devaram. The purpose of this article is to explore all these in detail.
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M, Mahalakshmi. "Virtues in Bharathiyar's Kannan Songs." International Research Journal of Tamil 4, S-19 (2022): 150–58. http://dx.doi.org/10.34256/irjt224s1923.
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Mahakavi Bharathiyar’s songs marks the turning point in the world of Tamil literature. Although there are many innovations in his works, he has never left the old and ancient tradition behind. He puts forward his thoughts, needs, expectations and prayers through devotional songs about Lord Ganesha, Muruga, Lakshmi, Saraswati, Kali, Muthumari, Govindan, Shakti, Omshakti, Parashakti and Kannan. Among the poems written by Bharathiyar, the devotional songs, the songs about Kannan deserve much attention. He was so fond of Kannan that he kept his name as his pseudonym. This article examines the manner in his poems by seeing Kannan not only as a male form but also as a female form, it expresses the virtues which Bharathiyar intended to tell people through Kannan songs and how Bharathiyar accepted Kannan as a friend, father, servant, king, disciple, teacher, and mother.
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Mogot, Yuni. "AKTIVITAS KOMUNIKASI MASYARAKAT HINDU TAMIL DALAM UPACARA THAIPUSAM DI SINGAPURA." Jurnal Common 3, no. 2 (2020): 216–28. http://dx.doi.org/10.34010/common.v3i2.2605.
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This research aims to investigating Hindu Tamil community’s communication activities on Thaipusam ceremony at Singapore. A qualitative design with Ethnography of communication approach is used on this research. The data collection method is observation and participation on the research subject’s daily live, in-depth interview with 29 respondents who was decided purposively, literature study, also documents and data analysis that related to research objects.
The results show that Communicative Situation on Thaipusam ceremony at Singapore take place until five kilometers, which started from Sri Sinivasa Perumal Temple at Serangoon Road, and ended at Sri Thendayuthapani Temple at Tank Road. Communicative Events on Thaipusam ceremony which followed by Hindu Tamil Community is the expression of gratitude and penance. The ceremony started at 02.00 P.M. local time, and ended at 04.00 P.M. on the next day. The Language that is used during the ceremonial ritual is the language from participants community’s origin, which is Tamil. Communicative Action which is done on the Thaipusam ceremony expressed on both verbal and non-verbal forms, such as utterances, pictures or photographs, praise gesture, facial expression, and clothes with orange domination. The glory of goodness from evil is symbolized through the use of “vel” and “kavadi” which are used during the ceremony.
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Holt, Amy-Ruth, and Karen Pechilis. "Contemporary Images of Hindu Bhakti: Identity and Visuality." Journal of Hindu Studies 12, no. 2 (2019): 129–41. http://dx.doi.org/10.1093/jhs/hiz007.
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Abstract Historians writing on modernity often remark on the power of the visual, appealing to Walter Benjamin's influential observation that ‘modernity under late capitalism is dominated, and haunted, by dream-images and commodified visual fetishes’ (Benjamin 1968; Levin 1993, p.23; Ramaswamy 2003, p.xiii). Yet, studies of bhakti commonly focus on the literature and biographies of the bhakti saints instead of its visual dimensions in art, material culture, and performance. In this special issue, scholars of religion and art history writing on diverse visual cultures, communities, and geographical locations under the umbrella of the contemporary era reveal two distinguishing features of bhakti. The first is bhakti's impetus to establish the artist's, devotee's, or saint's individual and communal identity that resituates today's religion. The second is bhakti's formation of emotive imagery with visual agency animated by participatory desires that inspire the creation and re-creation of imagery and performances that speak directly to the everyday. Identity and visuality, found together in contemporary bhakti imagery, shape our distinctive analysis and redirect Benjamin's original statement from postcolonial nation-building towards the vitality of devotional participation.
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R, Vinothini. "The lives of the underprivileged people found in Tamil literature." International Research Journal of Tamil 4, no. 4 (2022): 218–22. http://dx.doi.org/10.34256/irjt22428.
