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Artykuły w czasopismach na temat „Shaktism”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 30 lipca 2024

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1

McDaniel, June. "At the Burning Ground: Death and Transcendence in Bengali Shaktism". Religions 14, nr 8 (8.08.2023): 1014. http://dx.doi.org/10.3390/rel14081014.

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The burning ground is both a place and a metaphor in the religion of Shaktism or goddess worship in West Bengal, India. As a place, it is where corpses are cremated. As a metaphor, it refers to the human heart, which has been left as a wasteland through sorrow and tragedy. It is when the soul loses its attachment to this world, when the heart is desolate and alone, that the dark goddess Kali descends from the heavens. She may bring the gift of salvation, bringing the soul to her paradise, or she may save it from unhappy rebirth by bringing a new and better life. She may also bring the universal consciousness that is moksha or liberation. Transcendence from the bondage of worldly attachments, which are left behind amid the ashes of the burning ground, brings divine vision and realization. This paper explores the roles of negation and desolation in ritual practice and religious experience in Bengali Shaktism.

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2

Barua, Archana. "Elements of Magic, Esotericism, and Religion in Shaktism and Tantrism in Light of the Shakti Pitha Kāmākhyā". Pomegranate: The International Journal of Pagan Studies 17, nr 1-2 (18.10.2015): 51–70. http://dx.doi.org/10.1558/pome.v17i1-2.26652.

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3

Mahaputra, I. Gusti Ngurah Agung Mahesa. "KOMPARASI KISAH DEWI KĀLĪ MENGINJAK DADA DEWA ŚIVA DALAM SERIAL MAHAKALI PERSPEKTIF DEWI MĀHĀTMYAM". Pangkaja: Jurnal Agama Hindu 25, nr 2 (23.11.2022): 110–15. http://dx.doi.org/10.25078/pjah.v25i2.2020.

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The common image of Goddess Kālī on the internet and Her worship in statues is that She is always depicted as stepping on Lord Śiva for some reason. The story of Goddess Kālī stepping on Lord Śiva's chest has a different narrative from what is shown in the Mahakali TV Series with Devī Māhātmyam (Mārkaṇḍeya Purāṇa), so it deserves to be studied under the title 'Reconstruction of the Story of Goddess Kālī Stepping on Śiva's Chest in Mahakali Series from Devī Māhātmyam's Perspective'. However, the description of the TV series about tattva behind Dewi Kālī stepping on Her husband is not supported by the stories of the Hindu Puranas and Tantras. The purpose of this study is to reintroduce the concept of the Godhead of Shaktism, especially the tattva of Goddess Kālī stepping on Her husband, Lord Śiva.

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4

McDaniel, J. "The Role of Yoga in Some Bengali Bhakti Traditions: Shaktism, Gaudiya Vaisnavism, Baul, and Sahajiya Dharma". Journal of Hindu Studies 5, nr 1 (20.03.2012): 53–74. http://dx.doi.org/10.1093/jhs/his011.

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5

David, Karamankodu Jacob, David Lawrence Hancock, Santhamma Salini, Ramasamy Gandhi Gracy i Kandiyil Sachin. "Taxonomic notes on the genus Campiglossa Rondani (Diptera, Tephritidae, Tephritinae, Tephritini) in India, with description of three new species". ZooKeys 977 (22.10.2020): 75–100. http://dx.doi.org/10.3897/zookeys.977.57875.

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Three new species of Campiglossa Rondani are described from India: adults of both sexes and third instar larvae of C. ialong David, Salini & Hancock, sp. nov. and C. sherlyae David & Hancock, sp. nov., plus an adult female of C. shaktii David, Sachin & Hancock, sp. nov., are described and illustrated. Postabdominal structures, cephalopharyngeal skeleton, and anterior and posterior spiracles of C. gemma (Hering, 1939) and C. sororcula (Wiedemann, 1830) are illustrated. DNA barcode sequences of C. ialongsp. nov., C. sherlyaesp. nov., and C. gemma were obtained and reported. Records of C. absinthii (Fabricius, 1805) and C. iracunda (Hering, 1938) are regarded as misidentifications of C. lyncea (Bezzi, 1913) and C. shaktiisp. nov., respectively, and excluded from the Indian fauna. A key to the known species of Campiglossa from India is provided. Results of preliminary phylogenetic analysis using COI revealed that C. ialongsp. nov. is paraphyletic to the Campiglossa misella group and C. C. sherlyaesp. nov. is a sister species of C. deserta.

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6

Roy, Suddhabrata Deb. "The Indian Superheroine costume: Analysing Indian comics’ first superheroine". Film, Fashion & Consumption 10, nr 1 (1.04.2021): 313–24. http://dx.doi.org/10.1386/ffc_00027_7.

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Comics are an important form of Indian popular culture. Like other forms of popular culture which have engaged with superheroes, male superheroes have dominated the comic book industry in India. Costumes enable the social construction of these characters in comics, determine their characteristic traits and emphasize their gendered roles. Female characters have had to struggle against multiple patriarchal social processes which are integral to the global comics’ culture. Costumes play a critical role in how these characters engage with the overall narrative of the comics. The article analyses the costume of Shakti ‐ Indian comics’ first superheroine. It locates her costume within the broader literature available on graphic novels, comics and costumes. The article attempts to analyse the processes by which Shakti’s costume restricts her to a normative femininity where the power and authority of women become socially acceptable only when they are expressed or asserted without challenging patriarchal social norms.

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7

Neath, Gavin, i Vijay Sharma. "The Shakti Revolution". Development Outreach 10, nr 2 (czerwiec 2008): 13–16. http://dx.doi.org/10.1596/1020-797x-10_2_13.

