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Dian Tri Utami, Ni Nyoman, Ida Bagus Made Wisnu Parta, I. Nyoman Santiawan, Ida Bagus Kade Yoga Pramana und Ni Nyoman Sudiani. „Penerapan Nilai-Nilai Pendidikan Agama Hindu Dalam Kitab Nitisastra Untuk Membentuk Perilaku Anak Suputra“. Metta : Jurnal Ilmu Multidisiplin 3, Nr. 1 (15.04.2023): 24–36. http://dx.doi.org/10.37329/metta.v3i1.1805.
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Hindu religious education is the implementation and internalization of values originating from the Vedic scriptures and other Hindu religious scriptures. One of the Hindu religious scripture that teaches about how to shape the behavior of superhuman children is the Nitisastra. The purpose of this study was to describe the application of Hindu religious educational values in the Nitisastra scripture to shape the behavior of the superhuman children. The method used is qualitative research, with data collection techniques namely observation, interviews and literature study. The results of the study show that Nitisastra contains knowledge about noble values and views of life in society that are worthy of being used as a way of life. In a family, naturally someone yearns for the birth of an ideal son according to the teachings of Hinduism, namely the son of suputra. A child who is virtuous, intelligent, wise, and proud of his family can be called a son of a son. The Nitisastra scripture can be used as a guide for parents to educate their children, because nowadays there are many cases of children who do not respect their parents. The Nitisastra scripture explains that the role of the family (father and mother) is to educate and shape the behavior of the sons of suputra so that one day they will be able to become the next generation.
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Al Masud, Abdullah, und Md Faruk Abdullah. „ABU RAYHAN AL-BIRUNI’S STUDY OF OTHER RELIGIONS: A CASE ON HINDUISM“. Journal of Nusantara Studies (JONUS) 6, Nr. 2 (30.06.2021): 116–32. http://dx.doi.org/10.24200/jonus.vol6iss2pp116-132.
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Studying other religions is a legacy left by medieval Muslim scholars. As a Muslim scholar, al-Biruni’s Kitab al-Hind was a unique contribution to the study of Hinduism. This study explores al-Biruni’s approaches to studying Hinduism, culture, and civilisation by reviewing related manuscripts and literature. Al-Biruni studied the Hindu scripture in its original language. He investigated Hindu theology and philosophy, their caste system in the society, law and ethics, rituals, and festivals. In Kitab al-Hind, an entire chapter was dedicated to Hindu scriptures which included Veda and Puranas. Concerning religious beliefs and divinity, there were various perceptions between the educated and uneducated people. Murti puja was a form of worship to express love and devotion towards God. However, the educated classes considered that idols were no more than intermediaries, and the idol-worshippers were being deluded from the actual worship of God. The Hindu caste system was established upon religious foundations where every caste used to have their mode of living and daily routine. Furthermore, Hindu rules, guidelines, and religious laws were developed by divine sages called Rishis, who provided laws of murder and theft, punishment of adultery, treatment for prisoners, and inheritance law. Al-Biruni took an objective, in-depth, scientific and authentic approach in presenting Hinduism, which made his work accepted by both Muslim and nonMuslim religious scholars. It is hoped that this paper would offer new perspectives to Muslim scholars on studying other religions, which may consequently enhance religious harmony in a multireligious society.
Keywords: Al-Biruni, Hinduism, religion, comparative religion, Muslim scholar.
Cite as: Al Masud, A., & Abdullah, M. F. (2021). Abu Rayhan Al-Biruni’s study of other religions: A case on Hinduism. Journal of Nusantara Studies, 6(2), 116-132. http://dx.doi.org/10.24200/jonus.vol6iss2pp116-132
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Bishop, Peter D., und Haywards Heath. „Book Reviews : Hindu Scriptures and Traditions“. Expository Times 112, Nr. 3 (Dezember 2000): 106–7. http://dx.doi.org/10.1177/001452460011200324.
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I Nyoman Yoga Segara, I Nyoman Subagia, I Gede Suwantana und I Made Adi Brahman. „HINDU WOMAN IN THE HOLY SCRIPTURES, AN ANTHROPOLOGY OF RELIGION APPROACH“. Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 6, Nr. 1 (30.05.2022): 14–22. http://dx.doi.org/10.25078/vidyottama.v6i1.801.
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The background of this research takes a different position with many writings discussing Hindu women who are generally said to be marginal and alienated from their cultural structure and social system. Even if it is associated with customs and culture, one of them is through the patrilineal system as it applies in Bali, they are considered to have no contribution at all. Another theme that is also often found in many types of research is the ambivalent attitude that worships Hindu women while at the same time degrading them, especially concerning women's bodies. There are not many writers who re-discuss this theme from the anthropology of religion or religious anthropology which views women in the scriptures not only as a theological and divine dimension but also as an open space for how women can see themselves and act in their culture. Through qualitative research methods using the perspective of religious anthropology based primarily on Hindu scriptures, this study found in-depth interviews and participatory observations and anthropological perspectives of religion enriched with literature studies in the form of holy scriptures, this study found so many important roles of Hindu women who not many people know. The negative stigma about women, the natural-cultural dichotomy, and those who consider Hindu women to be sub-ordinate can only be enlightened through this research.
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Jelantik, Sayu Kadek. „Komunikasi Konseling Pada Program Dharma Wacana Dan Dharma Tula Di Dusun Ngis Kecamatan Narmada“. Sadharananikarana: Jurnal Ilmiah Komunikasi Hindu 3, Nr. 1 (01.05.2021): 391–406. http://dx.doi.org/10.53977/sadharananikara.v3i1.249.
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Counseling communication in the Dharma Wacana and Dharma Tula programs is an educational program for Hindus in internalizing Hindu religious teachings that are sourced from the Vedic Scriptures. Dharma discourse is one of the communication tools for Hindus in conveying Vedic teachings to direct and solve all Hindu problems so that it becomes an effective Hindu counseling communication model. This study describes the process of counseling communication in the Dharma Wacana and Dharma Tula programs in Dusun Ngis, Narmada District. This type of qualitative descriptive research uses the expose facto method. The concept of dharma wacana and dharma tula as tools for education and to Hindus in Indonesia in the form of Hindu religious speeches in the Guidance and counseling program is a personal, interpersonal, and group approach. The program of dharma wacana and dharma tula in guidance and counseling-based communication methods does not only help individuals or groups of Hindus solve life problems, but its main purpose is to change religious thought patterns and behavior and strengthen the spiritual-religious dimension of Hindus. The value messages of Hindu teachings originating from the Wedas are implemented in religious life which is conveyed in the Dharma Wacana Program based on Guidance and Counseling in Ngis Hamlet, Narmada District, which is the object of study in this study. The author found that it is not uncommon for the resource person to provide answers to the listener's questions by using the counseling communication model in the Dharma Wacana and Dharma Tula programs. The communication model referred to mainly in the use of spoken language as a communication tool with a counseling character. This is because the activities of dharma discourse in which the use of spoken language is a determinant of the effectiveness of answering a problem presented by the listener.
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Panda, Taranisen, und Rajballav B. Mohanty. „Carrier Concept in Hindu Religious Scriptures and Sculpture: A Conspectus“. International Journal of Cultural and Art Studies 5, Nr. 2 (31.10.2021): 82–86. http://dx.doi.org/10.32734/ijcas.v5i2.6825.
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The relationship between man and bioresources (plants and animals) based on faith, belief, and tradition concerning gods and goddesses and other such powers are very intense, vast, and multifarious. The paper has a brief account of faith related to carrier or vahana in Hindu religious scriptures and sculpture. A total of 32 animals, ten different categories of birds, and only one plant (flower) are identified, playing the role of carriers of gods and goddesses of the Hindu pantheon. It is discussed that such faith, belief, and practice have a scientific basis and are helpful for the management and preservation of biodiversity.
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Akram, Dr Muhammad, und Dr Ayesha Qurrat Ul-Ain. „ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات“. ĪQĀN 3, Nr. 01 (01.02.2021): 123–74. http://dx.doi.org/10.36755/iqan.v3i01.240.
