Relevant bibliographies by topics / Goddesses, Hindu

Academic literature on the topic 'Goddesses, Hindu'

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Published: 4 June 2021
Last updated: 19 February 2022

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Journal articles on the topic "Goddesses, Hindu"

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Bühnemann, Gudrun. "The Goddess Mahā;cīnakrama-Tārā (Ugra-Tārā) In Buddhist And Hindu Tantrism." Bulletin of the School of Oriental and African Studies 59, no. 3 (October 1996): 472–93. http://dx.doi.org/10.1017/s0041977x00030603.

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It is well known that some goddesses are worshipped in both the Buddhist and Hindu Tantric traditions. A form of the Buddhist Vajrayoginī, accompanied by Vajravarṇanī and Vajravairocanī, is the prototype of the Hindu Chinnamastā accompanied by Ḍākinī and Varṅinī. Forms of Ekajaṭā and Mañjughoṣa were adopted from the Buddhist pantheon into the Hindu and worshipped by the same name. Usually it is not easy to trace how and when these adaptations took place. In the case of Mahācīnakrama-Tārā, a special form of Tārā, it has long been suspected that the goddess was imported from the Buddhist Tantric pantheon into the Hindu pantheon. In this paper I demonstrate, on the basis of clear textual evidence, how the goddess's description in a Buddhist sādhana was incorporated into the Hindu Phetkāriṅītantra, which was then quoted as an authoritative source regarding the goddess by later Hindu Tantras. I further examine representations of the goddess in art, and provide a new edition and translation of two sādhanas of Mahācīnakrama-Tārā.
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VICZIANY, MARIKA, and JAYANT BAPAT. "Mumbādevī and the Other Mother Goddesses in Mumbai." Modern Asian Studies 43, no. 2 (March 2009): 511–41. http://dx.doi.org/10.1017/s0026749x0700340x.

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AbstractMumbādevī is the patron Goddess of the city of Mumbai, one of the largest and most cosmopolitan cities of Asia. Local traditions say that Mumbādevī was a Koḷī Goddess and worshipped by the indigenous Koḷī fisher community for centuries. However, since the turn of the twentieth century the temple of Mumbādevī and the rituals surrounding the Goddess have gradually been Sanskritised. Today, Mumbādevī is more closely associated with the Gujarati community. This paper examines this transformation and in doing so reflects on the survival of Mumbādevī, the ongoing popularity of Goddess worship in Mumbai and the failure of Hindu fundamentalists to subordinate the Mother Goddesses of Mumbai to a more limited range of Hindu Gods.
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Smears, Ali. "Mobilizing Shakti: Hindu Goddesses and Campaigns Against Gender-Based Violence." Religions 10, no. 6 (June 13, 2019): 381. http://dx.doi.org/10.3390/rel10060381.

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Hindu goddesses have been mobilized as powerful symbols by various groups of activists in both visual and verbal campaigns in India. Although these mobilizations have different motivations and goals, they have frequently emphasized the theological association between goddesses and women, connected through their common possession of Shakti (power). These campaigns commonly highlight the idea that both goddesses and Hindu women share in this power in order to inspire women to action in particular ways. While this association has largely been used as a campaign strategy by Hindu right-wing women’s organizations in India, it has also become a strategy employed in particular feminist campaigns as well. This article offers a discourse analysis of two online activist campaigns (Priya's Shakti and Abused Goddesses) which mobilize Hindu goddesses (and their power) in order to raise awareness about gender-based violence in India. I examine whether marginalized identities of women in India, in relation to caste, class and religious identity, are represented in the texts and images. To do so, I analyze how politically-charged, normative imaginings of Indian women are constructed (or maintained). This analysis raises questions about the usefulness of employing Hindu goddesses as feminist symbols, particularly in contemporary Indian society, in which communal and caste-based tensions are elevated.
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Findly, Ellison B., and David Kinsley. "Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition." Journal of the American Oriental Society 108, no. 2 (April 1988): 332. http://dx.doi.org/10.2307/603681.

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Hiltebeitel, Alf, and David Kinsley. "Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition." Pacific Affairs 60, no. 2 (1987): 350. http://dx.doi.org/10.2307/2758173.

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Brubaker, Richard L. "Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. David Kinsley." Journal of Religion 69, no. 2 (April 1989): 289–90. http://dx.doi.org/10.1086/488108.