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It is an undetermined rule that all beings that have arisen in this world must be respected equally. There is no one who has adhered to such a canon. Inequality between every living being that can live in this world is a fundamental matter of nature. The beginning of inequality is the definition that he should and should not do even the most common activities in the world. We can identify such a preliminary difference in the Tolkappiyam itself. People like errand runner and Panar, who works for the life of others more than their own needs, can be considered grassroots people. The focus of this article is on examining the atrocities faced by these underprivileged people from time to time, the obstacles they faced in their daily way of life, and the rights denied by birth through the literature that has emerged from time to time. Even in the Sangam literature, which can be portrayed as the golden age of the Tamils, there are records of the fact that the people of the lower strata were untouchables and should not be seen. Similarly, moral literature also highlights the sufferings of downtrodden people. Whoever sees inequality in the world, God does not see it. But even in devotional literature, there are caste-based devotees. From Minor Literature to Modern Literature, the life of the downtrodden is seen as a place of suffering and misery. Thus, this article proves that the lives of the lower classes are the same in the literature that reflects the society from the Sangam period to the present day.
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Maragathamani, S. "Feminine Presence in Sivaka Chintamani - Re-reading." Shanlax International Journal of Tamil Research 6, no. 3 (2022): 171–74. http://dx.doi.org/10.34293/tamil.v6i3.4643.
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This is how our ancient Tamil literature shows us that life should be like this. Each piece of literature is written according to its own / author-based / period-based / religious basis. In any case, the woman is seen as secondary. Why? When we put forward the question of how we should look like that, it is rather a matter of time. However, the reality is that the woman is marginalized. It is spread over epic, Sangam literature, Tolkappiyam, devotional literature, justice literature, modern literature. It is possible to propose some contradictions when it comes to subjecting literary works to re-reading. And we can identify another angle for the reader. Thus, this article can be seen as a discussion of some of the questions and interpretations that I, as an author, may encounter during the re-reading of the feminist Sivakasinthamani.
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SAHA, SHANDIP. "A community of grace: the social and theological world of the Puṣṭi Mārga vārtā literature". Bulletin of the School of Oriental and African Studies 69, № 2 (2006): 225–42. http://dx.doi.org/10.1017/s0041977x06000103.
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In the history of Hindi literature, the oldest extant text of medieval Hindi prose is the collection of hagiography known as the as the vārtā literature which, since the seventeenth century, has been central to the religious life of the Hindu devotional community known as the Puṣṭi Mārga. This article argues that a close examination of these texts in their proper social and historical context reveals that the vārtā literature was written and revised during a time when the Puṣṭi Mārga was slowly expanding its sphere of religious influence in Western and Central India. The result was a body of literature whose principal purpose was to shape the religious self-identity of the Puṣṭi Mārga by stressing the community as a close-knit and exclusive fellowship of believers who owed their final allegiance to Kṛṣṇna and the community's religious leaders who were known as mahārājas.
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Buchholz, Jonas. "The Country and the City in the Kāñcippurāṇam". Cracow Indological Studies 25, № 1 (2023): 41–77. http://dx.doi.org/10.12797/cis.25.2023.01.02.
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Numerous pre-modern literary works in Tamil begin with a lengthy description of a country and a city. This convention is a stock element of texts belonging to the kāppiyam and purāṇam genres, which can be defined as long narrative poems and mythological narrations, respectively. Such descriptions are particularly numerous in talapurāṇams, i.e., texts dealing with the mythology of sacred sites. This article discusses the description of the country and the city in the Kāñcippurāṇam (KP), a talapurāṇam of the city of Kanchipuram composed in the late 18th century by the author Civañāṉa Muṉivar. It will be shown that the description of Kanchipuram and its surroundings in the introductory chapters of the KP, rather than aiming at a realistic portrayal, is strongly based on Tamil literary conventions that can be traced back to ancient Tamil literature, but also to influential texts of the medieval period, such as the Kamparāmāyaṇam or the Periyapurāṇam. Moreover, the article examines how Civañāṉa Muṉivar correlates the literary landscape that he describes with the real-world geography of the region around Kanchipuram and Śaiva devotional topography, thus creating a complex multi-layered landscape.
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Yuliandari, Ni Putu Silvia. "Pendidikan Yoga Asana Sebagai Aktivitas Remaja Hindu Dalam Meningkatan Kualitas Diri." Metta : Jurnal Ilmu Multidisiplin 2, no. 1 (2022): 27–35. http://dx.doi.org/10.37329/metta.v2i1.1635.
