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Academic literature on the topic 'Vrindavan hindu temples India'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Vrindavan hindu temples India"

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Taneja, Leena. "Sweet Asceticism: An Ethnographic Study of Female Renouncers in the Chaitanya Vaiṣṇava Tradition." Religions 13, no. 3 (March 8, 2022): 231. http://dx.doi.org/10.3390/rel13030231.

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This paper is based on an ethnographic study which aims to examine female asceticism in the Chaitanya Vaishnava sect, a Hindu devotional school found in the region of Vrindavan in Northwest India. Asceticism, meaning to renounce worldly life, is deeply rooted in Hindu practice. Yet, despite its wide acceptance, female asceticism has remained on the margins of Hindu religious experience. Despite the lack of a model of asceticism for women, scripturally and sociologically, female ascetics are a growing religious group in India. This paper seeks to use empirical data collected during two years of fieldwork to examine how asceticism is articulated and performed by women living in Vrindavan. It builds upon recent interventions in key areas of feminist scholarship and asceticism in South Asia by engaging a religious sect which has received little attention by feminist scholars. This engagement, it is believed, can productively enlarge the field of feminist theologizing and South Asian asceticism.
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Shoor, Purva, and Bhumika Bhatt. "Analysis of environmental impact on emotional health of people visiting temples of Vrindavan, India: a qualitative survey." International Journal Of Community Medicine And Public Health 6, no. 8 (July 26, 2019): 3259. http://dx.doi.org/10.18203/2394-6040.ijcmph20193437.

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Background: In this century, blind faith in unhealthy environments is dwindling and more focus on environmental impact on a truly spiritual and emotionally uplifting experience is regarded as most important to contemporary visitors to sacred places. The main objective is to describe the emotional state of people visiting temples of Vrindavan and to describe the viewpoints on environmental factors affecting their emotional health.Methods: Type of study: a qualitative survey, study population: visitors to temples of Vrindavan. Method of sampling: purposive sampling, sample size: 67 people, study tool: pre-tested, semi-structured questionnaire for interview, data was analyzed using Microsoft Excel spreadsheet, and tabulated.Results: 82.09% of people interviewed were of the age 18-50 years. Among the visitors all were Indians, and one NRI. Majority interviewed were males. 6 people visiting temple 1 reported feeling annoyed, disturbed and insecure during visit. There were relatively positive responses regarding environmental factors due to religious constraints. Many people reported good conduct of pujaris (temple priests) in all the three temples with quite a few bad comments like professional seekers and greedy. Long queues and no comfort was disliked for all the three temples, however some people expressed no problem with it.Conclusions: Pilgrims do not critically analyze environmental aspects managed by authorities. They felt spiritual and emotionally aroused and preferred not to comment on not so comfortable experiences. We cannot neglect the rising exceptions to the usual herd of visitors who are on the rise.
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GHOSE, RUCHIRA. "Sanjhi: ‘Rang Sey Roshni’ From Colour to Light." Modern Asian Studies 38, no. 4 (October 2004): 1003–20. http://dx.doi.org/10.1017/s0026749x04001349.

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Along the river Jamuna in North India are two, virtually contiguous, towns—Mathura and Vrindavan—which are important centres of Hindu pilgrimage. The region around and containing these two towns, known traditionally as Vraja or Vrajabhoomi, is the legendary place of the god Krishna.
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Pandey, Jatin, and Manish Gupta. "Religion in the lives of Hindu widows: Narratives from Vrindavan, India." Psychology of Religion and Spirituality 11, no. 2 (May 2019): 91–100. http://dx.doi.org/10.1037/rel0000230.

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Talbot, Cynthia. "Inscribing the Other, Inscribing the Self: Hindu-Muslim Identities in Pre-Colonial India." Comparative Studies in Society and History 37, no. 4 (October 1995): 692–722. http://dx.doi.org/10.1017/s0010417500019927.