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8

Olsson, Tova. "Att förkroppsliga Shakti". AURA - Tidsskrift for akademiske studier av nyreligiøsitet 13 (23.12.2022): 1–20. http://dx.doi.org/10.31265/aura.541.

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In recent years, contemporary tantra, sometimes referred to as “neo-tantra” has spread substantially throughout Sweden. Emphasizing intimacy and polarity as means to healing and liberation, the movement tends to highlight ideals of “masculine males” and ”feminine females”, while identifying women with Shakti (creativity/immanence) and men with Shiva (consciousness/transcendence). This text examines the use of polarity and more precisely notions of femininity within Swedish contemporary tantra, using qualitative interviews. The purpose is to analyse the relationship between tantric femininity/femininities and the agency and subjectivity of female practitioners. The material is construed from a critical feminist theoretical framework, taking its point of departure in the concept of plural and positional femininities as well as Luce Irigaray’s “sexual difference” (Irigaray 1994) and Rosi Braidotti’s ”nondual materialism” (Braidotti 2011). Irigaray’s position as being one of essentialism is discussed and related to her ventures into yogic and tantric practice. The study suggests that Swedish contemporary tantra in many ways fortifies gender-stereotypical views on femininity while the question of the effects on women’s agency and subjectivity is discussed and left open for further research.

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9

Khanduja, Geetika. "Prakriti and Shakti". Jindal Journal of Public Policy 3, nr 1 (1.06.2017): 105–14. http://dx.doi.org/10.54945/jjpp.v3i1.120.

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This article draws on the ecofeminist ideology to understand the vagaries of Green Revolution in India and its impact on women. It draws parallels between patriarchy and capitalism and suggests that the various lenses such as dualism, marxism and the reductionist view of science are limited to understand the violence inflicted upon women and nature by men and the capitalist class. It takes a critical view of the popular scientific paradigm that favours expertise over generalist knowledge and the propagation of monocultures as more scientifically sound than diversified farming. Using various analogies, the paper illustrates the ideology of treating women and nature as mere surrogates in society and the repercussions of shifting towards intensive agriculture from a subsistencebased approach.

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10

Acharya, Mahesh Kumar. "लुँती अजिमा जात्रा र जीव आहुति होम {Lunti Ajima Jatra ra Jiva Aahuti Homa}". Nepalese Culture 16, nr 1 (11.05.2023): 25–38. http://dx.doi.org/10.3126/nc.v16i1.54125.

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मध्यकालीन काठमाण्डौ सहरको पश्चिमतर्फ विष्णुमती नदी किनारको ढल्को टोलमा एक शक्तिपीठ रहेको छ जसलाई स्थानीय नेवार समुदायले लुँती अजिमा नामले सम्बोधन गर्ने गर्दछन् । पौराणिक कालकी अष्ठमातृका देवी मध्येकै एक इन्द्राणीको रूपमा पुजिने यी लुँती अजिमा काठमाण्डौको पुरानो बस्ती त्यौड टोल र ठँहिटि क्षेत्रका नेवार बस्तीको संरक्षक देवी हुन् । मध्यकालमा उनलाई उक्त टोलका बासिन्दाहरूले बस्तीको रक्षक देवी स्वीकार गरे र टोलकै अग्रज व्यक्तिका घरमा स्थापना गरी पूजाआजा गर्ने परम्परा चलाए । यी अजिमालाई हरेक वर्ष मसानघाट क्षेत्रको पीठमा लग्ने, विशेष तान्त्रिक पूजा र होम गर्ने तथा भोलिपल्ट जात्राका साथमा यी अजिमालाई टोलमै स्थापना गर्ने परम्परा रहेको छ । यसलाई लुँती अजिमा जात्रा वा इन्द्राणी जात्रा भनिन्छ । यस्तो महत्वपूर्ण जात्रा र होम अधिक सहरीकरण र नदीको जलप्रदूषणको कारणले र तान्त्रिक पूजा विधिको विश्मरणको कारणले लोप हुने अवस्थामा पुग्न लाग्दा पनि यस विषयमा गहिरो खोजको अभाव रहेको छ । लुँती अजिमा कस्तो प्रकारको मातृशक्ति हुन् ? यस अजिमा जात्राको अर्थ र प्रयोजन के हो ? र यस अवसरमा गरिने जीव आहुति होम कस्तो प्रकृतिको होम हो ? भन्ने मुख्य शोध प्रश्नहरूको उत्तर खोजीको उदेश्यले यो अध्ययन कार्य गरिएको हो । यसका लागि गुणात्मक प्रकृतिको अध्ययन विधि छनोट गरिएको छ । प्रत्यक्ष अवलोकनबाट, जात्रा र होमकार्यमा संलग्न सम्बन्धित व्यतिmसँगको अन्तवार्ताबाट र प्रकाशित पूर्व साहित्यहरूबाट तथ्यहरू संकलन गर्ने कार्य गरिएको छ । संकलित तथ्यहरूको सम्पादन, तिनको सत्यता परीक्षण र तथ्यहरूको समीक्षा एवं विश्लेषण गरेर निश्कर्षमा पुग्ने वर्णनात्मक विधिको अनुसरण गर्दै यो अध्ययन पूरा गरिएको छ । अध्ययनबाट यी अजिमा हिन्दुु धार्मिक साहित्यले वर्णन गरेको इन्द्राणी नै रहे तापनि भिन्न व्यक्तित्व भएको स्थानीय देवीको रूपमा स्थापित हुन पुगेको तथ्य प्रकाशमा आएको छ । यसै गरी उनको जात्रा शाक्त तान्त्रिक पूजा र जीव आहुति होम मार्फत् उनमा रक्षा शक्ति पुनः स्थापना गराउने धार्मिक उत्सवको रूपमा प्रचलनमा रही आएको तथ्य प्रकाशमा आएको छ । यस बाहेक जात्राको अवसरमा हुने जीव आहुति होम हिन्दु वैदिक होमभन्दा भिन्न तान्त्रिक शाक्त परम्पराको जीव आहुति होम रहेको तथ्य पनि यस अध्ययबाट प्रकाशमा आएको छ । {On the western side of the Kantipur city lies a temple of mother goddesses called Luti Ajima by the local Newar community. This mother goddess is one of the eight ancient mother goddesses known as Indrani. Luti Ajima. She is the protector goddess of the Newar community of Tyodah and Thahity. The goddess was accepted as the protector deity and her idol was housed at the senior member's house. Every year the goddess is taken to her temple at the river bank near the crematory ground, a special tantric puja, and homa is performed and the next day a chariot procession is performed called Luti Ajima Jatra or Indrani Jatra. Such an important Jatra is losing its charm because of urbanization and the decontamination of the river. Along with this the tantric puja and Homa performed during this Jatra are also on the verge of extinction. So, at this moment, intense research is much needed to answer some of the research questions. Like Who is Luti Ajima? What is the meaning and significance of the Jatra and What type of tantric Homa is performed at the premises of the temple? The present study has been carried out to find the answer to the above-mentioned questions. Qualitative research design has been selected. Direct observation and interview with persons involved in the Jatra and Homa along with the published materials on the same subject have been consulted. The study is completed after compiling and checking the facts and reaching the final conclusion using a qualitative method. The final outcome of the research is that Luti Ajima is the same mother goddess described by the Hindu scriptures as Indrani but here she is worshipped as a local deity. The Homa that is performed is done to revitalize the cosmic energy of the goddess. Along with this the Homa performed here with the animal sacrifice is a different one than the Vedic Homa and it reflects Tantric Shaktism}.

