Thematische Bibliographien / Hindu cosmogony

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile

Auswahl der wissenschaftlichen Literatur zum Thema „Hindu cosmogony“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 30. Juli 2024

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Zeitschriftenartikel zum Thema "Hindu cosmogony"

1

Fukunaga, Masaaki. "The Cosmogony of Hindu Pilgrimage." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 1 (1986): 450–47. http://dx.doi.org/10.4259/ibk.35.450.

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2

Alam, Muzaffar. "Strategy and imagination in a Mughal Sufi story of creation." Indian Economic & Social History Review 49, no. 2 (June 2012): 151–95. http://dx.doi.org/10.1177/001946461204900201.

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This article examines a seventeenth-century text that attempts to reconcile Hindu and Muslim accounts of human genesis and cosmogony. The text, Mir’āt al-Makhlūqāt (‘Mirror of Creation’), written by a noted Mughal Sufi author Shaikh ‘Abd al-Rahman Chishti, purportedly a translation of a Sanskrit text, adopts rhetorical strategies and mythological elements of the Purāna tradition in order to argue that evidence of the Muslim prophets was available in ancient Hindu scriptures. Chishti thus accepts the reality of ancient Hindu gods and sages and notes the truth in their message. In doing so Chish
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3

Albertus. "Syncretic Heritage of Bawakng Tradition for Salako Dayak (Bawakng as a Supreme Shrine)." JURNAL BORNEO AKCAYA 3, no. 2 (December 31, 2016): 42–49. http://dx.doi.org/10.51266/borneoakcaya.v3i2.74.

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Salako is the ethnonym denominating the ethnic group which straddles the border of two nation-states, Sarawak, Malaysia and West Kalimantan, Indonesia. The belief system of this community including to Bawakng traditions have been syncretized through inter-mingling with Hindu’s beliefs during the Indianization of Southeast Asia. Bawakng is a mountain which is mythologized as the homeland of supreme dieties of Dayak Salako. Meanwhile, in Hindu’s belief, Himalaya is a mountain as a supreme shrine. Both of these belief systems highly considered the big highest mountains as the homeland of supreme
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4

Cohen, Signe. "Time in the Upaniṣads". Religions 11, № 2 (28 січня 2020): 60. http://dx.doi.org/10.3390/rel11020060.

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The Upaniṣads (ca. 800 BCE) were composed during a transitional time period in Hinduism when Vedic ritual and cosmogonic ideas began to give way to new worldviews. The intriguing Upaniṣadic notions of time have received little attention in the scholarly literature compared to the elaborate models of cyclical time that develop in later texts. I propose, however, that the Upaniṣads represent a seminal reorientation in Hindu conceptions of time. We still find an older view of time in the Upaniṣads as something that marks the rhythms of the ritual year, but later Upaniṣadic texts begin to explore
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5

Dashieva, N. B. "Historical and Cultural Origins of Cosmological Representations of the Balagan Buryats of the Bulagat Tribe (Late 19th – Early 20th Century)." Bulletin of the Irkutsk State University. Geoarchaeology, Ethnology, and Anthropology Series 40 (2022): 57–66. http://dx.doi.org/10.26516/2227-2380.2022.40.57.

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Cosmological representations associated with cosmogonic plots belong to the little-studied problems of the traditional culture of the Buryats. The purpose of this article is to identify the historical and cultural origins of cosmological representations of the Balagan Buryats of the Bulagat tribe, personified in the images of celestial deities with the common name “Kings of Waters” (Bur. Ukhan-khat). The relevance of the study is because the images of these deities in the plots of cosmogonic myths and shamanic iconography of the Balagan Bulagats differ from the traditions of all other Buryats
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Stepanova, Elena S. "Semantics of the Birth Myth as a Cultural Code." RUDN Journal of Language Studies, Semiotics and Semantics 15, no. 1 (March 15, 2024): 292–304. http://dx.doi.org/10.22363/2313-2299-2024-15-1-292-304.

