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Journal articles on the topic 'Vaishnava temples'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

B, Rajeswari, and Deivakkanni X. "Vaishnava Temples in the Scriptures of Thirumangaiyazhwar." International Research Journal of Tamil 4, S-18 (2022): 443–51. http://dx.doi.org/10.34256/irjt224s1861.

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Thiruvillipputtur, Periyazhavar temple’s gopuram is a symbol of Tamil Nadu, a state where Saivism and Vaishnavism flourished. Vaishnava temples chanted by the twelve Aalwars are called Divya Desams and the temples chanted by the Thirumuraigal are called Thirumurai Thalangal. Total there are 108 temples in Divya Desam. Of these there are 46 temples in the Chola country. Tirumangai Alwar sang many songs about such sanctuaries. He is notable among the twelve Alwars. In this article titled "Vaishnava Temples in the Scriptures of Tirumangaiyazhwar", is said about the visit of Thirumangaiyazhwar to

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Muthu, Dr S. "Education System in Vaikhanasa Tradition." JOURNAL OF DEVELOPMENT ECONOMICS AND MANAGEMENT RESEARCH STUDIES 09, no. 12 (2022): 16–20. http://dx.doi.org/10.53422/jdms.2022.91203.

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Vishnu began in public temples even before the Christian era. 'Bhitargaon' and the 'Deogarh’ monumental temples in the North are dedicated to Vishnu built during Gupta period in the 4th or 5th Century AD. Many temples have been built in subsequent periods by Kings and Vishnu tradition followers. Daily worship is done to him from the Vedic period. Temple worship took the Vedas as its principles, and was followed in two divisions known as Vaishnava and Saiva. Advaita, Dvaita, Visistadvaita, Idol worship were practiced. Saiva Agamas and Vaishnava Agamas are being followed in almost all the places

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S, Jeyashree. "Rama Ravana Battle Scenes in Tamil Temple Sculptures." International Research Journal of Tamil 4, SPL 2 (2022): 349–56. http://dx.doi.org/10.34256/irjt22s253.

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The Ramayana and the Mahabharata are immortal epics that are the treasury of Indian culture. Both epics convey the values and ideals that people need. The Ramayana written in the Northern language by Valmiki is in some way the source for other Indian language Ramayanas. Kambana in Tamil and Konaputharetti in Telugu have composed Kambaramayana and Iranganatha Ramayana respectively. Sculptures can be found in the temples of Tamil Nadu including these three language Ramayanas. Thus, it is possible to realize that literature and art are interrelated. Many of the Alvars in the Vaishnava literary fo

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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

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Karmakar, Bikas, and Ila Gupta. "Tracing the Impact of Krishnalila Narratives on Bengal Temple Architecture: A Study of Terracotta Temples of Baranagar." Journal of Heritage Management 3, no. 1 (2018): 49–70. http://dx.doi.org/10.1177/2455929618773274.

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The Krishnalila narratives have an indelible impact on the architectural imaginations and designs of artisans of Bengal from seventeenth to nineteenth century. The article attempts to identify such portrayals on the front facades of the Baranagar temples of eighteenth century in Murshidabad, West Bengal. It explores the specific reasons for their inclusion and the changing nature of narratives and iconography under the varying impact of Krishna cult. It relies on literary sources, on site interviews with the priest, temple caretaker and local people and visual data collected during field visit

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6

முனைவர், ச. ஆனந்தி /. Dr. S. Ananthi. "ஆழ்வார்கள் பாசுரங்களில் திவ்யதேசங்கள் / Divya Desangal in Azhwars Pasurangal". PTJTS 4, № 1 (2024): 1–12. https://doi.org/10.5281/zenodo.10586012.

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<em>In this article, the Vaishnava religion and the life of azhwars are recorded. There are twelve Alvars and they have sung four thousand divine Prabandhams. This article gives a clear idea about the hymns that induce the spiritual spirit. This research is also a study based on the original lines taken from the select songs and does a conducive study to know the Divyadesams portrayed in the spiritual hymns sung by the Alwars. The 108 Divyadeshas are indicated with ample citations. Through this study, it is known that the Alvars have recorded in their sacred scriptures about the Vaishnava holy

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Anu, Mrs A., and Mr Dr C. Chellappandian. "The Icon Of Thirumalai Nayak, Hindu Bakthi Revival: A Study." Journal of Media,Culture and Communication, no. 23 (May 20, 2022): 23–25. http://dx.doi.org/10.55529/jmcc23.23.25.