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11

Veezhinathan, Kamakoti. "Building the SHAKTI microprocessor". Communications of the ACM 65, nr 11 (listopad 2022): 48–51. http://dx.doi.org/10.1145/3556632.

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12

Spisak, April. "Shakti by SJ Sindu". Bulletin of the Center for Children's Books 76, nr 9 (maj 2023): 305. http://dx.doi.org/10.1353/bcc.2023.0249.

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13

Kumar, Manish, Srikanta Kumar Panda i Shubhangi Mishra. "A Review on Relation of Prakriti with Sharirika Bala". International Journal of Health Sciences and Research 13, nr 8 (30.08.2023): 233–37. http://dx.doi.org/10.52403/ijhsr.20230832.

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Acharya Charaka has described different Deha Prakriti in charaka samhita such as Vataja, Pittaj and Kaphaj Prakriti as main and Dwandaja Prakriti i.e Vata-pitta, Vata-kapha and Pitta-kapha and last one is Sama Prakriti i.e all the Doshas are in equilibrium state also known as Sama Prakriti. According to Ayurvedic literature the quality of Bala is supreme in Kapha Pradhan Prakriti individuals followed by Pitta and Vata Prakriti individuals. So, different Dosha Pradhana Deha-Prakriti persons have varying degrees of Bala, according to the Ayurvedic Samhitas. Another crucial factor for assuming Trividha Bala, which consists of Pravara, Madhyama, and Avara, is Vyayama-Shakti. There is no convincing evidence of a direct relationship between Deha-prakriti and Vyayama-Shakti, despite all these references suggesting that various Dosha Pradhana Deha-Prakriti persons should also have varying amounts of Vyayama-Shakti. There isn't a conventional test for Vyayama-Shakti examination outlined in Ayurvedic literature, but various contemporary fitness tests and efficiency tests, such the Treadmill, Queens test and Harvard step test, can be utilized to provide objective parameters with which the Vyayama-shakti can be assessed and co-related with Deha Prakriti. Key words: Deha Prakriti, Bala, Vyayama-shakti

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14

Krishnan, Dr Mahalaxmi. "Project Shakti And Corporate Social Responsibility". International Journal of Scientific Research 1, nr 4 (1.06.2012): 18–19. http://dx.doi.org/10.15373/22778179/sep2012/6.

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Jenett, Dianne. "A Million Shaktis Rising: Pongala, a Women's Festival in Kerala, India". Journal of Feminist Studies in Religion 21, nr 1 (2005): 35–55. http://dx.doi.org/10.1353/jfs.2005.0009.

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16

Bhandari, Sabindra Raj. "Adi Shankara’s Saundarya Lahari: A Quest of Spirituality in Devotion and Physical Body". English Language Teaching Perspectives 7, nr 1-2 (10.08.2022): 12–23. http://dx.doi.org/10.3126/eltp.v7i1-2.47402.

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Saundarya Lahiri (Waves of Beauty) by Adi Shankara glorifies the Devi Shakti (power of goddess) and her physical beauty. He projects that the perfect integration of the corporal and the physical aspects lead to the zenith of spiritual realm. Therefore, Bhakti (devotion) divulges the deep veneration of Devi Shakti through Sringaric (amorous) expressions in Saundarya Lahari. It proclaims that inner evolution and the feeling of sublime in the physical beauty of Devi Shakti radiate the sublimity of the spirituality as well. As a profound poetic creation in Sanskrit, it is distinct from the established belief and religious practices, and establishes the truth that physical beauty of Shakti is also the beauty of the spiritual. To explore these dynamics of Saundarya Lahari, this article applies the qualitative approach to research and the interpretive method. It also sheds light on how the genial gravity of bhakti and physical beauty in their totality leads to the better application of critical spiritual pedagogy in teaching.

