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Статті в журналах з теми "Indian Mind"

Автор: Grafiati

Опубліковано: 3 червня 2025

Оновлено: 31 липня 2025

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1

R., L., and Pratibha Biswas. "Indian Mind through the Ages." Journal of the American Oriental Society 119, no. 1 (1999): 199. http://dx.doi.org/10.2307/605610.

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2

Quaiser, Neshat. "Locating the ‘Indian Muslim’ Mind." History and Sociology of South Asia 5, no. 1 (2011): 49–68. http://dx.doi.org/10.1177/223080751000500103.

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3

Dr., Tanushree, and Sunil Kumar Mishra Dr. "CONCEPT OF INDIAN MANAGEMENT IN UPANISHAD." International Journal of Multidisciplinary Research and Modern Education (IJMRME) 6, no. 1 (2020): 40–42. https://doi.org/10.5281/zenodo.3884111.

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Анотація:

Corporations, educators, bureaucrats and all those who carry a heavy workload around the world are increasingly questioning the same paradigms of efficiency, goal achievement, control and analysis, hierarchy and authority for finding more human and wisdom oriented strategies. It is now being recognized that the mind management or the self management is central to managerial qualities and responsibilities. Wisdom from the ancient sources can be of immense help in gaining the required clarity for experiencing the joy of management. A New Manager with the help of wis

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4

deSouza, Peter Ronald. "The Recolonization of the Indian Mind." Revista Crítica de Ciências Sociais, no. 114 (December 1, 2017): 137–60. http://dx.doi.org/10.4000/rccs.6809.

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5

Lysenko, Victoria G. "Mind and Consciousness in Indian Philosophy." Russian Studies in Philosophy 56, no. 3 (2018): 214–31. http://dx.doi.org/10.1080/10611967.2018.1459378.

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6

Ingram, Edward, and Clive Dewey. "Anglo-Indian Attitudes: The Mind of the Indian Civil Service." American Historical Review 100, no. 4 (1995): 1280. http://dx.doi.org/10.2307/2168287.

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7

Dasti, Matthew R. "Indian Buddhist Philosophy, by Amber Carpenter." Mind 124, no. 496 (2015): 1254–58. http://dx.doi.org/10.1093/mind/fzv078.

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8

Chesterton, G. K. "Lo, the Poor Indian, Whose Untutored Mind!" Chesterton Review 30, no. 3 (2004): 255–57. http://dx.doi.org/10.5840/chesterton2004303/454.

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9

Panda, Minati. "Madhyam Marg: How It Constitutes Indian Mind?" Psychology and Developing Societies 25, no. 1 (2013): 77–107. http://dx.doi.org/10.1177/0971333613477317.

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10

Korada, P. "Body-mind-libido complex: An Indian approach." Archives of Mental Health 12, no. 1 (2011): 12. http://dx.doi.org/10.4103/2589-9171.227192.

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11

Krishnappa, Durga Tanisandra, Melukote Krishnamurthy Sridhar, and H. R. Nagendra. "Concept of mind in Indian philosophy, Western philosophy, and psychology." Yoga Mimamsa 52, no. 1 (2020): 25–28. http://dx.doi.org/10.4103/ym.ym_24_19.

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Анотація:

This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primar

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12

Tandon, Neeti. "Chandra Gayatri And Mind : Perspective from Indian Scriptures." Interdisciplinary Journal of Yagya Research 3, no. 2 (2021): 42–44. http://dx.doi.org/10.36018/ijyr.v3i2.62.

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Gayatri mantra is one of the most sacred chants to be found in Hindu lore, where an entire philosophy of Indian culture is compressed into these few syllables. Gayatri is the considered as supreme source with infinite divine forces. One of them is ‘Chandra Gayatri’. Chandra (moon) has a strong relation in Indian Scripture. The aim of this perspective is to understand the importance of Chandra Gayatri Mantra in Vedic texts for reaching mental peace and stability.