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Agung Suharyanto, Wiflihani, Onggal Sihite, Yesti Pratiwi, Ijon Gabe Martuah Sinaga, Yesima Sidebang, Andreas, et al. "Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu at the Sri Mariaman Temple in Medan City." Lakhomi Journal Scientific Journal of Culture 1, no. 1 (December 5, 2020): 44–51. http://dx.doi.org/10.33258/lakhomi.v1i1.342.

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This research is a research conducted to determine the procedures, components of the ceremony, and to know the function and meaning of the Nava Rathiri and Vijaya Dhasami celebrations for Hindus in Medan City. This study used qualitative research methods and data collection was carried out by following the ceremony held directly by the Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu ceremony at the Sri Mariaman Temple, Medan City. This research was conducted at the Srimariaman temple, where the navaratri is carried out for nine days every night in a row by Hindus living in the city of Medan. The result of this research is that this celebration is a worship for goddesses who have fought long ago against evil, namely giants. This celebration performed at Worship was done to please the goddesses for nine days as many days as it took for the goddess to defeat the evil monster. This is in accordance with its implementation, which is for nine days in the Tamil month of purification. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good.
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Ghimire, Him Lal. "A Study of Living Godess Kumārī: The Source of Cultural Tourism in Nepal." Gaze: Journal of Tourism and Hospitality 9 (April 30, 2018): 23–42. http://dx.doi.org/10.3126/gaze.v9i0.19718.

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The Kumārī- living goddess, as the spirit of the goddess of power believed to be embodied in a long succession of Nepali virgin girls, has been worshiped for centuries. The Kumārī is a prepubescent girl who is hailed as manifestations of divine and spiritual energy, the living incarnation of the Hindu goddess of power; for Buddhist devotees, the Kumārī is a manifestation of Vajradevi or Tara. The most important requirement is that the girl has never menstruated. Hindu and Buddhist devotees bow their forehead on the toes of the living goddesses the Kumārī with high level of respect to fulfil their wishes. The Kumārī is commonly “Mother Deity or Kumārī ma”. As a Mother Deity it is believed that the Kumārī can transmit power or śakti directly into the bodies of those devotees who come to have her audience (darśana). The Kumārī culture is Nepali’s identity and historical cultural heritage. The Kumārī culture has a huge potential to develop cultural tourism in Nepal however, it has not been well-known to the rest of the world adequately. It is one of the country’s oldest tradition and should be preserved.The Gaze: Journal of Tourism and Hospitality Vol.9 2018 p.23-42
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Coburn, Thomas B. "Hindu GoddessesHindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. David R. Kinsley." History of Religions 27, no. 4 (May 1988): 412–14. http://dx.doi.org/10.1086/463131.

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Simmons, C. "Hindu Goddesses: Beliefs and Practices. By Lynn Foulston and Stuart Abbott." Journal of Hindu Studies 5, no. 1 (March 6, 2012): 129–30. http://dx.doi.org/10.1093/jhs/his009.

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Dissertations / Theses on the topic "Goddesses, Hindu"

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Ståhle, Göran Viktor. "Det religiösa självet i praktik vid ett hinduiskt gudinnetempel : ett kulturpsykologiskt angreppssätt för religionspsykologi/." Uppsala : Uppsala universitet : Religionspsykologi, Teologiska institutionen, Uppsala universitet [distributör], 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4695.

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Hedman, Hanna. "Hindu goddesses as role models for women? : a qualitative study of some middle class women’s views on being a woman in the Hindu society." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3627.

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Denna uppsats baseras på en fältstudie genomförd i Faridabad, Indien våren 2007. Syftet är att undersöka vilken roll hinduiska gudinnor spelar för kvinnor. För att uppfylla det syftet studeras också de intervjuade kvinnornas underliggande uppfattningar om jämställdhet.

För att kunna uppfylla syftet med uppsatsen har en kvalitativ metod använts och 19 intervjuer har genomförts. Informanterna har fått svara på frågor som handlar om att vara kvinna i det hinduiska samhället och deras åsikter om hur kvinnors situation bör ändras. När resultaten från intervjuerna analyserats har jag inspirerats av tidigare forskning om genus och Hinduism.