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The development of Yoga Asanas can become a lifestyle in today's modernization era, so that the world of education is not monotonous because it can become a cultural binder and maintain Hindu values. Educational values in Yoga are very much needed in the era of modernization, because they are full of aspects of the value of physical, mental, and spiritual development (tattwa, morals, ethics, and devotional service) in improving the quality of human beings. The method used is qualitative, where data collection uses observation, interviews and literature studies. The purpose of this research; (1) to find out the process of yoga asana education as an activity for Hindu teenagers to improve their self-quality (2) the obstacles in yoga asana education as an activity for Hindu teenagers to improve their self-quality (3) an effort to increase the interest of Hindu teenagers in practicing yoga. The results showed; (1) The yoga asana education process as a Hindu youth activity in improving self-quality is divided into several stages, namely, preparation stages such as taking a bath before doing the exercise, wearing comfortable clothes, preparing the mat, choosing the right time to practice, choosing a clean and clean place. perform the movement to the maximum without forcing Then the preliminary stage which discusses calming and praying, then the core stage which discusses the essence of the process of Yoga and Surya namaskara movements. (2) Obstacles in yoga asana education as Hindu youth activities in improving self-quality barriers from physiological factors are factors related to physical physical conditions, while psychological factors are factors from mental states, fatigue factors Then (3) Efforts to improve Hindu youth's interest in practicing yoga in overcoming these obstacles is divided into three, namely, making new innovations, doing exercises with youtube tutorials, looking for a new atmosphere.
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S, Santhi. "Divya Iratchakar’s Pillai Thamizh." International Research Journal of Tamil 4, S-15 (2022): 104–10. http://dx.doi.org/10.34256/irjt224s1517.
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Just as the Pallavar period is said to be the period of devotional literature and the medieval Chola period is said to be the period of preservation, so the period of Nayak who ruled Tamil Nadu from 1350 AD can be said to be the period of minor literature. Pallu, Ula, Thootu, Kalambagam, Pillaitamil etc. are minor literary works that are written to entertain the rich people and kings. There are 96 types of minor literary work called Prabandhams. In the book Sathuragarathi written by Veeramamunivar, mentions 96 types of Prabandhams. Pillai Thamizh ia also known as Pilliakavi, Pillaipaatu, and Seithamil. Some of these Pillai Thamizh books have been composed with changes in the structural and cultural elements. Thus, the article examines the overall changes that took place in Divya Iratchakar’s Pillai Thamizh.
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Et al., Samikkanu Jabamoney Ishak Samuel. "A COMPARISON OF MALAY AND TAMIL TRADITIONS SHADOW-PLAY." Psychology and Education Journal 58, no. 2 (2021): 1516–26. http://dx.doi.org/10.17762/pae.v58i2.2305.
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The main objective of this study is to identify the similarities and differences between Malay and Tamil tradition of shadow-play. The design of this study is qualitative in nature using descriptive analysis methods based on Comparative literature theory. The researcher had collected and studied the similarities and differences in the Malay and Tamil tradition shadow-play. The findings of the study show that Malay and Tamil tradition of shadow-play have significant similarities in terms of story and form of puppets as the shadow-play in Malaysia have Hindu influences from Java or Pattani. However, many Malay shadow-plays have also been adapted and adopted to the culture and tastes of the local community, especially with the comic relief, that is often found throughout the Malay tradition of the shadow-play, as a local element. This comparative study will further strengthen the links between the Malay and Tamil communities that have co-existed for generations. The research claims to be the first such attempt to do a comparative study in finding the similarities and differences between Malay and Tamil tradition of shadow-play.
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V, Kavitha. "Cultural principles as expressed in the Murka Nayanar Puranam." International Research Journal of Tamil 4, S-6 (2022): 16–21. http://dx.doi.org/10.34256/irjt22s63.
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Tamil language has a very ancient history among Indian languages. Literatures in the Tamil language are also excellent factors in making that history better. Due to the proliferation of devotional texts in Tamil, the Tamil language is known as the "Language of Devotion". Saiva and Vaishnavism can be traced back to antiquity through the proverb of Tolkappiyar. Shaiva religion were revived by the Pallavas and the Cholas in the sixth century AD. During the reign of Raja Raja Chola, Nambiyandar nambi compiled the Tirupatikas in the Thillai temple into ten editions. He also added his own songs to the eleven editions. Then he added the great legend of the sekkilar and made it twelve times. The native name of the sekkilar is Arunmozhithevar. This is the twelfth edition of "Periyapuranam" composed by him. The name he gave to this book was "Thiruthondar Puranam". The history of vegetarians is proudly called the Great Myth. The coffee tells the story of 63 Nayans with beauty and devotion. Literature in the classical Tamil language is a portrayal of human life. Literature is a good guide to a happy life. There are many rare ideas in the literature about living in that genre. In this age where writing and speaking about individual rights tends to dismantle all of the bundles of fruitful traditions, there is now an increasing need to talk and write a lot about the responsibilities of every human being. There is no point in talking about the rights of those who shirk responsibilities. The number of crimes is likely to decrease only if individual morality is maintained in the federation of society. The fact that theft cannot be eradicated unless the thief is looked after is a testament to the fact that most prisons and prisons will be redundant if everyone in the country is disciplined in their adoption. This article examines family culture thinking, which takes precedence over individual morals, through the myth of the Murkanayanar.