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13

Harisoorya, A. U., and N. Vidya. "The Prodigious Indian Vedic Concepts of Psyche or Mind; a New-fashioned Directive of Mental Health Science to Deal with Labyrinthine Clinical Cases by Amalgamating Indian Psychological Concepts and Principles." International Journal of Health Sciences and Pharmacy (IJHSP) 6, no. 2 (2022): 124–34. https://doi.org/10.5281/zenodo.7258997.

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<strong>Purpose: </strong><em>The bulk of psychology practice in India as well as in other parts of the world is influenced by western ideas of psychological health and illness. The importance of theology, civilization, and eastern philosophy, together with healthcare, has been largely disregarded by these prominent psychological ideas throughout the last few years or more. They were also developed predominantly for those having an internal control center. To understand what Indian beliefs could give to psychology, one must understand the old Indian frameworks, or put it differe

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14

Dr.T.Anantha, Vijayah. "Dreams: An Indian Perspective." Research Journal Of English (RJOE) 9, no. 2 (2024): 1–5. https://doi.org/10.36993/ RJOE.2024.9.2.05.

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Dreams fascinate us. This paper attempts to present how seers in India perceive dreams. For afocused attention on dreams, this paper presents the Indian perspective detailed by SwamiSivananda in his book Mind – Its Mysteries and Control. 

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15

Jackson, Roger. "Mahāmudrā: Natural Mind in Indian and Tibetan Buddhism." Religion Compass 5, no. 7 (2011): 286–99. http://dx.doi.org/10.1111/j.1749-8171.2011.00283.x.

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16

Posudiyevska, Olga. "Impressions of Anglo-Indian Society in R. Kipling’s Early Creative Art." International Letters of Social and Humanistic Sciences 71 (July 2016): 1–5. http://dx.doi.org/10.18052/www.scipress.com/ilshs.71.1.

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This study concentrates on the analysis of early works by Rudyard Kipling who was born into the family of English colonists to India, thus becoming a representative of the newly formed Anglo-Indian society. The writer’s sketch Anglo-Indian Society (1887) and his collection of short stories Plain Tales from the Hills (1888) depict the characteristic features of Anglo-Indians’ worldview and lifestyle, which are revealed and analyzed by the author of the article. Special attention is paid to biographical factors influencing the author’s choice of Anglo-Indian topic at the beginning of his writing

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17

MKS, Chauhan. "Manas (Mind) Structure: Exposing the Mysterious Functional Anatomy in the Indian System of Medical Philosophy." Philosophy International Journal 7, no. 2 (2024): 1–6. http://dx.doi.org/10.23880/phij-16000320.

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The mind is not structured anatomically, as emphasized by modern pathology. Instead, it is expanded as a whole in a subtle form behind the physical body. In the Indian system of medical philosophy, the mind is considered as the astral nerves made third body, which identified as the ‘Manomaya-sharira’ (subconscious mind). The mind is composed of millions of astralnadis, through which Pranic-energies circulate freely into the astral anatomy of mind. Seven-chakras are found parallel to the spine, serving as the major seven innovation centres in the body. These Chakras facilitate the connection of

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18

Saurabh Tiwari. "Yoga In Indian Knowledge Systems." Knowledgeable Research: A Multidisciplinary Journal 2, no. 05 (2023): 9–15. http://dx.doi.org/10.57067/kr.v2i1.195.

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These days as we talk about yoga, a hard-working situation of the body comes to mind which is trying to bend itself in several hard conditions we can find easily people who are doing exercise more and more for their physical fitness. This exercise is compulsory for our body but not for our mind and soul. A certain reason provides a certain action. There is a great rule of nature that shows the seeds of mustard none can harvest the crop of wheat. So, we should understand the thing that any external practice can provide fitness only for our physical body. It is not more related to our internal s

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19

Koneru, Ramakrishna Rao. "Two Faces of Consciousness: A Look at Eastern and Western Perspectives." Journal of Consciousness Studies 5, no. 3 (1998): 309–27. https://doi.org/10.5281/zenodo.10871203.

