Zeitschriftenartikel: „Concept of Moksa“

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Saengwong, Techapon, und Prommintra Kongkaew. „AN ANALYSIS OF SIDDHARTHA’S QUEST FOR MOKSA IN HESSE’S NOVEL THROUGH THE LENS OF HINDUISM“. International Journal of Research -GRANTHAALAYAH 4, Nr. 3 (31.03.2016): 192–204. http://dx.doi.org/10.29121/granthaalayah.v4.i3.2016.2803.

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The purposes of the study were to examine the concept of the quest for spiritual liberation of Hinduism and to analyze Siddhartha’s quest for moksa in Hesse’s novel that accords with the concept of Hinduism. The text used to analyze is Hesse’s novel, Siddhartha. The study found that Siddhartha’s quest for moksa is consistent with the concept on the quest for spiritual liberation of Hinduism in three aspects. Firstly, Siddhartha’s quest depicts the four stages of life as related to ages and duties (asramas), namely, religious student (brahmacarya), householder (grhastha), forest-dweller (vanaprastha), and renunciant (sannyasin). Secondly, the quest of the protagonist presents the pursuit of the four objectives of life (purusharthas) comprising sensual pleasures (kama), wealth (artha), righteousness and duty (dharma), and liberation (moksa). Finally, Siddhartha’s quest also portrays the means to liberation through the path of knowledge (jnana-marga) divided into two stages, viz., cultivation of detachment (vairagya) and acquisition of knowledge (jnana).

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Saraswati, Ida Ayu Gde Apsari, und I. Gusti Agung Paramita. „KONSEP SURGA, NERAKA DAN MOKSA DALAM KAKAWIN CANDRA BAIRAWA“. Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 15, Nr. 28 (28.10.2016): 29–44. http://dx.doi.org/10.32795/ds.v15i28.58.

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The core teaching of Candra Bairawa is Catur Yoga Marga implementation in its entirety which cannot be treated separately. From the concept of catur yoga marga there raises the teaching of karma sanyasa that includes karma marga, bhakti marga, jnana marga, and yoga marga while those who only take the jnana marga and the yoga marga will give rise to the concept of yoga sanyasa teaching. These two concepts are depicted by the main character, Candra Bairawa as the sanyasa yoga, and Yudhistira as the character of karma sanyasa. Both are equally reaching the realm of moksha by releasing their spirit; Yudhistira to the realm of Shiva, whereas Candra Bairawa takes the jnana yoga marga to reach the same realm. Essencially, both are equally regarded to have Samyajnana or having the right knowledge.

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Subawa, I. Made Pasek. „Ajaran Tattwa dan Etika dalam Lontar Tutur Parakriya“. Sphatika: Jurnal Teologi 10, Nr. 1 (02.07.2020): 26. http://dx.doi.org/10.25078/sp.v10i1.1524.

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The teaching of tattwa is a divine philosophy that is a thought of spiritual values that can strengthen human beliefs on god’s omnipotence in life. The teachings are widely poured into various papers contained in the speeches that are the result of the deep (kawia) thought of an author. One of them is in the parachute talk. This lontar says much about the teachings of tattwa who teach about escape or moksa as a unification of ātma and brahman (god). In addition to the teachings of the moksa, there are also ethical teachings that are poured into chess paramita as the four main attributes or attitudes that become the basis or basic concept in doing daily acts. So in this parachute speech, it becomes a reflection of the teachings of divine philosophy and the ethical values that can be used in the guidance or holding the teachings of Hinduism.

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Lewu, Ayub Pangga, Tjiong Eric Cahyadi, Auw Tammy Yulianto und Simon Simon. „Upacara Ngaben ditinjau dalam Perspektif Iman Kristen“. Jurnal Salvation 4, Nr. 1 (09.08.2023): 17–29. http://dx.doi.org/10.56175/salvation.v4i1.82.

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Abstract: Bali Island is a famous island in the world. Besides being famous for its beautiful tourist attractions, the island is also famous for a unique ceremony called ngaben or the burning of corpses as a path taken by the Hindu people to reach the heaven or in Hindu spiritual terms called Moksa. The implementation of ngaben ceremony goes through a long process and requires high cost. The purpose of this writing was to equip evangelists who would carry out missions to Hindus. With an understanding of heaven from a Hindu perspective, evangelists could design the right mission strategy. The research in this paper used a qualitative descriptive method to get a comprehensive exposure. The literature study approach was also used by using library sources, such as books, journals and articles. The results showed that there was a religious concept to get eternal salvation after death. This research aimed to help the mediator who wanted to carry out God's mission to realize the religious meaning contained in the ngaben ceremony. This research suggested that it was important for a servant of God as an agent of God's mission on earth to understand this fundamental concept. Abstrak: Pulau Bali merupakan pulau yang terkenal di seluruh dunia. Disamping terkenal akan obyek wisatanya yang indah, pulau ini juga terkenal dengan sebuah upacara yang unik yaitu upacara Ngaben atau pembakaran mayat sebagai jalan yang ditempuh umat Hindu untuk mendapatkan sorga atau di dalam istilah kerohanian Hindu disebut “Moksa”. Pelaksanaan upacara ngaben melalui proses yang panjang dan membutuhkan biaya yang sangat besar. Tujuan penulisan ini adalah membekali penginjil yang akan melaksanakan misi kepada umat Hindhu. Dengan pemahaman akan sorga dari perspektif Hindhu maka penginjil dapat merancang strategi misi yang tepat. Penelitian dalam tulisan ini menggunakan metode deskriptif kualitatif untuk mendapatkan pemaparan secara komprehensif. Pendekatan studi Pustaka juga digunakan dengan menggunakan sumber-sumber Pustaka dari buku, jurnal dan artikel. Hasil penelitian menunjukkan adanya konsep religius yang bermakna keselamatan kekal setelah kematian. Penelitian ini bermaksud membantu seorang pelaksana misi Allah agar memahami makna religius yang terkandung di dalam upacara ngaben. Penelitian ini menyarankan pentingnya seorang hamba Tuhan sebagai agen misi Allah di bumi memahami konsep fundamental ini.

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Adik Puspita Dewi, Ni Luh. „KONSEP KETUHANAN DALAM GEGURITAN SUCITA“. Jurnal Penelitian Agama Hindu 1, Nr. 1 (25.05.2017): 38. http://dx.doi.org/10.25078/jpah.v1i1.129.

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This research is ronducted based on the outhor’s interest in the text of Geguritan Sucita that impotant as a guide for people especially about the concept of divinity. Geguritan Sucita ia one of the masterpieces of of Bali literature thet contains about behavior and budhi that must be imitated by people who want to achieve the highest perfection Moksa so in it many contained about the essence of God as the beginning and end of all life in this word.In connection with the above description, the problem discussed in this study are : (1) How is the structure of Geguritan Sucita (2) How is knowledge that contained in Geguritan Sucita (3) How is the concept of diving in Geguritan Sucita. The theory that used in this research is theory of A.Teeuw for analysis the problem about the structure of a the text of Geguritan Sucita and hermeneutic theory for analysis the problem of concept divinity in Geguritan Sucita. This research is qualitative research to collecting data, researcher use library study technique document study and read and record technique. In data analysis technique this study uses descriptive techniques, understanding the structure and interpretation and presentation of data analysis using the description method.The result of this research is the structure of the text in this study is Geguritan Sucita has a structure that built by the plot, the background of We Krta village, pesraman, cave, forest and mount. Characterization consisting of the main character of Sucita, Subudi, Diah Karuni, I Sugata, Rsi Sakta and Rsi Grenawati and the accompanying figures are Dukuh Pradnya, Kumudawati, I Pataka, I Andati, I Libut dan Artati. The themes that contained are theme of education, ethics and theology also tembang consisting os ten pupuh in it. Teaching contained in the Geguritan Sucita as are (1) Tri Kaya Parisudha; (2) Catur Warga; Panca Sradha; and (4) Catur Asrama and concept of divinity in Geguritan Sucita are concept Saguna Brahman and Nirguna Brahman.

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Elga Ptra Sutrawan, I. Gusti Ngurah. „KOMPERASI FILSAFAT KETUHANAN NYAYA DARSANA DENGAN BARUCH SPINOZA“. Jurnal Penelitian Agama Hindu 1, Nr. 2 (06.10.2017): 501. http://dx.doi.org/10.25078/jpah.v1i2.288.

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The philosophy of the divine NyayaDarsana and Baruch Spinoza are both a concept of the divine which gives understanding that everything comes from God. As the main cause of everything that exist and seeps into its creation which are called Atman or single substance. It confirm that in the philosophy of the divine NyayaDarsana and Baruch Spinoza contains the concept of divinity, that is Phanteism.Based on the description, then the problem discussed in this research is : (1) How is the philosophy of the divine NyayaDarsana and Baruch Spinoza ? (2) What is the differences and equations NyayaDarsana and Baruch Spinoza ?.theory on this reseach is value theory to dissect the first problem related to the values of the philosophy of the divine which contained NyayaDarsana and the thought of Baruch Spinoza. Hermeneutic theory is used to dissect the second problem to interpret differences and equations NyayaDarsana and Baruch Baruch Spinoza. This research is a type of qualitative research with data collection techniques library study, interviews, online data and descriptive qualitative data analysis techniques, with the technique of presenting the description.The result of this research is (1) the philosophy of the divine NyayaDarsana describe that God is the main source. Final goal all living creature that is moksa and way to reach it with knowledge of truth. The philosophy of the divine Baruch Spinoza describe that all reality comes from a single substance that is God and God immanent with nature. The ultimale goal of life based on the thought of Baruch Spinoza is to achieve happiness or freedom from the emotional shackles emotion the equation of NyayaDarsana and Baruch Spinoza is reqognize the existence of God as the main source, containing the concept of panteism. The difference is viewed from the ontology according NyayaDarsanathat the universe comes from elements of caturbhuta that together with akasa (ether) space and time, while thought of Baruch Spinoza that single substance which thought of Baruch Spinoza that single substance which called Modi, God as creator of universe, epistemology on NyayaDarsana contained about knowledge of truth to avoid from false knowledge while thought of Baruch Spinoza contain three knowledge that is the knowledge of the five senses, common sense intuitive to happiness and freedom.