I den hinduiska mytologin finns både gudar och gudinnor. Att dyrka gudinnor kan ses som en källa till makt och inspiration för kvinnor. Därför har jag studerat om informanterna ser på gudinnorna som förebilder. Resultaten visar att det är svårt att avgöra om så är fallet. Ungefär hälften av informanterna sade att det ser gudinnorna som förebilder. I motsats till tidigare forskning nämnde inte informanterna de gudinnor som representerar de egenskaper som den ideala hustrun ska besitta, istället nämndes stridsgudinnan Durga. Tidigare forskning visar dock att även de självständiga gudinnorna som beskrevs av informanterna som förebilder är en del av den patriarkala strukturen. Under intervjuerna framgick att rollen att vara en bra hustru och mor värdesätts högt av informanterna. Detta kan, enligt mig, kopplas till det mest framträdande resultatet som framkom i synen på vad jämställdhetsuppfattningen baseras på. Det gäller uppfattningen om att män och kvinnor föds med olika egenskaper. I motsats till genusteori förstås inte skillnader mellan män och kvinnor som främst socialt konstruerade.


This report is based on a field study that was carried out in Faridabad, India in the spring of 2007. The aim is to study what role the Hindu goddesses play for Hindu women. To fulfil this purpose I am also studying the interviewed women’s underlying understanding regarding gender equality.

To fulfil the aim a qualitative method was chosen and 19 interviews were completed. The informants answered questions about being a woman in the Hindu society and their opinions on how to change women’s situation. While analysing the results I was inspired by previous research on gender and Hinduism.

In the Hindu mythology there are both gods and goddesses. Worshipping goddesses can be seen as a source of power and inspiration for women. Therefore I wanted to study if the informants look at the goddesses as role models. The results show that it is difficult to determine whether or not that is the case. Approximately half of the informants said that they looked at the goddesses as role models. In contrast to previous research the informants did not mention the goddesses that are represented with qualities that the ideal wife should posses, instead Durga, the fight goddess, was mentioned. However, previous research also shows that the independent goddesses that were described as role models by the informants are a part of a patriarchal structure. During the interviews the role of being a good wife and a mother is described as the most important thing for the informants. This can, according to me, be related to the most significant result on what the understanding of gender equality is based on. This is the opinion that men and women are born with different qualities. In contrast to the gender theory, the differences between men and women are not understood as primarily socially constructed.

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Abraham, Susan. "The razor's edge of sanctity images of the divine feminine in India /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Dobia, Brenda. "Śakti Yātrā locating power, questioning desire : a women's pilgrimage to the temple of Kāmākhyā /." View thesis, 2008. http://handle.uws.edu.au:8081/1959.7/32785.

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Thesis (Ph.D.)--University of Western Sydney, 2008.
A thesis presented to the University of Western Sydney, College of Arts, Centre for Cultural Research, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.
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Bradley, Cynthia. "The changing goddess : the religious lives of Hindu women in West Bengal." Thesis, King's College London (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.416946.

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Kachroo, Meera. "The goddess and her powers : the Tantric identities of the Saundarya laharï." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83185.

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This thesis is a study of the Saundarya Lahari, a Sanskrit poem associated with the Srividya Sakta Tantric tradition. It traces the movement of meaning between textual, ritual, and cultural spaces in order to understand the performed possibilities of the text. The Goddess as Sakti (power) both grants enjoyment and is the principle of that enjoyment: beauty, love, and worldly powers. These powers follow the movements of the text: its scanning of the Goddess from shining head to toe; the twinned movements of publicity (exoterism) and secrecy (esoterism); and the gestures and utterances of ritual performance. First the text is located among classical Sanskrit aesthetics, then as a devotional song (stotra), and finally as a manual for occult practice (prayoga). Situated in these contexts, the multivalence of the text comes to the foreground; mapping the tensions between these meanings is the starting point for the development of a Tantric hermeneutic.
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Isaacs-Martin, Wendy Jane. "The lonely goddess : the lack of benevolent female relationships in Hindu and Shi'ite mythology." Master's thesis, University of Cape Town, 2003. http://hdl.handle.net/11427/10887.