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Two dominant perspectives on consciousness representing the eastern and the western viewpoints are discussed. In the western scholarly tradition, (a) consciousness is generally equated with the mind; (b) intentionality is regarded as its defining characteristic; and (c) the goal is one of seeking rational understanding of what consciousness/mind is. In the eastern tradition, as represented by the Indian approach to the study of consciousness, (a) consciousness and mind are considered to be different; (b) consciousness as such is believed to be nonintentional while the mind is regarded as inten

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20

Singh, Manish. "Ethnolinguistic Vitality, Social Identity and Inter Group Relationship in a Multilingual Contact Situation." Mind and Society 12, no. 02 (2023): 58–64. http://dx.doi.org/10.56011/mind-mri-122-20237.

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Indian language contact situations are multilingual in nature, due to presence of different cultural and linguistic groups. In majority of the Indian multilingual contact situations, language groups are not clearly divided under dimensions of dominant/ non-dominant, majority/minority, etc. In this backdrop the present paper makes an effort to understand the nature and dynamics of ethnolinguistic identity of three language communities of central Kolkata and their relationships with each other based on a study conducted in a language contact situation. The lan

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21

Karimundackal, Thomas. "Dialogical Biblical Hermeneutics: George M. Soares-Prabhu's Contribution towards an Indian Biblical Theology." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2021, no. 25/1-2 (2021): 42–65. https://doi.org/10.5281/zenodo.4438480.

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This paper analyses George M. Soares-Prabhu’s contribution towards developing a method for an Indian biblical interpretation and biblical Theology is quite unique and admirable. As a biblical exegete, Soares-Prabhu was moved by one singular concern throughout his career, such as to interpret the message of the Bible for contemporary India. Therefore, the dialogical hermeneutics that he proposed for an Indian reading of the Bible comes from a deeper reflection and experience of several years. For him an Indian reading of the Bible means to read the Bible using the traditional Indian metho

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22

Krishnan, Rajshekar. "The Bhagavad Gita as the Epitome of Indian Psychology vis-à-vis Modern psychology." Mind and Society 11, no. 01 (2022): 62–66. http://dx.doi.org/10.56011/mind-mri-111-20228.

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The Indian tradition has always revered the Bhagavad Gita as a text of marvellous universality with the ability to throw light on many aspects of an individual’s life journey. Further, its importance is underscored by its preeminence as a source book of Indian Psychology. Indian Psychology is a modern appellation given to the extraction, compilation and consolidation, from Indian sources, of the principles of psychology based on the framework of concepts and categorisation of the western tradition of psychology. This article examines the deep insights into the human psyche as presented and int

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23

Bangale, Nikhil, M. Mahesh, Jaidev Sudagani, et al. "Demystifying the micronutrient deficiency burden in India." IP Journal of Nutrition, Metabolism and Health Science 5, no. 3 (2022): 91–99. http://dx.doi.org/10.18231/j.ijnmhs.2022.017.

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More than two billion people suffer from micronutrient deficiencies (MiNDs) globally, with nearly half living in India. The current risk of ‘hidden hunger’ is severe in India due to serious deficiency risks across an array of essential micronutrients. A nationwide advisory board meeting attended by more than 20 Indian health care professionals (HCPs) was conducted to determine their clinical viewpoint on MiND. An in-depth search of PubMed studies emphasizing various aspects of MiND relevant to the Indian scenario was performed and presented to eminent HCPs from across India who then shared the

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24

Vijay, Shah Kajal. "SPIRITUAL VIEW ON THE CONCEPT OF ANTAHAKARANA CHATUSHTAYA-A VEDANTA DARSHAN PHILOSOPHY." International Ayurvedic Medical Journal 12, no. 05 (2024): 937–40. http://dx.doi.org/10.46607/iamj1512052024.

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Ayurvedic psycho-spirituality is a holistic approach to understanding the human experience, rooted in the belief that every individual is not just a physical being but also a soul on a journey towards enlightenment or the ultimate reunion with the divine. This ancient Indian philosophy recognises that human existence is not limited to the material realm but encompasses mind, body, and spirit. Antahakarana, a term derived from Sanskrit, holds significant importance in Indian philosophy as it comprises the entirety of the mind. This includes the faculty of thinking, the sense of self, and the ab

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25

Badola, Anukriti, and Ambuj Kumar Sharma. "Indian Mythology and Ecocriticism." Integrated Journal for Research in Arts and Humanities 4, no. 5 (2024): 95–97. http://dx.doi.org/10.55544/ijrah.4.5.14.

