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Artículos de revistas sobre el tema "Ashramas"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 28 de julio de 2025

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1

Tripathy, Dr Harshvardhan. "Ashramas and Matha tradition in Hinduism." International Journal of Sociology and Humanities 6, no. 2 (2024): 133–37. http://dx.doi.org/10.33545/26648679.2024.v6.i2b.106.

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2

Khatiwada, Som Prasad. "Concept of Sadhus in Nepalese Society." Researcher: A Research Journal of Culture and Society 1, no. 2 (2014): 81–103. http://dx.doi.org/10.3126/researcher.v1i2.9888.

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The concept of Sadhus is an old Hindu tradition started long ago from the system of Ashram in Indian Sub-continent. In general, human life is divided into four stages and the last stage is known as Sanyasa. When an old person becomes free from his family responsibilities then he practices peaceful activities. This stage of life is called Sanyasa and it is a form of Sadhu. Sadhus generally live in Asharams or temples in the group. In the past, they were forced to take weapons in their hands for the protection of their life and religion. Therefore, Akhadas were established in the place of ashram

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3

Abhiroop, Das. "A Study of Traditional Indian School in the Present Day Context from an Architectural View Point." Journal of Interior Designing and Regional Planning 3, no. 3 (2018): 1–5. https://doi.org/10.5281/zenodo.1678581.

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Throughout India, Traditional Indian Schools have a great impact on children as they are like the dumped unmolded clay. It is the educational system of these schools which moulds the clay into shapes. The immediate environment also plays a vital role for the process of learning which starts from the early schools including ashramas and maddrassas. The built habitat during the early traditional schooling paved the path for the whole life of a child. In early schools, open interactive spaces played an important role where nature was an important source for transfer of knowledge. Presently, there

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4

Konnur, Mallikarjun A. "Social Work and Elderly: A Glimpse in India." Journal of Global Economy 4, no. 4 (2008): 292–302. http://dx.doi.org/10.1956/jge.v4i4.110.

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According to the 2001 Census of India, there is the pyamidic structure of population that means, there are more proportion of young people.Â However the projection for 2016 by way of demographic transition indicates larger number of elderly people.Â Approaching 80 million in number, India has the second largest population of elderly people after China.Â In India, research on examining the socio-economic dynamics of elderly well being is gradually gaining ground, but access to good data continues to be an obstacle. Conventionally, there are two processes considered to be involved in the ageing

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5

Adhikari, Dinesh. "Needs of Ashram for Senior Citizens A Study of Bishranti Bridra Ashram, Mulghat Dhankuta." Rupantaran: A Multidisciplinary Journal 7, no. 1 (2023): 32–38. http://dx.doi.org/10.3126/rupantaran.v7i1.52201.

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This research article has been prepared in the context of why the elderly need ashram. Its purpose was to emphasize the importance of ashram in solving the problems faced by senior citizen. Analyzing the key information gathered through interviews and observations, it was found that it effectively addresses the physical and spiritual needs of senior citizens.The proximity of ashrams and religious institutions has played a role in making the elderly more spiritual and peaceful. Any family home is not built only for the convenience of the elderly, but as soon as it is called an old age home, its

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6

Hodgkinson, Georgine. "Searching for the Divine." Departures in Critical Qualitative Research 3, no. 4 (2014): 389–417. http://dx.doi.org/10.1525/dcqr.2014.3.4.389.

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This story explores searching—spiritual and professional—in myself and through the experiences shared by those inhabiting a series of ashrams in India. The narrator of the story is the fictionalized Maya Blair, a graduate student conducting ethnographic research for her dissertation. In this narrative, Maya negotiates the performance of spiritual living and the tensions between researcher, ashramite, and researcher as ashramite. The spiritual concepts discussed, exchanges with the ashrams’ gurus, and accounts of ashram life are based on autoethnographic fieldnotes I compiled while living in th

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7

Heehs, Peter. "Sri Aurobindo and his Ashram, 1910–2010." Nova Religio 19, no. 1 (2015): 65–86. http://dx.doi.org/10.1525/nr.2015.19.1.65.