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Tiwari, Lalit, Shashi Kant Tiwari i Ruby Rani Agarwal. "ASSESSMENT OF DADRU BASED ON DASHAVIDHA PARIKSHA". International Journal of Research in Ayurveda and Pharmacy 14, nr 1 (8.02.2023): 54–59. http://dx.doi.org/10.7897/2277-4343.140113.

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Dadru is described under kustha in Ayurvedic Samhitas. It is included under kshudra kustha by Acharya Charaka. Acharya Sushruta and Vagbhata included it under maha kustha. Dashavidha pariksha comes under the aatur desha. In dashavidha pariksha, ten points are examined to access the roga and rogi bala. These points are prakriti, vikriti, sara, samhanana, parmana, satmaya, satwa, aaharshakti, vyayam shakti, vaya. Assessment of Dadru with the help of dashavidha pariksha. The conceptual study, i.e., reviews of Ayurvedic and modern medical science literature related to Dadru. A total of 50 patients between the age group of 16-70 years were selected. The predominant age group was 31-60 years. No patient of pravar twak sara was registered in the study; the maximum number of patients were madhyamam samhanana, madhyamam pramana, madhyamam satmya, madhyamam sattva, madhyamam aahar shakti, and madhyamam vyayam shakti. Kapha and pitta dosha are mainly dominating in Dadru. The disease is kruchasadhya. The avara twak sara person is affected primarily in Dadru. Most of the patients registered in the study had madhyamam samhanan, madhyamam parmana, and madhyamam vyayam shakti. The disease occurs mainly in the person who takes ati amla and ati lavan food. The patients who were for study have madhyamam sattva and madhyamam aahara shakti, kandu, raga and mandal present in all patients.

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Gupta, Komal, i Ankur Singhal. "EFFICACY OF YOGA MODALITIES IN BOOSTING IMMUNITY IN FRONT LINE HEALTH CARE WORKERS". International Ayurvedic Medical Journal 8, nr 9 (23.09.2020): 4337–41. http://dx.doi.org/10.46607/iamj0608092020.

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Introduction: Today World is facing a major financial setback and health emergency due to one of the communicable diseases COVID-19. As impact of communicable diseases is increasing day by day and role of modern treatment is decreasing, it seems very difficult to stop the spread of such disease as we have numerous densely populated cities, sub urban areas, slums etc. and poor nutritional conditions in India. As front-line health care workers are most exposed, it becomes more difficult for them to work in such environment. They need to take care of patients as well as for themselves by taking proper preventive measures. As 'Ayurveda' an ancient old science, well explains about preventive and immunity boosting principles, everyone is looking towards Ayurveda for an effective solution to handle such situations. In the view of above points this research was carried out to assess the efficacy of Yoga modalities in boosting immunity against such communicable diseases in front line health care workers. The research was carried with three parameters which plays significant role in maintaining immunity and keeping us healthy and fit i.e. Ahara Shakti, Vyayama Shakti, Mansika Shakti. Material Methods: The study was carried out in 40 health care workers of GS Hospital and GS Ayurveda Hospital, Pilkhuwa. Yoga intervention was carried out in all the health care workers for 30 days. Ahara Shakti, Vyayam Shakti and Mansik Shakti were assessed before and after yoga intervention and results were assessed statistically with student ‘t’ test. Results & Conclusion: Difference in Results before and after treatment was found significant in almost all the cases. Improvement seen on pain intolerance and grand meal was not significant. Here it can be concluded that yoga modalities help to improve sarta, bala and vyadhikshamatwa (Immunity).

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Varshneya, Geetika, i Gopal Das. "“Tata i-Shakti” to “Tata Sampann”: rebranding or repositioning?" Emerald Emerging Markets Case Studies 7, nr 4 (5.09.2017): 1–16. http://dx.doi.org/10.1108/eemcs-09-2016-0191.

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Subject area Marketing. Study level/applicability This case may be used by instructors to teach undergraduate, post graduate and executive level programmes in management. It may be used in basic marketing, branding or marketing strategy courses. The case may serve as a platform for the instructor to discuss the concepts and issues related to positioning and repositioning. Case overview Tata Chemicals, a subsidiary of the Tata group, launched the “i-Shakti” brand six years ago for its low-cost “solar-evaporated” salt for rural customers. In 2010, the company extended the brand equity of i-Shakti to a premium segment and launched a new brand “Tata i-Shakti” with a range of unpolished pulses. Changing the brand name and customer base from “i-Shakti for rural market” to “Tata i-Shakti for premium market” created a dilemma among customers in the market. To overcome this problem, in October 2015, the company’s portfolio of pulses, gram flour and food grade soda under “Tata i-Shakti” label has migrated into a new brand “Tata Sampann”. The company also launched a range of spices under the brand name of “Tata Sampann”. This new brand “Tata Sampann” was launched to serve the premium segment with an aim to “enrich everyday meals with extra nutrition and extra joy”. Also, this brand recreation was made by the company with anticipation to make avenues for future launches in the staples and food segment under Tata’s consumer products business. It has been almost a year since Tata Sampann was launched in the market. Given the tough competition and expected growth of the spices market in India, it remained to be seen whether “Tata i-Shakti” was rightly rebranded or repositioned with “Tata Sampann”. Expected learning outcomes To make participants understand the basic concepts of branding such as umbrella branding, brand repositioning and rebranding. To make participants learn about various brand elements and how they contribute in communicating the value proposition of the brand. To make participants appreciate various marketing and brand related strategies. Supplementary materials Teaching Notes are available for educators only. Please contact your library to gain login details or email support@emeraldinsight.com to request teaching notes. Subject code CSS: 8: Marketing.