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Three types of academic sources are crucial for understanding the Hindu tradition in our times: a) scriptures and the classical texts that are available mostly in Sanskrit b) works in the English language produced by orientalists, religious studies scholars, and some modern Hindu religious leaders themselves, and c) writings of colonial/post-colonial Hindu and Muslim scholars on Hinduism in Hindi/Urdu language that is understood by a vast majority of the population in South Asia. Many Hindu authors used to write on their religion in Urdu using the Perso-Arabic script in colonial India. Similarly, some Muslim authors also produced scholarly works on Hinduism in Urdu, which could open up better Hindu-Muslim understanding. However, Urdu ceased to be the medium of such writings when religion and language surfaced as two vital factors in national identity constructions in the changing sociopolitical milieu, a process through which the Urdu language became associated with Muslim culture and religion. As a result, the number of Urdu works on Hinduism decreased sharply after British India's partition along religious lines. Nevertheless, this body of Urdu literature is an essential part of the history of modern Hinduism. Keeping this in view, we have produced a comprehensive thematic bibliography of Urdu works on Hinduism, including books, dissertations, and journal articles, which would help preserve the history of the indigenous study of Hinduism in modern times.
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Sujaelanto. „Weda Dalam Kehidupan Masyarakat Hindu Jawa“. Widya Aksara : Jurnal Agama Hindu 24, Nr. 1 (05.03.2019): 18–27. http://dx.doi.org/10.54714/widyaaksara.v24i1.45.
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The Vedas are Hindu scriptures whose values must be believed. Thousand-year-old Vedas come from the mainland of the Sindhu river valley and spread to all corners of the world, not to mention that Indonesia also received the influence of the teachings of the Vedas. Vedic values are critical to the local culture so that it further strengthens the foundation of civilization. In Indponesia, the Vedas became a foothold for the Hindu occupation. In Java the vedas were adopted not only as holy books, but also as valuable knowledge. The concept of Vedas is widely used by Javanese people to mark truth, or to point to a place. The Hindu community in Java, explores the vines not only through the form of ceremonies, but also becomes part of the lifestyle and symbol of diversity. Vedic verses are not much displayed in the corner of the family room or temple, but the reflection of the Vedic value echoes in the joints of Javanese society. Hndu in Java slowly began to revitalize the values of the Vedic teachings through Dharmagita activities, pesantian, pasraman activities, Hindu young generation actions. In order to echo the teachings of the Vedas need synergistic work between religious leaders, families, religious assemblies to formally elevate the Vedic scriptures.
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De Koning, Deborah. „Green Ganesha Chaturthi: The Ritualising and Materialising of a Green Hindu Identity and the Emerging of an Alternative Representation of Ganesha“. Religions 14, Nr. 1 (22.12.2022): 22. http://dx.doi.org/10.3390/rel14010022.
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With the world facing an ecological crisis, Hindus are challenged to reflect on the ways they impact their environment. The last few decades witnessed a rise of theological reflections on Hindu traditions—especially scriptures and concepts (not least by western scholars)—that advocate environmentally friendly perspectives. This stands in sharp contrast with the multiple examples of how Hindu ritual practices cause harm to the environment. Ganesha Chaturthi is a festival that due to the public element of immersion of Ganesha idols, has led to severe pollution of waterbodies. Because of the attention that has been paid to this lately, the festival now calls for ecofriendly alternatives. This article analyses how recently, environmental awareness is ritualized and materialized in the festival of Ganesha Chaturthi. For this, fieldwork was conducted during Ganesha Chaturthi in Chennai and Mumbai in 2022. The focus of the article lies on the ecofriendly material and ritual innovations of the festival—for instance the variety of Ganeshas made of biodegradable materials—and the dynamics of interaction with (alleged) traditions to validate a Green Hindu identity in general and the development of a Green Ganesha in particular.
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Agoramoorthy, Govindasamy, und Minna J. Hsu. „The Suicide Paradigm: Insights from Ancient Hindu Scriptures“. Journal of Religion and Health 56, Nr. 3 (02.02.2016): 807–16. http://dx.doi.org/10.1007/s10943-015-0178-3.
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Ryu Kyoung Hee. „The Historical Developmen DeveHindu Religious Scriptures and Their Meanings in the Hindu Religious History“. Journal of South Asian Studies 15, Nr. 1 (Juni 2009): 41–72. http://dx.doi.org/10.21587/jsas.2009.15.1.003.
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Manuaba, I. B. Arya Lawa, und I. Nyoman Sudirman. „Descriptions Of Aliens (Extraterrestrial Beings) In Vedic Scriptures“. Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, Nr. 2 (02.11.2018): 203. http://dx.doi.org/10.25078/ijhsrs.v2i2.619.
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<p>Polemics emerge when religion is faced to the fact that there are supposedly visitation of intelligent beings from other planets in many cases from ancient times up to now. Vedic literature as basis of Hindu religious teachings is one of many religious resources which can be used as reference to this inquiry. This descriptive-qualitative study aims to (1) clarify whether Vedic Scriptures mention about extraterrestrial life, or intelligent life outside Planet Earth, and (2) enlist categories of extraterrestrial life as mentioned in the Vedic Scriptures. The methods used are literature study and documentary. Result of the study reveals that Vedic Scriptures, especially the four Vedas, Puranas and Itihasas clearly mention about existence of extraterrestrial species (alien beings) and their interactions with humans since the Vedic era. These extraterrestrial beings are of different categories which are more elaborately enlisted in some major Puranic literatures.</p>
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Bista, Chandra Bhakta. „Knowledge, Attitudes, and Practices of Hygiene in Hindu Society of Chunikhel, Lalitpur“. Historical Journal 14, Nr. 2 (04.10.2023): 1–13. http://dx.doi.org/10.3126/hj.v14i2.59045.
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Every religion and culture has its ideas about purity, cleanliness, and what constitutes good physical, personal, and mental cleanliness. The current Hindu society of today stands the same knowledge and customs, but they view hygiene from a different angle. Personal hygiene and sanitation are taken as significant aspects linked to Hindu society. Purity, faith, ritual, and cleanliness in Hindu society are based on the Hindu scriptures related to sanitation and hygiene patterns and the main objective of cleanliness and regular practice in the current society. The study is based on Hindu men and women above 35 years old. The study considers sanitation and hygiene in numerous aspects, including religion, social prestige, self-satisfaction, health, etc. The study includes toilet use, personal hygiene, safe drinking water, and household hygiene as variables. While sanitation and hygiene are prioritized in Hinduism, the modern Hindu community is evolving to recognize not only religious but also physical, social, and psychological well-being. The respondents had high knowledge, favorable attitudes, and good behavior about sanitation and hygiene. Hindu society has internalized and practiced sanitation and hygienic behavior from both religious and health perspectives. The Hindu community also agrees with the new approach to the relationship between Hindu rituals and hygiene and sanitation.
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Skorokhodova, Tatiana G. „The Ethical Thought of the Bengal Renaissance:The Neo-Hindu Conceptions (1880–1910)“. Философская мысль, Nr. 9 (September 2023): 19–37. http://dx.doi.org/10.25136/2409-8728.2023.9.41051.
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A development of ethical thought by Neo-Hindu philosophers in Nineteenth– early Twentieth century Bengal is depicted in the article based on hermeneutic readings of the texts by Bankimchandra Chattopaddhyay, Swami Vivekananda, Aurobindo Ghosh. From the one hand, Neo-Hindu philosophers continue Rammohun Roy’s line of criticism of Indian society’s moral condition, consciousness and conduct. From the other hand, they formed their own ethical conceptions to present Hindu normative ethics. The research demonstrated for the first time the becoming of Modern Indian ethics in the conceptions of Bengal Neo-Hindu thinkers who are the real founders of ethics as philosophical discipline in India. Growing up from indigenous ancient tradition of exegesis of scriptures, Neo-Hindu conceptions of ethics are the new adogmatic interpretation of the native religious ethics in broad context of Modernity. The Bengal Renaissance thinkers had made an intellectual breakthrough in Indian philosophy. The result of intellectual works are following: 1) bringing morality to the fore in dharma to differentiate ethical issue-area as meaningful in thought and practice; 2) definition of universality of Hinduism’ s moral consciousness in the core; 3) normative ethics along with its imperatives and rules had presented as established and fixed in ancient Hindu scriptures; 4) the ethical ideal was found in images of sages and epic heroes as well as in their teachings; 5) ethical norms and ideal are practically oriented for the criticism of society’s morals and future development.