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Bibliography: leaves 105-116.
This minor dissertation engages a theoretical feminist discourse to identify the lack of benevolent female relationships in the development of religious mythology. The study explores two diverse belief systems, Hinduism and Shi'ism, in order to demonstrate that the feminine is reduced to a subservient and controlled creative force across different religious and cultural systems. The study further develops the roles of the woman in the religious tradition, as mother and nurse to the hero and the guardian of male symbols and language. I have drawn on the feminist critical analysis of Luce Irigaray, and on classical Hindu and Shi'ite myth, to discern ways in which the femaile has been alienated from patriarchal social reality, due to the male-defined construction of the sacred, divine and submissive woman.
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Kuchuk, Nika. "From the Temple to the Witch’s Coven: Journeying West with Kali Ma, Fierce Goddess of Transformation. A Study of Contemporary Kali Worship in North America: Syncretism, Sacred Relationships, and the Gendered Divine." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23711.

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This thesis explores the cult and mythos of the goddess Kali both in her Eastern and Western contexts, comparing and contrasting them in order to gain a better understanding of the Western appropriations of Kali within feminist goddess spirituality. Utilizing a variety of methods, including ethnographic research conducted at Kali temples in California, this research is aimed at providing an entry into the lived contemporary tradition of the Western Kali within goddess spirituality circles, focusing on embodied experience, devotion, ritual, and syncretic practices. Kali, a fierce Indian goddess, is often seen in the Hindu context as a central manifestation of the all encompassing Mother Goddess (Mahadevi, Devi, Shakti, etc), and therefore is a particularly engaging example of contemporary Western appropriation of religious and cultural symbols and narratives. This thesis contributes to understanding Kali in her new North American domain, as well as serving as a case study of the shifting religious landscape in the West.
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Behari, Jerusha. "Ambivalent goddesses in patriarchies : a comparative study of Hekate in ancient Greek and Roman religion, and Kali in contemporary Hinduism." Thesis, 2011. http://hdl.handle.net/10413/5469.

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The objective of this dissertation is to demonstrate that the ancient Greek and Roman goddess Hekate, and the goddess Kali in contemporary Hinduism, as revealed in literature from the respective cultures, removed from each other by time and geography, are constructs of the male imagination, resulting in the reinforcing of stereotypes about the dangers of women in power, and demonstrating that women are irrational, lustful, deceitful, close to nature, and inherently lawless. This dissertation aims to show that Hekate and Kali can be re-envisioned as challenging these stereotypes, and can be re-interpreted as positive role-models for women in their respective cultures. To situate this research within a scholarly tradition, the dissertation begins with an overview of research into the supposed existence of prehistoric matriarchal cultures, where the supreme mother goddess who gave birth to the universe was apparently venerated. This is based largely on prehistoric art and interpretations of symbols with the help of secondary source material. Then this dissertation aims to trace the evolution of Hekate from her origins in Greek literature as a generous and benign, yet potent goddess to a dangerous, chthonic deity of the Roman world associated with black magic, the crossroads, demons and the restless dead. This will be done by a thorough examination of selected ancient Greek and Latin sources in chronological order. Kali’s character and function in Hinduism will be determined through an in-depth analysis of Hindu scriptures written in Sanskrit, as well as by investigating devotional hymns written to her by poets during the 18th and 19th centuries CE. These Sanskrit and Hindi sources highlight Kali as a terrible and unruly manifestation of Durga or Parvati’s wrath while also emphasising her maternal qualities. Artistic representations of Hekate and Kali will also be examined. A comparison between the two goddesses and their roles within their respective cultural and religious systems will be undertaken in order to deduce why such goddesses were deemed necessary within patriarchal cultures. Special reference will be made to the reclamation of Hekate and Kali by feminists today as religious role-models for women over traditional role-models such as Sita, and the Virgin Mary. This dissertation seeks to show that whereas goddesses have been alive and well in Hinduism for thousands of years, Classical deities are far from dead, and are at present experiencing a revival and reinterpretation so as to cater for new forms of spirituality. It seeks to examine whether goddesses who have been rebellious in their patriarchal cultural systems are stereotypic representations or whether they can actually empower and make a difference to women.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Dobia, Brenda, University of Western Sydney, College of Arts, and Centre for Cultural Research. "Śakti Yātrā : locating power, questioning desire : a women's pilgrimage to the temple of Kāmākhyā." 2008. http://handle.uws.edu.au:8081/1959.7/32785.