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Chalise, PhD, Keshav Raj. "THE SPIRITUAL THROUGH THE BODY AND BEAUTY: ADI SHANKARA’S BHAKTI IN SAUNDARYA LAHARI". International Journal of Multidisciplinary Studies and Innovative Research 8, nr 8 (2.02.2022): 932–41. http://dx.doi.org/10.53075/ijmsirq7547567652.

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Unlike the philosophy of advaita Vedanta focusing on the absolute with nirguna and nirakara, Adi Shankara has practised the reverence of Devi Parvati as Adi Shakti in Saundarya Lahari with worldly attributes of body and beauty. The verses of Saundarya Lahari depict the image of Shakti as powerful, the most beautiful and the most attractive Devi in worldly form. With the question of whether Shankara has intentionally generated a contrast on his philosophy of the absolute or he has seen the absolute in the physical, as the problem in religious philosophy and religious practice, this study examines how Shankara has adored the body and the beauty of Adi Shakti as the means to search the spiritual in body, beauty and attraction.

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Burgart Goutal, Jeanne. "« Hirvi Dharti, Stri Shakti, Manav Murti »". Essais, nr 13 (1.01.2018): 81–96. http://dx.doi.org/10.4000/essais.461.

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Yatnalli, C. S., M. B. Banakar i Basavaraj H. Huggi. "Stri Shakti Groups – A Parallel Force". Procedia - Social and Behavioral Sciences 37 (2012): 296–303. http://dx.doi.org/10.1016/j.sbspro.2012.03.295.

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Parameswaran, Uma. "Siva and Shakti in Raja Rao's Novels". World Literature Today 62, nr 4 (1988): 574. http://dx.doi.org/10.2307/40144512.

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Guzder, Jaswant, i Meenakshi Krishna. "Sita-Shakti : Cultural Paradigms for Indian Women". Transcultural Psychiatric Research Review 28, nr 4 (grudzień 1991): 257–301. http://dx.doi.org/10.1177/136346159102800401.

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Singh, Rana P. B. "The 51 Shakti Pithas in South Asia". Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 12, nr 1 (czerwiec 2012): 1–37. http://dx.doi.org/10.1177/0976343020120101.

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Navsaria, Neha. "Finding a Voice in Shakti:". Women & Therapy 30, nr 3/4 (25.06.2007): 161–75. http://dx.doi.org/10.1300/j015v30n04_12.

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Sarawagi, Aditi, i M. Sanjoy Singh. "Empowering Women: E-Shakti's Impact on Self-Help Groups Digitization and Financial Inclusion in India". Asian Journal of Economics, Business and Accounting 24, nr 5 (28.03.2024): 192–205. http://dx.doi.org/10.9734/ajeba/2024/v24i51303.

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The study assesses the influence of the National Bank for Agricultural and Rural Development’s (NABARD) Project E-Shakti on the digitization of Self-Help Groups (SHGs) and the economic position of women in India. The study evaluates the project's outcomes using data from NABARD's Status of Microfinance in India reports from 2007-08 to 2022-23. The number of SHGs credit linked, savings of SHGs, loans disbursed to them, loans outstanding against them, and non-performing assets (NPA) were the variables considered for the study. Trend analysis and correlation were applied to the available data. For the analysis of the data, the Python algorithm was used. The study's findings indicate that Project E-Shakti intensely boosted the number of districts served and SHGs linked to formal finance, reducing their dependency on informal sources. The project also resulted in a significant increase in loan disbursement to SHGs, indicating enhanced financial sustainability and accessibility. The digitization of SHGs improved women's economic conditions by allowing them to engage in income-generating activities. The programme helped to reduce non-performing assets, signifying its beneficial impact on the financial health of SHGs. Refinance to Non-Banking Financial Companies- Microfinance Institutions (NBFC-MFIs) showed a boost after E-Shakti but then a volatile pattern was observed in the subsequent years. Project E-Shakti was a success in terms of promoting digitization, increasing financial inclusion, and improving women's economic empowerment in SHGs. To maximize the long-term benefit of digitization programmes, the study proposes increasing their scope, investing in digital literacy training, and enhancing monitoring and evaluation procedures.

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Jacobs, Stephen. "Shakti’s New Voice: Guru Devotion in a Woman-led Spiritual Movement". Journal of Contemporary Religion 33, nr 2 (4.05.2018): 372–73. http://dx.doi.org/10.1080/13537903.2018.1473220.

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Kumar, Anita. "What's the Matter?: Shakti's (Re)Collection of Race, Nationhood, and Gender". TDR/The Drama Review 50, nr 4 (grudzień 2006): 72–95. http://dx.doi.org/10.1162/dram.2006.50.4.72.

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The 2005 Student Essay Contest winner weaves together the narratives of members of Viji Prakash's Shakti bharatanatyam school community, dancing in and out of positions of marginality to unravel the notion of group identity as cohesive, homogenous, and pure as she confronts her own performance and corporealization of South Asian American identity.

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Rangasamy, Shanthi, i Geetha M. "Level of Employee Commitment in Shakti Sugars, Erode". International Journal of Emerging Research in Management and Technology 6, nr 3 (20.03.2017): 3–5. http://dx.doi.org/10.23956/ijermt/v6n2/133.

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Welsch. "Shakti Butler: Stimulating Dialogue among Diverse Film Viewers". Journal of Film and Video 68, nr 1 (2016): 48. http://dx.doi.org/10.5406/jfilmvideo.68.1.0048.