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Yoga Segara, I. Nyoman. „HINDU SPIRITUAL GROUPS IN INDONESIA AND THEIR ACTIVE ROLES IN MAINTAINING HARMONY“. Analisa: Journal of Social Science and Religion 3, Nr. 1 (31.07.2018): 19–40. http://dx.doi.org/10.18784/analisa.v3i1.608.
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Hinduism in Indonesia has been embraced in various ways. In addition to individual adoption, the conversion to Hinduism has also be performed through religious groups, which later develop by adjusting the local customs. The distinction between one adherent to another is essentially unified by the same theology. Panca Sraddha is one of the binders of Buddhis’ belief to Brahman, Atman, Karmaphala, Punarbhawa or Samsara, and Moksa. By utilizing this similarity, people who belong to Hinduism in Indonesia can live in harmony with other fellow Hindus as well as other religious communities, including Indonesian "indigenous religion" followers. Taking the fact into account; however, there are some Sampradaya or spiritual groups which aim to study the religion deeply by making the Vedic scriptures as the only source of the teachings which might lead them into certain challenging situations in terms of living in harmonious life. The problematic situations were addressed through this qualitative research, which employed interviews, observations, as well as document analysis as source of data. This study concludes that the three religious spiritual groups in Hinduism described in this article are now well-welcomed as an integral part of Indonesian Hindus and members of community in general, although they initially have been rejected at the beginning of their development. In keeping harmony among religious believers, these three spiritual groups, Hare Krishna, Sai Baba, and Brahma Kumaris are actively managing pleasant relations with the Indonesian government, Hindu councils, traditional Hindus, and other religious communities. They have performed strategies of dialogue, cooperation, and social service through humanitarian activities based on love and universal values.
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Sujatindriasih, Ni Luh Putu, Ni Putu Sri Wati und Dewa Nyoman Arta Jiwa. „Actualization of Dana Punia in The Hindus Perception of Hindu Literature“. International Journal of Multidisciplinary Sciences 1, Nr. 4 (11.11.2023): 463–73. http://dx.doi.org/10.37329/ijms.v1i4.2272.
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Hinduism has teachings that guide its adherents to always be on the path of Dharma in this living life. Although these religious teachings are very antique, they still apply to their time. At some point in the Kaliyuga era, it was said that the function of Dana Punia (donation) was essential in spiritual life. Hindu scriptures teach that almsgiving can not only be done by giving tangible assets but can also be done by giving with an honest and sincere heart despite sacrificing feelings and giving goods in the form of body and soul. In addition, Dana Punia is defined as a gift to eliminate fear. Dana Punia must be done with sincere feelings and selflessness. This study aimed to discover how Dana Punia’s actualization in the Hindu’s perception of Hindu literature teachings. The method used in this study was library research and literature review. The results showed that almsgiving money could not only be done by giving treasures with certainty but could also be done by giving with an honest and sincere heart while giving up feelings and giving goods in the form of forms. Dana Punia was also referred to as a gift to ease worry or anxiety.
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Sari, Ni Ketut Puspita, und I. Nyoman Mandiasa. „Mantra Atharwa Veda sebagai Kedamaian dan Pencegah Penderitaan dalam Kehidupan Manusia“. Sphatika: Jurnal Teologi 11, Nr. 1 (02.07.2020): 79. http://dx.doi.org/10.25078/sp.v11i1.1502.
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The Vedas which are the most important scriptures in Hinduism contain a collection of revelations which are compiled and systematically rearranged according to their purpose. All the Vedas referred to as the Samhita and Sruti Mantra comprise four groups or the Chess of the Vedic Samhita. The sruti means revelation, Samhita which means set. The four groups (samhita) are: Rg Veda, Yajna Veda, Sama Veda and Atharwa Veda, three of the four groups of Vedas are called Tri Widya or Vedic Trayi, so Atharwa Veda is classified as the fourth or final Veda, traditionally the Atharwa Veda is recognized as the Hindu scripture of the Hindu religion. included in the sruti Veda (Sruti Veda). Atharwa Veda contains things that are commonly known by the people or people and not so with the contents of the Rg Veda its contents are more secular compared to other Vedas that specialize in teaching about religious worship, Atharwa Veda teachings mainly teach how people can overcome the peace that results in division and suffering in human life, many interpreted to contain wisdom about worldly life while the way of worship is not a basic creed.
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Et. al., Nik Kamal bin Wan Muhammed,. „The Contribution of Ramakrishna Mission (RKM) towards World Culture“. Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, Nr. 2 (11.04.2021): 699–703. http://dx.doi.org/10.17762/turcomat.v12i2.924.
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In Indian tradition, the religious development of a person is completed when he experiences the world within himself. Sri Ramakrishna, a Bengali temple-priest propagated a new interpretation of the Hindu scriptures. Without formal education, he interpreted the essence of the scriptures with unprecedented simplicity. With deep insight into the rapidly changing social scenario, he realized the necessity of a humanist religious practice. Therefore, adopting a modern perspective, this paper attempts to highlight the contribution of Sri Ramakrishna in India towards the world culture. Qualitative methods through a systematic sociohistorical analysis that summarized the literature based on documents, books and journals are used in this paper. The results show that the Ramakrishna Mission movement has contributed significantly to Indian civilization in education, humanity, literature and spirituality. Although they are not politically involved, their contribution remains significant in shaping a free-thinking, self-respecting and fearless citizen towards British colonial in India.
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Kembarawan, I. Gusti Komang. „Meniti Teks Ajaran Hindu sebagai Inspirasi Mewujudkan Profesionalitas Kerja sesuai Guna dan Karma“. Sophia Dharma: Jurnal Filsafat Agama Hindu dan Masyarakat 4, Nr. 1 (05.05.2021): 36–60. http://dx.doi.org/10.53977/sd.v4i1.327.
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This study aims to conduct a study of Hindu literary texts that contain teachings about inspiration to realize work professionalism using the basis of guna and karma. The Hindu religious texts used as research data sources are the text of Agastya Parwa, the Vedic scriptures, and the Bhagavadgita. The text that is used as the source of research data is limited to aspects that contain aspects of the division of labor according to guna and karma. This study uses a qualitative descriptive method to analyze Hindu religious texts according to the research focus. More specifically, this study applies content analysis in order to find answers to the formulation of the problem posed. Based on the results of this study, two findings were found. First, the teachings that contain inspiration for work professionalism in Agastya Parwa's text are presented in the form of a dialogue which essentially states that work professionalism is inspired by grouping people based on chess colors. Second, the inspiration in building work professionalism contained in the teachings of the Agastya Parwa text is in harmony with the teachings of the Vedas and the Bhagavadgita, especially in determining professionalism based on guna and karma.
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Rizaldi, Muh. „Analisis Komparatif Konsep Spiritualitas dalam Ajaran Agama Islam, Hindu dan Buddha“. El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 8, Nr. 02 (22.08.2022): 103–23. http://dx.doi.org/10.54625/elfurqania.v8i02.5840.
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Abstract: This article examines the concept of human spirituality as a spiritual being (homo religious) from the perspective of Islam, Hinduism, and Buddhism. The aim is to find common ground related to human spirituality in the teachings of Islam, Hinduism, and Buddhism based on information from the scriptures of each religion. This research uses a comparative study method with exoteric and esoteric paradigms. The results of this study indicate that, in the exoteric realm between Islam, Hinduism, and Buddhism about human spirituality, there are different methods. Still, the differences are not contradictory but only systematic. The esoteric realm is generally oriented to the same dimension: the achievement of transcendental union or union with God.
Keywords: Spirituality, Human, Religion, Exoteric, Esoteric
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Yasin, Shabana, und Gull-i. Hina. „WOMEN'S EDUCATION IN ANCIENT INDIA IN THE LIGHT OF HINDU SCRIPTURES AND SCHOLARS“. Pakistan Journal of Social Research 05, Nr. 02 (30.06.2023): 718–25. http://dx.doi.org/10.52567/pjsr.v5i02.1155.