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As we have seen above, Hinduism was the religion of the Vijayanagar kings, and their cultural mission was to promote it in order to restore it from the devastation it had suffered during Islamic dominion. The majority of the Vijayanagar emperors were Vaishnavites, and the Nayaks were mostly Vaishnavites as well, but there is no evidence that the other Hindu religions were harmed in any way. They built both Saiva and Vaishnava temples, and both were equally well equipped. The Vaishnava schism – Vadakalai and Tenkalai – emerged during this time, culminating in the teachings of Tenkalai Acharya M

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Thangamari, Sudalai. "A composition of sculptural figures." MUTHTHARASI – Art Literary Culture Tamil Journal II, no. 1 (2024): 8. https://doi.org/10.5281/zenodo.12758705.

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In our country, the four religions namely Shaivism, Vaishnavism, Buddhism and Jainism are the old religions that have been existing for a long time. All these four sects built temples for Dattam and worshiped Dattam in sculptures and paintings in those temples. There are some notable differences in the morphology of these deities. Those who study sculpture should be aware of those differences. In these four cases, Saivism Vaishnavism has a similar character to Buddhist Jainism. In another sense, Saivism and Vaishnava Buddhism are similar. Saivism and Vainism are the dominant religions in

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Thangamari, Sudalai. "A composition of sculptural figures." MUTHTHARASI – Art Literary Culture Tamil Journal II, no. 1 (2024): 8. https://doi.org/10.5281/zenodo.12758721.

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In our country, the four religions namely Shaivism, Vaishnavism, Buddhism and Jainism are the old religions that have been existing for a long time. All these four sects built temples for Dattam and worshiped Dattam in sculptures and paintings in those temples. There are some notable differences in the morphology of these deities. Those who study sculpture should be aware of those differences. In these four cases, Saivism Vaishnavism has a similar character to Buddhist Jainism. In another sense, Saivism and Vaishnava Buddhism are similar. Saivism and Vainism are the dominant religions in

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10

முனைவா், பொ. கோகிலா /. Dr. P. Kokila. "நம்மாழ்வாரின் திருவாய்மொழியில் நெல்லை வட்டாரப் பாண்டிய நாட்டுத் திவ்யதேசங்கள் / The Pandian Country Divya Desams in the Sacred Hymns of Nammazhvar". PTJTS 4, № 1 (2024): 51–57. https://doi.org/10.5281/zenodo.10587024.

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  <em>Devotional literature is the reason for the formation and growth of Bhakthi in individual worship and collective worship. Religious thoughts became prominent after the renderings of devotional literature that evinces religious and philosophical thoughts. These literatures appeared during the Pallava period. Among these, Vaishnavism is the religion that holds Tirumala as the primary deity. The Vaishnava devotees were said to be overjoyed by the divine blessings of Tirumal. There are twelve Azhvars and the scriptures written by them are called “Nalayira Divya Prabantham” (

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Thayanithy, Murugu. "A study of the Dathan Inscription." Indian Journal of Tamil 3, no. 3 (2022): 26–35. http://dx.doi.org/10.54392/ijot2236.

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The biographies and historical identities of the Tamils are given prominence in the form of inscriptions, manuscripts and pottery. There are many inscriptions and manuscripts in Batticaloa and Tamil Nadu in Sri Lanka. Thus, the Dathan inscription is one of the major inscriptions referring to the Batticaloa Prehistory and the Batticaloa Manmiyam. This inscription identifies Dathan who came to Batticaloa during the reign of Ethirmannasingan, the Kalinga king who ruled Batticaloa. Dathan, who came from Kongu Naadu in India and belonged to the Vaishnava religion, came here to teach the Pandavas ab

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Dębicka-Borek, Ewa. "On Poetic Modes of Glorifying a Ruler and Retelling His Past: The Sāḷuvābhyudaya Narrative on Sāḷuva Narasiṃha the Ahobilanarasiṃha Incarnate". Acta Asiatica Varsoviensia 35 (2022): 5–38. http://dx.doi.org/10.60018/acasva.buce9608.