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According to Indian philosophy, human body is said to be formed of five elements – Panchtattva, namely earth (prithvi), water (apas), fire (agni), air (vayu) and aether (akasha). From the birth of an individual till his death, the Indian way of life is closely connected to nature. From home hearths to the funeral pyres, wood and fire are predominantly present. A newborn is consecrated with the holy waters of Ganges and the ashes of the dead are immersed in the same holy water. Indians have long had an intense connection with nature. This connection is clearly reflected in the Indian mythology.

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26

Andrews, Scott, and Bernd C. Peyer. "The Tutor'd Mind: Indian Missionary Writers in Antebellum America." American Literature 70, no. 3 (1998): 673. http://dx.doi.org/10.2307/2902717.

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27

Hagedorn, Nancy L., and Bernd C. Peyer. "The Tutor'd Mind: Indian Missionary-Writers in Antebellum America." William and Mary Quarterly 56, no. 3 (1999): 668. http://dx.doi.org/10.2307/2674586.

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28

Kerstetter, Todd M., and Bernd C. Peyer. "The Tutor'd Mind: Indian Missionary-Writers in Antebellum America." Western Historical Quarterly 29, no. 4 (1998): 535. http://dx.doi.org/10.2307/970422.

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29

Bellin, Joshua David, and Bernd C. Peyer. "The Tutor'd Mind: Indian Missionary-Writers in Antebellum America." New England Quarterly 70, no. 4 (1997): 663. http://dx.doi.org/10.2307/366657.

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30

Andrew, John, and Bernd C. Peyer. "The Tutor'd Mind: Indian Missionary-Writers in Antebellum America." American Historical Review 103, no. 5 (1998): 1691. http://dx.doi.org/10.2307/2650119.

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31

Danver, Steven L., and Bernd C. Peyer. "The Tutor'd Mind: Indian Missionary-Writers in Antebellum America." American Indian Quarterly 22, no. 4 (1998): 517. http://dx.doi.org/10.2307/1184852.

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32

Coleman, Michael C., and Bernd C. Peyer. "The Tutor'd Mind: Indian Missionary-Writers in Antebellum America." Journal of American History 85, no. 2 (1998): 672. http://dx.doi.org/10.2307/2567805.

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33

Aramberri, Julio. "Reading the Tourist Mind: Indian Tourism The Next Decade." Tourism Recreation Research 29, no. 1 (2004): 1–13. http://dx.doi.org/10.1080/02508281.2004.11081426.

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34

Handa, Arjun, and Shruti Marwah. "Asian Blepharoplasty: The Indian Perspective." Indian Journal of Plastic Surgery 54, no. 02 (2021): 201–3. http://dx.doi.org/10.1055/s-0041-1730842.

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Анотація:

AbstractThe upper eyelid crease is an indentation at the level where fibers from the levator aponeurosis insert into the skin. Typically, Asian eyes are described as creaseless and puffy and the aim of blepharoplasty is to achieve an eyelid crease, without losing the ethnicity of the individual. We aim to describe the most commonly performed technique as well as the peculiar points to be kept in mind from the Indian perspective.

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35

Tuske, J. "Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition. Kisor Kumar Chakrabarti." Mind 110, no. 440 (2001): 1066–69. http://dx.doi.org/10.1093/mind/110.440.1066.

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36

Paryż, Marek. "The Polish Pocahontas Story: The Life of „the First Pole among the American Indians” According to Bolesław Zieliński." Tekstualia 2, no. 57 (2019): 7–17. http://dx.doi.org/10.5604/01.3001.0013.3538.