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Eka Suadnyana, Ida Bagus Putu, and I. Putu Ariyasa Darmawan. "Nilai Pendidikan Agama Hindu Dalam Lontar Siwa Sasana." Cetta: Jurnal Ilmu Pendidikan 3, no. 2 (2020): 371–91. http://dx.doi.org/10.37329/cetta.v3i2.460.
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Hinduism in addition to giving teachings also guides its people to achieve happiness and harmonize their lives physically and spiritually. Efforts to maintain the preservation of Religion can be done through strengthening education in the field of religion. For people in Bali this is the basic capital as a mental and spiritual driving force and is a guide, guide and impetus in humans to achieve a better and perfect quality of life. The teachings of Hinduism are based on the Vedic scriptures, but also in secondary books, one of which is the ancient manuscripts in the form of Lontar. Dealing with this, the author intends to examine in depth in terms of the value of Hindu religious education for a lontar, namely lontar "Shiva Sasana" which is a religious literary work that is currently only in demand by a small portion of the community or less attention from the younger generation of Hindus. Theories used to solve research problems are convergence theory and value theory. This research is in the form of a qualitative design with data collected with literature study techniques and interpretive methods. After the data collected the data were analyzed with descriptive analysis techniques. The teachings contained in the Lontar Shiva Sasana based on the writer's findings include the teachings of Shivaism and the teachings of the Trikaya Parisudha and the values contained in the Lontar Shiva Sasana include the ethical values and devotional values.
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Hettiarachchi, Shanthikumar. "TAMIL TIGER ’MARTYRDOM’ IN SRI LANKA: FAITH IN SUICIDE FOR NATIONHOOD?" RELIGION IN THE PROGRAMS OF POLITICAL PARTIES 1, no. 2 (2007): 131–42. http://dx.doi.org/10.54561/prj0102131h.
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The article focuses on the ‘suicide-martyrdom’ deployed by the Liberation Tigers of Tamil Eelam (LTTE) of Sri Lanka as a political strategy for self determination and liberation from the ‘Sinhala hegemony’. The protagonists have given a new political-religious meaning to the historically celebrated acts of religious martyrdom, which took place in the name of faith and belief. Suicide strikers do not believe that the suicide acts they commit are lethal. They are portrayed to be valiant acts of honour and sacrifice on behalf of the family, ethnic community, and more importantly against the ‘terrorising other’ whose ‘acts of violence’ must be terminated. It is performed not as an act of violence, but a resolute sacrifice for the sake of compatriots and their freedom. The author draws some aspects from the research and writings of Peter Schalk and Michael Roberts who have addressed the same subject area on martyrdom as a form of secular resistance, and the latter, on religious aspects in the military formation of a suicide striker and in the aftermath of the mission. He argues that the reconstruction of an astute faith in suicide and its ritualisation as a well crafted political tool and as a powerful means to instil fear psychosis in the enemy for the creation of a separate state. The concept of suicide and the suicide striker within the LTTE with its primary secular political hermeneutic has now embraced a phase of expanding into a notion of patriotic heroism, in the name of statehood of Tamil Eelam bordering on religiouscultural sentiments. This altruistic suicide is linked to liberation of their compatriots from tyranny and injustice which is considered sublime and transcendental even though there is no definitive reward of a paradise as in the case of Jihadist suicide strikers. The political rhetoric behind the war slogans with religious connotations and statements is socio-political cancer, which has infected many conflict ridden localities across the globe. Sri Lanka remains one example of a majority-minority conflict zone and displays an ardent obstinacy both by the majority and the minority in the conflict, in portraying the ‘other’ as the sole enemy of the ‘self’. They have not only been emulated by the likes of Hamas in the Palestinian campaign against Israeli occupation but also by the Al-Qaeda terror network. A suicide striker is different to a solider who goes to the battle field, and is not focused on dying but counterattacking the enemy. The suicide striker kills so that others may live through his or her act of heroism, a devotional sacrifice for the cause of Tamil Eelam. The abandonment of a Black Tiger life is not suicide, but a gift of oneself which has Christian nuances. LTTE hero is a ‘secular’ hero. However, it must be noted that LTTE on their part fail to obliterate the centuries old psychosocial phenomenon of religiosity, embedded in the Tamil folk psyche with the Hindu worldview. The representational death of a Black tiger enhances and pontificates the Tamil ethnic roots and heritage as brave, courageous and surpassing those of the enemy which endows the Tamil public with a sense of heroism and national pride. He/she is a hero of the Tamil Eelam and nothing more and nothing less. Schlak relentlessly tries to separate the LTTE’s ideological secularity from being ‘religious’ but he undermines the ethnic Tamil religiosity which is very much Saivite Hindu and Catholic which determine the parameters of a new cult, within the space provided by the LTTE, where the masses have found meaning and connectedness in times of despair and loss. It is in this sense that new religious meanings have been collated around death and dying, in the name of liberation and suicide, however violent, self destructive and undesirable, within the religious world of the popular masses.