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India has been the cradle of the ancient civilizations of the world, such as the Indus Valley civilization and the Gandhara civilization. No civilization develops and flourishes without the arts, crafts, and sciences, Nor the development of any civilization can be imagined without the vital role of women. women in ancient Indian society were not allowed to receive education. This misconception not only existed in the past but also persists today. While the Hindu scriptures, old writings and Books on Hinduism spotlight this concept that women in ancient Indian society were not only well-educated but also an important segment of society. They have the right to receive education in all fields of knowledge. Women in ancient Indian society showed their talent in different positions. As religious scholars, Preachers, teachers, Philosophers doctors, artists and in many capacities, women played positive and useful roles in society. Women in the static and traditional society of ancient India were successful in gaining respectable and honourable positions. This opportunity was not confined to the women of the upper class, women belonging to other classes had equal rights and chances to receive all kinds of education. Keywords: Education, India, Women, Vedas, Hindu society.
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Eka Suadnyana, Ida Bagus Putu, und I. Putu Ariyasa Darmawan. „Nilai Pendidikan Agama Hindu Dalam Lontar Siwa Sasana“. Cetta: Jurnal Ilmu Pendidikan 3, Nr. 2 (25.06.2020): 371–91. http://dx.doi.org/10.37329/cetta.v3i2.460.
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Hinduism in addition to giving teachings also guides its people to achieve happiness and harmonize their lives physically and spiritually. Efforts to maintain the preservation of Religion can be done through strengthening education in the field of religion. For people in Bali this is the basic capital as a mental and spiritual driving force and is a guide, guide and impetus in humans to achieve a better and perfect quality of life. The teachings of Hinduism are based on the Vedic scriptures, but also in secondary books, one of which is the ancient manuscripts in the form of Lontar. Dealing with this, the author intends to examine in depth in terms of the value of Hindu religious education for a lontar, namely lontar "Shiva Sasana" which is a religious literary work that is currently only in demand by a small portion of the community or less attention from the younger generation of Hindus. Theories used to solve research problems are convergence theory and value theory. This research is in the form of a qualitative design with data collected with literature study techniques and interpretive methods. After the data collected the data were analyzed with descriptive analysis techniques. The teachings contained in the Lontar Shiva Sasana based on the writer's findings include the teachings of Shivaism and the teachings of the Trikaya Parisudha and the values contained in the Lontar Shiva Sasana include the ethical values and devotional values.
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Bashid, Nifil, und R. Rama Prabha. „The Portrayal of LGBTQIA+ Community, in Different Religions in India; A Comparative Analysis of Hindu, Muslim & Christian Scriptures“. Indian Journal of Mass Communication and Journalism 2, Nr. 4 (30.06.2023): 1–9. http://dx.doi.org/10.54105/ijmcj.c1038.062423.
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The controversy surrounding the recognition and embrace of the LGBTQIA+ community is not unique to India. Despite the legalization of homosexuality in 2018, discrimination and marginalization against LGBTQIA+ individuals still persist in Indian society, especially within religious circles. Therefore, this research aims to examine the representation pertaining to the LGBTQIA+ people in Hindu, Islamic, and Christian religious texts, using comparative analysis methods to identify patterns and differences in the portrayal of LGBTQIA+ individuals in religious literature. Given the social and legal issues faced by the LGBTQIA+ community in India, it is essential to understand the root causes of prejudice and intolerance towards this group. Religious thoughts, expressions of faith and religious observances significantly influence societal perceptions of LGBTQIA+ individuals. Hence, this study involves a qualitative analysis of relevant religious texts, focusing on themes, metaphors, and attitudes towards non-heterosexual and homosexual identities. The research findings will provide insights into the convergence of religion and LGBTQIA+ identities in India, and may suggest ways to promote inclusion and tolerance towards this community.
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Chandrasekar, P., und P. Gurusamy. „Role of Hinduism in Creating Awareness About Sex and Its Related Functions“. Journal of Psychosexual Health 1, Nr. 2 (April 2019): 114–16. http://dx.doi.org/10.1177/2631831819849363.
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Hinduism is otherwise known as Sanatana dharma, the oldest of all religions in the world. Its scriptures allow absolute freedom to the rational mind of human to choose the choice as per individual’s choice wherein individual freewill is exercised. The present review article aims at how a Hindu is educated and guided by the scriptures to lead a harmonious life in the society in general and in particular the sexual functions as prescribed. The main focus of this article are the roles of individuals, families, community, the religious, and educational institutions, and the government to create awareness in the areas such sex, sexual functions and sexual problems among men and women. They are essentially important and needed for the healthy practices of sex in our Indian culture. To strengthen it further, some practical measures are suggested to bring in a change, especially adolescent period is a very exciting phase and they are facing lot of difficulties and challenges in the area of sex. Therefore, the educational institutions should conduct training and workshop for teachers, parents and students on reproductive health and healthy sexual function and the state and central should encourage to undertake the scientific research studies in different areas and groups, for different groups.
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Diwakar, Jyoti. „Sex as a Weapon to Settle Scores against Dalits: An Quotidian Phenomenon“. CASTE / A Global Journal on Social Exclusion 1, Nr. 2 (31.10.2020): 121–34. http://dx.doi.org/10.26812/caste.v1i2.206.
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In the Indian context, caste controls the gender norms as women are the producers of the nation of ‘caste purity’. No wonder all the Hindu religious scriptures have explicitly or implicitly condemned the notion of miscegenation. Thus the Hindu social order works on two grounds either on the karma ideology of dharma (religion) or danda (punishment) thereupon violence is used as a tool to regulate the Hindu society. Historically dalit men and women have been encountering culturally sanctioned violence, mainly from the Hindu social order in the name of ‘violating social norms’ in various forms ranging from inter-caste marriages, temple entry and untouchability and so on. As a result, dalits, especially dalit women become the easy target for so-called ‘protectors of religious authority’. Further, the presence of violence has been normalized and turned into an everyday phenomenon. This article aims to address sexual violence specifically the rape incidents of dalit women due to their intersectional position in the society. The article also explores how the responses of state stakeholders on these two case studies i.e. Bhagana (2014) and Alwar (2019), having distinct rural and urban location, where dalit women’s rape reveals, the caste power of dominant caste community. It also probes how land becomes a contested space to evade dalits’ demand while raping dalit women. The researcher has opted for the case study method to analyze this broader issue and resources are limited to scholarly articles, online media and print media resources and fact-findings reports.
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Syeed, Sayyid Muhammad. „Islamization of Linguistics“. American Journal of Islam and Society 3, Nr. 1 (01.09.1986): 77–87. http://dx.doi.org/10.35632/ajis.v3i1.2904.
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I. NON-ISLAMIC LINGUISTICS UNDER RELIGIOUSINFLUENCESLinguistics has been struggling under the stranglehold of religious beliefs,superstitions, and ethnocentrism for centuries. The role and nature of humanlanguages was perceived through the worldview preached by various religions.There have been claims for the divine origin of certain languages, conferringa special status on their speakers. Greeks, for example, believed that theirlanguage was superior to all other languages. It was the language spoken bythe Olympian gods. Theirs was the only language with regularity, rules, andmeaning; all other languages were arbitrary and meaningless, burburoi, whencethe modern English word “barbarian.”In India, where Panini (sixth century B.C.E.) wrote the first comprehensivegrammar of a human language, Sanskrit was believed to be the languageof gods and worthy to be studied and used by the high caste of Brahmansonly. The low-caste Hindus could not listen to the Sanskrit verses from theholy scriptures, and severe punishments were prescribed for such sacrilegiousacts. As late as 1912, the Muslim linguist, Mohammad Shahidullah, was deniedadmission to the master’s course in Sanskrit at the University of Calcutta.The Hindu professors of Sanskrit were shqcked at the possibility that a Muslimcould be allowed to read and hence defile the Vedas, the holy scriptures ofHindus. They bitterly opposed his admission.In the Judaeo-Christian world, too, similar unscientific views persisteduntil recently. Hebrew was God‘s own language, the language spoken in theheavens, the first language spoken on the earth and therefore the mother of ...