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This paper discusses the poetic modes of recounting the past in a Sanskrit mahākāvya titled Sāḷuvābhyudaya, authored by Rājanātha Ḍiṇḍima ca. 1480 AD, to eulogise Sāḷuva Narasiṃha, the soon-to-be founder of the Sāḷuva dynasty of Vijayanagara. Focusing on the poem’s second canto, which is built on the theme of divine intervention culminating in the miraculous conception of the future, I argue that depiction of Sāḷuva Narasiṃha as the Ahobilanarasiṃha incarnate – a rather locally known form of Narasiṃha presiding over a Vaishnava religious centre in Ahobilam (currently Andhra Pradesh) – was aime

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B.C., Suresha. "THE LAKSHMINARAYANA TEMPLE AT HOSAHOLALU." Shanlax International Journal of Arts, Science and Humanities 6, S2 (2019): 295–303. https://doi.org/10.5281/zenodo.2566288.

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The Lakshminarayana temple is located in Hosaholalu, a small town in Krishnarajapet taluk in Mandya district of Karnataka, India. This temple was built by King Vira Someshwara of the Hoysala Empire in around 1250 A.D. This village was a prosperous <em>agrahara</em> during the days of the Hoysalas with Shaiva, Vaishnava and Jainas temples and monasteries. The earlier name of this <em>agrahara</em> was Rayasamudra. Its original name was Hosavolalu.<sup>1</sup> Though the Shaiva and the Jaina monuments in the vicinity are in ruined condition, this Lakshminarayana temple is still intact and attrac

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14

Brown, Sara Black. "From Meditation to Bliss: Achieving the Heights of Progressive Spiritual Energy through Kirtan Singing in American Gaudiya Vaishnava Hinduism." Religions 12, no. 8 (2021): 600. http://dx.doi.org/10.3390/rel12080600.

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Kirtan is a musical worship practice from India that involves the congregational performance of sacred chants and mantras in call-and-response format. The style of kirtan performed within Gaudiya Vaishnava Hinduism is an expression of Bhakti Yoga, “the yoga of love and devotion”, and focuses on creating a personal, playful, and emotionally intense connection between the worshipper and their god—specifically, through words and sounds whose vibration is believed to carry the literal presence of Krishna. Kirtan is one of many Indian genres that uses musical techniques to move participants through

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15

Anirban, Banerjee. "The Temple Village of Maluti: A Re-appraisal of Bengali Identity and Culture from the Margin." postScriptum: An Interdisciplinary Journal of Literary Studies ISSN: 2456-7507 6, no. 1 (2021): 131–46. https://doi.org/10.5281/zenodo.4506993.

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While defining the Bengali identity and culture, most of the people often simplify it and, in their replies, we find some recurrent terms, like, “Maachh Bhaat” (fish with boiled rice), “Robi Thakur”, “Durga Puja” and “Rasogolla”. But, is the Bengali identity only limited to these terms! Well, those above-mentioned terms do represent some facets of Bengali culture, but limiting the entire culture within those terms, simplifying the identity is basically diminishing the complex Bengali culture and making the other facets of culture obsolete. For un

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16

முனைவர், ப. அன்பரசி /. Dr. P. Anbarasi. "திருச்சந்த விருத்தத்தில் திவ்விய தேசங்கள் / Divya Desams in Trichandha Vridham". PTJTS 4, № 1 (2024): 13–23. https://doi.org/10.5281/zenodo.10586605.