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The Sri Aurobindo Ashram was founded by Sri Aurobindo Ghose and Mirra Alfassa as a place for individuals to practice yoga in a community setting. Some observers regard the ashram as the center of a religious movement, but Aurobindo said that any attempt to base a movement on his teachings would end in failure. Nevertheless, some of his followers who view themselves as part of a movement use mass mobilization techniques, litigation and political lobbying to advance their agenda, which includes the dismissal of current ashram trustees and amendment of the ashram’s trust deed. In this article, I

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8

Balakrishnan Nair, Bipithalal, and Sandip Solanki. "Celebrity-Induced Yoga Tourism." Tourism 70, no. 3 (2022): 354–68. http://dx.doi.org/10.37741/t.70.3.2.

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The present-day stress, societal changes, and hectic life make the quest for mental and physical well-being. The market for yoga tourism has been growing ever before. Ashrams and Gurus are vital aspects of Yoga tourism. These religious gurus are functional celebrities with millions of followers and franchises worldwide. Gurus are inextricably linked to the global popularisation of Yoga, and they have the potential to be more convincing than government initiatives since they travel to and through more nations and establish personal contact zones between multinational groups. To this end, this s

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9

Sharma, Dr. Hemant. "Hospitality in the light of Indian culture and Sanskrit Sahitya." Kiranavali XV, no. I-IV (2023): 161–71. https://doi.org/10.5281/zenodo.10642997.

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Indian culture and Sanskrit literature have been guiding the society since ancient times. This culture has been known for its glorious glory and sublime form since time immemorial. This culture has always proclaimed the wish for Humanity. Ethics, knowledge-science, policy and religion etc. contained in it have always been instructing the best path for the welfare of the world. Indian culture is full of excellent human values, सर्वे भवन्तु सुखिनःhave been its basic mantra. It is the only culture in the world which sees the whole world as one family. For the smooth functioning of the social syst

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10

Wisarja, Ketut, and I. Ketut Sudarsana. "Konstruksi Masyarakat Menurut Mahatma Gandhi." ARISTO 6, no. 2 (2018): 202. http://dx.doi.org/10.24269/ars.v6i2.1021.

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The cotruction of society that Gandhi is trying to build is a manifestation of his religious or religious faith. Where each individual jointly runs his life activity in the life of society as a holy dharma of religion. As dharma then every individual must be able to defeat any potential greed in developing autonomization of individuality to realize mutual interests. The idealization of society that Gandhi aspires to is inseparable from the idealization of the perfection of human beings as the main core of society. The idealization of society for Gandhi is what the Indian community calls the as

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11

Ninama, Raju. "Ayurveda and New Education Policy Present and Future Prospects." International Journal of Ayurveda and Herbal Research (IJAHR) 2, no. 1 (2024): 21–27. http://dx.doi.org/10.54060/ijahr.2024.23.

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Education in India remained a very much concerned and organized subject since the Vedic period and was continued under the observance and teachings of "Gurus" mostly in temples, gurukuls (schools), ashramas, pathshala, or Matthias. In such a system of education in gurukuls, etc., the main focus was on the holistic development of the people under the Guru (teacher) along with professional, vocational, and spiritual education. This type of education used the person to make useful for the society and the ultimate aim always remained as Moksha (salvation). There was no system of formal degrees or

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12

Dr., More Babruwan. "Educational Philosophy of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 667–70. https://doi.org/10.5281/zenodo.10279114.

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Mahatma Gandhi's ways and his ideals seem to be the only answer to overcome the present ever growing problem of terrorism which is leading the world to a doomsday. Mahatma Gandhi was leader of the past runs into the present and marches towards the future. He had always been a leader of the time ahead. He placed the theory of all-round development of the children through only education. Training of heart and building of character were also emphasized by him. Learning by doing was the famous guiding principle of Mahatma Gandhi. The educational experiments which he tried in Africa were further co

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13

Sharma, Sharada Devi. "An ethnography of old-age homes and senior-citizens in Devghat." Research Nepal Journal of Development Studies 2, no. 2 (2019): 129–41. http://dx.doi.org/10.3126/rnjds.v2i2.29285.