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The nature of medieval Hindu-Muslim relations is an issue of great relevance in contemporary India. Prior to the 200 years of colonial subjection to the British that ended in 1947, large portions of the Indian subcontinent were under Muslim political control. An upsurge of Hindu nationalism over the past decade has led to demands that the state rectify past wrongs on behalf of India's majority religion.' In the nationalist view, Hindu beliefs were continually suppressed and its institutions repeatedly violated during the many centuries of Muslim rule from 1200 C.E. onward. The focal point of nationalist sentiment is the most visible symbol of Hinduism, its temples. As many as 60,000 Hindu temples are said to have been torn down by Muslim rulers, and mosques built on 3,000 of those temples' foundations. The most famous of these alleged former temple sites is at Ayodhya in North India, long considered the birthplace of the Hindu god Rama. The movement to liberate this sacred spot, supposedly defiled in the sixteenth century when the Babri Masjid mosque was erected on the ruins of a Rama temple, was one of the hottest political issues of the late 1980s and early 1990s. Tensions reached a peak in December 1992, when Hindu militants succeeded in demolishing the mosque.
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Waghorne, Joanne Punzo. "The Diaspora of the Gods: Hindu Temples in the New World System 1640–1800." Journal of Asian Studies 58, no. 3 (August 1999): 648–86. http://dx.doi.org/10.2307/2659115.

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The proliferation of hindu temples now spread over the North American religious landscape appear at first glance to be part of a new process of globalization for Hinduism in an era of transnational religions. South India, long a bastion of temple culture, is simultaneously in the midst of a new boom in temple construction. The present resurgence of “Hinduism” in north India, steeped in ideology, nonetheless is written in terms of the alleged destruction of thousands of temples in north India by Muslim rulers and calls for their reconstruction. “My gods are crying,” writes one “angry” Hindu; “They are demanding restatement in all their original glory” (quoted in Bhattacharya 1991, 127).
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Rodriques ; Rahadhian P. Herwindo, Laurentius Nicholas. "COMPARISON OF FORMS AND TECTONICS OF OLD CLASSICAL ERA HINDU TEMPLE IN JAVA WITH HINDU TEMPLES OF PALLAVA ERA IN SOUTH INDIA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 306–23. http://dx.doi.org/10.26593/risa.v4i03.3934.306-323.

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Abstract- Hindu temples in Java and Hindu temples in South India, often receive attention in the world of architecture due to the similarity of the Dravidian Architecture style of the temple in both places. The similarities are marked by the shape of a layered pyramid roof, yet it is not exactly similar if we observe all the architecture features and elements. The author tries to simplify the comparison of form and tectonics as seen from the general tectonic division of a building which are the feet, body and head. From the findings, it can be concluded that there are similarities in the 'basic idea' or 'initial image' of Hindu temple buildings in both places. However, after careful review of the form and tectonics in both places, they have their own unrelated characteristics. This study shows a unique relationship between the architecture of the Javanese Hindu Temple and South India where the relationship that occurs cannot be said to be one of the parties influencing the other party or vice versa. The findings from this study actually show the thick characteristics of each place. The distinguishing factor could be due to differences in nature, preferences, culture or technology at the two locations in that era. Even though Hinduism is a religion that originated from India, it seems that in terms of architecture it cannot be said that Javanese copied Indian Hindu architecture. This research shows that the architecture of Hindu temples has a common thread that binds to its basic principles, but the results of design processing will differ depending on the context and design. Key Words: temple, temple, Hindu, Javanese, South Indian, Form, Tectonic
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Pande, Rekha. "Widows Of Vrindavan - Feminisation Of Old Age In India." Pakistan Journal of Gender Studies 10, no. 1 (March 8, 2015): 209–23. http://dx.doi.org/10.46568/pjgs.v10i1.235.

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The present paper looks at some of the issues of the old women with a special focus on widows of Vrindavan. In 2009, there were 88 million elderly people in India. By 2050, this figure is expected to soar over 320 million. By 2050, women over 60 years would exceed the number of elderly men by 18.4 million, which would result in a unique characteristic of ‘feminisation’ of the elderly population in India. The gendered nature of ageing is such that universally, women tend to live longer than men. In India, social mores inhibit women from re-marrying, resulting in an increased likelihood of women ending up alone. The life of a widow is riddled with stringent moral codes, with integral rights relinquished and liberties circumvented. In many conservative Indian Hindu families, widows are shunned because they’re seen as bringing bad luck. Most of these widows find refuge in Vrindavan. Here they lead a very miserable life mostly begging and singing hymns in praise of God. However, this year saw a change in the condition of these women due to the initiative of Sulabh International, which takes care of two shelter homes where more than 800 widows have been registered and for the first time after they became widows many women played Holi (a festival of colours)excising their agency in a small way. The paper concludes by stating that there is very little information available on these widows. There is a need for better data collection and research on the social and economic status of widows, and on inheritance practices. Last but not least let us treat the widows as human beings and bring them into the main stream of the Women’s Movement.
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Hancock, Mary E. "Modernities Remade: Hindu temples and their publics in southern India." City Society 14, no. 1 (January 2002): 5–35. http://dx.doi.org/10.1525/city.2002.14.1.5.