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The study analyzes the birth myth from the symbolic point of view as a way to indicate the beginning of any existence, real or fictional: the birth of the Universe and a man, which sets out the primary understanding of the world and a man, time and space. The purpose of the analysis is to study the semantics of the birth myth, which reflects the archaic ideas of a person about birth, which made it possible to present the typology of the birth myth as a cultural code. The methodology of the study is based on the works by foreign and domestic scientists in the field of studying the notion “cultu
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"Concept of Dāna through the Specturm of the Garuḍapurāṇa and its Impact on the Present Day Society". International Journal of Recent Technology and Engineering 8, № 3S2 (10 грудня 2019): 977–82. http://dx.doi.org/10.35940/ijrte.c1267.1083s219.

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The Garuḍapurāṇa is one of the most important Sāttvika Purāṇa which closely deals with all kinds of ethical values viz., dāna, vrata, ācāra, vyāvahāra, prāyaścitta, āśauca etc. This Purāṇa continues to be a perpetual source of inspiration, awakening the intellect of the human society and thereby exert influence on the religion of the people. Puranic literature carries perennial message for the welfare of the mankind. The Garuḍapurāṇa is encyclopaedic in nature and embraces a vast range of subjects like āyurveda, jyotiṣa, astronomy, metrics, grammar, religion and philosophy, cosmogony, the know
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8

Mander, Pietro. "The magic duel from Sumer to Grail: Considerations on a Study by A. Coomaraswamy." ISIMU 12 (February 10, 2016). http://dx.doi.org/10.15366/isimu2009.11-12.004.

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In 1944 Ananda Coomaraswamy published an essay on the parallels between the plot of Sir Gawain and the Green Knight, a Medieval English poem that forms part of the cycle of The Knights of the Round Table, and the mythological Hindu tale on the fight between the god Indra and Namuci. By means of this essay Coomaraswamy expounded his manifesto of Philosophia perennis, and referred to many mythologies of other cultures to illustrate the metaphysical theme of the One and the Many, the creation of Time and Space, and the Reintegration into the One. At that time the Sumerian poem Lugal-e ud melambi
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Dissertationen zum Thema "Hindu cosmogony"

1

Dark, Jann, University of Western Sydney, College of Arts, and School of Communication Arts. "Relationship in the field of desire." 2006. http://handle.uws.edu.au:8081/1959.7/16867.

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This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of
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2

Dark, Jann. "Relationship in the field of desire." Thesis, 2006. http://handle.uws.edu.au:8081/1959.7/16867.

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This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of
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Bücher zum Thema "Hindu cosmogony"

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Yadava, Babu Ram. Vedic cosmogony. Aligarh: Vijñāna Prakāśana, 1987.

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2

Goswami, Rashmi Rekha. Cosmogony in Sāṁkhya-Yoga philosophy. Guwahati: Chandra Prakash, 2013.

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3

Tripāṭhī, Devīprasāda. Bhuvanakośavimarśaḥ. Dillī: Amara Grantha Pablikeśansa, 2004.

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4

Chenet, François. Psychogenèse et cosmogonie selon le Yoga-Vāsiṣṭha: "le monde est dans l'âme". Paris: Collège de France, 1998.

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5

Pandey, Umesh Chandra. The cosmogonic legends of the Brāhmaṇas. Gorakhpur: Shivaniketanam, 1991.

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6

Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.

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Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.

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8

Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.

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9

Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.

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10

Siṃha, Candramaṇi. Veda, vijñāna, evaṃ brahmāṇḍa. Ilāhābāda: Rākā Prakāśana, 2012.

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Buchteile zum Thema "Hindu cosmogony"

1

Patel, Dr Surekha K. "GOVERNANCE AND POLITICS IN THE SRIMALAPURANA." In Futuristic Trends in Social Sciences Volume 3 Book 28, 30–33. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3baso28ch3.

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Purana is a vast genre of Indian literature about a wide range of topics, particularly about legends and other traditional lore. The Puranas are known for the intricate layers of symbolism depicted within their stories. Composed originally in Sanskrit and in other Indian languages, several of these texts are named after major Hindu gods such as Vishnu, Shiva, Brahma, and Adi Shakti. The Puranic genre of literature is found in both Hinduism and Jainism. The Puranic literature is encyclopedic, and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy. The content is highly inconsistent across the Puranas, and each Purana has survived in numerous manuscripts which are inconsistent. The Hindu Maha Puranas are traditionally attributed to "Vyasa", but many scholars considered them likely the work of many authors over the centuries; in contrast, most Jaina Puranas can be dated and their authors assigned. This chapter is a sincere effort to justify governance and politics as depicted in the Srimalapurana.
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