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Pellò, Stefano. "The Black Stone and the City of Light: Devotional Cityscapes and the Poetics of “Idolatry” in Matan Lāl Āfarīn Persian Mas̱nawī on Vārāṇasī (1778–9)". Eurasian Studies 21, № 1 (2024): 31–55. http://dx.doi.org/10.1163/24685623-20230141.
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Abstract This paper explores a hitherto unstudied Persian masnawī in praise of the sacred city of Vāraṇāsī, the Kāšī-stut (a phonetically Persianized variant of kāśī stuti, “Hymn to Vārāṇasī”) composed in 1778–9 by a little known Kāyastha scribe from Allahabad, Matan Lāl Āfarīn. The text, is an original poetic transposition of the Hindu religious landscape of Vārāṇasī in Persian verse, conjuring classical and post-classical Persian poetic conventions on the non-Islamic sphere and Sanskrit models such as the Kāśīkhaṇḍa, the Kāśīrahasya or other māhātmyas, and containing an impressive amount of descriptions (sometimes very technical) of idols, temples, pilgrimages, devotees, ascetics, the Ganges and so on. In view of the extraordinary value of the document (from the historical as well as from the literary side) the main aim of the article is not only to discuss the complex socio-cultural entanglements of the treatment of “idolatry” by a late eighteenth-century Hindu poet of Persian, but also, at the same time, to present, as far as I know for the first time, an important Persian document on early modern Vārāṇasī hitherto completely ignored by scholars. The study of the text against the background of contemporary trends in Persian poetry, in South Asia as well as in Iran, will, moreover, provide us with a proper set of interpretative tools for reading what we should begin to call the Hindu Persian literature of the eighteenth century.
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Waha, Kristen Bergman. "SYNTHESIZING HINDU AND CHRISTIAN ETHICS IN A. MADHAVIAH'S INDIAN ENGLISH NOVELCLARINDA(1915)." Victorian Literature and Culture 46, no. 1 (2018): 237–55. http://dx.doi.org/10.1017/s1060150317000419.
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The novels of Indian writerA. Madhaviah (1872–1925) are deeply ambivalent toward British Protestant missions in the Madras Presidency. The son of a Brahmin family from the Tirunelveli District in what is now the state of Tamil Nadu, Madhaviah had the opportunity to form close intellectual relationships with British missionaries and Indian Christian converts while studying for his B.A. at the Madras Christian College, completing his degree in 1892. Although he remained a Hindu throughout his life, Madhaviah's first English novel,Thillai Govindan(1903), praises some missionaries for their moral characters, naming in particular the Madras Christian College's principal, William Miller (1838–1923); however, the same novel also criticizes other unnamed Madras missionaries for extravagant lifestyles that squandered the money of unsuspecting supporters in Britain (64). Madhaviah's deep commitment to late-nineteenth and early twentieth-century Indian women's reform movements, including widow remarriage, the abolition of child marriage, and women's education, meant that he often agreed with British missionaries championing similar reforms in Indian society. However, his early novels also criticize the proselytizing activities of missionaries, particularly in educational settings. In his Tamil novelPadmavati Carittiram(1898, 1899) and English novelSatyananda(1909), Madhaviah exposes missionary attempts to take advantage of a young pupil's inexperience in an educational setting or to exploit a quarrel between pupil and family members to secure a conversion. Yet in contrast, Madhaviah's final English novel,Clarinda: A Historical Novel(1915), offers perhaps the most positive depiction of an Indian Christian conversion in his fiction. A historical novel that reimagines the life of a renowned eighteenth-century Marathi Brahmin woman convert living in Thanjavur, Madhaviah'sClarindaoffers Christian conversion as a liberating decision for the young Clarinda. Her conversion allows her as a widow to escape the patriarchal control of her abusive husband's family and to contribute to her community as a philanthropist and an early social reformer. While Madhaviah remained critical of certain conversion tactics, which could transgress ethical boundaries, Madhaviah also acknowledged that missionary goals for women's improved lot within society often intersected with his own convictions.