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Apollo, Michal, Yana Wengel, Heike Schänzel, and Ghazali Musa. "Hinduism, Ecological Conservation, and Public Health: What Are the Health Hazards for Religious Tourists at Hindu Temples?" Religions 11, no. 8 (August 13, 2020): 416. http://dx.doi.org/10.3390/rel11080416.

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This exploratory ethnographic study aims to understand the visitation experience and to identify health hazards at pilgrimage sites in India. Specifically, this research aims to assess the tourism potential of holy Hindu temple sites located along well-known pilgrimage routes. During our fieldwork, we visited several of the most significant Hindu temples in India. Framed by a critical ethnography lens, our study used unstructured interviews with local stakeholders, as well as observations and reflexive notes. The findings revealed that most of the temples have serious safety, hygiene, accessibility, and environmental issues. A lack of action could lead to serious consequences for locals and tourists. For example, important for tourism, warnings of pandemics have been sounded over the years, and disease pandemics originating in India may only be a matter of time. We propose some immediate solutions and areas for future research.
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Dissertations / Theses on the topic "Vrindavan hindu temples India"

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Vedagiri, Anu. "Five Narasimha temples in Andhra Pradesh and their function as a religious collective." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1092749968.

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Thesis (Ph. D.)--Ohio State University, 2004.
Document formatted into pages; contains xix, 216 p. Includes bibliographical references. Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2009 Aug. 17.
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Ramaswami, Siri. "Dance sculpture as a visual motif of the sacred and the secular: a comparative study of the BelurCennakesava and the Halebidu Hoysalesvara temples." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31240926.

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Datta-Ray, Mohini. "Monumentalizing Tantra : the multiple identities of the Haṃseśvarī Devī Temple and the Bansberia Zamīndāri." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112331.

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This thesis examines the complex interplay between colonial modernity and Sakta (goddess-centered) devotion in the context of an elite family of zamindars (landholders) in Bengal. One consequence of colonialism in Bengal was the efflorescence of overt Sakta religiosity among Bengal's elite. Religious practice, supposedly "protected" by the colonial order, became the site where indigenous elites expressed political will and, to an extent, resisted foreign domination. I argue that the zamindars of Bansberia in the Hugli district of Bengal were creative agents, engaging and resisting the various cultural ruptures represented by colonial rule in the eighteenth and nineteenth centuries. Employing analyses of archival material, contemporary ethnography, and architectural style, this thesis is an ethnohistory of a modern zamindari-kingdom that locates its political voice in an emblematic Sakta-Tantric temple. It demonstrates the powerful relationship between religion and politics in colonial Bengal and discusses the implications of this strong association in the contemporary context.
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Burton, Adrian P. "Temples, texts, and taxes: the Bhagavad-gita and the politico-religious identity of the Caitanya sect." Phd thesis, 2000. http://hdl.handle.net/1885/8755.