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Sommers, Aleah, Harihar Rajaram i Mathieu Morlighem. "SHAKTI: Subglacial Hydrology and Kinetic, Transient Interactions v1.0". Geoscientific Model Development 11, nr 7 (24.07.2018): 2955–74. http://dx.doi.org/10.5194/gmd-11-2955-2018.

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Abstract. Subglacial hydrology has a strong influence on glacier and ice sheet dynamics, particularly through the dependence of sliding velocity on subglacial water pressure. Significant challenges are involved in modeling subglacial hydrology, as the drainage geometry and flow mechanics are constantly changing, with complex feedbacks that play out between water and ice. A clear tradition has been established in the subglacial hydrology modeling literature of distinguishing between channelized (efficient) and sheetlike (inefficient or distributed) drainage systems or components and using slightly different forms of the governing equations in each subsystem to represent the dominant physics. Specifically, many previous subglacial hydrology models disregard opening by melt in the sheetlike system or redistribute it to adjacent channel elements in order to avoid runaway growth that occurs when it is included in the sheetlike system. We present a new subglacial hydrology model, SHAKTI (Subglacial Hydrology and Kinetic, Transient Interactions), in which a single set of governing equations is used everywhere, including opening by melt in the entire domain. SHAKTI employs a generalized relationship between the subglacial water flux and the hydraulic gradient that allows for the representation of laminar, turbulent, and transitional regimes depending on the local Reynolds number. This formulation allows for the coexistence of these flow regimes in different regions, and the configuration and geometry of the subglacial system evolves naturally to represent sheetlike drainage as well as systematic channelized drainage under appropriate conditions. We present steady and transient example simulations to illustrate the features and capabilities of the model and to examine sensitivity to mesh size and time step size. The model is implemented as part of the Ice Sheet System Model (ISSM).

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Deshmukh, VinodD. "Kundalini Shakti: The Psychobiological Arousal a Neuroscientific Perspective". Journal of Applied Consciousness Studies 11, nr 2 (2023): 79. http://dx.doi.org/10.4103/jacs.jacs_80_23.

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Tarpe, SS, PR Deshmukh i RP Kadam. "Attitude of farmers towards Parbhani Shakti sorghum variety". International Journal of Agriculture Extension and Social Development 7, nr 5 (1.05.2024): 277–79. http://dx.doi.org/10.33545/26180723.2024.v7.i5d.658.

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Silwal, Deepa. "Foregrounding the Feminine Principle in Pushpa Kumari’s Contemporary Mithila Painting". Mega Journal 2, nr 1 (15.03.2023): 1–19. http://dx.doi.org/10.3126/tmj.v2i1.53142.

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This paper explores artist Pushpa Kumari’s female-centered perspectives in Mithila Paintings that foreground the grace of Shakti, goddess Kali, in all females. Moreover, it examines the agency of women as a source of fertility and energy centralizing on how the bi-union of Prakriti and Purusha, the cosmicized versions of the earthly phenomenal male and female, reflects one integrated form, an indivisible whole. Basically, the paper is based on Kumari’s preference for tantrism, which accepts fundamental dualism, through which an individual encounters universal phenomena. Thus, this paper will provide a new insight on females’ subjectivity—how in tantric rituals every woman, a counterpart of feminine principle, as a microcosmic version of feminine power shakti becomes a reincarnation of cosmic energy symbolizing the ultimate essence of reality.

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Leal, José. "Using proximity to compute semantic relatedness in RDF graphs". Computer Science and Information Systems 10, nr 4 (2013): 1727–46. http://dx.doi.org/10.2298/csis121130060l.

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Extracting the semantic relatedness of terms is an important topic in several areas, including data mining, information retrieval and web recommendation. This paper presents an approach for computing the semantic relatedness of terns in RDF graphs based on the notion of proximity. It proposes a formal definition of proximity in terms of the set paths connecting two concept nodes, and an algorithm for finding this set and computing proximity with a given error margin. This algorithm was implemented on a tool called Shakti that extracts relevant ontological data for a given domain from DBpedia - a community effort to extract structured data from the Wikipedia. To validate the proposed approach Shakti was used to recommend web pages on a Portuguese social site related to alternative music and the results of that experiment are also reported.

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Khan, Salah. "On Monique Wittig: Theoretical, Political, and Literary Essays ed. by Namascar Shaktini". Women in French Studies 15, nr 1 (2007): 132–33. http://dx.doi.org/10.1353/wfs.2007.0039.

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singha, Pallabi Manjari, Jotiram Maske Patil, Parameswar G.H, Khalid B.M i B. S. Savadi. "DESIGNING AND VALIDATION OF ARDHASHAKTI VYAYAMA SCALE". January 2024 12, nr 01 (15.01.2024): 155–61. http://dx.doi.org/10.46607/iamj2412012024.

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Background: Vyayama is essential for the maintenance of health and also to eradicate the disease. Acharya Charaka says regular and proper exercise makes strongness and steadiness of body entities. Acharya Sushruta says people should practice physical exercise daily up to their Ardhashakti, i.e., half of their physical capacity. In Ayurveda, it is mentioned that excess Vyayama leads to severe complications, so during Vyayama, a person should follow Ardha Shakti Vyayama Lakshana. The Ardha Shakti Vyayama scale is needed to access the Ardha Shakti Vyayama Lakshana, so a study has been conducted to prepare the Ardhashakti Vyayama scale. Aim & Objectives: This study aims to design and validate the Ardhashakti Vyayama scale (ASV scale) in a sample of 50 healthy individuals. Design: A cross-sectional survey study. Methods: The Ardhashakti Vyayama scale has been designed and validated by reliability and validity tests like Face Validity, Content Validity, and Construct validity. The reliability analyzed by Cronbach's α coefficient I.e0.824 and KMO Bartlett's test value is 0.799. The Exploratory Factor Analysis was carried out using Kaiser's criteria for extracting factors with Varimax rotation. Results: Ardhashakti Vyayama Lakshana in this study sample reproduced the similar structure of the original Face validity, Content validity, and Construct validity met the standards, internal consistency was excellent with KMO Bartlett's Test value 0 .799 and Cronbach's α coefficient 0.824 which is highly significant. Conclusion: The Ardhashakti Vyayama scale is a valid and reliable instrument for assessing Ardhashakti Vyayama Lakshana in healthy individuals.