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The temple of the Goddess Kamakhya in Assam is the pre-eminent site of Hindu Goddess worship. It is revered as the yoni pītha, the place where the generative organ of the Goddess is worshipped. This thesis, centred on Kamakhya, explores the Hindu tradition of Goddess worship, Saktism, and both the possibilities and contradictions it presents for women. The research was undertaken from a feminist standpoint and employed a framework that was collaborative, cross-cultural and inter-disciplinary. Six women co-researchers from India, the U.S. and Australia took part in a pilgrimage that simultaneously explored the Kamakhya site, its history, symbols, myths and customs, alongside our own personal understandings of Saktism and its role in women’s spiritual empowerment. Our aim, in the face of contradictory evidence about the impact of Goddess traditions on the status of Hindu women, was to try to bridge cultural differences of interpretation and develop feminist readings of what may be enabling for women. The thesis establishes the basis of our collective fascination with Sakti, which denotes both the Goddess and the cosmic power she personifies. Through a combination of narrative, exposition of Indian sources and critical cultural analysis, I present our deliberations on the rich tapestry of themes we encountered. From the outset the thesis problematises the cross-cultural encounter and continues this frame throughout. The voices of the principal co-researchers emerge as they co-constitute the research, its methods and its implementation. Their central role is confirmed as the inquiry proceeds. Following the path of my preliminary encounters with the Goddess and with the co-researchers, pilgrimage is established as a traditional means of encountering the Goddess and, in the form we constructed, as a key experiential dimension of the research. In the encounter with Kamakhya, her dual persona as Mother Goddess and Goddess of Love is elaborated. The meanings and origins of both these aspects, their integration through the concept of srsti cosmic creation, and the implications for women of their associated practices of worship are explored at length. Finally, in light of the pilgrimage, I re-consider conjunctions between Saktism, feminist perspectives on women’s empowerment and theological horizons.
Doctor of Philosophy (PhD)
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Books on the topic "Goddesses, Hindu"

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Rose, H. A. Hindu gods and goddesses. Delhi: Anar Prakashan, 1986.

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Wilkins, W. J. Hindu gods and goddesses. Mineola, N.Y: Dover Publications, 2003.

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Foulston, Lynn. Hindu goddesses: Beliefs & practices. Brighton: Sussex Academic Press, 2009.

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Rose, H. A. Hindu gods and goddesses. Delhi: Amar Prakashan, 1986.

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Harshananda. Hindu gods and goddesses. Mylapore: Sri Ramakrishna Math, 1987.

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Harshananda. Hindu gods and goddesses. Madras: Sri Ramakrishna Math Press, 1987.

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Hindu gods and goddesses. New Delhi: UBS Publishers' Distributors Ltd., 1992.

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Kinsley, David R. Hindu goddesses: Visions of the divine feminine in Hindu religious tradition. Berkeley: University of California Press, 1986.

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Kinsley, David R. Hindu goddesses: Visions of the divine feminine in Hindu religious tradition. Delhi: Motilal Banarsidass, 1987.

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Kinsley, David R. Hindu goddesses: Visions of the divine feminine in the Hindu religious tradition. Berkeley, Calif: University of California Press, 1997.

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Book chapters on the topic "Goddesses, Hindu"

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Colledge, Ray. "The Hindu gods and goddesses, holy rivers." In Mastering World Religions, 167–72. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-14329-0_21.

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Pintchman, Tracy. "Conclusion: Reimagining the Hindu Feminine." In Woman and Goddess in Hinduism, 219–28. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119925_11.

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Spina, Nanette R. "Women and the Goddess." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 211–35. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_8.

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Patton, Laurie L. "Hindu Rituals on Behalf of Women: Notes on First Principles." In Woman and Goddess in Hinduism, 149–71. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119925_8.

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Spina, Nanette R. "Indian and Sri Lankan Hindu Gender Expectations." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 237–55. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_9.

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Spina, Nanette R. "Introduction." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 1–26. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_1.

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Spina, Nanette R. "Women’s Voices, Women’s Transitions." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 257–71. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_10.

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Spina, Nanette R. "The Historical Canadian Setting." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 29–49. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_2.

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Spina, Nanette R. "Migration: Homeland and Diaspora." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 51–97. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_3.

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Spina, Nanette R. "The Temple Community." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 99–127. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_4.

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