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The Sarartha-varsini is an orthodox Guariya vaisnava commentary on the Bhagavad-gita. This research project aimed to use the text of the Sarartha-varsini as the starting point for an investigation into the Gauriya sect around the time of its composition. The project began by establishing a scholarly edition of the text with the aid of extant manuscripts and available printed editions. A critical edition and translation of the first three chapters are presented in the appendix. As the project progressed, interesting archival material surfaced, and the relationship of the sect with the state of Amber/Jaipur became the focus. The role of Gauriya religious dignitaries in religious debate in Jaipur was investigated, and the issue of sectarian affiliation emerged as an issue for which the text if the Sarartha-varsini was particularly illuminating. Joseph O’Connell and Klaus Klostermaier had done fine academic research on works by the same author and had even touched on this work. Nevertheless, a large amount of groundwork remained to be done to ascertain basic issues such as names, dates, claims of authorship, and other biographical details. Section One and Two of this dissertation review previous scholarship and tradition on these issues and provide new insights from textual analysis and archival investigation. With regard to the politico-religious milieu in Rajasthan, V.S. Bhatnagar, Monika Horstman and Irfan Habib had already performed significant archival research and published extremely useful findings. My study therefore greatly assisted in this area, and this dissertation was able to build on the very solid foundation established by these fine scholars. This study contains reference to many archival documents already published by them, and it introduces a good deal of previously unpublished archival records. Of particular interest are the new records regarding the influence of Visvanatha Cakravarti, Krnadeva Sarvabhauma Bhattacarya, and Baladeva Vidyabhusana. Section Three combines old and new material to create for the first time a ‘historical’ snapshot of these Gauriya dignitaries and the politico-religious issues of their times. The analysis of the sectarian influences on the text of the Sarartha-varsini (Section 4) brings together the historical issues of the era and the edited text. This section provides clear empirical analysis on the sectarian affiliation of the sect in matters of doctrine. The textual evidence clearly indicates that the Gauriya-Madhva affiliation was merely an ‘official’ stance. Evidence from the text points to a much stronger doctrinal allegiance to Sridhara Swami and the Bhagavata-purana. The Bhagavad-gita commentary has provided an invaluable common platform from which to compare the Gauriya sect with other established sects and important commentators.
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Loud, John Alden. "The Dīkṣitars of Chidambaram a community of ritual specialists in a South Indian Temple /." 1990. http://catalog.hathitrust.org/api/volumes/oclc/23063646.html.

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Thesis (Ph. D.)--University of Wisconsin--Madison, 1990.
Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 260-265).
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Books on the topic "Vrindavan hindu temples India"

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Temples of India. New Delhi: Aryan Books International, 1995.

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Deva, Krishna. Temples of North India. New Delhi: National Book Trust, India, 2008.

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Ār, Paramēśvaranpiḷḷa Vi. Temple culture of South India. New Delhi, India: Inter-India Publications, 1986.

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Marathé, Kaumudi. Temples of India: Circles of stone. Mumbai: Eeshwar, 1998.

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Moorthy, K. K. The Temples of north-east India. Tirupati, Andhra Pradesh: Message Publications, 1991.

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Moorthy, K. K. The Temples of north-east India. Tirupati, Andhra Pradesh: Message Publications, 1991.

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Valabhī temples in North India. New Delhi: Aryan Books International, 2010.

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Callewaert, Winand M. Gods and temples in South India. New Delhi: Manohar, 1995.

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Temples of Western India. Chennai: Westland, 2011.

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(Firm), Times of India. Temples of India: A Times of India presentation. Mumbai: Bennett, Coleman & Co., 2011.

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Book chapters on the topic "Vrindavan hindu temples India"

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Trouillet, Pierre-Yves. "Hindu Temples and Development of Localities in Tamil Nadu (South India)." In Exploring Urban Change in South Asia, 311–34. New Delhi: Springer India, 2017. http://dx.doi.org/10.1007/978-81-322-3616-0_12.

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Hawley, John Stratton. "Mall of Vrindavan." In Krishna's Playground, 62–117. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190123987.003.0003.

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A new temple axis in Vrindavan—temples, hotels, and theme parks—has emerged along the Chatikara Road in the last fifteen years, tying the old Vrindavan to the Delhi–Agra highway like a vast religious strip-mall. There’s an equally new array of gurus to match, some Indian and some from abroad, but precious few from Vrindavan’s old Brahmin elites. The new temples and ashrams reveal that Vrindavan is no longer just the land of Krishna. Instead they reflect the new India as a whole, especially as branded in Delhi and Gurgaon.
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Pande, Rekha. "The Forgotten Widows of Vrindavan in India." In Religion and Theology, 61–77. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2457-2.ch005.