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Hames-García. "When I Think of Pulse, I Think of Shakti". QED: A Journal in GLBTQ Worldmaking 3, nr 3 (2016): 111. http://dx.doi.org/10.14321/qed.3.3.0111.

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Shrivastava, Nidhi. "The Representation of Gender and Sexuality inPriya’s Shakti(2012)". South Asian Review 39, nr 1-2 (3.04.2018): 212–26. http://dx.doi.org/10.1080/02759527.2018.1509553.

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P, Thangam. "Shakti Jyoti's Psychological View of Bamboo Rice Bursting Season". International Research Journal of Tamil 4, S-18 (8.12.2022): 330–35. http://dx.doi.org/10.34256/irjt224s1844.

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Psychology is the study of the human mind. Psychologists point out that the reason for physical diseases and nerve disorders in a man are his mental problems. Humans life is naturally filled with full of desires and humans live their life to fulfill it. But because of culture and civilization humans get compressed. At an early age, the mind becomes divided into the conscious mind and the unconscious mind, and then the conscious mind absorbs everything. Morality bores them out. Thus, unfulfilled desires are accumulated in consciousness. The memories that are collected in this way are fulfilled in dreams. Although the memories are created by the creator in conscious state, they can be considered as dreams, which are called daydreams. All poems are reflections of daydreams. From the psychological point of view, sexual desire is found in abundance in Shakti Jyoti's poems. In this article the adaptability, self-defence, and cultural nature of the female are well explained.

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Asif, Muhammad, i Dipal Barua. "Salient features of the Grameen Shakti renewable energy program". Renewable and Sustainable Energy Reviews 15, nr 9 (grudzień 2011): 5063–67. http://dx.doi.org/10.1016/j.rser.2011.07.050.

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Ward, Jade. "Dynamic Embodiment℠ of the Sun Salutation: Pathways to Balancing the Chakras and the Neuroendocrine System, Martha Eddy and Shakti Andrea Smith (2021)". Journal of Dance & Somatic Practices 15, nr 2 (1.12.2023): 269–71. http://dx.doi.org/10.1386/jdsp_00111_5.

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Review of: Dynamic Embodiment℠ of the Sun Salutation: Pathways to Balancing the Chakras and the Neuroendocrine System, Martha Eddy and Shakti Andrea Smith (2021) London: Jessica Kingsley Publishers, 256 pp., ISBN 978-1-91208-599-6, p/bk, £32.50

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Wanga, Maliata Athon, Hussein Shimelis, Lydia N. Horn i Fatma Sarsu. "The Effect of Single and Combined Use of Gamma Radiation and Ethylmethane Sulfonate on Early Growth Parameters in Sorghum". Plants 9, nr 7 (30.06.2020): 827. http://dx.doi.org/10.3390/plants9070827.

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Success in inducing genetic variation through mutagenic agents is dependent on the source and dose of application. The objective of this study was to determine the optimum doses of a single and combined use of gamma radiation and ethylmethane sulfonate (EMS) for effective mutation breeding in sorghum. The study involved two concurrent experiments as follows: in experiment I, the seeds of four sorghum genotypes (‘Parbhani Moti’, ‘Parbhani Shakti’, ‘ICSV 15013′, and ‘Macia’) were treated using gamma radiation (0, 300, 400, 500 and 600 Gy), EMS (0, 0.5 and 1.0%), and gamma radiation followed by EMS (0 and 300 Gy and 0.1% EMS; 400 Gy and 0.05% EMS). In experiment II, the seeds of two genotypes (‘Macia’ and ‘Red sorghum’) were treated with seven doses of gamma radiation only (0, 100, 200, 300, 400, 500 and 600 Gy). Overall, the combined applied doses of gamma radiation and EMS are not recommended due to poor seedling emergence and seedling survival rate below LD50. The best dosage of gamma radiation for genotypes Red sorghum, Parbhani Moti, Macia, ICSV 15013 and Parbhani Shakti ranged between 392 and 419 Gy, 311 and 354 Gy, 256 and 355 Gy, 273 and 304 Gy, and 266 and 297 Gy, respectively. The EMS optimum dosage ranges for genotypes Parbhani Shakti, ICSV 15013, Parbhani Moti and Macia were between 0.41% and 0.60%, 0.48% and 0.58%, 0.46% and 0.51%, and 0.36% and 0.45%, respectively. The above dose rates are useful to induce genetic variation in the tested sorghum genotypes for greater mutation events in sorghum breeding programs.

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Team, Editorial. "Editors and Reviewers Acknowledgement, 2(1), January-June, 2018". Journal of Medical Research and Innovation 2, nr 1 (16.01.2018): e000110. http://dx.doi.org/10.15419/jmri.110.