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Mrs.Deepa Rani. "True glimpses of Southern Sub-Continents of the India." international journal of engineering technology and management sciences 8, no. 2 (2024): 46–49. http://dx.doi.org/10.46647/ijetms.2024.v08i02.006.
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India is an Integral part of the Asian continent and it is the second largest country in this. Bharath is acknowledges world -wide for its unique peculiarities amalgamated with Tasty food, Good medicine, vast culture, noble literature, Marvelous Building Architecture Adventure. Southern States here are advanced developed fully equipped with sophisticated Technology. People lived in the six regions including Telangana, Andhra Pradesh, Karnataka, Tamilnadu, Kerala and Union Territory Puddichhery, Culture, Tradition, festivals and rituals enjoyed commonly. Languages spoken Telugu, Tamil, Tulu, Malayalam. Religious harmony co- existed as Hindu, Islam, and Christianity etc. Precisely know as Dravidians.
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Sibley, Collin. "Social Progress and the Dravidian “Race” in Tamil Social Thought." Genealogy 8, no. 1 (2024): 6. http://dx.doi.org/10.3390/genealogy8010006.
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In the closing decades of the 19th century, a wide range of Tamil authors and public speakers in colonial India became acutely interested in the notion of a Dravidian “race”. This conception of a Dravidian race, rooted in European racial and philological scholarship on the peoples of South India, became an important symbol of Tamil cultural, religious, and social autonomy in colonial and post-colonial Tamil thought, art, politics, and literature. European racial thought depicted Dravidians as a savage race that had been subjugated or displaced by the superior Aryan race in ancient Indic history. Using several key works of colonial scholarship, non-Brahmin Tamil authors reversed and reconfigured this idea to ground their own broad-reaching critiques of Brahmin political and social dominance, Brahmanical Hinduism, and Indian nationalism. Whereas European scholarship largely presented Dravidians as the inferiors of Aryans, non-Brahmin Tamil thinkers argued that the ancient, Dravidian identity of the Tamil people could stand alone without Aryan interference. This symbolic contrast between Dravidian (Tamil, non-Brahmin, South Indian) and Aryan (Sanskritic, Brahmin, North Indian) is a central component of 20th- and 21st-century Tamil public discourse on caste, gender, and cultural autonomy. Tamil authors, speakers, activists, and politicians used and continue to use the symbolic frame of Dravidian racial history to advocate for many different political, cultural, and social causes. While not all of these “Dravidian” discourses are meaningfully politically or socially progressive, the long history of Dravidian-centered, anti-Brahmanical discourse in Tamil South India has helped Tamil Nadu largely rebuff the advances of Hindu nationalist politics, which have become dominant in other cultural regions of present-day India. This piece presents a background on the emergence of the term “Dravidian” in socially critical Tamil thought, as well as its reversal and reconfiguration by Tamil social thinkers, orators, and activists in the 19th, 20th, and 21st centuries. The piece begins with a brief history of the terms “Dravidian” and “Aryan” in Western racial thought. The piece then charts the evolution of this discourse in Tamil public thought by discussing several important examples of Tamil social and political movements that incorporate the conceptual poles of “Dravidian” and “Aryan” into their own platforms.
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Wirandi, Rika, and Magfhirah Murni B. P. "FUNGSI MUSIK DALAM UPACARA PERAYAAN RITUAL THAIPUSAM ETNIS HINDU TAMIL DI BANDA ACEH." Gorga : Jurnal Seni Rupa 10, no. 2 (2021): 415. http://dx.doi.org/10.24114/gr.v10i2.28379.
