Добірка наукової літератури з теми "Hindu cosmogony"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся зі списками актуальних статей, книг, дисертацій, тез та інших наукових джерел на тему "Hindu cosmogony".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Статті в журналах з теми "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.
Повний текст джерела
2
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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, № 2 (28 січня 2020): 60. http://dx.doi.org/10.3390/rel11020060.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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
Stepanova, Elena S. "Semantics of the Birth Myth as a Cultural Code." RUDN Journal of Language Studies, Semiotics and Semantics 15, no. 1 (March 15, 2024): 292–304. http://dx.doi.org/10.22363/2313-2299-2024-15-1-292-304.
Повний текст джерелаАнотація:
The study analyzes the birth myth from the symbolic point of view as a way to indicate the beginning of any existence, real or fictional: the birth of the Universe and a man, which sets out the primary understanding of the world and a man, time and space. The purpose of the analysis is to study the semantics of the birth myth, which reflects the archaic ideas of a person about birth, which made it possible to present the typology of the birth myth as a cultural code. The methodology of the study is based on the works by foreign and domestic scientists in the field of studying the notion “cultural code” as a semiotic system in linguoculturology and ethnolinguistics. The popular science works by Barbara S. Sproul “Primitive Myths. Creation Myths from Around the World” and “The Seeds of Life: From Aristotle to Da Vinci, From Sharks’ Teeth to Frogs’ Pants, the Long and Strange Quest Where Babies Come From” by Edward Dolnik, which contain a large collection of creation stories of the universe and a man, relating to the most different eras and cultures, including the ancient Egyptian and Hindu served as the material for the research. It shows that birth myths contain value orientations for representatives of a certain linguocultural society, which is manifested in cosmogonic, ritual, ancient and Bible myths. It analyses the means of representation of the birth myth as a cultural code. The given language means make possible to describe the process of birth more vividly and emotionally. It concludes that the birth myth represents a fragment of the linguistic view of the world through a mythological text, which helps introduce a man to sacred values that are inaccessible to human understanding, and besides the birth myth personifies natural phenomena, endowing them with anthropocentric properties.
7
"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, № 3S2 (10 грудня 2019): 977–82. http://dx.doi.org/10.35940/ijrte.c1267.1083s219.
Повний текст джерелаАнотація:
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.
8
Mander, Pietro. "The magic duel from Sumer to Grail: Considerations on a Study by A. Coomaraswamy." ISIMU 12 (February 10, 2016). http://dx.doi.org/10.15366/isimu2009.11-12.004.
Повний текст джерелаАнотація:
In 1944 Ananda Coomaraswamy published an essay on the parallels between the plot of Sir Gawain and the Green Knight, a Medieval English poem that forms part of the cycle of The Knights of the Round Table, and the mythological Hindu tale on the fight between the god Indra and Namuci. By means of this essay Coomaraswamy expounded his manifesto of Philosophia perennis, and referred to many mythologies of other cultures to illustrate the metaphysical theme of the One and the Many, the creation of Time and Space, and the Reintegration into the One. At that time the Sumerian poem Lugal-e ud melambi nir?al was not well known. Now it is not only possible to integrate the documentation Coomaraswamy put forward with this poem and other Mesopotamian myths, but also to include Mesopotamian religious thought in the general pattern he outlined.Keywords: Coomaraswamy, Sir Gawain and the Green Knight, Indra and Namuci, Lugal-e, En?ma eliš, Ninurta,Marduk, Tigris, Water of life, Cosmogony, One and Many, Philosophia Perennis, Border of the world, cosmicorder, Splitting of heaven from earth, Hieros gamos, soul, Reintegration, Phenomenological method. RiassuntoNel 1944 Ananda Coomaraswamy pubblicò un saggio sui paralleli tra la trama del poema inglese medievale Sir Gawain e il Cavaliere Verde, che fa parte del ciclo dei Cavalieri della tavola Rotonda, e il mito indiano sullo scontro tra il dio Indra e Namuci. Con questo saggio Coomaraswamy rese pubblico il suo manifestó di Philosophia perennis, e riferì su molte mitologie di altre culture, per illustrare il tema metafisico dell'Unoe del Molteplice, la creazione di Tempo e Spazio e la Reintegrazione nell' Uno. A quel tempo, il poema sumerico Lugal-e ud melambi nir?al non era ben conosciuto. Ora non solo è possibile integrare la documentazione addotta da Coomaraswamy con questo poema ed altri miti mesopotamici, ma anche includere il pensiero religioso mesopotamico nello schema generale che egli delineò.Parole chiave: Uno e Molteplice, Ordine cosmico, Confine del mondo, Separazione di cielo e terra, Anima, Reintegrazione, Metodo fenomenologico, Acqua di vita.
Дисертації з теми "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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Книги з теми "Hindu cosmogony"
1
Yadava, Babu Ram. Vedic cosmogony. Aligarh: Vijñāna Prakāśana, 1987.
Знайти повний текст джерела
2
Goswami, Rashmi Rekha. Cosmogony in Sāṁkhya-Yoga philosophy. Guwahati: Chandra Prakash, 2013.
Знайти повний текст джерела
3
Tripāṭhī, Devīprasāda. Bhuvanakośavimarśaḥ. Dillī: Amara Grantha Pablikeśansa, 2004.
Знайти повний текст джерела
4
Chenet, François. Psychogenèse et cosmogonie selon le Yoga-Vāsiṣṭha: "le monde est dans l'âme". Paris: Collège de France, 1998.
Знайти повний текст джерела
5
Pandey, Umesh Chandra. The cosmogonic legends of the Brāhmaṇas. Gorakhpur: Shivaniketanam, 1991.
Знайти повний текст джерела
6
Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.
Знайти повний текст джерела
7
Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.
Знайти повний текст джерела
8
Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.
Знайти повний текст джерела
9
Vyāsa, Yoginī Himāṃśu. Vāde vāde jāyate tattvabodhaḥ: Śodhalekho ane abhyāsa lekho. Gāndhīnagara: Yoginī Himāṃśu Vyāsa, 2006.
Знайти повний текст джерела
10
Siṃha, Candramaṇi. Veda, vijñāna, evaṃ brahmāṇḍa. Ilāhābāda: Rākā Prakāśana, 2012.
Знайти повний текст джерелаЧастини книг з теми "Hindu cosmogony"
1
Patel, Dr Surekha K. "GOVERNANCE AND POLITICS IN THE SRIMALAPURANA." In Futuristic Trends in Social Sciences Volume 3 Book 28, 30–33. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3baso28ch3.
Повний текст джерелаАнотація:
Purana is a vast genre of Indian literature about a wide range of topics, particularly about legends and other traditional lore. The Puranas are known for the intricate layers of symbolism depicted within their stories. Composed originally in Sanskrit and in other Indian languages, several of these texts are named after major Hindu gods such as Vishnu, Shiva, Brahma, and Adi Shakti. The Puranic genre of literature is found in both Hinduism and Jainism. The Puranic literature is encyclopedic, and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy. The content is highly inconsistent across the Puranas, and each Purana has survived in numerous manuscripts which are inconsistent. The Hindu Maha Puranas are traditionally attributed to "Vyasa", but many scholars considered them likely the work of many authors over the centuries; in contrast, most Jaina Puranas can be dated and their authors assigned. This chapter is a sincere effort to justify governance and politics as depicted in the Srimalapurana.