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Pokojski, Jerzy, und Łukasz Woźnicki. „Concept of Product Complexity Modeling in the Development of a Machine Shaft“. Management and Production Engineering Review 8, Nr. 2 (01.06.2017): 91–98. http://dx.doi.org/10.1515/mper-2017-0021.

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AbstractIn the paper product and design process modeling on the basis of speed reducer is presented. The paper proposes to build the product and process models and parallel to that carry out the project activities as these models reflect the detailed structure of the projects.The most important feature of the proposed approach is its possibility to model only important parts of the models and to keep track of the development of their chronological paths. The approach may be treated as a partial CPM/MOKA model or as network-integrated CPM/MOKA models.

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P, Nirmaladevi. „Uruthiporul in Seera puranam“. International Research Journal of Tamil 1, Nr. 3 (30.07.2019): 15–23. http://dx.doi.org/10.34256/irjt1933.

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

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Machado Figueira, Nina, Onofre Trindade Junior, Eduardo Do Valle Simões und Ana Carolina De Sousa Silva. „MOSA (Mission-Oriented Sensor Arrays): uma nova abordagem para o sensoriamento remoto embarcado em VANT’s“. Revista Cartográfica, Nr. 91 (30.09.2019): 211–29. http://dx.doi.org/10.35424/rcarto.i91.460.

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El uso de Vehículos Aéreos No Tripulados (UAV, por sus siglas en inglés) ha emigrado gradualmente de la esfera militar al empleo civil, siendo una alternativa viable, versátil en numerosas actividades relacionadas con la teledetección, en particular la relacionada con la generación automática de mapas temáticos. En este trabajo se describe el concepto de matrices de sensores orientados a misión (MOSA —Mission-Oriented Sensor Arrays). Un sistema de MOSA comprende un conjunto de sensores y dispositivos computacionales integrados que pueden ser transportados en un UAV para la realización de misiones específicas autónomas, incluidas las misiones de mapeo. El objetivo principal del sistema MOSA es el procesamiento a bordo de los datos sensoriales, la producción en tiempo real y la información lista para su uso. MOSA también permite la reducción del tráfico de información en el canal de comunicación, a menudo limitada entre la aeronave y la estación terrestre. Dentro del concepto MOSA, el avión se estructura como control de la misión (MOSA) y control de vuelo (piloto automático). Esto aumenta la robustez de todo el sistema, ya que únicamente es necesario un cambio del MOSA para adaptar el UAV a una nueva misión. Así mismo se presenta una arquitectura de referencia y una metodología de desarrollo de sistemas de MOSA. La especificación de un sistema de MOSA aplicada a la cartografía de las fuentes de sonido basados en tierra también se presenta para ilustrar el enfoque propuesto. El MOSA modelado se basa en la integración de los datos de un sensor de imagen térmica y un sensor tridimensional para la localización de las fuentes de sonido. Las informaciones de posición proporcionada por los sensores aplicados están integradas en una sola base cartográfica.

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Figueira, N. M., I. L. Freire, O. Trindade und E. Simões. „MISSION-ORIENTED SENSOR ARRAYS AND UAVs – A CASE STUDY ON ENVIRONMENTAL MONITORING“. ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XL-1/W4 (26.08.2015): 305–12. http://dx.doi.org/10.5194/isprsarchives-xl-1-w4-305-2015.

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This paper presents a new concept of UAV mission design in geomatics, applied to the generation of thematic maps for a multitude of civilian and military applications. We discuss the architecture of Mission-Oriented Sensors Arrays (MOSA), proposed in Figueira et Al. (2013), aimed at splitting and decoupling the mission-oriented part of the system (non safety-critical hardware and software) from the aircraft control systems (safety-critical). As a case study, we present an environmental monitoring application for the automatic generation of thematic maps to track gunshot activity in conservation areas. The MOSA modeled for this application integrates information from a thermal camera and an on-the-ground microphone array. The use of microphone arrays technology is of particular interest in this paper. These arrays allow estimation of the direction-of-arrival (DOA) of the incoming sound waves. Information about events of interest is obtained by the fusion of the data provided by the microphone array, captured by the UAV, fused with information from the termal image processing. Preliminary results show the feasibility of the on-the-ground sound processing array and the simulation of the main processing module, to be embedded into an UAV in a future work. The main contributions of this paper are the proposed MOSA system, including concepts, models and architecture.

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Zavhorodnii, Yurii. „Indian philosophy and the concept of liberation (mokṣa) in the “Mānava-Dharmaśāstra”“. Sententiae 36, Nr. 2 (16.12.2017): 117–32. http://dx.doi.org/10.22240/sent36.02.117.

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Davendralingam, Navindran, Cesare Guariniello, Shashank Tamaskar, Daniel DeLaurentis und Mitchell Kerman. „Modularity research to guide MOSA implementation“. Journal of Defense Modeling and Simulation: Applications, Methodology, Technology 16, Nr. 4 (30.01.2018): 389–401. http://dx.doi.org/10.1177/1548512917749358.

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The US Department of Defense’s acquisition strategy incorporates directives to encourage the use of open architectures and modular solutions through the Modular Open Systems Approach (MOSA). The ways in which open standards are currently implemented, and programmatic guidance regarding the adoption of modular approaches, are inadequate, however, because of limitations on how modularity is objectively viewed to achieve its perceived benefits. Furthermore, current examples of implementations of modular concepts largely do not consider interdependencies at the enterprise level. This paper reviews ongoing research on modularity and openness, to synthesize best practices, community driven knowledge, and technical and programmatic catalysts that can better shape the appropriate adoption of MOSA. These items will be part of a comprehensive decision-making framework that can provide guidance to program managers in defense acquisition.

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Das, Sreeja, Tushar Singh und Shalini Mittal. „Attainment of Moksha in Kashi: A Qualitative Investigation“. Mind and Society 11, Nr. 04 (09.02.2023): 18–26. http://dx.doi.org/10.56011/mind-mri-114-20222.

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Death-related beliefs and actions have changed over the course of human history. This study is a thematic examination of people who travel to Kashi, the Hindu sacred city, to die at the end of their lives. Pilgrims who arrive in Kashi to die anticipate a specific spiritual recompense called moksha, which is variously interpreted as freedom from rebirth or a good rebirth. This dissertation sought to highlight the sociohistorical epoch defined by a profusion of scholarly literary works on death and dying, as well as a surge in social movements trying to improve the way people die. To acquire a thorough knowledge of the motivations for attaining Moksha, particularly in Kashi, the study utilised a qualitative methodology. Thematic analysis has been used to dive into the perceptions of the participants and present a comprehensive description of their motivation. A semi-structured interview guide based on Indian and western literature reports was employed to obtain data. After interviewing 10 people, theme saturation was reached. Results revealed how Indian philosophical and religious notions, such as Karma, Dharma, Atman, and the concept of rebirth, have a significant impact on Indian perceptions of spirituality at the end of life.

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Grishunina, Valentina P., und Natalia I. Yershova. „Phraseological synonyms in Russian and Moksha subdialects of Mordovia“. Finno-Ugric World 13, Nr. 3 (25.10.2021): 224–32. http://dx.doi.org/10.15507/2076-2577.013.2021.03.224-232.

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Introduction. The article describes phraseological synonyms in Russian and Moksha subdialects on the territory of Mordovia. The subject of the analysis is the specific features of dialect phraseological units. The purpose of the study is to present a comprehensive description of the phenomenon of synonymy of phraseological turns in the considered subdialects. Materials and Methods. To achieve this goal, it employs various research methods, the main of which is descriptive one. In addition, it uses the elements of distributive and component analysis method. The language material was made up of phraseological units extracted by continuous sampling from the “Dictionary of Russian subdialects on the territory of the Republic of Mordovia”, Moksha-Russian dictionaries and field observations of the authors. Results and Discussion. As a result of the analytical review of the material, it is identified that in the phraseological units of both the Russian and Moksha languages develop synonymous series covered by the phenomenon of variance. The emergence of synonymous series is primarily associated with the renewal of the figurative basis of phraseological units belonging to the same topic. In the process of synonymous development of phraseological units, there is a search for a better image and linguistic means of constructing it while maintaining the unity of the logical side of the concept underlying it. Conclusion. The article is of practical importance, its results can be used in writing teaching handbooks on Russian dialectology, in teaching the course “Russian dialectology”, “Dialectology of the Moksha language” and corresponding courses for students majoring in Arts and Humanities.

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Gupta, Ridhima, Manjry Anshumala Barla, Yogita Munjal und Rakesh Roushan. „CONCEPT OF PUNARJANMA (REBIRTH) IN AYURVEDA: A REVIEW“. International Journal of Research in Ayurveda and Pharmacy 14, Nr. 2 (25.04.2023): 190–94. http://dx.doi.org/10.7897/2277-4343.140267.