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Old-age homes are Sanyas Ashrams in Vedic philosophy. Sanyas Ashram is the preparation of death and it teaches the art of death. It is the university of art of death of old and experienced people who can share the knowledge and experiences of their lifetime achievements. The main objective of the study is to examine the socio economic and cultural status of old-age people living in Deveghat pilgrimage areas. It is a mini ethnography study based on field visit observation, focus group discussion and unstructured interview. I conclude that the old-age homes of Devghat are normal in-terms of the

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14

Ralston, Helen. "The Construction of Authority in the Christian Ashram Movement / La Construction de l'autorité dans le mouvement des ashrams chrétiens." Archives de sciences sociales des religions 67, no. 1 (1989): 53–75. http://dx.doi.org/10.3406/assr.1989.1370.

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15

Bishop, Peter D. "Book Reviews : Christian Ashrams." Expository Times 100, no. 2 (1988): 74–75. http://dx.doi.org/10.1177/001452468810000238.

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16

D, Murugan. "Surulimalai based on the Theory of Historiography." International Research Journal of Tamil 4, S-18 (2022): 350–56. http://dx.doi.org/10.34256/irjt224s1847.

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The Western Ghats of India have been declared by UNESCO as one among the world’s heritage site in 2012. It plays an important role in changing the seasonal conditions of India and it causes rainfall in India. Chaturagiri Mountain, the mountain where the eighteen Siddhar Perumans formed a community and lived, and the Surulimalai, are located in the Western Ghats. Surulimalai is located near the Kambam valley in Theni district. The water falls in Suruli waterfall never dries up throughout the year, in contains two division, first fifty feet down and then twenty feet down. Flow of water is neithe

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17

Bawa, Simmin. "Grihastha Ashrama And The Kamasutra." Shodh Sari-An International Multidisciplinary Journal 02, no. 04 (2023): 425–36. http://dx.doi.org/10.59231/sari7649.

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The Kamasutra is an ancient text guiding the sensual and sexual life of men and women in society. The text authored by Mallinga Vatsyayana is a work of art describing the variety of human sexual conduct and its pursuit from the time the person is in the Grihastha ashrama or the householder’s stage of existence. This included men, women and the third gender. The Grihastha stage begins from the time studentship stage of Brahmacharya Ashrama ends and the person enters the stage of a householder where the person begins a professional career, acquires sources of income, gets married and begets chil

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18

Raju, Medipally. "A COMPARATIVE ANALYSIS OF EXISTING ANCIENT INDIAN GURUKUL MODELS FOR BUILDING A FUTURISTIC EDUCATIONAL PERSPECTIVE." SCHOLARLY RESEARCH JOURNAL FOR INTERDISCIPLINARY STUDIES 9, no. 67 (2021): 15648–64. http://dx.doi.org/10.21922/srjis.v9i67.8213.

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The present paper intends to develop insights into the system of education practiced in India as a Guru- Shishya Parampara through Gurukuls in contemporary times. Some of such models are presented in this paper to suggest the curriculum in the present education system in the light of NEP. There are Gurukulas even in the current times following the ancient system and are preserving Indian knowledge and Guru Shishya Parampara. They still follow oral tradition and practice various ideologies. In the Indian education system, there are two types of Vidyas; they are Para and Apara Vidya. Para Vidya

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19

Mukherjee, Ujjal. "Autism Ashram." Emerald Emerging Markets Case Studies 14, no. 3 (2024): 1–43. http://dx.doi.org/10.1108/eemcs-02-2024-0049.