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Анотація:

The Polish Pocahontas Story: The Life of „the First Pole among the American Indians” According to Bolesław Zieliński In the inter-war years, so-called „Indian novels” enjoyed immense popularity with the younger Polish reading audience. The article analyzes a representative novel in this genre, Orli Szpon (Eagle Talon) by Bolesław Zieliński, as an example of a literary construction of Polishness based on a specifi c idea of racial difference. Its plot revolves around a love relationship between a Polish man and an Indian woman, therefore it brings to mind the story of Pocahontas as an important

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37

Prof., Rahul M. Ravalia. "Science and Indian Literature." International Journal of Trend in Scientific Research and Development 1, no. 2 (2019): 1–2. https://doi.org/10.31142/ijtsrd60.

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The scarcity of science fiction in Indian literature and Indian Cinema raises many questions related to our mind sets and ideologies. Since the time of the printing machine, millions of the books got published in India in English, Hindi and more than twenty five regional languages. But when we count the number of science fictions, it is horribly meager. These books found neither readers nor acclamation. Prof. Rahul M. Ravalia "Science and Indian Literature" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-1 | Issue-2

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38

Young, Brad. "The American Indian Mind in a Linear World: American Indian Studies and Traditional Knowledge (review)." American Indian Quarterly 28, no. 1 (2004): 141–47. http://dx.doi.org/10.1353/aiq.2005.0032.

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39

Cohen, Lenora M. "Indian Summer." Gifted Child Today Magazine 10, no. 3 (1987): 9–11. http://dx.doi.org/10.1177/107621758701000303.

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As parents, we are concerned about whether we may be wasting our bright children's periods of optimal learning (Clark, 1983). In our zeal to insure their fullest intellectual development, we plan all manner of lessons, trips and experiences to fill their lives and their minds. In so doing, we may reduce their autonomy, making them become dependent on outside stimulation and reducing their control over their own worlds. Are freedom and autonomy the enemies of structure, or are they the handmaidens and partners of growth and development? This article focuses on the learning experiences and struc

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40

SHUKLA, PRIYANKA. "Positive Psychology, Indian Psychology and Spirituality." Dev Sanskriti Interdisciplinary International Journal 7 (January 31, 2016): 12–26. http://dx.doi.org/10.36018/dsiij.v7i0.72.

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Positive psychology is a relatively new field that examines how ordinary people can become happier and more fulfilled. Positive psychology is a science of positive aspects of human life, such as happiness, well-being and flourishing. Indian psychology is an approach to psychology based on the Indian ethos. Indian Psychology is essentially positive and rooted in the consciousness-based Indian worldview, yoga and a life-affirming spirituality. Human life is a journey of the soul which resides in the human body. Indian psychology highlights the pathway to make this journey easy and the ultimate g

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41

Edwards, Stephen Edwards, and Jeffrey Dufour. "Human Psychology and the Concept of God in Indian Society." International Journal of Social Science Research and Review 3, no. 4 (2020): 1–8. http://dx.doi.org/10.47814/ijssrr.v3i4.51.

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The concept of God in human mind has been and will always be a diversified concept. To understand God one has to travel through his mind and its contents. The centuries of inheritance have cemented the beliefs, on which we stand today. The concept of God is different for every human but to understand the whole concept of God one has to put his inherited knowledge on bay and look what he perceives. As J. Krishnamurti says- We have to completely come out of our psychological conditioning only then there is a possibility of understanding the immense named as God. Since, primitive time till today’

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42

MATILAL, B. K., and P. K. SEN. "The Context Principle and Some Indian Controversies over Meaning." Mind XCVII, no. 385 (1988): 73–97. http://dx.doi.org/10.1093/mind/xcvii.385.73.

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43

Harshada Raut. "A Voyage of Marketing from Swadeshi Movement to Indigenous Branding Destined towards Vikasit Bharat 2047." Journal of Information Systems Engineering and Management 10, no. 31s (2025): 230–40. https://doi.org/10.52783/jisem.v10i31s.5028.

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Анотація:

India was known as the golden sparrow from the time immemorial. The gold lied in the richness of the resources. It also lied in the richness of the Indian knowledge system. It is due to the invasion of various foreign dynasties that ruined the wealth to ashes. Also this golden sparrow, mere remained the golden caged sparrow with the colonial supremacy thereafter. With the British rule the wealth yet degraded more. Once the producers turned into just the raw material provider and later on the forced market for the mechanized sellers. Whether or not consumption is satisfied, the Indian mind-set

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44

Tuske, J. "Review: Explorations in Philosophy: Essays by J. N. Mohanty, Vol. 1: Indian Philosophy." Mind 113, no. 450 (2004): 372–75. http://dx.doi.org/10.1093/mind/113.450.372.