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Health is the best source of virtue, wealth, gratification and emancipation. Dharma, Artha, Kaam and Moksha, also called the Purushartha Chatustaya, form the blueprint for human fulfilment. The concept of punarjanma is devised from Vedic literature, explained in Darshanas and popularized by mythology, whereas its evidence is available in Ayurveda. In modern science, no one believes in the existence of the soul or the concept of rebirth. Still, a lot of research has been undergoing to think about whether any such entity exists after death or, even if it exists, how the transmigration of the soul occurs. In Charaka Samhita, while discussing how Atma (Soul) transmigrates from one Sharira to another Sharira, the reason quoted for the transmigration of Atma is because of the Purva Janma Krta Karma. The Preaching of salvation itself provides evidence of rebirth. To believe in the theory of reincarnation, Acharyas said that the person must have faith in the shastras even when they have not perceived or experienced it. So in this article, an effort has been made to explore the hidden truth behind this concept.

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Mehta, Mousam. „Indian concept of Beauty“. RESEARCH REVIEW International Journal of Multidisciplinary 8, Nr. 11 (14.11.2023): 15–19. http://dx.doi.org/10.31305/rrijm.2023.v08.n11.003.

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In Indian aesthetics, an Art is the achievement of the goal of Dharma, Artha, Kama and Moksha and Artistic perfection and entertainment are the motive or purpose of life. Bliss is the highest motive of an art. Main arts are considered as Five: 1. Literature, 2. Music, 3. Painting, 4. Sculpture and 5. Architect. An art is a means to connect human hearts. The bliss of beauty is the bliss of love. The substratum as Female Deity (Devi) of Beauty is devoted to Truth (Satyam), Auspiciousness (Shivam) and Beauty (Sundaram). The Sadhana of Satyam, Shivam and Sundaram is the only life to be lived. The nature of self and God is Satyam, Shivam and Sundaram. An art creates the live universe of Truth and Beauty. In this article this type of very wide and universal concept of Art is explained according to Indian perspective. Abstract in Gujarati Language: ભારતીય સાહિત્યમીમાંસામાં કાવ્ય વગેરે કલાને ધર્મ, અર્થ, કામ અને મોક્ષની ધ્યેયરુપ પ્રાપ્તિ અને કલા નિપુણતા તથા મનોરંજનને પ્રયોજન ગણે છે. આનંદ એ કલાનું શ્રેષ્ઠ પ્રયોજન છે. પ્રમુખ કલાઓ પાંચ છે. (૧) સાહિત્ય (૨) સંગીત (૩) ચિત્ર (૪) શિલ્પ અને (૫) સ્થાપત્ય. કલા એ માનવ હૃદયોને જોડવાનું સાધન છે. સૌંદર્યનો આનંદ પ્રેમાનંદ છે. સૌંદર્યની અધિષ્ઠાત્રી દેવી એવી કલાઓ સત્ય, શિવત્વ, અને સૌંદર્યને વરેલી છે. 'સત્યમ, શિવમ, સુન્દરમ'ની સાધના એ જીવન છે. આત્મા અને પરમાત્માનું સ્વરૂપ સત્યમય, શિવમય અને સૌંદર્યમય છે. કલા સત્ય અને સૌંદર્યની જીવંત સૃષ્ટિ સર્જે છે. પ્રસ્તુત લેખમાં ભારતીય વિચારધારા અનુસાર આવા કલાના વ્યાપક ખ્યાલને સમજાવવાનો પ્રયત્ન કર્યો છે. Keywords: કલા, સૌંદર્ય, તત્ત્વ, રસ, પ્રેરણા, લય, પ્રકૃતિ, આનંદ, સ્વસ્તિ, સાંસ્કૃતિક, સત્યમ, શિવમ, સુંદરમ

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Sumaryani, Ni Made. „KONSEP DUḤKHA DAN MOKṢA DALAM CHĀNDOGYA UPANIṢAD SEBAGAI PEDOMAN MENCAPAI KEBEBASAN“. Jurnal Penelitian Agama Hindu 1, Nr. 1 (25.05.2017): 32. http://dx.doi.org/10.25078/jpah.v1i1.128.

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Chāndogya Upaniṣad is a holy scripture which also a part of Veda Śruti. Usually every Upaniṣad contains teaching about Brahman, Ātman and the Universe. Chāndogya Upaniṣad is a mean to realize that there is no difference between jivātman (self’s soul) and Paramātman (Source of the Soul). The main objective of this scripture is to do the inquiry deep into the last home truth which reaches a step when a person became rather wise and mature to disconnect him/ her from all karmas. Chāndogya Upaniṣad texts have been chosen to be examined in this research because this scripture explain clearly about the consept of duḥkha and mokṣa. The problems which will be investigated on this research are: 1. how is the concept of duḥkha and mokṣa in Chāndogya Upaniṣad? 2) How is the way to be apart from duḥkha to attain mokṣa based on Chāndogya Upaniṣad?Related to the research question above, this research only use one theory to analyze it, which is the Gadamer’s Hermeneutic Theory. Hermeneutic theory is the scalpel on interpreting the meaning which consists on texts. This is a qualitative research, therefore, the collection of the data using the technique of literature and document studies.The result of this research can be told as follows: 1) the concept of duḥkha in Chāndogya Upaniṣad is the bound state of the soul with the physical body materially. When the soul bounded with the senses materially, then it is causing billion of desires to come out. All bounds towards these desires will throw the soul into the depth of sorrow (duḥkha). The concept of mokṣa in Chāndogya Upaniṣad is a state when ātman reach the abode of God, Brakmaloka and would never came back to this material world. 2) The way to release from the bond of duḥkha based on Chāndogya Upaniṣad is through realize the essence which relies on every being, the ātman who gave life into the physical body, comprise of shaper elements of the body. This can be realized by the help of Spiritual Teacher who’s already acquainted Brahman itself.

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Mehta, Nikhil K., Shubham Chourasia und Aswini Devadas. „Challenges of Moksh Organization: an epitome of humanity“. CASE Journal 17, Nr. 3 (29.06.2021): 333–73. http://dx.doi.org/10.1108/tcj-07-2019-0065.

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Theoretical basis This case uses concepts from Korten’s strategies of development-oriented four generations of non-government organizations (NGOs) and social psychology such as stereotypes, prejudices and actions to explain the social phenomenon. In furtherance, the case presents Aristotle’s approach to creating a message for masses that include use of ethos, pathos and logos. Stood’s (2017) narrative, engagement and technology (NET) model of social leadership was used to analyse the characteristics of social leaders. Research methodology Prima facie the case was developed from primary sources i.e. interviewing with Ashish Thakur. Literature from secondary sources was obtained to make teaching notes. List of references is presented towards the end that depicts the use of textbooks, research papers, websites and blogs. This case was tested in the classroom with MBA students learning business communication. Case overview/synopsis The case dealt with the challenges of an NGO that included conducting respectful last rites of unclaimed dead bodies. As the NGO grew, Ashish Thakur, the initiator of Moksh started facing resource management challenges, namely, volunteer induction, fundraising and managing non-human resources. These issues are deeply embedded in several social stereotypes about dead bodies. Learning covers strategies of four generations of NGO development, a NET model of social leadership, breaking social stereotypes related to dead bodies and last rites (necrophobia), designing social communication and opportunity to assess faulty rationalizations and do critical thinking around the socio-religious practices. Complexity academic level This case is intended to be used for the students of the social leadership or social entrepreneurship, social psychology, business communication or communication skills, organizational behaviour, advertising and social media.

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Purbawangsa, Ida Bagus Anom, Henny Rahyuda und Ketut Arya Bayu Wicaksana. „Implementation of Catur Purusa Artha in Village Credit Institution’s Financial Management“. Jurnal Ilmiah Akuntansi 8, Nr. 2 (31.12.2023): 492–509. http://dx.doi.org/10.23887/jia.v8i2.60466.

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This study delves into the implementation of Catur Purusa Artha in managing the finances of Village Credits Institutions. Defining Dharma as adherence to rules, Artha as the pursuit of profits, Kama as efforts towards development, and Moksha as endeavors for harmony with stakeholders, the research explores these principles across 40 Village Credit Institutions (LPD). Data, collected through questionnaires and analyzed using frequency distribution techniques, provides insights into the incorporation of these concepts. Triangulation strengthens findings through comparisons with in-depth interviews of two LPD informants outside the sample group. The results reveal that all respondents implement the Catur Purusha Artha concept. However, a nuanced analysis highlights areas for improvement, specifically in lending activities and product development. This study indicates a fusion of traditional and modern management approaches within LPDs, showcasing a dynamic blend of principles that contribute to their financial management. These findings offer valuable insights for enhancing the effectiveness of Village Credit Institutions by addressing specific areas requiring attention and emphasizing the coexistence of traditional and contemporary management practices in LPDs.

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Krishnappa, Durga Tanisandra, Melukote Krishnamurthy Sridhar und H. R. Nagendra. „Concept of mind in Indian philosophy, Western philosophy, and psychology“. Yoga Mimamsa 52, Nr. 1 (2020): 25–28. http://dx.doi.org/10.4103/ym.ym_24_19.

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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 primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions.

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Mota, Alzira, Paulo Ávila, Ricardo Albuquerque, Lino Costa und João Bastos. „A Framework for Time-Cost-Quality Optimization in Project Management Problems Using an Exploratory Grid Concept in the Multi-Objective Simulated-Annealing“. International Journal of Information Technology & Decision Making 20, Nr. 04 (21.04.2021): 1095–120. http://dx.doi.org/10.1142/s0219622021500322.