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Learning outcomes The primary learning objectives/outcome of case discussion is to apply design thinking principles to design innovative and socially responsible strategies that promote financial sustainability for organizations serving unique societal needs. The secondary learning objectives/outcome of case discussion is to gain a deeper appreciation for the potential social impact of their innovative ideas and understand the complexities and ethical considerations in social entrepreneurship, especially when working with individuals with special needs. Case overview/synopsis The case study de

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20

Suasthi, I. Gusti Ayu, I. Gusti Ayu Ngurah, and Desak Nyoman Seniati. "CULTIVATING THE RELIGIOUS BEHAVIOR OF GRHASTHA ASHRAMA IN SUKAWATI VILLAGE BASED ON TRI HITA KARANA." International Journal of Interreligious and Intercultural Studies 1, no. 1 (2018): 95–103. http://dx.doi.org/10.32795/ijiis.vol1.iss1.2018.34.

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Abstract This study examines the importance of cultivating the religious behavior of grhastha ashrama in Sukawati Village based on Tri Hita Karana, founded on the local wisdom inherited from the ancestors. In today’s era of everything instant and pragmatic, certain people’s behaviors deviate from the religious teachings because of the weakening of sradha, or understanding and belief in the teachings of their religion. Thus, it is feared that social anxiety and conflicts will occur in various aspects of life. Tri Hita Karana is one of the local wisdoms of Balinese people which acts as a policy,

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21

McLain, Karline. "Living the Bhagavad Gita at Gandhi’s Ashrams." Religions 10, no. 11 (2019): 619. http://dx.doi.org/10.3390/rel10110619.

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The Bhagavad Gita is a philosophical Hindu scripture in which the god Krishna imparts lessons to the warrior prince Arjuna about sacred duty (dharma) and the path to spiritual liberation (moksha). This classical scripture has had a long and active interpretive life, and by the 19th century it had come to be regarded as a core text, if not the core text, of Hinduism. During the colonial period, interpretations of the Bhagavad Gita considered the relevance of Krishna’s lessons to Arjuna in the context of British colonial rule. While some Indians read a call to arms into their interpretation of t

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22

Goldman, Ralph. "Extrapolating ASHRAE's Comfort Model." HVAC&R Research 5, no. 3 (1999): 189–94. http://dx.doi.org/10.1080/10789669.1999.10391232.

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23

Gayatri Sindhi Mahesti, Setyaningsih, and Dewi Ayu Wisnu Wardani. "STRATEGI PENGUATAN SRADHA DAN BHAKTI MELALUI AJARAN NAWA WIDHA BHAKTI DI ASHRAMA SEKOLAH TINGGI HINDU DHARMA KLATEN JAWA TENGAH." Jawa Dwipa 3, no. 2 (2022): 93–105. http://dx.doi.org/10.54714/jd.v3i2.57.

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Zaman modernisasi tidak lepas dari perkembangan dan kemajuan teknologi komunikasi maupun teknologi informasi yang mempermudah manusia melakukan kegiatan dalam kehidupan sehari-hari. Berbagai macam perkembangan di era modernisasi ini membuat manusia banyak kehilangan tata krama dan ketaatannya kepada Tuhan terutama generasi muda yang semakin terpengaruh budaya asing. Menjadi umat beragama maka harus menjunjung tinggi sradha dan bhakti kepada Sang Hyang Widhi dengan melakukan perbuatan yang berlandaskan dharma. Tujuan peneltian ini adalah untuk mendiskripsikan strategi penguatan sradha dan bhakt

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Woo, Beodle. "Education Reflection on the Concept of Hinduism Ashrama." Korea Educational Review 24, no. 4 (2018): 287–311. http://dx.doi.org/10.29318/ker.24.4.11.

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William, Chris Janitra, and Luh Putu Kerti Pujani. "Pola Relasi Antara Komunitas Ashram dengan Wisatawan di Ashram Ratu Bagus sebagai Daya Tarik Wisata." JURNAL DESTINASI PARIWISATA 8, no. 2 (2020): 368. http://dx.doi.org/10.24843/jdepar.2020.v08.i02.p27.