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This chapter looks at some of the issues of old women in India with a special focus on widows in the city of Vrindavan. In India, social mores inhibit women from re-marrying, resulting in an increased likelihood of women ending up alone. In many conservative Indian Hindu families, widows are shunned because they're seen as bringing bad luck. Most of these widows find refuge in Vrindavan. The data for this study was collected through interviews with 50 widows and two group discussions in the six homes (ashrams) for the widows. Data was collected pertaining to their age, literacy, socio-economic background, marriage, life after marriage, work, experiences of widowhood, and their stay in Vrindavan. The chapter concludes by stating that very little information is available on these widows. There is a need for better data collection and research on the inheritance practices, socio-economic and cultural status of widows, as widows are left out of many schemes and policies of the government. These widows need to be treated as human beings and brought to the mainstream of the women's movement.
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Pande, Rekha. "The Forgotten Widows of Vrindavan in India." In Handbook of Research on Multicultural Perspectives on Gender and Aging, 200–216. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-4772-3.ch015.

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This chapter looks at some of the issues of old women in India with a special focus on widows in the city of Vrindavan. In India, social mores inhibit women from re-marrying, resulting in an increased likelihood of women ending up alone. In many conservative Indian Hindu families, widows are shunned because they're seen as bringing bad luck. Most of these widows find refuge in Vrindavan. The data for this study was collected through interviews with 50 widows and two group discussions in the six homes (ashrams) for the widows. Data was collected pertaining to their age, literacy, socio-economic background, marriage, life after marriage, work, experiences of widowhood, and their stay in Vrindavan. The chapter concludes by stating that very little information is available on these widows. There is a need for better data collection and research on the inheritance practices, socio-economic and cultural status of widows, as widows are left out of many schemes and policies of the government. These widows need to be treated as human beings and brought to the mainstream of the women's movement.
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Noble, William Α. "The Architecture and Organization of Kerala Style Hindu Temples." In India: Cultural Patterns and Processes, 195–220. Routledge, 2019. http://dx.doi.org/10.4324/9780429048678-10.

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Knott, Kim. "8. Crossing the black waters: Hinduism beyond India." In Hinduism: A Very Short Introduction, 88–101. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198745549.003.0008.

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The location and stability of Hinduism has been challenged by the emigration of Hindus and the export of Hindu spirituality. ‘Crossing the black waters: Hinduism beyond India’ considers the extent to which Hinduism is an ethnic religion. Nearly all the world’s Hindus continue to live in India, where they represent about 78 per cent of nearly 1.3 billion people, and Nepal, where Hinduism is the state religion. There are Hindu communities outside India and Nepal, and as they have grown wealthier they have been able to build their own temples. Is Hinduism an ethnic religion or a universalizing religion with a message for all, regardless of birth and location?
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Amar, Abhishek. "Sacred Centers in India: Archiving Temples and Images of a Hindu City." In Digital Humanities and Research Methods in Religious Studies, 199–214. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110573022-010.

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More, Shefali. "Right to Pray." In Laughter, Creativity, and Perseverance, 153—C6.P75. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197603727.003.0007.

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Abstract This chapter deals with the actual process, the legal proceedings, and public repercussions of allowing women to enter und utilize Hindu places of worship in India that were previously out of their reach. The author compares the processes leading to the inclusion of women in the Śani temple in Shani Shingnapur (Maharashtra) and in the Sabarimala Ayyappan Temple in Kerala. Especially in the early 21st century, India has repeatedly witnessed women challenging the religious authorities regarding the restrictions put on women’s entry in temples or access to specific parts of worship sites. Only the women’s public and “loud” challenge initiated a public discussion of these bans. The chapter scrutinizes the arguments used by the authorities of the places of worship as well as the arguments used by the women who challenge the regulations, the legal complications in these matters when they are discussed in the public sphere and in court, and the role of social media, social activists, judiciary, and the state governments. The author shows how the entanglement of actors, motives, and strategies played a central role in securing access for women to the two sites of worship and engages the concept of distributed agency.
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Conference papers on the topic "Vrindavan hindu temples India"

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Daware, Ar Revati. "Orientation of Hindu Temples – India." In International Conference on Science and Engineering for Sustainable Development. Infogain Publication, 2017. http://dx.doi.org/10.24001/ijaems.icsesd2017.135.

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Vengerova, Marina E. "Branding Identity in Architecture: Christian Churches of Ancient Russia, Hindu Temples of India, and Company Offices of the 21st Century." In Proceedings of the 2019 International Conference on Architecture: Heritage, Traditions and Innovations (AHTI 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/ahti-19.2019.15.

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