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Time, cost, and quality are the three indispensable factors for the realization and success of a project. In this context, we propose a framework composed of a multi-objective approach and multi-criteria decision-making methods (MCDM) to solve time-cost-quality trade-off optimization problems. A multi-objective Simulated Annealing (MOSA) algorithm is used to compute an approximation to the Pareto optimal set. The concept of the exploratory grid is introduced in the MOSA to improve its performance. MCDM are used to assist the decision-making process. The Shannon entropy and AHP methods assign weights to criteria. The first methodology is for the inexperienced decision-makers, and the second concedes a personal and flexible weighting of the criteria weights, based on the project manager’s assessment. The TOPSIS and VIKOR methods are considered to rank the solutions. Although they have the same purpose, the rankings achieved are different. A tool is implemented to solve a time-cost-quality trade-off problem on a project activities network. The computational experiments are analyzed and the results with the exploratory grid in Simulated Annealing (SA) are promising. Despite the framework aims to solve multi-objective trade-off optimization problems, supporting the decisions of the project manager, the methodologies used can also be applied in other areas.

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Tonoli, Matteo, und Roberto Carradore. „Garbo and cenacoli of Italian design in the 1960s: A second-order approach to innovation“. Technoetic Arts 19, Nr. 1-2 (01.06.2021): 79–86. http://dx.doi.org/10.1386/tear_00053_1.

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After the Second World War, Italy experienced an economic miracle accompanied by the emergence of a material culture highly dense with meaning. This article adopts a second-order approach, which focuses on two concepts that emphasize the component of invention contained within the innovation process. Garbo indicates the peculiarly Italian way of solving a constrained optimization problem in the design of everyday objects. Meanwhile, the concept of cenacolo – whose etymological roots indicate conviviality and good living – made possible the study of the peculiar social networks of the Milanese cultural landscape during the 1960s, which enabled important cross-fertilizations between industry, culture and art. To demonstrate the connections between invention and garbo and cenacoli, the examples of Olivetti (key player in then-nascent personal computer technology) and Bialetti (producer of the Moka coffee machine) are used as case studies of innovative solutions to constrained problems. Following an outline of elements promoting the success of each, the article identifies historically determined mechanisms, which enable us to imagine and (potentially) establish the evolutionary conditions for new pathways of invention.

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Priyanka und Sri Nagesh K.A. „An insight into Purva Mimamsa Darshana and its conceptual comparison to Ayurveda“. Journal of Ayurveda and Integrated Medical Sciences 8, Nr. 7 (01.09.2023): 66–74. http://dx.doi.org/10.21760/jaims.8.7.11.

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Darshana addresses the philosophical elements by which they direct one to the reality and various other principles of life. Purva Mimamsa Darshana one among the Shad Darshana (Six philosophies), emphasise on the basic principles of Veda and the achievement of the ultimate goal through their practice. Understanding their principles and concepts paves way to clarify and enhance the knowledge regarding various concepts from Ayurveda. Purva Mimamsa propagates Dharma (laws/duty) and emphasise Karma (deeds), hence also called as Karma Mimamsa. This Darshana explains various concepts such as Pramanas (means of acquiring knowledge), Karma and its types, Atma (soul), Moksha (salvation) etc. where, few of these ideas diverge somewhat from those in Ayurveda, while others add clarity. Here, this article deals with Purvamimamsa Darshana which emphasises more on the basic principles of the Vedas and their matters in its support. Hence, through this article an attempt has been made to review and understand the concepts of Purva Mimamsa and its comparison to concepts in Ayurveda.

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Karigar, Dr Shivananda B., Dr Sampathkumar Bellamma und Dr Shivalinga Bendikai. „Review on Concept of Bala Mentioned in Brihatrayees of Ayurveda“. International Journal for Research in Applied Science and Engineering Technology 10, Nr. 8 (31.08.2022): 1735–39. http://dx.doi.org/10.22214/ijraset.2022.46500.

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Abstract: According to Ayurveda, the ultimate goal of human being is to achieve salvation or moksha. “Dharmartha kama mokshanam, Arogyam moolam uttamam”. Ayurveda defines Arogya as a state of equilibrium of both body and mind. One can achieve his goal if he has a good physical strength and a healthy mind. Strength or bala is the basis of sound health & is the inborn power to resist both physical and mental stress. If this is altered, then a person will become susceptible to disease. Brihatrayees of ayurveda are three fundamental texts of Ayurveda i.e, Charaka samhita, Susruta samhita and Astanga Hridaya which has dealt whole Ayurvedic medical science. For all the physical functions of the human body, bala or the body strength is very essential. This bala may be acquired either innately or artificially. Bala can also be correlated to immunity where the body has the ability to neutralize the effect of pathogenic microorganisms and their toxic effects. This has been assigned to Prakruta Shleshma which nourishes the whole tissues of the body. This can also be called as Ojas. If there are any deficiencies of ojas it can be corrected by consuming strength promoting dravyas. Nowadays, with the advancement of Science & technology, people are becoming more stressed & have become susceptible to many diseases like HIV, causes immunodeficiency leading to malignant conditions or fatal results. So Ayurveda advocates daily regimens and advices what to be done to improve Bala. So this article mainly focuses on the concept of Bala for better understanding.

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Gupta, Meenu. „Reflections of Indian Philosophy in Deleuze's ‘Body without Organs’“. Deleuze and Guattari Studies 12, Nr. 1 (Februar 2018): 13–28. http://dx.doi.org/10.3366/dlgs.2018.0293.

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As the title suggests, this paper looks at the Deleuzian concept of body without organs and compares it with Indian Philosophy. In the Indian context, the concept of moksha/nirvana comes near to it as both are practices that aim at liberation; here, ‘liberation’ is never the awaited end of the process but the process itself. The traditional western substantialism rests on things whereas Deleuze, like Indian Philosophy, celebrates ‘experience’ and the ‘incorporeal’. Thus, body without organs plays a role in individuation. It hints at a journey beyond ‘the self’ which is full of ecstasy or the ananda of the Indian thought system. The question of Being, which not only is conceptual identification, is presented in terms of the virtual and the actual. For Deleuze and Guattari, every actual body has a virtual dimension, a vast reservoir of potentials, and this is the body without organs. The actual emerges from it and carries it with it. Further, the plane of immanence is a field in which concepts are produced. It is neither external to the Self nor forms an external self or a non-self. It is ‘an absolute outside’, very much like Brahman. The pragmatics of Deleuzian theory is that it explains life to be ‘immanence of immanence, absolute immanence’ – an utter beatitude – which has a Vedantic counterpart where the essential Brahman is a combination of three attributes – sat (being), chit (mind) and ananda (bliss). Thus, this paper aims at the interesting comparison between Deleuzian theory and Indian Philosophy.

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SINGH, SUKHNANDAN. „Communication from Indian Perspective“. Dev Sanskriti Interdisciplinary International Journal 10 (28.07.2019): 35–41. http://dx.doi.org/10.36018/dsiij.v10i0.95.

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Communication is a basic function of human beings that has been widely discussed from a scholarly angle for the last one century. There are different models and theories proposed to describe its different dimensions. Mostly Western, few of them Eastern/Indian. Sadharnikarn model from the Natyashastra is also quite discussed about. Some others based on the other systems of philosophy are evolving, mostly derived from epistemological basis. Much more is needed to be done. In Indian tradition, complete picture of communication cannot be thought of without taking into consideration the in-depth and holistic view of human beings, their goal of life and its interrelation with society, world, and the universe at large. In the Indian tradition Shabda (speech) originates from Shabda-Brahma/Nad-brahma. And it has four types – para, pashyanty, madhyama & vaikhary. Life is defined with four value systems – Dharma, artha, kama & moksha; Moksha being the ultimate one. Thus Self-realization is the prime goal here & knowing oneself the beginning of all wisdom. Atmabatsarvabhuteshu and Vasudhev kutumbkam are the defining ideals of Indian Psyche (culture). In this background, communication as a concept in India has far wider, deeper, and somewhat different meaning than what’s described in the western tradition, which has a different set of value-belief system, defining philosophy, and cultural context.This paper will discuss the concept of communication in the Indian context with special reference to the Vedic spiritual tradition. It is the researcher’s firm conviction that in the Vedic tradition, intrapersonal communication or spiritual communication was the basis of all other forms of communication. Cut off from inner reality merely outward communication (Interpersonal, group or mass communication) cannot achieve the desired goal defined in Indian culture.

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Bhatta, Damaru Chandra. „Water as a Symbol of “Shāntih” in T. S. Eliot’s The Waste Land: An Upanishadic Reading“. Theory and Practice in Language Studies 11, Nr. 7 (01.07.2021): 821–28. http://dx.doi.org/10.17507/tpls.1107.08.

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This paper tries to explore jivātmās' (souls' or individual selves') spiritual journey from bondage to liberation for “Shāntih” (Peace), especially represented by the symbol of water in T. S. Eliot's poem The Waste Land from the viewpoint of the principal Upanishads. The ultimate goal of life is to attain "Shāntih," Brahma, or moksha (liberation). This is symbolized through the search for water in the poem. Thus, the search for water is the search for "Shantih." The poem is influenced by the fundamental concept of the Upanishads that it is impossible to attain moksha without breaking the ignorance or the materialistic thinking that we are body and mind, made especially for sexual pleasures. We need to follow the eternal teachings of the Brihadāranyaka Upanishad—give charity or donation ("Datta"), be kind ("Dayadhvam"), and control yourself ("Dāmyata")—to achieve liberation from different kinds of sufferings as expressed in the poem. Eliot suggests that the knowledge and implementation of these spiritual values could help humanity to be free from the bondage of mundane desires, which are the causes of sufferings. Thus, this paper tries to analyze the poem from the viewpoint of the principal Upanishads to widen the horizon of knowledge for the benefit of humankind and to understand Eliot scholarship by crossing the boundaries of the Western culture.

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Krishnan, Padmanabhan. „Using Transition Systems to Formalize Ideas from Vedānta“. Studia Humana 12, Nr. 3 (29.03.2023): 1–14. http://dx.doi.org/10.2478/sh-2023-0011.