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Ni Ketut Riska Dewi Prawita, I Nyoman Suarka und I Nyoman Linggih. „THE REPRESENTATION OF PUJASMARA IN ABUANG DANCE IN TENGANAN PEGRINGSINGAN VILLAGE, MANGGIS DISTRICT, KARANGASEM REGENCY“. Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 7, Nr. 1 (31.05.2023): 66–74. http://dx.doi.org/10.25078/vidyottama.v7i1.2318.
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Abuang dance is one of the dances that accompany religious ceremony at Usaba Kasa and Usaba Sambah in Tenganan Pegringsingan. The art of dance provides an image of worshiping the greatness of God through beauty, therefore Sang Hyang Smara is believed to be God of worship as God of Beauty. This research is a qualitative research with an ethnographic research approach. The results of the research show that Abuang Dance contains many symbols of Pujasmara that can be internalized to the Tenganan Pegringsingan community, Pujasmara's representation in Abuang Dance is shown by dancers, fashion, property, movement, and selonding gamelan. The belief of the Tenganan Pegringsingan community is a belief in local wisdom based on the desa, kala, patra which cannot be changed, but remains in the teachings of the Hindu religious scriptures that God is One ‘Esa’.
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Archer, Joseph. „Prithvi Mata: Hindu Perspectives on Nature“. Dev Sanskriti Interdisciplinary International Journal 15 (20.02.2020): 46–50. http://dx.doi.org/10.36018/dsiij.v15i.140.
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Indian scriptures describe the unity of each individual with nature by stating I am the Son of Mother Earth (mother earth). I found two major takeaways from my interviews in India. Firstly, I was fascinated to see so much agreement on the concept of species dharma. This concept is, in my opinion, the strongest evidence of embedded Hindu ecological understanding. The concept is very applicable and accessible to average Hindus, making it a framework that, if promoted, can help modern India develop a stronger environmental ethic. Through my own observations I have commonly witnessed what I can only define as spiritual apathy. Walking across a bridge I watched a family dump bags of candy, wrapper and all, into the river. Hundreds of aluminum and plastic bowls from makeshift Ganga puja litter the shore of the river, with untold thousands lying at the bottom. The main cause behind the so-called ‘ignorant practice’ in Hinduism seems to be the failure of the priests. Indeed, there is a need of class of Brahmin who has attained a state of higher consciousness and can teach masses with their ancient wisdom. Literacy on the legacy of ancient wisdom is on the rise in India, allowing the less-educated to access religious texts in a way that they never have been able to. A woman, who was interviewed said, “if we take our own inner change seriously, than this will lead to outer change. If we change our vision and lifestyle, everything will shift. We must perceive nature, culture, and land as divine”.
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Dwivedi, O. P. „Vedic Heritage for Environmental Stewardship“. Worldviews: Global Religions, Culture, and Ecology 1, Nr. 1 (1997): 25–36. http://dx.doi.org/10.1163/156853597x00191.
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AbstractAn ethic of environmental stewardship can find valuable support in the world's existing cultural and spiritual traditions. This paper emphasises the Vedic heritage for eco-care, citing as examples numerous passages from Hindu sacred writings, including the Vedas, the Upanishads and the Bhagavad Gita. These scriptures demonstrate an early understanding of the need to temper our material appetites, and most importantly, to treat the earth with care and respect.
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Suharko, I. Nyoman, I. Gede Suwantana und Ni Luh Gede Wariati. „EKSISTENSI KEPONGOR DI BALI REFLEKSI TERHADAP AJARAN KARMAPHALA“. PANGKAJA: JURNAL AGAMA HINDU 24, Nr. 1 (31.03.2021): 40. http://dx.doi.org/10.25078/pkj.v24i1.2180.
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<em>Kepongor for the Hindu community in Bali is a belief (belief) based on a tradition and ancestral culture. Where the kepongor culture is a form of teaching about human behavior (deeds), ethics and morality which is applied from generation to generation through a curse, it is possible that all descendants are always aware of (remember) the ancestors. Religion is taught and socialized to humans based on the text of the Veda scriptures, lontar, and Bisama (warning) from generation to generation. This has served to provide a belief about how diversity and culture are carried out by humans based on the Five Sradha and Tri Hindu religious frameworks, tattwa, morals and events. On the basis of sradha and bahakti, things that are beyond human reason and logic that are abstract in nature which cause sorrow, pain, etc. can be avoided. Through the description above, the problems discussed in this study include: 1) the form of kepongor experienced by Balinese, 2) Balinese people can learn and overcome kepongor, 3) the implementation of karmaphala teachings on the incidence of kepongor</em>
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Dhakal, Bharat Raj. „Gandharva: Origin and Performing Arts“. Journal of Development and Social Engineering 3, Nr. 1 (02.12.2017): 59–64. http://dx.doi.org/10.3126/jdse.v3i1.27960.
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The prime objective of this research article is to explore the different forms of arts performed by the ‘Gandharvas’ along with their historicity of social and sacred religious origin towards which the mainstream Nepali society is indifferent. In the social context of Nepal, they are regarded as the musician caste. They are also treated as the so-called lower caste people, the ‘dalits’ and are also denied the prestigious position in the society as well as in the pages of history. Although neglected in the society as well as in the history, they have got a pious origin as mentioned in the Hindu religious scriptures and beliefs. Their performing arts and musical instruments also have the religious significance. They have made a great contribution for nation through their performing arts. But the paradox is that they have not got the true recognition in Nepali society even though they share the sacred lineage like other groups. Although they have sacred place in religion, their position is downtrodden in society.
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Singh, Poonam. „The Advent of Ambedkar in the Sphere of Indian Women Question“. CASTE / A Global Journal on Social Exclusion 1, Nr. 2 (31.10.2020): 17–30. http://dx.doi.org/10.26812/caste.v1i2.182.
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The paper attempts to project Bhim Rao Ambedkar as one of the foremost liberal feminists who advocated for Hindu women’s legal rights through the constitutional provisions listed in the Hindu Code Bill. He proposed four major stipulations, “one change is that, the widow, the daughter, the widow of predeceased-son. All are given the same rank as the son in the matter of inheritance. In addition to that, the daughter is also given a share in her father’s property: her share is prescribed as half of that of the son.”[1] To contemplate the predicament and marginalized position of Indian women, Ambedkar posited that caste and gender are intertwined. The imposition of endogamy was made compulsory by Brahaminical hierarchy which eulogized by Hindu religious scriptures to ensure sustained subjectivity of women, which eventually depreciated the egalitarian position of women. The focal point of the research paper remains a close textual analysis of Ambedkarite canon with archival study and genealogical examination contouring the discourse. The paper also encompasses potent reasons to establish the differences between the marginalization of upper-caste women and Dalit women. Difference between them is maintained by the ‘graded inequality.’ After having observed such differences, the paper intends to extend the idea that Ambedkar worked as a socio-political champion for Dalit women and Indian women concomitantly. To guarantee the freedom, equality, and individuality of Indian women, Ambedkar resorted to legalized mechanism and constitutional provisions.
Key Words: Ambedkar, Hindu Code Bill, Manusmriti, Indian Women, Dalit Women, Indian Feminism, Caste, Patriarchy
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Keshavmurthy, Prashant. „Translating Rāma as a Proto-Muḥammadan Prophet: Masīḥ’s Mas̱navī-i Rām va Sītā“. Numen 65, Nr. 1 (01.01.2018): 1–27. http://dx.doi.org/10.1163/15685276-12341486.
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AbstractHow have religious communities imagined the scriptures of other communities? In answering this question, this article aims to nuance our understanding of pre-colonial and self-consciously Islamic translations into Persian of Indic language texts understood to be Hindu by considering Masīḥ’s early 17th-century Mas̱navī-i Rām va Sītā, a Persian translation of Vālmīki’s Sanskrit epic, the Rāmāyaṇa (circa 2nd century bce). It opens by remarking on a shift in the study of the relations between poetics and politics in Persian translations of Indic texts. Then, attempting to refine our understanding of this relation, it takes issue with prior studies of this poem before answering the following questions these studies fail to pose: how does the prophetological metaphysics of the prefatory chapters relate to the poetics of emotion in the main body of the tale? And what does this relation let us infer of Masīḥ’s theological conception of translation?
