Relevant bibliographies by topics / Hindu cosmogony

Academic literature on the topic 'Hindu cosmogony'

Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books

Journal articles on the topic "Hindu cosmogony":

1

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

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

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This article examines a seventeenth-century text that attempts to reconcile Hindu and Muslim accounts of human genesis and cosmogony. The text, Mir’āt al-Makhlūqāt (‘Mirror of Creation’), written by a noted Mughal Sufi author Shaikh ‘Abd al-Rahman Chishti, purportedly a translation of a Sanskrit text, adopts rhetorical strategies and mythological elements of the Purāna tradition in order to argue that evidence of the Muslim prophets was available in ancient Hindu scriptures. Chishti thus accepts the reality of ancient Hindu gods and sages and notes the truth in their message. In doing so Chishti adopts elements of an older argument within the Islamic tradition that posits thousands of cycles of creation and multiple instances of Adam, the father of humans. He argues however that the Hindu gods and sages belonged to a different order of creation and time, and were not in fact human. The text bears some generic resemblance to Bhavishyottarapurāna materials. Chishti combines aspects of polemics with a deft use of politics. He addresses, on the one hand, Hindu intellectuals who claimed the prestige of an older religion, while he also engages, on the other hand, with Muslim theologians and Sufis like the Naqshbandi Mujaddidis who for their part refrained from engaging with Hindu traditions at all.
3

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

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Salako is the ethnonym denominating the ethnic group which straddles the border of two nation-states, Sarawak, Malaysia and West Kalimantan, Indonesia. The belief system of this community including to Bawakng traditions have been syncretized through inter-mingling with Hindu’s beliefs during the Indianization of Southeast Asia. Bawakng is a mountain which is mythologized as the homeland of supreme dieties of Dayak Salako. Meanwhile, in Hindu’s belief, Himalaya is a mountain as a supreme shrine. Both of these belief systems highly considered the big highest mountains as the homeland of supreme dieties. This syncretism can be seen in Salako religious beliefs, livelihood, customs and traditions. Local community believes that Bawakng Mountain is the shrine of the supreme deities. It also represents how Salakos construe themselves based on their Bawakng cosmogony. Salako and Hinduism have a belief in multiple deities, which are assembled into a pantheon, Bawakng for Salako and Himalaya for Hindu.
4

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

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Abstract:
The Upaniṣads (ca. 800 BCE) were composed during a transitional time period in Hinduism when Vedic ritual and cosmogonic ideas began to give way to new worldviews. The intriguing Upaniṣadic notions of time have received little attention in the scholarly literature compared to the elaborate models of cyclical time that develop in later texts. I propose, however, that the Upaniṣads represent a seminal reorientation in Hindu conceptions of time. We still find an older view of time in the Upaniṣads as something that marks the rhythms of the ritual year, but later Upaniṣadic texts begin to explore entirely new ways of thinking about time. I propose that the movement away from the more integrated view of the material and immaterial as one reality in the Vedas towards a radical dualism between the spiritual and the material in later Hindu thought informs many of the new ideas of time that emerge in the Upaniṣads, including that of time as an abstract construct. The authors of the Upaniṣads investigate—and ultimately reject—the notion of time itself as the cause of the visible world, ponder the idea that time is something that is created by a divine being in order to structure the world, speculate that time may be a mere intellectual construct, and postulate that the highest reality may be situated in a realm that is outside of time altogether.
5

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

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Cosmological representations associated with cosmogonic plots belong to the little-studied problems of the traditional culture of the Buryats. The purpose of this article is to identify the historical and cultural origins of cosmological representations of the Balagan Buryats of the Bulagat tribe, personified in the images of celestial deities with the common name “Kings of Waters” (Bur. Ukhan-khat). The relevance of the study is because the images of these deities in the plots of cosmogonic myths and shamanic iconography of the Balagan Bulagats differ from the traditions of all other Buryats groups of the Baikal region. The methods of comparative analysis of the specifics of their cult in the local traditions of the Buryats used in the study, historical and comparative analysis of their leading elements in the language, mythology, folklore, cosmography, and calendar of the Indo-European and historical Indo-Iranian peoples of Eurasia presented their images as a personification of cosmological classifiers. Thus, the images of anthropomorphic figures with three rays on their heads in the iconography of the Kings of the Waters at the Balagan Bulagats go back to the images of Indo-European and Indo-Iranian thunder gods with the functions of defenders of light and servants of their cult, who performed their rituals through singing and dancing. The Buryats' ideas about the origin of the shaman from the eagle and his ability to “travel” in different worlds go back to their images. The views of the Balagan Bulagats about a three-part vertical picture of the world have commonality with Hindu cosmography with the idea of the Polar Star as the top of the sky and the beginning of the process of creation of time in the evening, spatially correlated with the direction “northwest”. The name of the head of the heavenly gods with the functions of the creators of the “Kings of waters” reveals a lexical and semantic commonality with the Scythian term ‘Ud’, reflecting the concept of the soul as a substance bestowed by heaven, which, after the death of a person, separates from the form-body and ascends to heaven again. The study revealed the historical and cultural origins of the cosmological representations of the Balagan Buryats of the Bulagat tribe in the motifs of Indo-European mythology and related worldviews of the peoples of the Scythian cultural circle
6