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Abstract Vedānta is one of the oldest philosophical systems. While there are many detailed commentaries on Vedānta, there are very few mathematical descriptions of the different concepts developed there. This article shows how ideas from theoretical computer science can be used to explain Vedānta. The standard ideas of transition systems and modal logic are used to develop a formal description for the different ideas in Vedānta. The generality of the formalism is illustrated via a number of examples including saṃsāra, Patañjali’s Yogasūtras, karma, the three avasthās from the Māṇḍūkya Upaniṣad and the key difference between advaita and dvaita in relation to mokṣa.

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H, Manjula. „PUNARJANMA – A CONCEPTUAL STUDY“. International Ayurvedic Medical Journal 8, Nr. 7 (18.07.2020): 3968–72. http://dx.doi.org/10.46607/iamj0807242020.

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Punarjanma (reincarnation) means taking birth again without getting the Moksha. In Bhagvadgita the concept of Punarjanma is said as “Atma (SOUL)discards the worn-out body and enters into the new body, as like the person discards or removes the old/bad conditioned cloth and wears new cloth”1. Punarjanma is a burning topic, now a days which creates the interest, endeavor, curiosity among the researchers and even among the common people to know the reality behind it whether the Punarjanma exists or not. The Karya Karana Siddhanta (cause and theory) has also limitations where all the Karana for the manifestation of the many Vyadhis is not seen. In Charaka Samhita Sutra Sthana the Punarjanma is dealt by the four Pramanas and in Sharira Sthana of Charaka Samhita some of the Vyadhis or some of the topics are seen as applied aspect of Punarjanma.So keeping this in mind the effort has been made to elaborate the concept of Punarjanma.

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Paudyal, Ganga Ram. „Lord Krishna as Brahman in the Bhagavadgita“. Outlook: Journal of English Studies 11 (01.07.2020): 57–66. http://dx.doi.org/10.3126/ojes.v11i0.36360.

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This article explores Lord Krishna as Brahman in the Bhagavadgita who is regarded as the source of cosmic consciousness. The concept of the Brahman resembles the idea of the absolute reality. In the Bhagavadgita, the chief speaker, Lord Krishna, projects himself as the ultimate reality from where the entire creation radiates. In this regard, Lord Krishna is the Brahman. He addresses the question as to what constitutes the virtuous path and necessary spiritual liberation to release from the cycles of rebirth and attain the redemption (moksha). The message of the Bhagavadgita or the lesson of Lord Krishna’s teaching mainly focuses us to follow the path of righteousness by giving up desires and selfishness which can be the obstacles of dharmic action and spiritual living. In the Bhagavadgita, Lord Krishna emphasizes that he is everywhere both in manifested and invisible world as a guiding force—Brahman. He is all in all and all is in him as being the nucleus of the universe from whom nobody can escape. He shows different spiritual paths for human beings to liberate from these worldly chains like jnana yoga, bhakti yoga, karma yoga and raja yoga which converge in one and lead to divinity. As a qualitative research, this paper explores, interprets and, expounds the concepts and phenomena from the Bhagavadgita to justify Lord Krishna as the source of ultimate reality—Brahman.

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Sri Marselinawati, Putu. „KONSEP DHARMA DALAM PANCAMA WEDA“. Jnanasiddhanta : Jurnal Teologi Hindu 5, Nr. 1 (14.12.2023): 51. http://dx.doi.org/10.55115/jnana.v5i1.4072.

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Dharma is significant isue in Hindus to achieve life goals such as artha, kama, moksha. There are many explanation about dharma in the Hindu scriptures, especially the Pancama Veda or better known as the Bhagavadgita. Pancama Veda is a complementary book to the Catur Veda. The aim of this research is to understand the concept of dharma contained in the Bhagavadgita. This research is a descriptive qualitative type, the data is processed and arranged systematically to describe the condition of the object in detail, which in this research focuses on describing the concept of dharma in the Bhagavadgita. The concept of dharma in the Bhagavadgita is divided into four, namely: the first dharma word in the Bhagavadgita, dharma as God's law, dharma as the foundation of morality, and dharma as the king of knowledge. Dharma as the first word in the Bhagavadgita shows the urgency that the Bhagavadgita discusses a lot of the teachings of dharma (goodness), dharma is a law made by God and guarded by God which is the reason for God's avatar. Dharma which contains the teachings of goodness is a guide to behavior. Dharma is said to be the highest knowledge that differentiates good and bad actions that leads to liberation. Keywords: Dharma, Pancama Weda

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Vaganova, Еlena Nikolaevna, und Natalya Victorovna Shesterkina. „“THUNDERSTORM” AS A NATURAL EVENT SITUATION (on the material of Mordovian and Russian riddles)“. Yearbook of Finno-Ugric Studies 16, Nr. 4 (26.12.2022): 606–17. http://dx.doi.org/10.35634/2224-9443-2022-16-4-606-617.

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Folk riddles about a natural complex phenomenon “THUNDER” in Mordovian (Moksha and Erzya) and Russian languages, in which ethnic complexes and individual units of a given situation are realized in one or another language, were the material for this article. The selected material allows us to characterize the mechanisms of interaction between language and culture through mythology, perception, as well as video code (including etymology and mythometaphorization), tactile and audio codes, attributes and axiology. This complex approach allows defining and describing in detail the relationship between a person (an Observer) and nature (Observed) in terms of the perceptual and evaluative situation. The chosen method, combining a definitional and a cognitive-semantic analysis, and also an algorithm of research of an emotive potential of a concept “THUNDER”, define its novelty, relevance and timeliness of an analysis made.

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Kersten, Carool. „Bold Transmutations: Rereading Hasan Hanafi's Early Writings on Fiqh“. Comparative Islamic Studies 3, Nr. 1 (19.10.2008): 22–38. http://dx.doi.org/10.1558/cis.v3i1.22.

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Following Ebrahim Moosa?s suggestion regarding fresh approaches to the study of religion by relying on other scholarly specializations such as Translation Studies, this article attempts to apply the achievements made in that relatively new field of academic inquiry to the Egyptian philosopher Hasan Hanafi?s contributions to the radical rereading of u??l al-fiqh. Refracting Hanafi?s first publication, Les méthodes d‘exégèse, through notions and concepts developed in Translation Studies will demonstrate the boldness of Hanafi?s innovations. Such an alternative assessment of this early work will also evince that the theoretical foundations for his better-known writings from the 1980s, on “Leftist Islam” and the ambitious “heritage and renewal” project, can already be discerned in this text from the 1960s.

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Samoylenko, H. T., und A. V. Selivanova. „Distributed information systems in e-commerce“. Mathematical machines and systems 2 (2023): 69–74. http://dx.doi.org/10.34121/1028-9763-2023-2-69-74.

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The article discusses the basic requirements for electronic commerce information systems that support business. The features of the modular design of electronic trade information systems are characterized and the advantages and disadvantages of independently developed information-but-computational resources are determined. The expediency of using distributed information systems for electronic trade tasks is justified. The concept of distributed information systems involves the use of various technologies and protocols to ensure the availability, reliability, and scalability of the system. The architecture of a distributed information system involves the creation of a system with distributed components that interact using standard interfaces and use various technologies for communications. The prospects for the use of distributed information systems are determined and the advantages of using a distributed architecture are analyzed. The article studies the stages of building the architecture of a distributed information system and defines its main components. The architecture of distributed systems can consist of such components as database servers, web servers, applications, security tools, and network equipment, and may vary depending on the specific system and its needs. The types of architectures of distributed information systems and the specifics and features of their application are determined. The article discusses microservices-oriented architecture (Microservices-Oriented Architecture, MOSA), the basic idea of which is that software is divided into small, autonomous microservices that interact with each other using APIs. The use of MOSA for electronic trade information systems allows for increasing the speed of development and implementation of additional functions and ensures scalability and resistance to failures.

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न्यौपानेः Neupane, शिवप्रसादो Shiva Prasad. „संशयादिपदार्थविश्लेषणम् [Samshayadipadarthavishleshanam]“. Haimaprabha 20 (30.07.2021): 74–86. http://dx.doi.org/10.3126/haimaprabha.v20i0.38613.