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Thaipusam is a celebration ceremony held sacredly in the form of a prayer ritual procession and the procession of the Lord Murugan statues which is held annually by the Tamil Hindu ethnic community in Banda Aceh. This ritual is held in the Thai month according to the Hindu Tamil calendar, as a form of respect for Lord Murugan for his victory in fighting evil. This celebration ceremony is also a place to fulfill vows and purify themselves for ritual participants - which is accompanied by the attraction of stabbing sharp objects into certain body parts such as the tongue, lips, cheeks, forehead, back, and other body parts. This celebration ceremony includes percussion music at the time of the procession. In addition to having multiple functions in the context of the celebration ceremony, percussion ensemble music in the procession is also believed to have its own effect on ritual participants. Religious songs and percussion music ensembles in the celebration ceremony at first glance do appear to be mere elements of ritual celebration. However, furthermore, the percussion music ensemble is considered to play a role in influencing the spirituality of the ritual performer to lead him to a state of stupor, to trance when performing body piercing attractions. The purpose of this study was to examine the function of music in the Thaipusam Ritual celebration ceremony as well as in influencing the spirituality level of the ritual participants. The research method used is a qualitative research method which is carried out in several stages, including: literature study and in-depth interviews. The approach used in this research is the theory of music function from Alan P. Merriam and the approach to music and trance proposed by Gilbert Rouget. The results of this study indicate that, at least there are four functions of music observed in this study, including: celebratory and entertainment functions; function of cultural expression; the function of legitimizing ritual ceremonies; and function of community group integrity. On the other hand, for ritual supporters – in this case the votive participants, music serves as a spiritual reinforcement for them in fulfilling their vows.Keywords: music function, thaipusam, Banda Aceh.AbstrakThaipusam adalah upacara perayaan yang diselenggarakan secara sakral dalam bentuk prosesi ritual doa dan prosesi araka-arakan arca Dewa Murugan yang diselenggarakan setiap tahun oleh masyarat etnis Hindu Tamil di Banda Aceh. Ritual ini dilangsungkan pada bulan Thai menurut kalender Hindu Tamil, sebagai bentuk penghormatan Dewa Murugan atas kemenangannya memerangi kejahatan. Upacara perayaan ini juga sebagai ajang untuk menunaikan nazar dan menyucikan diri bagi peserta ritual -- yang disertai atraksi menusukkan benda-benda tajam ke beberapa bagian tubuh tertentu seperti, lidah, bibir, pipi, dahi, punggung, serta bagian tubuh lainnya. Upacara perayaan ini menghadirikan permainan musik perkusi pada saat prosesi arak-arakan. Selain memiliki fungsi yang jamak dalam konteks upacara perayaannya, musik ensambel perkusi dalam arak-arakan juga diyakini memiliki efek tersendiri bagi peserta ritual. Nyanyian keagamaan dan ensambel musik perkusi dalam upacara perayaan tersebut secara sekilas memang tampak sebagai unsur pemeriah ritual semata. Namun, lebih jauh, ensambel musik perkusi tersebut dinilai berperan dalam memengaruhi spiritualitas pelaku ritual hingga mengantarnya ke pada kondisi kusyuk, hingga trance saat melakukan atraksi tindik tubuh. Tujuan penelitian ini untuk melihat fungsi musik dalam upacara perayaan Ritual Thaipusam serta dalam memengaruhi tingkat spiritualitas peserta ritual. Metode penelitian yang dipakai adalah metode penelitian kualitatif yang dilakukan dalam beberapa tahapan, di antaranya: studi literatur dan wawancara mendalam. Pendekatan yang digunakan dalam penelitian ini adalah teori fungsi musik dari Alan P. Merriam dan pendekatan tentang musik dan trance yang dikemukakan oleh Gilbert Rouget. Hasil penelitian ini menyatakan bahwa, setidaknya terdapat empat fungsi musik yang teramati dalam penelitian ini, di antaranya: fungsi pemeriah dan hiburan; fungsi ekspresi budaya; fungsi pengabsahan upacara ritual; dan fungsi integritas kelompok masyarakat. Di sisi lain, bagi pendukung ritual - dalam hal ini peserta nazar, musik berfungsi sebagai penguat spiritual mereka dalam menunaikan nazar.Kata Kunci: fungsi musik, thaipusam, Banda Aceh. Authors:Rika Wirandi : Institut Seni Budaya Indonesia AcehMaghfihrah Murni B. P. : Institut Seni Budaya