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<em>The worship of Tirumal as the primary deity is called Vaishnavism. The “Nalayira Divya Prabandham” (Four Thousand Sacred Hymns) is the sacred scripture of Vaishnava Literature. The places that have perumal temples mentioned by the Alvars in the “Nalayira Divya Prabandham” are called Divvya Desams. Among the twelve Azhwars, Thirumazhisai Azhwar is one among them. “Nanmukhan Tiruvanthadi” and “Thiruchanda Vrudtam” are the two books written by Thirumazhisaiyalvar. Thirumazhisaiyalvar has sung the holy places such as Tirupparamapadam, Tirupaarkad

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Ojha, Devendra Nath. "Religious life reflected in the inscriptions of Jharkhand (झारखण्ड के अभिलेखों में प्रतिबिम्बित धार्मिक जीवन)". SAMBHAVYA, № XII (1 січня 2013): 263–84. https://doi.org/10.5281/zenodo.7883239.

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ENGLISH Abstract: The Jharkhand region in northeast India has a unique geographical structure and a rich history of being ruled by various kings and empires, including Maurya, Gupta, Pal, Nag, Singh, and Mughal. The impact of their religious activities is evident in the cultural life of the region, which was influenced by mythological religion. The worship of goddesses such as Saraswati, Ganesha, Surya, and Annapurna, along with Vaishnava and Shakti, and their various forms, is confirmed by contemporary records. Religious works involved the construction of temples, land donations, and other ty

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18

Pinch, William R. "Reinventing Ramanand: Caste and History in Gangetic India." Modern Asian Studies 30, no. 3 (1996): 549–71. http://dx.doi.org/10.1017/s0026749x00016590.

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According to Sir George Grierson, one of the pre-eminent Indologists of the early twentieth century, Ramanand led ‘one of the most momentous revolutions that have occurred in the religious history of North India.’Yet Ramanand, the fourteenth-century teacher of Banaras, has been conspicuous by his relative absence in the pages of English-language scholarship on recent Indian history, literature, and religion. The aims of this essay are to reflect on why this is so, and to urge historians to pay attention to Ramanand, more particularly to the reinvention of Ramanand by his early twentieth-centur

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ஜெ.பா.சாம், செல்வகுமார். "ஸ்ரீவில்லிபுத்தூர் ஆண்டாள் கோவில் கட்டிடக்கலையும் சிற்பங்களும்/The Sculptures and Architecture of Srivilliputtur Andal Temple". Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 21–29. https://doi.org/10.5281/zenodo.5024210.

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<em>Andal, the eighth-century saint-poet is believed to be an incarnation of Goddess Bhoomi Devi. Legend has it that a Vaishnava saint periyalvar who had no children prayed to Vishnu for a child. Lord’s consort Bhudevi reincarnated as a child in the Tulsi shrubs. The child grew up to be a beautiful maiden – Andal. Srivilliputhoor which is mentioned as Mallivalanadu in ancient scripts is famous for its “twin Temple” dedicated to Vaishnavite deities 1) Vadapathra say 2) Andal. Temple worship is an integral part of Vaishnavism. Legend has it that the Vadapathrasayee temple

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ஜெ., பா. சாம் செல்வகுமார் /. J. B. Sam Selvakumar. "ஸ்ரீவில்லிபுத்தூர் ஆண்டாள் கோவில் கட்டிடக்கலையும் சிற்பங்களும் / The Sculptures and Architecture of Srivilliputtur Andal Temple". பாண்டியன் கோவில் கலைகள் தமிழ் ஆய்விதழ் / Pandian Tamil Journal of Temple Studies 1, № 2 (2021): 21–29. https://doi.org/10.5281/zenodo.5802601.

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<em>Andal, the eighth-century saint-poet is believed to be an incarnation of Goddess Bhoomi Devi. Legend has it that a Vaishnava saint periyalvar who had no children prayed to Vishnu for a child. Lord’s consort Bhudevi reincarnated as a child in the Tulsi shrubs. The child grew up to be a beautiful maiden – Andal. Srivilliputhoor which is mentioned as Mallivalanadu in ancient scripts is famous for its “twin Temple” dedicated to Vaishnavite deities 1) Vadapathra say 2) Andal. Temple worship is an integral part of Vaishnavism. Legend has it that the Vadapathrasayee temple

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T.Subasree. "Tiruvanthipuram Sri Devanathaswamy Temple – A Study." Shanlax International Journal of Arts, Science and Humanities 6, no. 2 (2018): 21–23. https://doi.org/10.5281/zenodo.1472670.