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Ashram Ratu Bagus is spiritual tourist attraction located in Muncan Village, Karangasem Regency. Ashram Ratu Bagus has a spiritual teacher called Ratu Bagus and unqiue spiritual activity called Bio-Energy Meditation or Shaking Yoga difference them with other spiritual attraction. This study aims to research relationship pattern that being formed between ashram community and tourist in Ashram Ratu Bagus as tourist attraction. The research method used in this study is a qualitative and quantitative data types. Source of data that being used is primary and secondary data. Data collection techniqu

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Yogesh, Kulkarni. "Vigyan Ashram: An Educational Laboratory – Part I." ENTECH 2, no. 6 (2024): 14–16. https://doi.org/10.5281/zenodo.14919372.

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<strong>Dr. Yogesh Kulkarni</strong> is Vigyan Ashram’s <strong>Executive Director.</strong> <strong>Dr. S. S. Kalbag </strong>established Vigyan Ashram in <strong>1983</strong> to study ancient I<strong>ndian philosophy</strong>. It is a modern version of the <strong>old Gurukul system. </strong>Vigyan Ashram advocates for intelligence development, not inheritance. Learning philosophy is the foundation of Vigyan Ashram. Dr. Yogesh Kulkarni shared the<strong> success story of Vigyan Ashram.</strong> This took place during a conversation with M

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Yogesh, Kulkarni. "Vigyan Ashram: An Educational Laboratory – Part II." ENTECH 2, no. 7 (2024): 15–18. https://doi.org/10.5281/zenodo.14919616.

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Dr. Yogesh Kulkarni is <strong>Vigyan Ashram</strong>‘s Executive Director.<strong> Dr. S. S. Kalbag</strong> established <strong>Vigyan Ashram</strong> in 1983 to study ancient Indian philosophy. It is a modern version of the <strong>old Gurukul system</strong>. <strong>Vigyan Ashram</strong> advocates for intelligence development, not inheritance. Learning philosophy is the foundation of Vigyan Ashram. Dr. Yogesh Kulkarni shared the success story of Vigyan Ashram. This was during a conversation with Ms. Harleen Kaur Makhija. She is from&nbsp

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Pagaldiviti, Sandilyan Ramanujam, and Abhilash Dash. "Wellness Tourism: Reviving Healthy Food and Lifestyle." International Journal of Positivity & Well-Being 1, no. 1 (2023): 53–61. https://doi.org/10.5281/zenodo.8222803.

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Tourism has been widely considered to be a mentally & physically healthy pursuit. Travel essentially contributes to relax the mind and reduces the stress. People resort to travel usually to take a break from their hectic life schedules and enjoy some quality leisure time with friends and family if not for other reasons. This research attempts to provide a comprehensive review of healthy food and lifestyle practices that are required to lead a healthy life. Technological advances and modern work practices have brought in lifestyle changes coupled with drastic changes in eating habits and fo

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Mr.Mahendra, L.Gharat, and J.Nimbalkar Dr.Sanjay. "A Study of Available Facilities to Enhance Quality of Education in Palghar District Ashram Schools." International Journal of Advance and Applied Research 4, no. 5 (2023): 58–62. https://doi.org/10.5281/zenodo.7740468.

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Education commission (1964-66) in its report states that “the destiny of India is now being shaped in her classrooms. The education and school physical facilities are two sides of same coin. The facilities of the schools play a key role in promoting effective teaching and learning process and which results in quality education in  Ashram schools. The absence of these facilities may affect the learning process of the students. Most of our ashram schools are recessive in physical facilities which in turn badly affects the entire structure of quality education in ashram schools. 

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Barker, Eileen, and Helen Ralston. "Christian Ashrams: A New Religious Movement in Contemporary India." Contemporary Sociology 18, no. 4 (1989): 597. http://dx.doi.org/10.2307/2073112.

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Štipl, Zdeněk. "Experiments with Religious Symbolism in Catholic Ashrams in India." Studia theologica 25, no. 4 (2024): 119–47. http://dx.doi.org/10.5507/sth.2023.056.