Indonesia Aceh References:AcehKita. (2018). Perayaan Maha Puja Pengguni Uthiram, Umat Hindu Tamil di Aceh. YouTube. https://www.youtube.com/watch?v=q1rwc294NwA.Acehkini. (2019). Prosesi Arakarakan. YouTube. Acehkini.id/https://www.youtube.com/watch?v=plj926dKupo.Ananda, Ferdian. (2016). Uthiram Pangguni Celebration in Aceh. YouTube. https://www.youtube.com/watch?v=L77hKkVZ7xA.Dwi, N. (2019). Festival Thaipusam Sebagai Daya Tarik Wisata di Batu Caves Malaysia.Karnaen, Y. (2017). Analisis Tari Bharatanatyam dan Musik Iringan pada Upacara Thaipusam Masyarakat Tamil di Kota Binjai.Merriam, A. P., & Merriam, V. (1964). The Anthropology of Music. Evanston: Northwestern University Press.Mogot, Y. (2019). Aktivitas Komunikasi Masyarakat Hindu Tamil Dalam Upacara Thaipusam Di Singapura. Jurnal Common, 3(2), 216–228.Moleong, L. J. (2007). Metodologi Penelitian Kualitatif Edisi Revisi. Bandung : PT Remaja Rosdakarya.Riyaf, A., & Hasanah, N. (2016). Anthropos: Jurnal Antropologi Sosial dan Budaya. Anthropos, 2(1), 46–61.Rouget, G. (1985). Music and Trance: A Theory of the Relations Between Music and Possession. Chicago: University of Chicago Press.Wirandi, Rika. (2020). “Vel yang Terdapat pada Kuil Pelani Andawer”. Hasil Dokumentasi Pribadi: 09 Juni 2020, Banda Aceh.
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Gilbert, David, Claire Dwyer, Nazneen Ahmed, Laura Cuch Graces, and Natalie Hyacinth. "The hidden geographies of religious creativity: place-making and material culture in West London faith communities." cultural geographies 26, no. 1 (2018): 23–41. http://dx.doi.org/10.1177/1474474018787278.
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Religious activity, particularly as associated with what might be called everyday organized religion, has been unconsidered in recent discussions of the geographies and policies relating to creativity, and has been almost absent in the discipline of Geography’s recent ‘creative turn’. We argue both that religion has been given little or no attention in academic discussions of vernacular creativity, while arts policy as it developed in the United Kingdom in the post-war period has had a strongly secular focus. This continues in more recent policies and initiatives that have sought to promote the amateur and voluntary arts sectors. We explore the reasons for these absences, before turning to examples of strongly creative practice in a range of case studies, focused in a small area of suburban West London. These show a remarkable diversity of creativity including the design, construction and transformation of buildings and spaces for religious worship, but also in ritual, performance and the everyday practices of making sacred space. Our case studies include examination of performance and material culture in a Tamil-speaking Hindu temple, and in Roman Catholic, Anglican and Pentecostal churches. These include changes to architectural form, stained glass artwork, community craft projects, and musical performance and composition. We suggest that religious creativity has a hidden significance that has become more important in the United Kingdom’s increasingly diverse cities and suburbs, and that significant population groups are marginalized in creativity debates and policies that focus on the secular arts. We also suggest that there are distinctive characteristics to what we describe as ‘devotional creativity’, particularly in different understandings of space, practice and experience.
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Bonta, Steven. "The dagoba and the gopuram: A semiotic contrastive study of the Sinhalese Buddhist and Tamil Hindu cultures." Semiotica 2020, no. 236-237 (2020): 167–97. http://dx.doi.org/10.1515/sem-2018-0137.
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AbstractHaving shown previously how a culture type can be given a unitary description in terms of a semiotic “lens” constrained by one of the Peircean Categories (“Shamanic” culture, by Firstness), we apply this methodology to a more “fine-grained” level of analysis, by comparing the Tamil and Sinhalese cultures under the assumption that one of them (Sinhalese) is in fact a “hybrid” culture-sign. Having shown in previous work that the greater South Asian microculture may be characterized as a Firstness of Thirdness (13), in this paper we provide evidence from a variety of semiotic contexts, including language, art, and religion, that the novel or “intrusive” sign in Sinhalese culture is Firstness of Secondness (12), resulting in a hybrid culture sign that may be described as 12 × 13.