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1
V C, Anjana, and Ms R. Kavitha. "Universal Oneness as the Ulterior Motive of the Incarnation of Radha and Krishna." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i11.10113.
Повний текст джерелаАнотація:
My Affair with Radha, the debut work of Kunal Desai is the dedication to his readers who firmly believe in the divine couple Radha and Krishna. The intention of the author was to spread the awareness of the significance of divine love to the world through the example of Radha and Krishna who remain to be the epitome of transcendental oneness. The human life that has been influenced in multiple ways throughout the life time, fails to overcome the temptations and eventually ends up in misery. A solution to all the misery in the world is to experience the feeling of oneness from within, which uplifts the individual from selfishness to selflessness and eventually the individual feels empathy towards all things. A world with such human beings with the feeling of oneness, will obviously be in harmony and without any miseries.
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Cattoni, Nadia. "The Figure of Radha in Miniature Paintings: From the Pastoral to the Courtly, from Text to Visuality, from Polyphony to Normativity." Religion and Gender 5, no. 1 (February 19, 2015): 52–70. http://dx.doi.org/10.18352/rg.10083.
Повний текст джерелаАнотація:
This article analyses how Radha was depicted in miniature paintings between the 16th and 19th century in North India. Interrogating the link between text and image, contrasting poetry, style and historical settings with the visual representations of this central figure, the reflections focus on the changing nature of Radha. Through various examples from miniature paintings of different periods and schools, this article analyses the way the rich personality of Radha was transposed into images. In order to stress the changes brought to this female figure, she will be compared to Krishna, the masculine figure who is always at her side. The main goal of the article is to show the normative power of images on the figure of Radha, with normativity being understood as the simplification, iconisation, aestheticisation and stereotypification of a figure with polysemous references.
3
Somasundaram, O., and Vijaya Raghavan. "The Romance of Radha: A Journey With Jayadeva." Journal of Psychosexual Health 1, no. 2 (April 2019): 189–90. http://dx.doi.org/10.1177/2631831819850413.
Повний текст джерелаАнотація:
The legend of Radha, the gopi of ancient Vrindavan, with Lord Krishna is a favorite topic amongst his devotees. 12th-century poet Jayadeva’s description in Sanskrit Gita Govinda is a masterpiece and very popular in various parts of the subcontinent. Some aspects are touched upon here.
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Kakar, Sudhir. "Erotic Fantasy: The Secret Passion of Radha and Krishna." Contributions to Indian Sociology 19, no. 1 (January 1985): 75–94. http://dx.doi.org/10.1177/006996685019001006.
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Wuaku, Albert Kafui. "Hinduizing from the Top, Indigenizing from Below: Localizing Krishna Rituals in Southern Ghana." Journal of Religion in Africa 39, no. 4 (2009): 403–28. http://dx.doi.org/10.1163/002242009x12537559494232.
Повний текст джерелаАнотація:
AbstractThis essay reports on an aspect of Ghana's emerging Hindu religious experience; the localizing of the worship of Krishna, a Hindu deity and a globally circulating emblem of spirituality, in the context of the Radha-Govinda temple community in Accra, Ghana's capital. Representing the Ghanaian portion of International Society for Krishna Consciousness (ISKCON), this community seeks to perpetuate the Caitanyite Vaisnava heritage in this African worshipping society by implementing its policy of 'Hinduizing' local communities. Local worshippers are receptive to this new religion but do not succumb to the pressure to become Hindus in ISKCON's sense. They are resilient and invest this cultural import with local religious meanings, pressing its rituals into service as spiritual ammunition as they respond to pre-existing challenges and the new limitations that contemporary social transformations have imposed on them. The essay demonstrates how the meanings of lay practitioners who we often assume to be powerless, rather than ISKCON and its powerful local elite agents, largely shape the trajectory of the worship of Krishna in Ghana.
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Silveira, Marcos Silva da. "The Universalization of the Bhakti Yoga of Chaytania Mahaprabhu. Ethnographic and Historic Considerations." Vibrant: Virtual Brazilian Anthropology 11, no. 2 (December 2014): 371–405. http://dx.doi.org/10.1590/s1809-43412014000200013.
Повний текст джерелаАнотація:
Inspired by Victor Turner's concepts of structure and communitas, this article commences with an analysis of the Gaudiya Vaishnavas - worshipers of Radha, and Krishna Chaitanya Mahaprabhu followers. Secondly, we present data from ethnographic research conducted with South American devotees on pilgrimage to the ceremonial center ISCKON in Mayapur, West Bengal, during the year 1996, for a resumption of those initial considerations. The article seeks to demonstrate that the ritual injunction characteristic of Hindu sects, only makes sense from the individual experience of each devotee.