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Khanna, Vandita. „The Holy Cow: Unravelling the Mystery of its Holiness“. Millennial Asia 8, Nr. 2 (Oktober 2017): 217–33. http://dx.doi.org/10.1177/0976399617715827.
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This article aims at debunking the sanctity of the cow that has gained ground as a political vehicle in contemporary times, and exposing the selective reading of texts employed otherwise to further particular religious leanings. Through the course of this article, a wide array of evidence from religious scriptures, legal texts, archaeological materials, epics, commentaries, edicts, foreign travellers’ accounts, debates, statutes and judicial decisions have been resorted to, in order to enable a comprehensive understanding of the trajectory of the cow from sacrificial slaughter to prohibitory injunctions on beef consumption. This article, to begin with, traces the treatment of the cow to the earliest Vedic texts through an academic survey to demystify popular misconceptions regarding religious injunctions against cow slaughter and the inherent sacredness of the cow. It then explores an amalgamation of theories put forth to explicate the transition from cow killing to the present inviolability of the cow. Finally, this article examines the legal and juridical discourse on sanctifying the cow, by tracing Constituent Assembly debates and a series of judgements on cow slaughter under the colonial administration and post-Independence, to conclude that judicial intervention has failed to engage with the religious debate satisfactorily and has made a mockery of constitutional secularism in promoting and normalizing a single dominant-caste Hindu narrative.
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Sharif, Aditi, und Mahima Ferdousy Mithila. „Digging The ‘Dirt’: Roots and Routes of Stigma“. South Asian Journal of Social Sciences and Humanities 5, Nr. 2 (05.04.2024): 1–20. http://dx.doi.org/10.48165/sajssh.2024.5.2.01.
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Historically, Dalit identity is associated with different stereotypical notions. In this article, we have attempted to explore the underlying factors behind the stigma associated with them from the micro perspective in a small Muslim-dominated context of Bangladesh based on a series of intensive fieldwork. It reveals that Dalit cleaners are widely considered impure, dirty, strange, chaotic, alcoholic, and inferior. We combined two theoretical perspectives to interpret the matter systematically: Douglas’s notion of purity and pollution and Foucauldian discourse. The apparent reasons for the stigma associated with Dalit cleaners at Bhairab are association with ‘Dirty jobs, pig rearing, pork consumption, liquor consumption, and business. However, the empirical pieces of evidence show that different historical, religious, and socio-political factors (such as ideological domination of Hindu scriptures, the intervention of British colonialism, and the negative role of media and local influential businessmen) contribute significantly to the stigma.
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Sumertini, Ni Wayan. „Tahap Brahmacari Asramapijakan Menuju Tahap Kehidupansejahtera dan Berkualitas“. Sanjiwani: Jurnal Filsafat 9, Nr. 1 (07.07.2020): 33. http://dx.doi.org/10.25078/sjf.v9i1.1610.
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<p><em>Hinduism recognizes the teachings of Catur Ashrama. Teachings of Catur Ashrama consists of Brahmacari, Grhasta, Wanaprastha, and Biksuka. Brahmacari is one of the most important things in the lives of children. At this level, man are at the learning stage. More and more age to learn. There is a science of art and technology that must be studied for the provision to the next stage of life. There is a religious ethic that must be occupied and lived as a life guide. There are many good things for formal, informal and non-formal education. The Brahmacari concept is a Hindu teaching in need in the Vedic scriptures that is very sublime for us to practice. The Brahmacari concept provides an explanation of the meaning of education for all of us who will impact on growth or bring benefits for ourselves, society and nation. Brahmacari is the only concept that is excellent and qualified.</em></p>
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Ardika Yasa, I. Made. „Nilai-Nilai Pendidikan Dalam Budaya Tarung Presean Di Lombok Barat (Perspektif Agama Hindu)“. Jurnal Penelitian Agama Hindu 4, Nr. 1 (18.05.2020): 34. http://dx.doi.org/10.25078/jpah.v4i1.1334.
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<p><em>Tarung Presean Culture in Batu Kumbung Village, Lingsar Subdistrict, West Lombok Regency, there are several components that can be examined in the presentation of results including: (a) Tarung Presean Culture is carried out by the Hindu Balinese who have long lived on the island of Lombok along with the Muslim Sasak tribe with a variety of social statuses but one goal is to ask for the gift of rain in order to obtain fertility and commemorate the services of the ancestors and as a form of thanks to the spirits of their ancestors who have fought to achieve independence and unite the archipelago. The culture of Tarung Presean in Batu Kumbung Village, Lingsar District, goes through several stages, namely; (1) preparations include making arenas, providing tools for Tarung Presean, and appointing referees (Pekembar), (2) Introduction marked by the beating of Sasak gamelan instruments accompanied by Sasak version of Pancasila songs, (3) the peak of the Ceremony designating an audience to be Pepadu and Tarung Presean begins after Pepadu is determined and ready to fight, (4) closing ceremony, a pair of Pepadu who have competed with each other / hugged each other and the committee gives gifts to fighters and gives closing words to the audience and fighters / Pepadu about the meaning contained in Tarung Presean. (b) In studying the values of Hindu religious education contained in the culture of Tarung Presean in the Batu Kumbung village of Lingsar sub-district, West Lombok Regency, using the Hindu Religious Concept which refers to the holy books, namely: Vedic Scriptures, Bhagavad Gita, Manawa Dharmasastra, and Sarascamuccaya. (c) In Tarung Presean in Lingsar Temple, Lingsar Subdistrict, West Lombok Regency, there are aesthetic aspects, logic aspects, and ethical aspects as well as very deep meaning, including; (1) Tarung Presean as Actualization of Self-Control, (2) Tarung Presean as a form of Sportmanship and Patriotism, and (3) Tarung Presean Application from Tri Hita Karana.</em></p>
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Yusman, Machudor, Made Widhiyana und I. Made Sadwika Hare. „APLIKASI PEMBELAJARAN SLOKA DALAM KITAB SUCI BHAGAVAD GITA BERBASIS ANDROID“. Jurnal Pepadun 3, Nr. 2 (01.08.2022): 259–67. http://dx.doi.org/10.23960/pepadun.v3i2.122.
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Bhagavad Gita Devata Song, is one of the Vedas. He often refers to it as the fifth veda, the Pancamo Veda. It is not clear why it was named so, because when viewed from the aspect of the codification of the Hindu religious scriptures called the Vedas, it is traditionally called Vedic chess. Structurally the content of the Bhagavad-gita is more focused and is a collection of the previous Vedas. This is one step in the development of the history of thinking in Hinduism. The Bhagavad-gita appears as part of the Mahabharata which consists of 18 parvas, and 700 slokas. Learning the Bhagavad Gita is a necessity that must be carried out by Hindu students. Every day, even every time students should take their time to learn to read the Bhagavad Gita. A good learning process is a learning process that can make it easier for students to understand the Bhagavad Gita material being taught. In this study, the information provided by the application includes an understanding of the Bhagavad Gita, the contents of the verse from the Bhagavad Gita, assistance on how to read the sloka properly and correctly according to the existing recommendations. This system provides interactive information in the form based on videos on how to recite the verse Bhagavad Gita, as well as the contents of the verse and its translation.
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Sukarlinawati, Wayan. „Peran Perempuan Hindu Dalam Pelaksanaan Upacara Ngaben (Studi di Dusun Wana Sari Desa Swastika Buana Kecamatan Seputih Banyak Kabupaten Lampung Tengah)“. Jurnal Pasupati 10, Nr. 1 (30.06.2023): 50. http://dx.doi.org/10.37428/pasupati.v10i1.347.