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The Journal of Medical Research and Innovation would like to thank each and every one who has helped us to review and edit the articles. As a small token of appreciation, we would like to mention the names of all the editors and reviewers in random order here who have edited or reviewed the articles for the January-June, 2018 issue. The list will be updated as when more reviewers review the articles. Editors 1) Varshil Mehta2) Shakti Goel3) Surya Parajuli4) Nikhil Nalluri5) Vitaliy Bezsheiko Reviewers 1) Shakti Goel 2) Assad Mughal 3) Harsha Makwana 4) Megha Patel 5) Ishpreet Biji 6) Surya Parajuli 7) Varshil Mehta 8) Heera KC 9) Prem Bhattarai 10) Tushar Kunder 11) Akshay Avula 12) Mykola Khaitovych 13) K Bedmutha 14) Mayank Jain 15) Joseph Bell 16) Vitaliy Bezsheiko 17) Ahmad Farrokhi 18) Shaunak Ajinkya 19) N. Kumar

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Smears, Ali. "Mobilizing Shakti: Hindu Goddesses and Campaigns Against Gender-Based Violence". Religions 10, nr 6 (13.06.2019): 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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Madari, D. M., i Vithob B. "Women Empowerment Through Stree Shakti Programme in Hyderabad-Kamataka Region". SEDME (Small Enterprises Development, Management & Extension Journal): A worldwide window on MSME Studies 34, nr 1 (marzec 2007): 11–26. http://dx.doi.org/10.1177/0970846420070102.

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Mungra, KD, SK Parmar, JS Sorathiya, SN Galani i RJ Chaudhari. "Biofortified nutri cereal pearl millet hybrid GHB 1225 (Moti Shakti)". International Journal of Advanced Biochemistry Research 8, nr 6S (1.01.2024): 273–76. http://dx.doi.org/10.33545/26174693.2024.v8.i6sd.1291.

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Chandra Dash, Kailash, i Tushar Kanti Das. "MARKETING STRATEGY BY MISSION SHAKTI OF ODISHA: A JOURNEY FROM SELF HELP GROUPS (SHGS) TO SMALL AND MEDIUM-ENTERPRISES (SMES)". International Journal of Advanced Research 11, nr 08 (31.08.2023): 378–85. http://dx.doi.org/10.21474/ijar01/17401.

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Empowerment of women playing a significant role in society. When women will empower with financially at that time her family income level increase. Mission Shakti gives the power to increase his financial stability. In layman language we can say the women is Samarthy to run her family. Indian constitution provides the women equal freedom and opportunity, so they can empower by them self. Both literate and illiterate women have rights to empower by themselves. So Government of Odisha plays a significant role to empower women through Mission Shakti Department. This department has deep reach to women, nearly about 70 lakh women through 6 lakh groups. The groups are self empower by them self selves through the help of the Mission Shakti.This Paper is mainly focused how the group is converted SHGs to SMEs with the help of Mission Shakti. What types of Marketing Strategy they followed to reach her goal from SHGs to SMEs.Marketing tactics used by cluster members to sell the manufactured goods, as well as the intensity of empowerment among members of women, SHGs to SMEs in Sustainable Livelihood actions. Data were obtained from the districts of Angul and Khordha using a standardized questionnaire written in the local language. Around 180 members of various women SHGs were chosen for the study. The SPSS software was used to analyze the data. The data was analyzed using one-way Anova, multiple regression, and Pearson correlation. most crucial components such as Sustainable Livelihood, Women Entrepreneurship, and Women Empowerment, all of which have a significant impact on the performance of Marketing Strategies used by SHG members in rural Odisha. It was also bring into being that the number of SHG members and the time-span of years the SHG group has been founded had a substantial impact convert SHGs to SMEs.

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Jana, Koushik, Umesh Thapa, Sourav Kundu, Narendra Nath Hansda, Koushik Ray i Dupchen Tamang. "Evaluation of Different Genotypes of Late Kharif Onion (Allium cepa L.) Under the Gangetic Plains of West Bengal, India". International Journal of Plant & Soil Science 35, nr 22 (22.11.2023): 295–305. http://dx.doi.org/10.9734/ijpss/2023/v35i224137.

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Aim: Onions, (Allium cepa L.) is one of the highly significant bulbs crops extensively cultivated in India. The investigation entitled “Evaluation of different genotypes of Late Kharif Onion (Allium Cepa L.) under the Gangetic plains of West Bengal”is aimed at suggesting the more locally suitable genotypes to the farmer as well as the researchers. Study Design: The experiment was conducted in randomized block design (RBD) with seven genotypes and they were randomized in three replications. This Experiment deals with seven different late kharif onion genotypes which consist of viz. Bhima Shakti, Bhima Kiran, Bhima Raj, DOGR-1605, NHRDF-Red-2, DOGR-1606 and PRO-7. Place and Duration of Study: The research investigation was conducted at C-Block farm, Bidhan Chandra Krishi Viswavidyalaya, Kalyani, Nadia, West Bengal during the year 2022- 2023. Methodology: 30 days old seedlings were transplanted at 15 cm between lines and 10 cm within it. All other intercultural operations were done as and when necessary. Harvesting of bulbs was done at maturity stage. Biometrical observations and yield attributing characters were recorded from randomly selected 10 plants from each replication and the quality parameters were evaluated from randomly selected 5 plants. Results: From the present investigation it was found that the late kharif onion genotype Bhima Shakti emerged with the highest yield (285.80 q-ha) but in terms of other quality parameters the genotype NHRDF-Red-2 found quite good in TSS (14.12 ̊ B) and pyruvic acid content of (6.24 µmol-g), whereas genotypes Bhima Raj, exhibits lowest total sugar of (2.40 %) and reducing sugar of (2.13%). Conclusion: Although from the above experiment it may be concluded that in case of late kharif onion genotypes the genotypes Bhima Shakti, Bhima Raj and NHRDF-Red-2 performed well.

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