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Tiruvanthipuram is a small village situated in the South Arcot district, TamilNadu. It is seven kilometers west of Cuddalore. The headquarters of South Arcot district. Town buses ply between Cuddalore and tiruvanthipuram. Tiruvanthipuram is one of the hundred and eight divyadusas held in great reverence by the Vaishnavas. The presiding deity of the temple at tiruvanthipuram is Sri devanathaswamy. His consort is Sri hemambiyavalli, Sri  ramanujar,  Vedanta  besika  and  Pillai  Perumal  ayyangar  have  visited  the  shrine and composed vers

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Karassyova, Svetlana, and Ilya Tarkan. "History of Iskcon (International Society for Krishna Consciousness) Distribution in Belarus." Religions 13, no. 1 (2021): 35. http://dx.doi.org/10.3390/rel13010035.

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Based on several scientific publications, a limited number of news from the 1980s up until 2021 and a series of in-depth interviews with devotees in 2006–2021, the authors of the paper managed to restore the history of Bengal Vaishnavism distribution in Belarus for the first time. Specific attributes of its introduction to the country were: (1) philosophical requests from the local citizens, not immigration of its original bearers; (2) a long period of spontaneous distribution in the form of personal involvement with Vaishnava ideas and, hence, late institutionalization of the movement. The ma

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Dr., R. Praiya, and S. Rajagopal Dr. "Later Pandya Collapsed Architectural Engineering Adinarayana Perumal Temple in Madurai - A Ground Report." International Journal of Innovative Science and Research Technology 8, no. 2 (2023): 730–35. https://doi.org/10.5281/zenodo.7674544.

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Search and research are the basic ideology of researchers. During the field survey of cultivated paddy land by authors and found a collapsed later Pandya style architectural engineering ‘Adi Narayanaperumal’ temple at Kovilur village in Alanganallur of Madurai district. This temple was called by the locals ‘Otta Kovil’ and the temple was constructed with a double stone wall structure in a single beam. Temple’s front entrance hall has embossed a Karudalvar and Hanuman standing posture sculpture, Vaishnava symbol, Conch, Chakra, and later Pandya symbol a cendu betwe

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Good, Anthony, and Peter Bennett. "The Path of Grace: Social Organisation and Temple Worhsip in a Vaishnava Sect." Journal of the Royal Anthropological Institute 1, no. 2 (1995): 432. http://dx.doi.org/10.2307/3034727.

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முனைவர், ஆ. பா. இராமலெட்சுமி /. Dr. A. P. Ramalekshmi. "கன்னியாகுமரி மாவட்ட வடசேரி வண்டி மலைச்சியம்மன் / Vandimalaichi Amman of Vadaseri in Kanyakumari District". PTJTS 4, № 1 (2023): 62–69. https://doi.org/10.5281/zenodo.10323585.

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<i>Vandimalaichiamman, the family deity is seen in the posture of sleeping. The deity was worshipped from the ancient times. The deity protects the people as the guardian deity. In Nattar performing arts, Villuppatu brings alive the Vandimalaichiamman and the stories by highlighting the lives of our ancestors. The story-songs speak of the origins of the deity. The beginnings of Saivism and Vaishnava devotion can be seen in the worship of Siva Durga and Brahmashakti Vishnu Durga in the hands of the mother goddesses carrying the implements of their respective leaders (Shiva, Brahma, Vishnu).</i>

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Taneja, Leena. "Losing and Finding Braj: Commodification and Entrepreneurship in the Sacred Land of Krishna." Religions 14, no. 5 (2023): 643. http://dx.doi.org/10.3390/rel14050643.

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Braj is a sacred place revered by Bengali Vaishnavas, followers of the bhakti sect of Vaishnavism, one of four branches of Hindu devotion. Followers of the sect worship the God Krishna, who it is believed manifested in Braj and carried out many divine feats and activities that are imprinted onto the land. Braj today is dotted with thousands of holy shrines, temples and natural places connected to Krishna. Devotees connect to Krishna through the landscape of Braj; it is where the transcendental and the physical realms meet. Braj has been transformed in a multitude of ways with the influx of mon

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Entwistle, Alan W. "The Path of Grace: Social Organization and Temple Worship in a Vaishnava Sect. By Peter Bennett. Delhi: Hindustan Publishing Corporation, 1993. xi, 230 pp. $17.00 (cloth)." Journal of Asian Studies 54, no. 4 (1995): 1118–20. http://dx.doi.org/10.2307/2059984.