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Sumertini, Ni Wayan. "Tahap Brahmacari Asramapijakan Menuju Tahap Kehidupansejahtera dan Berkualitas." Sanjiwani: Jurnal Filsafat 9, no. 1 (2020): 33. http://dx.doi.org/10.25078/sjf.v9i1.1610.

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<p><em>Hinduism recognizes the teachings of Catur Ashrama. Teachings of Catur Ashrama consists of Brahmacari, Grhasta, Wanaprastha, and Biksuka. Brahmacari is one of the most important things in the lives of children. At this level, man are at the learning stage. More and more age to learn. There is a science of art and technology that must be studied for the provision to the next stage of life. There is a religious ethic that must be occupied and lived as a life guide. There are many good things for formal, informal and non-formal education. The Brahmacari concept is a Hindu teach

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Surbhi Bairwa, Man Mohan Sharma, Suman Meena, and Vedprakash. "Ashraya Ashrayi Bhava - A fundamental concept in Ayurveda." Journal of Ayurveda and Integrated Medical Sciences 10, no. 2 (2025): 220–24. https://doi.org/10.21760/jaims.10.2.30.

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Ayurveda, the ancient science of life, provides a profound understanding of human anatomy, physiology, pathology, and therapeutics through its unique principles and doctrines. Among these, the concept of Ashraya-Ashrayi Bhav is pivotal in comprehending the intricate relationships between the body, its various components, and the factors influencing health and disease. This principle forms the foundation for understanding the interactions between the substratum (Ashraya) and the residing entity (Ashrayi) and is essential for diagnosing diseases and devising treatment strategies. This article ex

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Wisarja, I. Ketut. "Hinduism Humanity at Ratu Bagus Ashram In The Muncan Village, Selat District, Karangasem Regency." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 1 (2018): 132. http://dx.doi.org/10.25078/ijhsrs.v2i1.521.

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<p>The relationship among the religions in Indonesia is very sensitive; it must be a serious effort to transform this relationship into something that dynamic. The implementation of the humanist religion in a practical is very important discourse in Indonesia. There are many religious groups in Indonesia, and each group has its own characteristics and a vital role to maintain a harmonious of society in Indonesia. One of the religious group of Ratu Bagus Ashram in Muncan village, Karangasem Bali, which is trying to dedicate the practice of religion and human services simultaneously. The r

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Mellies, Horst-Dieter. "Yoga Vidya drängt in die Sozialraumarbeit." Zeitschrift für Religion und Weltanschauung (ZRW) 86, no. 4 (2023): 279–83. http://dx.doi.org/10.5771/0721-2402-2023-4-279.

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Sie erscheinen frisch, schillernd und bunt – die Seiten der Homepage des Vereins Yoga-Vidya/Yogastadt Bad Meinberg. Sie bilden praktisch einen Seitenarm zu den Internetseiten, welche die Arbeit und Seminarangebote des mit insgesamt vier Seminarhäusern (Ashrams) deutschlandweit (und darüber hinaus) aktiven Vereins Yoga Vidya selbst darstellen und bewerben.

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Das, A. R., R. V. K. Naidu, and N. Sreedhar. "Who Joins Ashram Schools? (A Study of Ashram Schools in Karnatka)." Anthropologist 5, no. 3 (2003): 155–59. http://dx.doi.org/10.1080/09720073.2003.11890797.

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Gurcharan, Yashna, and Raisuyah Bhagwan. "The Role of the Sarva Dharma Ashram in Contributing to the Well-Being of Youth and Their Families in Welbedacht, South Africa." Religions 12, no. 12 (2021): 1034. http://dx.doi.org/10.3390/rel12121034.