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45

Binil, Vincent. "Joothan: A Quest for Identity and Depiction of the Traumatized Mind of a Dalit." International Journal of Contemporary Research in Multidisciplinary 4, no. 3 (2025): 263–65. https://doi.org/10.5281/zenodo.15585639.

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This paper examines how Omprakash Valmiki’s <em>Joothan</em> depicts the peril of Dalits in Indian society. How did it become a part of Indian culture? I also tried to focus on how Dalit literature creates a unique status which becomes a response to established literary critics. Dalit society has been imprisoned for a thousand years in the dark mist of ignorance, deprived of knowledge. Dalit literature is the portrayal of the wishes and aspirations of these oppressed and tormented Dalits. Valmiki’s <em>Joothan</em> portrays the traumatized minds of Dalits and identity crisis in Ind

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46

Perrett, Roy W. "Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition (review)." Philosophy East and West 52, no. 1 (2002): 145–49. http://dx.doi.org/10.1353/pew.2002.0004.

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47

Magone, Mike, and Tammy Elser. "Indian Education for All: a change of heart and mind." International Journal of Educational Management 23, no. 4 (2009): 314–25. http://dx.doi.org/10.1108/09513540910957417.

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Gupta, Anjali, and Dr Ruchi Mishra Tiwari. "ANALYSIS OF THE PSYCHE OF FEMALE CHARACTERS IN SUDHA MURTHY’S DOLLAR BAHU." International Journal of Language, Linguistics, Literature and Culture 02, no. 05 (2023): 80–84. http://dx.doi.org/10.59009/ijlllc.2023.0042.

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Анотація:

This study explores the psyche of female characters in Sudha Murthy‟s 'Dollar Bahu.' 'Psyche' refers to the totality of elements forming the mind – all the elements that form a human mind are collectively called the psyche. To understand someone‟s psyche, we need to comprehend their thoughts, behavior, and personality. This paper aims to analyze the psyche of only the female characters in the novel 'Dollar Bahu.' Upon its publication, the book garnered significant success. Within its pages, Sudha Murthy skillfully portrays the Indian value system and family relationships. Sudha Murthy is a dis

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Singh, Jay, Neha Alghare, Basant Kumar Sonber, and Ankita Deshmukh. "Classical Indian Dance Genres for Better Mental Health: Revisiting Empirical Evidences." Mind and Society 13, no. 04 (2025): 15–24. https://doi.org/10.56011/mind-mri-134-20243.

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This narrative review is an attempt to understand the psychological advantages pertinent to Indian classical dance genres, including eight major classical dance forms like Bharatanatyam, Kathak, Manipuri, Kathakkali, Kuchipudi, Odissi, Sattriya, and Mohiniyattam. Highlighting their prospective therapeutic applications in the field of mental health is the main aim of this article. Indian classical dance forms represent a comprehensive practice that harmonizes the mind, body, and spirit, facilitating emotional expression and fostering cultural connections. Classical dance styles like Bharatanaty

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Dr., Partha Naskar, and Kaushik Priyanka. "Visualizing Essence of Boons from Epic Literature: A Panorama of Glorious Indian Tradition." International Journal of Social Science and Human Research 08, no. 01 (2025): 641–45. https://doi.org/10.5281/zenodo.14759857.

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Анотація:

In the digitalized world encircled with chaos, stress, anarchy, social evils, conflicts, tyranny the ethical message of ‘Dharma (righteousness), Karma (action) and Moksha (liberation)’ echoing equanimity of mind & togetherness is quite imperative for human consciousness and inner commitment. The quest for exploring the inner meaning of human life is deeply embedded within the layers of Indian epics – the core foundation of Indian tradition and value System. The paper unfolds on the glorified ideals of Indian epics, moral implication of boons and Indian tradition, harmoniz

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