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Gutiérrez, Andrea. "Toward a Better Understanding of Medieval Temple Food Practices: The View from Srirangam." Journal of Hindu Studies, June 27, 2023. http://dx.doi.org/10.1093/jhs/hiad016.

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Abstract Vaishnava food offerings provide abundant evidence for material studies on both historical and modern-day ritual practice. The medieval Chola (9th–13th centuries) record of donative inscriptions offers us a wealth of details on the food cooked as naivedya or holy food offerings for temple deities. I present a range of ideas on material temple food and related food practices as gleaned from Tamil epigraphy and other Sanskrit sources, especially utilising evidence from the Srirangam temple dedicated to the reclining Vishnu, a main site of Vaishnava devotion. This article is a scholarly

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Govindu, Surendra. "“RAMAYANA THEMES DEPICTED IN THE TEMPLE ART OF ANDHRADESA” – A SPECIAL REFERENCE TO RAYALASEEMA." ShodhKosh: Journal of Visual and Performing Arts 5, no. 2 (2024). http://dx.doi.org/10.29121/shodhkosh.v5.i2.2024.1601.

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The worship of Sri Rama is as ancient as temple worship in this land. The great Itihasa Ramayana by saint Valmiki itself has the sanctity of scripture to the Hindus. In India, there are thousands of temples dedicated to Lord Sri Rama, from Ayodhya, his birthplace in Uttar Pradesh, down to Rameswaram at the southernmost tip of the country. Temples of the Andhra Pradesh are treasure houses of sculptures and art forms representations of gods and goddesses and episodes from their mythologies. The Ramayana cult images found in the different dynasty’s temples in the Andhradesa may be divided into Sc

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Anu, Mrs A., and Mr Dr C. Chellappandian. "The Icon Of Thirumalai Nayak, Hindu Bakthi Revival: A Study." Journal of Media,Culture and Communication, May 20, 2022, 23–25. http://dx.doi.org/10.55529/jmcc.23.23.25.

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As we have seen above, Hinduism was the religion of the Vijayanagar kings, and their cultural mission was to promote it in order to restore it from the devastation it had suffered during Islamic dominion. The majority of the Vijayanagar emperors were Vaishnavites, and the Nayaks were mostly Vaishnavites as well, but there is no evidence that the other Hindu religions were harmed in any way. They built both Saiva and Vaishnava temples, and both were equally well equipped. The Vaishnava schism – Vadakalai and Tenkalai – emerged during this time, culminating in the teachings of Tenkalai Acharya M

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Mohapatra, Ratnakar. "ICONOGRAPHY OF SOME CULT-IMAGES AND PAINTINGS OF SRI JAGANNATHA TEMPLE OF PURI IN ODISHA." ShodhKosh: Journal of Visual and Performing Arts 3, no. 1 (2024). http://dx.doi.org/10.29121/shodhkosh.v3.i1.2022.1701.

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The aim of paper is to emphasize the iconography of some cult-images and paintings of Sri Jagannatha temple of Puri in Odisha. The artistic designs of the cult images of Sri Jagannatha temple is a significant facet of the Odishan sculptural art. After complete deplastering of Sri Jagannath temple in 1980’s, the detailed description of the sculptures of the vimana or main deula could be made possible to identify by scholars as well as visitors. The deplastered surface of the main deula (vimana) of Jagannatha temple has brought to light an array of sculptures. The iconography of cult-images of t

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Aaron, Michael Ullrey. "Jagannath Temple of Puri, Odisha (Orissa), India." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574134.