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न्यायदर्श नस्य प्रतिपादको महर्षि गौतमो ऽस्ति । न्यायदर्शने विशेषतो ग्रन्थकारेण निःश्रे यसप्राप्तिमार्ग प्रदर्शितो विद्यत । न्यायदर्श नानुसारं पदार्थानां तत्त्वज्ञान नै व मा क्षप्राप्तिर्भ वति । प्रमाणादिषा डशपदार्था नां तत्त्वज्ञानं यथार्थ ज्ञानं वामा क्षस्य मूलमार्गा विद्यते । अतो यमाले खः पदार्थानां मध्ये संशयादिपदार्था नां प्रमाणप्रमे याभ्यां पृथगुपदेशः कारणत्वप्रतिपादने , एतेषां लक्षणविश्ले षणेचकेन्द्रितो विद्यते । अस्मिन्नालेखे सर्व प्रथमं न्यायाभिमतप्रमाणप्रमे ययो स्वरूपनिदर्श नपूर्व कं संशयादिपदार्थ स्वरूपविश्ले षणं क्रियते । प्रमाकरणरूपाणां प्रमाणानां सहयो गितया तदङ्गरूपे ण संशयादिपदार्था नामप्यन्तरभावस्य कर्तु शक्यत्वात् , अथवा प्रमायाः विषयबो धेषुप्रमे येषु मध्ये सर्व मपिसंशयादिपदार्थ जातमन्तर्भू तं भवत्यवेति, कुतः पृ थक्तया सूत्रकारेणो द्दे शः कृ तः ? इति समस्यायाः समाधानार्थ मयं प्रयत्नो वर्तते । सकारणसंशयादिपदार्थो पदे शप्रतिपादने न एतेषां स्वरूपस्य सम्यक्तया विश्लेषणमत्र विहितमस्ति । अन्तचैतेषां प्रमाणप्रमे यादिभ्यः पृथुगुपद्दे शस्य कारणत्वं प्रदश्र्य निष्कर्ष : प्रदत्तो विद्यते । अस्मान्निकर्षा न्न्यायनिर्दि ष्टानां षो डशपदार्था नामध्ययनाध्यापनाय सारल्यं भविते त्यपे क्षते । [The term NyayaDarshan was first introduced by MaharshiGautam. The philosophy NyayaDarshan especially mentions the way to achieve Moksha. The philosophy categorizes each physical and non-physical element in 16 categories known as “Padartha”. According to NyayaDarshan, having the knowledge and perceiving these Padartha in their own original form, is the only way to achieve Moksha. This paper tries to investigate the reasons for separately discussing and defining 14 Padartha other than Praman and Prameya known as Smshayadi in Nyaya Sutra. In the initial section, the brief discussion on Praman and Prameya followed by SamshayadiPadartha of NayaDarshan has been mentioned. Praman being a medium of Prama and Samshayadi being a supportive concept of Praman; as a result Smashayadi itself can be included within Praman. Additionally, as all Smashayadi are Prameya or the subjects of Prama, Smashayadi also can be included within Prameya. We have theoretical evidence that Samshayadipadartha can be included either in Praman or Prameya. Hence, this paper attempts to investigate the question, “Why does Naya Darshan mention the Samshayadi Padartha separately?” The in-depth dialog and reasons for including Samshayadipadartha within the Nyaya Sutra has also been discussed. Article includes the reasons for separating these Padartha from Praman and Prameya and concludes with the expectation of understanding 16 padartha easily for simplifying the teaching-learning process.]

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Nadra, I. Nyoman. „Kepemimpinan Hindu Dalam Membangun Manusia Seutuhnya“. Kamaya: Jurnal Ilmu Agama 5, Nr. 3 (13.09.2022): 155–66. http://dx.doi.org/10.37329/kamaya.v5i3.1995.

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Humans outwardly continue to develop and this development does not only cause positive impacts but also negative impacts accompanying human life individually and socially. Humans are naturally a leader for themselves and other individuals, but not all humans are aware of this, of course we need a concept or the right footing, in order to awaken the spirit of leadership in oneself as a whole human being based on dharma. The purpose of this research is to know and be able to apply the concept and contextual Hindu leadership in building a whole person. This research uses the research method of Library Research, which is qualitative in nature, with two data analysis strategies, namely the qualitative descriptive analysis strategy model and the verification analysis strategy. The development of Hindu leadership science is broadly sourced from Nitisastra as a leadership science. Nitisastra emphasizes the purpose of human life to improve balanced physical and spiritual well-being in the life of a whole person. In addition to Nitisastra, there is literature containing values and leadership teachings known as Geguritan Niti Raja Sasana. Whole human beings based on Hindu leadership apply the concept of Asta Brata which is the eight basic mental attitude for a leader in carrying out the dharma of religion and the dharma of the state. The conclusion from the results of this study is that as a human being, it is necessary to understand the teachings of Hindu leadership that have been contained in the nitisastra and geguritan niti raja sesana literature by applying the Hindu leadership concept in everyday life in order to build a complete human being that is relevant to the goals of Hinduism. namely to achieve Jagadhita and Moksha.

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Elaradi, Hadeel. „IIIT Intellectual Panels“. American Journal of Islam and Society 34, Nr. 2 (01.04.2017): 139–43. http://dx.doi.org/10.35632/ajis.v34i2.875.

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The International Institute of Islamic Thought (IIIT) held a series of panels atthe 42st annual convention of the Islamic Circle of North America-MuslimAmerican Society (ICNA-MAS) in Baltimore, MD, on Saturday, April 15,2017. This year, the convention’s theme was “The Quest for True Success:The Divine Message of Moses, Jesus, and Muhammad.”IIIT’s intellectual panels dealt with a variety of topics. The first session,“The Concept of Madrasa: Context and Reform,” revolved around EbrahimMoosa’s What Is a Madrasa? (Chapel Hill: University of North CarolinaPress, 2015). Moosa (professor, Islamic studies, University of Notre Dame)reminisced about his time as a madrasa student in India, stating: “The way Icame into India was in a very pietistic orientation, that Islam was all about piety. India and the madrasas taught me that Islam is about thinking ... piety... goodness ... making a contribution to the world.” However, he continued,the “madrasas have done a good job in preserving the identity of traditionalIslam, but it’s unable to make that identity actually work in the real world. ...and that modern knowledge has been closed off from the lived experience ofMuslims.” ...

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Sumati, Yadav. „Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets“. Perichoresis 18, Nr. 2 (01.06.2020): 73–94. http://dx.doi.org/10.2478/perc-2020-0012.

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AbstractThis paper studies the representation of human corporeal reality in the discourses of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolutionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay-Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism.

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Shin, Hyun-Gyu. „The History and Values of Jinju Gyobang Culture: Focusing on the Application of the Anthology Concept“. Korean Society of Gyobang and Culture 2, Nr. 2 (30.12.2022): 9–34. http://dx.doi.org/10.58936/gcr.2022.12.2.2.9.

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This thesis tried to reveal its value by applying the concept of anthology to the history of Jinju Gyobang culture. Here, anthology means ‘anthology’ in a word. The idea is to apply the anthology to an archive that collects domestic and foreign data on Gyobang culture. ‘Gyobang culture’ refers to the accumulation of knowledge and information through Gyobang and the preservation of its value and historicity. Gyobang has a tradition as an institution that lasted for more than a thousand years from the Korea Dynasty to 1910 in Korea. In Gyobang, comprehensive art education was provided for gisaengs in dancing, singing, playing musical instruments, as well as poetry, calligraphy, and painting. It is the Gyobang culture that has been developed and achieved an artistic level through such education in Gyobang. This Gyobang culture was installed and developed in regions above the level of departments and moks in Korea, and representative cities are Pyongyang in the north of the Han River and Jinju in the south. Archive refers to a collection of records or documents with historical or long-term preservation value, and at the same time refers to a place, facility, or institution that stores these records or documents. Gyobang-related materials in Korea and China require diachronic and synchronic selection through anthology in the process of digital archiving. Because Jinjumok's Gyobang is the center of Gyobang culture not only in Korea but also in East Asia through ‘Uiambyeolje’ in Jung Hyeon-seok’s “Gyobang Song”, a standard must be established. We need an opportunity to present our culture with pride, not self-denigration. The scope of application of Gyobang’s music, dance and poems and paintings expands to the Archetype as cultural content. For this purpose, archive work related to Gyobang culture at home and abroad is preceded, but it is necessary to study by applying the concept of anthology.

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Mtumane, Zilibele, und Rachel Tengetile Antones Dlamini. „Proverbs as employed in T. Msibi’s short story Phumani Nelokhambi in Z. Motsa’s Khulumani Sive“. International Journal of Research in Business and Social Science (2147- 4478) 11, Nr. 4 (05.06.2022): 458–65. http://dx.doi.org/10.20525/ijrbs.v11i4.1694.

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This article is a critical analysis of proverbs that are identified in the siSwati short story ‘Phumani Nelikhambi’, contributed by Thembekile Msibi to Khulumani Sive by Zodwa Motsa (2004). The concepts of ‘short story’ and ‘proverb’ will be defined as part of the introductory section of this discourse. Thereafter, a summary of the short story will be provided, to lay a good foundation. Then, the dominant proverbs in the story shall be identified and listed before the actual analysis. While the various domains of the proverbs will be alluded to in the discussion, the proverbs will not be categorised into these. Each proverb will be critically analysed by focusing on its origin, structure, literal and figurative meanings in general, and its meaning in the context of the story. The latter will also comprise of the effectiveness of the proverbs in the narrative, the author’s intentions and some cultural aspects which are highlighted.

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Roy, Kirti. „Un-Tainting Ars Erotica: The Orient’s Perspective“. Journal of Digital Sociohumanities 1, Nr. 1 (08.02.2024): 24–31. http://dx.doi.org/10.25077/jds.1.1.24-31.2024.

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This study examines the evolution of the Kama Sutra within the context of Hinduism and its subsequent misrepresentation through colonial interpretations, particularly focusing on the impact of Western scholar Sir Richard Francis Burton. Within Hinduism, the concept of Purusarthas encapsulates the foundational pursuits of human existence: Dharma, Artha, Kama, and Moksha. While Dharma, Artha, and Moksha have historically held elevated positions, Kama's significance has been marginalized over time. Originally an autonomous pillar akin to the other three, Kama underwent censorship and degradation, notably evidenced in the Manu Shastra, attributing its decline to a deviation from righteous living. The translation of the Kama Sutra into English by Burton in the 19th century propelled its misinterpretation globally, transforming it from a comprehensive guide celebrating love and fulfilment to a sensationalized sex manual. This shift obscured the text's spiritual essence and cultural context, perpetuating Orientalist stereotypes and reinforcing Western sexual fantasies. Burton's translation, influenced by colonial agendas, not only erased the agency of women but also distorted the original intentions of the text, presenting a skewed narrative that catered to Victorian ideals and patriarchal norms. This paper examines the translation, portrayal through the lens of Orientalism, and the intricate gender dynamics the Kama Sutra embodies. Employing critical frameworks of translation theory, feminist analysis, and postcolonial perspectives, this study reveals how the Kama Sutra, as a historical and sexual text, underwent transformation under the influence of Western cultural impositions. Through the prism of translation theory, the paper unravels the colonial lens shaping the Western interpretation, thereby altering the original text to fit Eurocentric ideals. The feminist analysis exposes the erasure of female agency within the text, reinforcing patriarchal norms rather than liberating women. This analysis engages post-colonial theories, notably Edward Said's Orientalism, to illuminate the intricate power dynamics entrenched in the colonial interaction. It exposes how the Western perspective imposed its cultural prism upon Eastern texts, perpetuating a dichotomy between the Occident and the Orient. This division rendered the East a subject of both fascination and apprehension, leading to a reductive depiction that obscured the multifaceted and nuanced tapestry of Eastern cultures. Additionally, the paper integrates feminist and post-colonial theories to comprehensively investigate the profound impact of this representation.