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In Balinese society, it has been proven that many women are capable of carrying out tasks as befits men, such as being a sulinggih, pampangku (jan bangul), but women are generally reluctant to choose this opportunity to become the field they are engaged in. Scriptures or guidelines in ejection are often used as an excuse to perpetuate injustice regarding the provisions that must be obeyed by women in religious activities/prayers. Women play an important role in being involved in religious ceremonies and other Yajna activities. One of the important roles of women is their involvement in the Pitra Yajna ceremony, namely the Ngaben ceremony. The purpose of this study is to analyze the role of women in carrying out the cremation ceremony in Wana Sari Hamlet, Swastika Buana Village, Seputih Banyak District, Central Lampung Regency and to analyze the shape of the role of women in the Ngaben ceremony in Wana Sari Hamlet, Swastika Buana Village, Seputih Banyak District, Central Lampung Regency. The method used in this study is a qualitative research method related to field research which is usually research related to the social sciences. The results of the study are that women have a social role in society and secondly, the role of women is to strengthen a sense of solidarity in the effort to transform religious values and the division of responsibilities for the implementation and development of religious rituals, especially at the Ngaben ceremony, is sustainable. The role that women have in carrying out the Ngaben ceremony is that the women specifically make Banten Upakara, while the men handle other equipment that requires more manpower, such as making bade and others. The rights of Hindu women in the Ngaben ceremony greatly determine the Atman and all of their ancestors in order to achieve perfection and happiness in God's realm.
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Sadiqa, Ulfat, und Amt ul Rafi. „Earth-Man Relationship in Islam and Hinduism“. Al Basirah 11, Nr. 01 (30.06.2022): 17–34. http://dx.doi.org/10.52015/albasirah.v11i01.25.
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The relationship between man and earth has been both sacred and tender since time immemorial. This bond is based on the guiding principles enshrined and practiced deftly in all religious scriptures. Islam and Hinduism are unique as having a deep sense of respect and consideration for Earth and its natural resources. Fazlun Majeed Khālid and Ranchor Prime being the contemporary scholars of Islam and Hinduism respectively, attempted to bring religious understandings of earth and the place of human beings on it into the discourse of the present ecological crisis. They shifted the global vision of the earth-man relationship to a religious understanding of ‘self and surrounding'. They tried to solve the current ecological crisis that our planet is facing after the advent of scientific knowledge and technological development in a purely eco-theological dimension. Khālid tries to address these issues from an Islamic understanding of nature while Prime attempts to deal with the ecological crisis from the Hindu faith. Both scholars criticized the anthropocentric value approach of the West and present the Cosmo-centric value approach as an alternative ethical approach to protecting our home planet Earth and its resources. This article presents a comparative analysis of their eco-theological thoughts to sustain an earth-man relationship in the 21st century. Keywords: Earth-man Relationship, Sustainability, Ecological Crisis, Secular Worldview, Anthropocentric, Cosmo-centric, Comparative Analysis.
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Pillai, Rupa. „A Hinduism of their Own: Emerging Guyanese Hindu Reading Practices in New York City“. Journal of Hindu Studies 13, Nr. 2 (01.08.2020): 122–43. http://dx.doi.org/10.1093/jhs/hiaa010.
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Abstract Immigrating to New York City presents new issues for Indo--Guyanese, especially as many find themselves in lower class positions while navigating a racial structure distinct from Guyana. A subset of these Indo--Guyanese Americans, particularly middle class women as well as the 1.5-- and second generation, believes Guyanese Hinduism, the forms of Hinduism adapted to the Guyanese context, must adapt again to continue to be relevant to the community in their new home. Central to their call is questioning the religious authority of pandits. As I will discuss, pandits occupy a powerful position in Guyanese Hindu community that extends beyond the religious sphere. The key to their authority lies in their ability and skill to read and interpret Hindu scripture. However, I argue the realities of migration have resulted in a questioning of religious authority and how pandits read these texts. With some Guyanese Hindus uncertain of the reliability of their pandit’s reading of scriptural text, there is a desire to engage in a Hinduism untainted by the biases of pandits. The presumed truth held within Hindu scripture has inspired some devotees to return to the text or rather to engage the text on their own for the first time. As a result, new reading practices are appearing within the community, which encourages Guyanese Hindus to craft a Hinduism that will serve them.
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Chaudhary, Deepak, Chandra Lal Shrestha und Mahendra Sapkota. „The Practice of Local Leadership and Governance in Nepal: A Historical Perspective“. Historical Journal 14, Nr. 2 (04.10.2023): 43–53. http://dx.doi.org/10.3126/hj.v14i2.59053.
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The paper aims to study the practice of local leadership and governance in Nepal critically. The historical perspective synthesizing the review of literature and interpretation analyzing the changes over some time is adopted as a method. The practice of local leadership and governance in Nepal has been since ancient times. The kings and states are examples of leadership and governance practice that is mentioned in Hindu and Buddhist scriptures. The great-men theory or charismatic theory of leadership has largely been associated with leadership and the governance system was mainly based on religious and community basis and ultimately utopian ideas. Self-rule was found on a community basis as governance at the local level. Similarly, the charismatic typology of leadership has long been dominant in Nepal. Despite this, leadership has largely been influenced by caste, kin, and noble family. However, with the advent of modernization, the traditional practice of governance and leadership has changed. Nonetheless, questions on leadership and governance have also been raised regarding social transformation and economic growth.
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Sudarsana, Komang, I. Gede Suwindia und I. Wayan Gata. „IMPLEMENTASI METODE PEMBELAJARAN BELAJAR SAMBIL BERNYANYI DALAM MENUMBUHKEMBANGKAN PENDIDIKAN KARAKTER ANAK DI PAUD HINDU DAMA KUMARA DESA PATEMON KABUPATEN BULELENG (KAJIAN ETNOPEDAGOGI)“. Maha Widya Bhuwana: Jurnal Pendidikan, Agama dan Budaya 5, Nr. 2 (04.12.2022): 179. http://dx.doi.org/10.55115/bhuwana.v5i2.2363.
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The learning while singing method can also be referred to as a method of modifying several methods in it such as lecture methods, modeling, experiments, demonstrations by prioritizing memory skills, courage, Hindu religious material such as an introduction to the Vedic scriptures, holy places, holy people, holy days, introduction teachings of Tri Hita Karana, Tri Kaya Parisudha, Panca Sradha and so on. The values of the teachings of Hinduism are integrated into the singing method, where while singing children are actually learning to know and understand the teachings of Hinduism. So that by itself it will be able to develop the character of the child for the better. The results of the study show that (1) Establish a method of learning while singing in developing character education for students, namely singing, singing along with applause, movement, or musical accompaniment. Through singing activities, children can get to know rhythm, understand a concept according to the content of the lyrics, express themselves, and much more. (2) The stages of implementing the learning while singing method, the teacher first knows clearly the content of the material to be conveyed and puts it into the song lyrics, chooses a song tone that is familiar to students, the teacher introduces the song and explains the meaning contained therein, demonstrates together -same and repeated accompanied by appropriate body movements. (3) The implications are very positive, it is known from the responses of the principal, teachers, students and parents of students that there is comfort in the learning process that is applied, there are changes in attitudes and behavior of students and the responses of parents who are enthusiastic about sending their children to PAUD Hindu Dama Kumara Patemon Village.Keywords: Implementation, Singing Learning Learning Method, Developing Character Education, Ethnopedagogy
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Dangal, Philip, und Abimael Lozano. „Understanding the worldview of hinduism for evangelism purposes“. Unaciencia Revista de Estudios e Investigaciones 11, Nr. 21 (15.11.2018): 54–62. http://dx.doi.org/10.35997/runacv11n21a9.
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Introduction.- In the year of 1894, the Adventist message was first introduced in Hindu country India. Since, then thousands of missionaries have been sent to Asian countries like India, Nepal, Maldives, and Bangladesh but very few results have been accomplished. Many missionaries and Missionary Institutions have come to the realization that the work is very challenging to this specific group of people. In order to reach them and to know how they think and perceive things it is vital to understand their worldview. Objective.- Having mentioned the above problem, this research tends to contribute in unders- tanding the worldview of Hinduism. Only if we understand their worldview, we will be able to relate with them, and will be able to explain things in a way that both parties understands with less possibilities of being misunderstood. Methodology.- In order to make it happen, this research followed thematic methodology, first planted the problematic issues, explained the antecedents, and found solutions of the problem. Results.- Found some elements that could serve as a bridge for religious dialogues with Hin- dus. When the oriental world is crying for medical assistant, medical missionary work would serve as a medium to touch their hearts, other elements that has to deal with salvation, grace, and the identity of the savior of the world is revealed using their own sacred scriptures. Conclusions.- Investigation reached to the following conclusions: First, Understanding the worldview of any group of people, or individual helps to relate and reach them. Second, Christ’s method alone will work as incredible method to reach the unreached Hindus, most of the Hin- dus people have prejudice about the western missionaries but if Christ Method was followed and if we seek nothing but their good, surely they will open their hearts for truth. Third, some elements have been found in their sacred books where it reveals about the Identity of Jesus Christ and presents Him as the redeemer of the world.