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Jagannath means "Lord of the World", from which the British derived the word juggernaut describing an out of control truck, and he is the most prominent deity in Odisha, with his most important temple in the beach-side town of Puri. Jagganath is worshipped in the form of three (sometimes four) large wooden duties, and his main images are brought out of his temple once a year, placed upon large ornate chariots, worshipped variously, and then the chariots are pulled through the streets so that the deity(deities) might "vacation", residing in a nearby temple to Gundicha, a goddess, and this templ

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-, Mitali Nath, and Praveen B. M. -. "Traditional Rituals Prevalent in Nagasankar Temple, Assam: A Discussion." International Journal For Multidisciplinary Research 6, no. 4 (2024). http://dx.doi.org/10.36948/ijfmr.2024.v06i04.26216.

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On the basis of traditional beliefs and imaginary theories that the Elani Puja of Assam - Patal Devalaya, Temple, Satra has been specified. The three streams of Shaiva, Shakta and Vaishnava have been flowing in parallel for ages. One of the ancient and major deities in Hinduism is the 'Shiva God'. There is a lot of evidence about the prevalence of Saivism since the era of Mahabharata. Shiva who is known by different names can also be seen imagining different forms. Shiva idols and Shiva lingas scattered in different places in Assam are the ones who remember the antiquity of its practice.

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முனைவர், செ.சாந்தி /. Dr. S. Santhi. "சப்தமாதர் சிற்பங்களின் படிமக்கலைக் கூறுகள் / The Elements of Iconography in Saptamadhar Sculptures". 11 вересня 2022. https://doi.org/10.5281/zenodo.7387181.

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<em>In Hindu times the Saptakanniyar were Brahmi, Maheshwari, Gaumari, Vaishnavi, Varagi, Indrani and Chamundeeswari. The Sivasakti sages who understand the five industries that run the world are called Sapta Kanniyar, Sapta Mathas and Sapta Matrikas. The worship of Saptamadars in Tamil Nadu appeared during the Pallava period. The Kanchi Kailasanathar Temple was built during the later Pallava period. Set outside the Pandiyar Cave. During the Chola period a separate place was given and festivals and pujas were conducted. The early Chola Saptamadars sculpture is located in Melappaluvoor. It is n

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Jha, Santosh K. "The Chitrakarini Temple of Bhubaneswar (Odisha, India): An Investigative Field Study." Chitrolekha Journal on Art and Design 2, no. 1 (2018). http://dx.doi.org/10.21659/cjad.21.v2n105.

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Heritage architectural and sculptural expressions are self-explanatory documents, which carries its legacy along with the wheel of time. The Chitrakarini temple of Bhubaneswar is one among such precious monuments, where the then socio-culture knowledge and ideological hemispheres had taken its materialistic identity, through precisely crafted sculptural panoramic expressions. Material wise this temple-structure could be categorized as an example of stone architecture; and is located in the Old Town area of Bhubaneswar, which is the state capital city of Odisha state, India. Goddess Chitrakarin

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Silva Knuppel, Anandi. "Seeing, imagined, and lived." Body and Religion 3, no. 2 (2020). http://dx.doi.org/10.1558/bar.15677.

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Scholarship on Hindu traditions and practices proposes the practice of darshan as fundamental to Hindu traditions, particularly in temple worship, observing that devotees seek out images of deities primarily to see them and “receive” their darshan. These works typically gloss the definition of darshan with a sentence or two about seeing, exchanging glances, and/or receiving blessings. In this paper, I focus on the ways in which darshan is ideally imagined in conjunction with other bodily sensory practices through sources of authority, such as texts and senior devotees, to create a specific sen

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Ms., K. Padma. "PUNDARIKAKSHA PERUMAL TEMPLE- A STUDY." December 28, 2014. https://doi.org/10.5281/zenodo.7185433.

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The temple is built as a fort. There are rooms built of stones on the south side with high echo powers. Being one of the 108 famous Vaishnava Divya Desas, this is the birth place of Saint Uyyakondan EngalAzhwan. To have the darshan of the Lord Pundarikakasha, the devotee has to pass 18 steps first representing the 18 chapters of Bhagwat Gita. The next 4 steps at the Gopuram tower entrance represent the four Vedas. After worshipping at the Bali Peeta there are 5 steps representing the five Bhoodasspace, water, fire, wind and earth.There are two entrances to the sanctum sanctorum, the Dakshinaya

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