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Harriyadi, Harriyadi. „Studi Pendahuluan Bentuk Simbol Penyatuan dalam Tradisi India Kuno yang Ditemukan di Indonesia“. AMERTA 39, Nr. 2 (20.12.2021): 113–28. http://dx.doi.org/10.24832/amt.v39i2.113-128.

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Abstract. Preliminary Study Of Unification Symbols Form From Ancient India Tradition Found In Indonesia. Humans and symbols have a bond that cannot be separated from each other because they always appear in a community group. During the Hindu-Buddhist period in Indonesia, various signs related to religion appeared. One of the religious practices that developed is the worship of the union of life. This study aims to identify the form of symbols and the meaning of the worship of the unification of life for the Hindu-Buddhist period. This study was conducted by collecting data on the worship of the union of life from various secondary sources in research reports, journals, and articles. Data collection is also focused on finding data on artifacts in Indonesia associated with symbols of the unification of life. The data collection results between mythology in India and artifacts in Indonesia are then synthesized to obtain a form of embodiment of the unification of life during the Hindu-Buddhist period in Indonesia. The study results show that the concept of the unification of life is symbolized in the linga-yoni, mudrā bodhyagrimudrā, and shatkona. Depictions of the yoni phallus and shatkona can be found in Indonesia. In Buddhism in Indonesia, the concept of the unification of life is symbolized in the mudrā bodhyagrimudrā found in the Mahavairocana Buddha statue. The gesture of the bodhyagrimudrā hand is a representation of the union of males and females. The depiction of the unification of life is more aimed at fulfilling religious needs, namely to achieve release (moksha) in Hinduism and achieve nirvana in Buddhism. Abstrak. Manusia dan simbol memiliki ikatan yang tidak dapat dipisahkan satu sama lain karena selalu muncul dalam suatu kelompok masyarakat. Pada masa Hindu-Buddha di Indonesia muncul berbagai simbol yang berkaitan dengan religi. Salah satu praktik religi yang berkembang adalah pemujaan penyatuan kehidupan. Kajian ini bertujuan untuk mengidentifikasi bentuk simbol dan makna pemujaan penyatuan kehidupan bagi masyarakat pada masa Hindu-Buddha. Kajian ini dilakukan dengan cara mengumpulkan data mengenai pemujaan terhadap penyatuan kehidupan dari berbagai sumber sekunder berupa laporan penelitian, jurnal, dan artikel. Pengumpulan data juga difokuskan untuk mencari data objek artefak di Indonesia yang berhubungan dengan simbol penyatuan kehidupan. Hasil dari pengumpulan data antara mitologi di India dan artefak di Indonesia kemudian disintesiskan untuk mendapatkan bentuk perwujudan penyatuan kehidupan pada masa Hindu-Buddha di Indonesia. Hasil kajian menunjukkan bahwa konsep penyatuan kehidupan disimbolkan dalam lingga-yoni, mudrā bodhyagrimudrā, dan shatkona. Penggambaran lingga yoni dan shatkona dapat ditemukan di Indonesia. Dalam agama Buddha di Indonesia konsep penyatuan kehidupan disimbolkan dalam mudrā bodhyagrimudrā yang dijumpai pada arca Buddha Mahavairocana. Sikap tangan bodhyagrimudrā merupakan representasi penyatuan laki-laki dan perempuan. Penggambaran penyatuan kehidupan lebih ditujukan untuk pemenuhan kebutuhan religi, yaitu mencapai pelepasan (moksha) dalam agama Hindu dan mencapai nirwana dalam agama Buddha.

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Pakhomov, Sergey. „The transformation of classical Tantra in the modern Neotantric movement (on the example of Russia)“. St. Tikhons' University Review 110 (21.12.2023): 81–102. http://dx.doi.org/10.15382/sturi2023110.81-102.

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The article reflects on the transformations that classical Tantra has undergone in the West and in Russia in the 20th – 21st centuries. The basis for the image of Tantra in the Western imagination was the model of «non-dual» Shaiva-Shakta Tantrism. The first serious interpretation and exegesis of Tantra was provided by J. Woodroffe (1865–1936). In parallel with him, the first popularizer of the new Tantra, P. Bernard (1875–1955), worked in the United States. He paid great attention to the themes of love, body and sexuality. But the soil for Neotantra was formed later, and the New Age and “sexual revolution” became its main ingredients. The first Neotantrist should be considered the Indian guru Osho Rajneesh (1931–1990). In Osho’s sermons, classical tantra was combined with Zen Buddhism, Taoism, Western psychotherapy, the teachings of Gurdjieff and Krishnamurti. Osho taught his students spontaneity, naturalness, totality, rebellion against the “slavery of the mind”. Many Neotantric teachers popular in Russia are students of Osho. The arrival of Swami Virato Nostradamus (1938–2013) in 1992 can be considered the beginning of the spread of Tantra in Russia. Among the well-known domestic Neotantric teachers are L. Teternikov, A. Lapin, P. Ostrikov, S. Slyusarev, A. Shelyakov, A. Lyubarsky, S. Knyazev and others. The article analyzes the views of Russian Neotantrists on human nature, their reflection on Tantra, attitude to yoga, religion, women, sexuality. In general, these views are dependent on Osho and his disciples. There are some similarities between Neotantra and classical Tantra (eg., syncretism, practicality, interest in the concept of energy, etc.), although the context of these traits should always be considered. There are more differences between them. In Neotantra we see: rejection of religiosity; declining value of mentoring; rejection of concepts important for classical Tantra (moksha, karma, samsara, etc.) or their remaking; emphasizing the importance of sexuality; absence of sacred texts and sacred language; psychologization. Neotantra is gradually becoming an increasingly organic part of the westernized global world.

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Sukendri, Nengah, und I. Nyoman Nugraha Ardana Putra. „Artha Sebagai Pemoderasi Beragama Dalam Ajaran Agama Hindu“. Jurnal Penelitian Agama Hindu 7, Nr. 1 (17.01.2023): 95–107. http://dx.doi.org/10.37329/jpah.v7i1.2006.

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The purpose of life in Hinduism is Moksha which can achieve through the fulfillment of kama (needs), the use of artha (assets), and the path of dharma. This study aims to explore the public's understanding of Artha as a religious moderator, analyze the concept of Artha as a spiritual moderator, and analyze the challenges and strategies of the Hindu community of Mataram City regarding Artha as a religious moderator. Through a qualitative approach by combining primary and secondary data as well as data collection techniques, interviews, observation, and documentation of the community, community leaders, and Hindu community leaders in the city of Mataram. Data analysis using Miles and Huberman analysis. The results of this study indicate that the Hindu community of Mataram City understands religious moderation as a moderate perspective on religion. Artha is meant, in this case, both material and non-material. Will realize This reasonable condition if it has a national commitment, tolerance, and non-violence. Therefore, the Hindu Community of Mataram City already understands what religious moderation means, but it has not been maximized in practice. In addition, the concept of artha has a very close and interrelated relationship with religious moderation. To obtain and use it must always be based on dharma by following the ideas and sources of Hindu teachings, which are also in line with the values contained in Pancasila. The implementation challenges are related to limited human resources, and it is hoped that in the future, they can carry out strategies through religious leaders and community leaders who continue to provide understanding and enlightenment, strengthening the importance of religious moderation.

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Harriyadi, Harriyadi. „Pertimbangan Pemilihan Lokasi Kompleks Candi Dieng“. AMERTA 37, Nr. 2 (14.02.2020): 123–38. http://dx.doi.org/10.24832/amt.v37i2.123-138.