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Sugiarta, I. Putu. „Religiusitas Magis Pura Taman Sari Desa Adat Sandakan Kecamatan Petang Kabupaten Badung“. Metta : Jurnal Ilmu Multidisiplin 2, Nr. 2 (31.08.2022): 67–80. http://dx.doi.org/10.37329/metta.v2i2.1814.
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Religion is a concept of religious order between human and God. A religious attitude, of course, based on the scriptures, which always obeys what He commands and stays away from all the prohibitions. One form of religious attitude is seen in the worship of God Almighty. Hinduism as one of the religions in Indonesia, of course, has its own way of worshiping Ida Sang Hyang Widhi / God with what is contained in the teachings of the Hindu holy book, the Vedas. One of the holy places in Hinduism is the Pura. Based on the type of temple, there is what is called the Dang Khayangan Temple, which is a temple made to worship the greatness of God and to commemorate the services of holy people who have spread the teachings of Hinduism. Taman Sari Temple is one of the Dang Khayangan Temples located in Sandakan Traditional Village, Sulangai Village, Petang District, Badung Regency which is a temple that is trusted by the surrounding community as a holy place to worship God and a place to ask for success in studying. The purpose of this research in general is to provide information to the public in order to know about the magical religiosity of Taman Sari Temple in the Sandakan Traditional Village. In addition, this research also aims to contribute knowledge and insight, especially in science related to the magical religiosity of temples. The method used in this research is qualitative research. Sources of data used are primary data, namely conducting direct interviews with informants who know and secondary data, namely related library sources, techniques for determining informants using snowball sampling, and data collection techniques using observation, interviews and documentation. The result of this research is that the magical religiosity of Taman Sari Temple is used as a place to ask for fluency in studying and helping find a mate and is used as a series of pawiwahan ceremonies for the local community. Taman Sari Temple also has functions, namely 1) social function, Taman Sari Temple is used as a place for social interaction such as during piodalan ceremonies, meetings and other dialogues. 2) aesthetic function, Taman Sari Temple is a manifestation of the creativity of the local community such as the architecture of the temple building, reringgitan on banten, sacred chanting, to dance and percussion. In addition to its function, Taman Sari Temple also has a theological meaning, namely worship of God Almighty who manifests as Lord Shiva with the identity of Ida Nak Lingsir at Taman Sari Temple. So knowing and understanding magical religiosity can increase the attitude of trust and belief in God.
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DeNapoli, Antoinette Elizabeth. „"Write the Text Letter-by-Letter in the Heart"“. Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, Nr. 1 (05.06.2010): 3–40. http://dx.doi.org/10.1558/post.v4i1.3.
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The performance of the Rāmāyan, a popular, medieval Hindi text composed by the Indian poet/saint Tulsidas, constitutes an important genre in the “rhetoric of renunciation” for female Hindu ascetics (sādhus) in Rajasthan. It is used by them, along with the singing of devotional songs (bhajans) and the telling of religious stories (kahānī), as integral to their daily practice of asceticism. This essay examines the performance and textual strategies by which non- and semi-literate female sādhus create themselves as “scriptural”—how they perform a relationship with the literate textual tradition of the Tulsi Rāmāyan—and thus engender female religious authority in the male-dominated institution of renunciation, in which men are often considered by Indian society as “the” experts in sacred texts. For these female sādhus, Rāmāyan performance functions as a rhetorical strategy with which they construct their tradition of devotional asceticism as a non-orthodox and vernacular alternative to the dominant (and orthodox) Sanskritic textual model of Brahmanical asceticism. The sādhus’ identification of Rāmāyan expressive traditions with Tulsidas’ written text contributes a new perspective on the concept of scripture, and their textual practices provide an alternative model of scripturality to current analytical models which equate it with individuals’ engagement with the written sacred text.
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Dulal, Lok Nath. „Wall Painting of Pujari Math of Bhaktapur: An Exploration“. Contemporary Research: An Interdisciplinary Academic Journal 6, Nr. 2 (05.12.2023): 124–43. http://dx.doi.org/10.3126/craiaj.v6i2.60252.
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Historical evidences prove that painting is considered as the mother of all other forms of art and crafts. While artists start to sculpture the icon and any art objects, very first, they sketch the drawing of concerning deities and specimens, therefore, a painting is said to be the mother of all other sculpture arts. Therefore, the history of creation of painting is older than other forms of arts. On the basis of creating materials, mediums, instruments, technologies, and nature, painting can be classified into three different forms such as fresco, miniature and painted scroll. This article has analyzed the fresco painting of Pujari Math of Bhaktapur. This is an example of polychrome painting which displays an excellent craftsmanship of the artist. Through the perspectives of religion, culture, social values, art skill and technology this art object is known as the representative fresco paintings of Nepal which reveals the fine handiworks of the artists of the medieval period. In painting where people can observe several secular and religious figures of deities and social events associated with the myths of religious scriptures especially Ramayan and Mahabharata the great epics of Hindu. Despite all its amusing qualities, unfortunately, this painting is still not properly considering as the subject of research and study. It is its academic problem and research gaps as well. Thus, raising the research questions such as what types of paintings are painted on the walls and beams of Pujari Math? Why the painting of Pujari Math is considered wonderful work of art? And what are the major features of the painting of Pujari Math? Likewise, this paper fulfills the certain specific objectives such as to examine the paintings of Pujari Math; to explore the significance of the work of art and to analyze the major features of the fresco paintings. It is qualitative research based on primary data and secondary information. Primary data have been obtained from the field using observation and interview method whereas the required secondary information has been collected from different reliable literatures such as journals, documents, books, published and unpublished relevant reports. Thus, for fulfilling the research gaps and problems this paper has been prepared.
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Clooney, Francis X. „Extending the Canon: Some Implications of a Hindu Argument about Scripture“. Harvard Theological Review 85, Nr. 2 (April 1992): 197–215. http://dx.doi.org/10.1017/s0017816000028856.
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Can the sacred texts of non-Christian religious traditions be revelatory for Christians in a fashion that is more than vague and merely theoretical? This question is central within the larger project of understanding the significance of the various world religions for Christians, and the effort to answer it must proceed according to three specific tasks.First, it is necessary to describe the ways in which the Christian tradition predisposes and constrains Christian believers on the issue of whether non-Christian texts can be revelatory words of God for non-Christians, for Christians, or for both. The formulation of this description requires reflection on the Christian tradition and its sources: Christian ideas of revelation, scripture, the Word of God, and possible words of God.
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Jassen, Alex. „Hindy Najman. Seconding Sinai: The Development of Mosaic Discourse in Second Temple Judaism. Supplements to the Journal for the Study of Judaism 77. Leiden: Brill, 2003. xiv, 176 pp.“ AJS Review 29, Nr. 2 (November 2005): 367–69. http://dx.doi.org/10.1017/s0364009405240175.
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In the present study, Hindy Najman addresses two fundamental aspects related to Second Temple Jewish literature: pseudepigrapha and the rewritten Bible. Pseudepigrapha as a literary genre signifies texts which claim as their author some privileged individual from the past. In reality, however, the attribution of authorship to some ancient figure masks the present-day composition of the text. The term rewritten Bible, in its broadest use, refers to the interpretive reworking of the scriptural text and story through such means as expansion, deletion, harmonization, and conflation. The final product retains the narrative sequence of the scriptural account though in a significantly modified form. Both of these literary techniques seemingly have at their base a manipulation and subversion of the integrity of the scriptural story and text. Pseudepigrapha asserts for a latter day author the authority and prestige of an ancient figure; rewritten Bible presents itself as a new and improved scripture.
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Bilimoria, Purusottama. „Hindu-Mimamsa against scriptural evidence on God“. Sophia 28, Nr. 1 (April 1989): 20–31. http://dx.doi.org/10.1007/bf02789851.
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