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Faith-based organisations act as a powerful source of growth, empowerment and well-being for families in their milieu. This study used a qualitative research approach, specifically a case study design, to explore the role of the Sarva Dharma Ashram in contributing to the wellbeing of youth and their families in the Welbedacht community in South Africa. Three samples, which consisted of 24 participants, were purposively selected. These three samples were made up of the Board members of the Sarva Dharma Ashram, family members who are members of the Sarva Dharma Ashram and community members who l

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Dubey, Garima, Gauhar Mahmood, and Amina Zakiah. "Analysis of a yoga resort for spring water sustainability in Tehri Garhwal region of Himalayas." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 6 (2022): 04–12. http://dx.doi.org/10.53573/rhimrj.2022.v09i06.002.

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There are several upcoming proposals for health resorts and yoga ashrams in the Tehri Garhwal region of Himalayas. The present wellness tourism business in this area offers services like yoga, naturopathy, Ayurveda etc. The services involve the use of Himalayan spring water due to its magnificent healing properties. This paper demonstrates how can we make spring water sustainable for these resorts with the help of hydro landscape solutions. The study was done by analyzing spring water requirements of a yoga resort in the Tehri Garhwal region for its operation. The literature and data from vari

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Srinete, Taru Parnika, and Neena Kohli. "What is Old Age? Elderly’s Perception and Understanding: A Qualitative Study." European Journal of Theoretical and Applied Sciences 1, no. 5 (2023): 790–95. http://dx.doi.org/10.59324/ejtas.2023.1(5).66.

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The current study focuses on the lives of the elderly people and tries to understand how they conceptualise old age and how they believe their lives to be as they get older. The study was conducted among two groups of old people—one living in their homes and the other in religious ashrams—to accomplish this goal. Participants were surveyed individually in 16 separate interviews for the data, which were then analysed using thematic analysis to provide themes. The findings indicate that, for the most part, both participant groups viewed old age as a time of physical and mental deterioration as w

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Taru, Parnika Srinete, and Kohli Neena. "What is Old Age? Elderly's Perception and Understanding: A Qualitative Study." European Jornal of Theoretical and Sciences 1, no. 5 (2023): 790–95. https://doi.org/10.59324/ejtas.2023.1(5).66.

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The current study focuses on the lives of the elderly people and tries to understand how they conceptualise old age and how they believe their lives to be as they get older. The study was conducted among two groups of old people—one living in their homes and the other in religious ashrams—to accomplish this goal. Participants were surveyed individually in 16 separate interviews for the data, which were then analysed using thematic analysis to provide themes. The findings indicate that, for the most part, both participant groups viewed old age as a time of physical and mental deteri

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41

Rahman, Md Mushfiqur, Shuhanur Rahman, and Abdullah Eusuf Shishir. "Challenges of Internally Displaced Persons (IDPs) and the Interventions in the Ashrayan-2 Project." Journal of Bangladesh Institute of Planners 17, no. 1 (2025): 101–18. https://doi.org/10.3329/jbip.v17i1.80905.

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The escalating frequency of riverbank erosion in Bangladesh has led to a marked increase in the number of internally displaced persons (IDPs) who are deprived of essential services such as adequate housing, employment, healthcare, and security. In response, various interventions have been implemented by government bodies, private sectors, and non - governmental organizations to mitigate the impacts of displacement. A notable recent initiative is the countrywide Ashrayan-2 project, targeting the rehabilitation of the landless- homeless people with a vision to uplift their livelihoods. As a repr

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Mrs., S. M. Paranjape. "Experiencing the Spirit of India through Cultural and Heritage Tourism." International Journal of Advance and Applied Research 4, no. 8 (2023): 75–77. https://doi.org/10.5281/zenodo.7798398.

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Sri Aurobindo has written voluminous works on various aspects of Indian culture and heritage. It is possible to draw some key insights from there which can help educate and sensitize different stakeholders in the tourism industry. Founded by Sri Aurobindo on 24th November in the year 1926, Sri Aurobindo Ashram is synonymous with Puducherry. Encouraging spiritual tenets that represent a synthesis of yoga and modern science, the Ashram visited by thousands of devotees and tourists worldwide to get spiritual knowledge. The ashram serves as the headquarters of the Sri Aurobindo Society (SAS).