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Abstract, Dieng Plateau is a highland area with an elevation between 2.000-2.100 meters above sea levels and has been used by people since the Hindu Buddhist period to carry out religious rituals. Its location has extreme weather conditions, complicated accessibility, and the threat of eruption from its volcanic mountains. Nevertheless, the conditions do not deter people to build temple compounds in Dieng Plateau. This research conduct to determine the factors underlying the Dieng Plateau as an area to build temple compounds. This research uses locational analysis which emphasizes two aspects are physical landscape and religious conceptual data. Both data are analyzed and synthesized to get factors regarding sacred and profane spaces that have considered in site selection. The results showed that although the Dieng Plateau provides a variety of natural resources that can be used to people’s needs. The physical landscape of the Dieng plateau is an embodiment of the concept of tirtha or the journey from \profane to sacred space. A journey that has the meaning of self-purification to achieve moksha. Elevation of location is a symbol of the axis mundi or intersection between the human world and the world of god. Religious factors seem to be quite dominant in the consideration of choosing the location of the Dieng Temple Complex. Abstrak, Dataran tinggi Dieng merupakan kawasan dataran tinggi dengan elevasi antara 2.000-2100 m.dpl. dan telah digunakan oleh masyarakat sejak masa Hindu Buddha untuk melakukan ritual keagamaan. Kawasan ini memiliki kondisi cuaca ekstrim, aksesbilitas rumit, dan ancaman bencana erupsi dari pegunungan api Dieng. Meskipun demikian, kondisi alam tersebut tidak menghalangi masyarakat untuk mendirikan kompleks bangunan suci di dataran tinggi Dieng. Penelitian ini dilakukan untuk mengetahui faktor–faktor yang melatarbelakangi dipilihnya dataran tinggi Dieng sebagai tempat untuk melakukan ritual keagamaan. pendekatan yang dipakai adalah analisis lokasional yang menekankan pada dua variabel, yaitu lanskap fisik dan konsep keagamaan. Kedua data dari variabel kemudian dianalisis dan disintesiskan untuk mendapat faktor yang dipertimbangkan dalam pemilihan lokasi. Hasil penelitian menunjukkan bahwa dataran tinggi Dieng merupakan perwujudan dari konsep lokasi, ruang, dan tempat sakral dalam agama Hindu. Lanskap fisik dataran tinggi Dieng merupakan perwujudan dari konsep tirtha atau perjalanan dari dunia profan menuju dunia sakral. Perjalanan yang memiliki makna penyucian diri untuk mencapai moksha. Lokasinya yang tinggi merupakan lambang dari axis mundi atau persinggungan antara dunia manusia dan dunia kedewataan. Faktor keagamaan nampaknya menjadi faktor yang cukup dominan dalam pertimbangan pemilihan lokasi Kompleks Candi Dieng.

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Meher, Kirtan, Srikanta Kumar Panda und Manish Kumar. „Importance of Brahmacharya for Health in Contemporary Times“. International Journal of Health Sciences and Research 13, Nr. 9 (12.09.2023): 163–67. http://dx.doi.org/10.52403/ijhsr.20230924.

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Ayurveda, the ancient science of health, states that the main purpose of mankind is to maintain health and cure the diseases. For the maintenance of health, it is advised to avoid the bad lifestyle habits. Ayu is the span of life initiating from birth and terminating at death. It is classified into 4 types, hita, ahita, sukha and dukha ayu. The lifestyle and habits of a person determine their ayu. Adapting to a bad lifestyle leads to sufferings via development of pathologies. A healthy lifestyle is the result of good routine habits. Ayurveda preaches the attainment of a healthy lifespan through practice of various disciplines like dinacharya, ritucharya, swasthavritta, sadavritta, aahara, vihara, and achara rasayana. The three upastambha or supporting pillars of life are ahara, nidra and brahmacharya. Brahmacharya or practicing celibacy is a crucial pillar for maintaining a healthy life. The abstinence from maithuna is known as brahmacharya. It is not always essentially the abstain; engaging in maithuna while adhering to all of the ritukala's rules is also regarded as Brahmacharya. It is also claimed that Brahmacharya is the trail that leads to moksha. Brahmacharya represents a practice that promotes longevity. It is the ideal regulated activities (Samyak Yoga) of Jnanendriya, Karmendriya, and Ubhayendriya with respect to Kala, Artha, and Karma for development and defence of the individual from birth until death. In this review, the concept of brahmacharya according with its importance is meant to be discussed. Key words: Trayopstambha, Brahmacharya, Celibacy

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Shigurova, Tat'yana Alekseevna, und Viсtor Vasilievich Shigurov. „Semantics of fur in costume of the Mordvins“. Человек и культура, Nr. 2 (Februar 2020): 24–36. http://dx.doi.org/10.25136/2409-8744.2020.2.32553.

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The subject of this research is the traditional fur costume of the Mordvins. The authors examine the problem of formation of the semantics of fur as a material useful for survival and adaptation of a person in space. The goal of this work consists in determination of the factors substantiating semantic meanings of the transformation processes of natural material into a cultural object characteristic for many peoples of the Middle Volga  and Transural regions. The authors summarized the written sources. Including the archive of Russian Geographical Society, analysis of ethnographic collections of museums of the Republic of Mordovia, and results of the field research. The application of general scientific methods (analysis, synthesis, classification), comparative-historical approach, and comprehensive culturological approach allowed detecting the peculiarities of Mordvins’ perception of fur items, their implementation into the sphere of spiritual culture, and attribution as a symbol. The scientific novelty consists in the culturological approach towards understanding of the semantic of fur garments and accessories in the everyday culture and family ceremonies of the Mordvins. Substantiation is made on the special significance of fur in the material culture of the Erzya and Moksha peoples: fulfilling a utilitarian function and having become the second, artificial skin of a human, fur adequately protected from unfavorable effects of the environment. It is established that in Erzya language there are still remain similarities between the concepts of fur coat (fur item, animal skin) and clothes.

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Beck, Guy. „Sacred Music and Hindu Religious Experience: From Ancient Roots to the Modern Classical Tradition“. Religions 10, Nr. 2 (29.01.2019): 85. http://dx.doi.org/10.3390/rel10020085.

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While music plays a significant role in many of the world’s religions, it is in the Hindu religion that one finds one of the closest bonds between music and religious experience extending for millennia. The recitation of the syllable OM and the chanting of Sanskrit Mantras and hymns from the Vedas formed the core of ancient fire sacrifices. The Upanishads articulated OM as Śabda-Brahman, the Sound-Absolute that became the object of meditation in Yoga. First described by Bharata in the Nātya-Śāstra as a sacred art with reference to Rasa (emotional states), ancient music or Sangīta was a vehicle of liberation (Mokṣa) founded in the worship of deities such as Brahmā, Vishnu, Śiva, and Goddess Sarasvatī. Medieval Tantra and music texts introduced the concept of Nāda-Brahman as the source of sacred music that was understood in terms of Rāgas, melodic formulas, and Tālas, rhythms, forming the basis of Indian music today. Nearly all genres of Indian music, whether the classical Dhrupad and Khayal, or the devotional Bhajan and Kīrtan, share a common theoretical and practical understanding, and are bound together in a mystical spirituality based on the experience of sacred sound. Drawing upon ancient and medieval texts and Bhakti traditions, this article describes how music enables Hindu religious experience in fundamental ways. By citing several examples from the modern Hindustani classical vocal tradition of Khayal, including text and audio/video weblinks, it is revealed how the classical songs contain the wisdom of Hinduism and provide a deeper appreciation of the many musical styles that currently permeate the Hindu and Yoga landscapes of the West.

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van de Bruinhorst, Gerard C. „‘I Didn't Want to Write This’: The Social Embeddedness of Translating Moonsighting Verses of the Qur'an into Swahili“. Journal of Qur'anic Studies 17, Nr. 3 (Oktober 2015): 38–74. http://dx.doi.org/10.3366/jqs.2015.0211.

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As a result of increasing globalisation the public sphere has expanded over the recent decades. Consequently Qur'an translations increasingly exhibit a highly pluralised concept of religious authority, demonstrating an eclectic use of sources as authors respond simultaneously to local and global discourses. This paper shows how the commentary in a popularising Swahili tafsīr by the preacher Said Moosa al-Kindy on two particular Qur'an verses, Q. 2:185 and Q. 2:189, cannot be understood as the outcome of theological and linguistic considerations only, but rather as a multi-epistemic, socially embedded product. Q. 2:185 and Q. 2:189 are often used to endorse particular viewpoints in East African moon sighting debates. This discourse revolves about the question of whether to accept a crescent sighting report from anywhere in the world to determine the beginning of the lunar month or to wait for a visible moon from a more restricted locality. This paper situates al-Kindy's translation within the wider field of Swahili Qur'an commentaries and compares his treatment of these verses to that in two scholarly products from outside the established genre of tafsīr. One is the polemical discourse on this subject by an Ibadi intellectual writing in Swahili and the second is the lunar calendar and website produced by a Tanzanian book trader. In all three of these works Qur'anic authority is paramount, but if we want to understand the diverse mediations of the Qur'anic message in a specific milieu we should not only look at the influence of exegetical traditions but also focus on social actors and their very personal, localised experiences.

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Moiseev, Sergey R. „Vaishnavism in Nammalvar’s Poem “Tiruviruttam”“. RUDN Journal of Philosophy 27, Nr. 4 (15.12.2023): 996–1008. http://dx.doi.org/10.22363/2313-2302-2023-27-4-996-1008.

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Nammalvar, a Tamil poet who lived in IX-X centuries, is revered as one of the great mystics of India. His four poetic works are equated with the sacred hymns and are part of the ritual worship in the temples of South India. Artistic images of Nammalvar formed the basis of the philosophy of Vishishta-Advaita several centuries later. The poem “Thiruviruttam” is considered as his early work, where he combines the canons of ancient Tamil poetry and his devoted love for Vishnu-Tirumal. The study presents a religious and philosophical interpretation of the poem. The secret of the poem is its dualism: external beauty and sacred meaning. There is a spiritual meaning in symbols of Tamil poetry. Nammalvar takes canons of his predecessors, poets of the Sangam era. However, he fills one with new content. The author compares ancient Tamil poetry and the work of Nammalvar. The plot describes the love between God and the soul. The poet reveals several types of bhakti or devoted love. The description of bhakti subsequently formed the basis for the classification of souls in the philosophy of vishishta-advaita. Bhakti leads to the transition to Vaikuntha or the heaven city. Sri Vaishnavism teachers turned the description of relationship soul-Vishnu into a spiritual practice. The artistic images of Nammalvar are compared with Hindu concepts such as transcendence, darshan, divine grace and moksha. In South India “Thiruviruttam” is considered the Tamil Rig Veda. Poem is performed at home, in the temple, during festive processes. It helps to find the roots of Vaishnavism and understand its poetic origin.

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