"Concept of Dāna through the Specturm of the Garuḍapurāṇa and its Impact on the Present Day Society." International Journal of Recent Technology and Engineering 8, no. 3S2 (December 10, 2019): 977–82. http://dx.doi.org/10.35940/ijrte.c1267.1083s219.

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Abstract:
The Garuḍapurāṇa is one of the most important Sāttvika Purāṇa which closely deals with all kinds of ethical values viz., dāna, vrata, ācāra, vyāvahāra, prāyaścitta, āśauca etc. This Purāṇa continues to be a perpetual source of inspiration, awakening the intellect of the human society and thereby exert influence on the religion of the people. Puranic literature carries perennial message for the welfare of the mankind. The Garuḍapurāṇa is encyclopaedic in nature and embraces a vast range of subjects like āyurveda, jyotiṣa, astronomy, metrics, grammar, religion and philosophy, cosmogony, the knowledge of supreme Brahman, rebirth, karman, geography, politics and the like. It is also an abstract of Dharmaśāstra which deal with ācāra, vyāvahāra, prāyaścitta, dāna, āśauca etc. All these are some directive complementary to each other which regulate the behaviour of human conduct in a right way and therefore these are the principal objects of discussion in Dharmaśāstra literature. Among these different topics of Dharmaśāstra, the Dānadharma has great spiritual and moral value in the Hindu society because it has been playing an important role in moulding the character and behaviour of the people of our country through ages. Dāna or charity means to give anything forever without any expectation of return. It is regarded as the best form of dharma which promotes the high ideal of human values. It is one kind of help and act of giving or sharing anything with others without a selfish motive or desire for its results with the intention of welfare or to help. It benefits both the giver and receiver and promotes peace and harmony in the society by favouring economic equilibrium. In the Garuḍapurāṇa four types of dāna are mentioned. These are nitya (daily), naimittika (occasional), kāmya (made with the desire of fruits) and vimala (pure or disinterested). All these have great numerous values in the society of the time of Garuḍapurāṇa. Here, in this paper, a modest attempt is made to highlight the value of dānadharma and its impact on society through the spectrum of Garuḍapurāṇa.

Dissertations / Theses on the topic "Hindu cosmogony":

1

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

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This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of a phrase, which I call a found phrase. The phrase, “working through condensation”, suggested a metaphoric tool for conceptualising my practice, through an analogous use of the process of condensation. I was struck by a similarity between my conception of the above found phrase and Tantric cosmogeny. In Part One of this thesis, I develop a link between elements in Tanta cosmogony, the found phrase and the Situationist Internationalist practice of derive as a basis for practice. This thesis has been largely constituted by three research journeys to India, where the conception and results of this practice unfolded.
Doctor of Creative Arts (DCA)
2

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

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Abstract:
This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of a phrase, which I call a found phrase. The phrase, “working through condensation”, suggested a metaphoric tool for conceptualising my practice, through an analogous use of the process of condensation. I was struck by a similarity between my conception of the above found phrase and Tantric cosmogeny. In Part One of this thesis, I develop a link between elements in Tanta cosmogony, the found phrase and the Situationist Internationalist practice of derive as a basis for practice. This thesis has been largely constituted by three research journeys to India, where the conception and results of this practice unfolded.

Books on the topic "Hindu cosmogony":

1

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

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2

Sharma, Ram Murti. Cosmogony in the Vedas. Delhi: Dharam Hinduja International Centre of Indic Research, 1995.

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3

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

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4

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

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

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6

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

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7

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

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

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

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

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