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Jha, Sumi, and Som Sekhar Bhattacharyya. "Shraddhanand Mahila Ashram: a quest for a future filled with dreams." Emerald Emerging Markets Case Studies 2, no. 4 (2012): 1–10. http://dx.doi.org/10.1108/20450621211256238.

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Subject area Mission and vision for strategic management of non governmental organizations. Study level/applicability This case can be used for strategic management course (with a focus on vision and mission), particularly for the management of non governmental organizations (NGOs) (with a focus on discovering and defining directions). Case overview Shraddhanand Mahila Ashram completed 83 years of its existence in 2011. Sharadhanand Mahila Ashram has been managed by the Hindu women's welfare society. The organization for the last eight decades has been caring for destitute women, orphans up to

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Buckley, Liam M. "Technologies of Renunciation." Religions of South Asia 18, no. 3 (2024): 368–82. http://dx.doi.org/10.1558/rosa.27480.

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In the 1940s, photography at Sivananda Ashram had a multifaceted presence—it contributed to ritual practice, deepened the connection between the ashram community and householder visitors, and provided a rich metaphor for yogic life. This photography was distinguished by the fact that the images were produced by monks as part of their daily life, and the techniques of photographic production themselves became part of yogic practice. As a devotional practice at Sivananda Ashram, photography initiated a period of extended and provocative reflection on the question of how media technology, largely

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Dr., Khilare Sandeep Sitaram. "To Study of Adjustment of Students in Ashram Schools and Private Schools." 'Journal of Research & Development' 14, no. 22 (2022): 27–30. https://doi.org/10.5281/zenodo.7523845.

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The study was conducted to assess the adjustment of the students in ashram schools and Private Schools. The sample consisted of 100 students in ashram schools (50 boys & 50 Girls) and 100 students in private schools (50 boys & 50 Girls) were selected from Junnar Tehsil. The age of range of participants was between 14 to 16 years. Simple random sampling method for used for data collection. For this study adjustment inventory for school students (AISS) developed by A. K. P. Sinha & R. P. Singh (1993) was used to assess the adjustment of the selected respondent. Mean, SD, ‘t&rsq

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Pillai, C. A. Joachim. "Book Review: Christian Ashrams: A New Religious Movement in Contemporary India." Missiology: An International Review 17, no. 2 (1989): 240. http://dx.doi.org/10.1177/009182968901700239.

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Kenchalli, Hemappa B. "Associations, organizations and ashrams of Haveri district in the freedom struggle." International Journal of History 7, no. 7 (2025): 81–85. https://doi.org/10.22271/27069109.2025.v7.i7b.469.

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Sutana, I. Gede. "Pola Konsumsi Makanan Satwika Pada Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar." Satya Widya: Jurnal Studi Agama 3, no. 2 (2020): 54–79. http://dx.doi.org/10.33363/swjsa.v3i2.477.

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Makanan merupakan sarana untuk bertahan hidup. Dalam hal makanan, manusia memiliki kebudayaan masing-masing mengenai pola konsumsi makanan. Pada penelitian ini, yang menarik adalah Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar memiliki pola konsumsi makanan tersendiri yang berbeda dengan masyarakat pada umumnya. Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar tidak mengkonsumsi makanan yang mengandung daging, ikan, dan telur. Pola konsumsi makanan ini disebut dengan pola konsumsi makanan satwika. Adapun pengamatan dalam tulisan ini adalah terkait dengan pola k

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Bruner, Edward M. "My Life in an Ashram." Qualitative Inquiry 2, no. 3 (1996): 300–319. http://dx.doi.org/10.1177/107780049600200304.

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Dr. Ashashree HM, Dr Ashashree HM, and Sayeswara HA Sayeswara HA. "Diversity of Parrots – A Case Study in Ganapathi Sachidananda Ashrama of Mysore, Karnataka, India." Indian Journal of Applied Research 4, no. 8 (2011): 662–63. http://dx.doi.org/10.15373/2249555x/august2014/173.

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