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Koju, Narayan P., and Mukesh K. Chalise. "A brief study on bats of Pokhara Valley." Journal of Science and Engineering 1 (February 1, 2012): 33–37. http://dx.doi.org/10.3126/jsce.v1i0.22491.
Повний текст джерелаАнотація:
There is very less information on bats in Nepal. Pokhara valley provides suitable habitat for both microchiroptera and mega-chiroptera. This valley has variable topographical features and climatic conditions, which is favorable for bats. A two week long observation was carried out on bats and their roosting sites in December 2010 and February 2011. Eleven roosting sites were observed and three species of bat were captured from different roosting sites. Mist net and Gully net were used to capture the bats. Bats in Chamero Gupha were counted and found to have density of 94.57 per sq. meter; population of Pteropus giganteus was counted in Radha Krishna Tole.
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SARBADHIKARY, SUKANYA. "The Body–Mind Challenge: Theology and phenomenology in Bengal-Vaishnavisms." Modern Asian Studies 52, no. 6 (July 20, 2018): 2080–108. http://dx.doi.org/10.1017/s0026749x17000269.
Повний текст джерелаАнотація:
AbstractRecent studies of Asian religious traditions have critiqued Western philosophical understandings of mind–body dualism and furthered the productive notion of mind–body continuum. Based on intensive fieldwork among two kinds of devotional groups of Bengal—claimants to an orthodox Vaishnavism, who focus on participating in the erotic sports of the Hindu deity-consort Radha-Krishna in imagination and a quasi-tantric group, which claims to physically apprehend Radha-Krishna's erotic pleasures through direct sexual experience—I demonstrate that, although these devotional groups stress on combating theologies, with emphases respectively on the ‘mind’ and the ‘body’, in their narrations of religious experiences, however, both groups allude to rarefied phenomenological states of cognition and embodiment. So, while influenced by ideas of (mental) ‘purity’ and (bodily) ‘actuality’, respectively, practices of both groups rely on similar states of mind–body continuum. So I argue that the mind–body complex has intensely nuanced articulations in the discursive and experiential domains of these non-Western religious contexts. Through my analyses of the texts and embodiments of these opposed devotional groups, I show that theology gets both organically entangled with as well as challenged by phenomenological experiences. I further argue that explorations in the tenor of religious studies sharply enrich the anthropology of religiosities. Also, such engagements between theology and anthropology have been relatively lacking and need more emphasis in studies of contemporary South Asian religions.
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Wuaku, Albert Kafui. "Selling Krishna in Ghana's religious market: proselytising strategies of the Sri Radha Govinda Temple community of Ghana." Journal of Contemporary African Studies 30, no. 2 (April 2012): 335–57. http://dx.doi.org/10.1080/02589001.2012.666392.
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Thapa, Lal B., Seeta Pathak, Khadka Bahadur Pal, Tayer Mohamad Miya, Tej Bahadur Darji, Gunanand Pant, and Ramesh Raj Pant. "Chemical Constituents of the Essential Oil of Invasive Chromolaena odorata leaves in Central Nepal." Journal of Nepal Chemical Society 42, no. 1 (March 2, 2021): 132–37. http://dx.doi.org/10.3126/jncs.v42i1.35364.
Повний текст джерелаАнотація:
Chromolaena odorata is one of the widely distributed invasive alien plants in the tropical to subtropical regions of Nepal. It has the ability to impact native species in its invaded range by multiple modes such as allelopathy including volatilization. This study aims to identify volatile chemical components in the essential oil of C. odorata. The leaf samples of C. odorata were collected from the Radha Krishna Community Forest, Chitwan district of Nepal. The essential oil from the leaves of C. odorata was extracted and the chemical composition of the oil was analyzed by gas chromatography (GC) and GC–mass spectrometry (GC–MS). A total of 19 chemical components from the oil were identified. The major components identified were linalool (21.64%); β-pinene (9.43%); 1,3-cycloheptadiene (8.92%); β-cubebene (7%); cinnamaldehyde (5.30%) and caryophyllene oxide (4.94%). O-methoxy cinnamaldehyde and isoeugenyl acetate were not listed by previous studies as the components in the essential oils of C. odorata. The components identified by this study have allelopathic effects on native plant species, anti-herbivory properties, and medicinal values. Therefore, this study could be important to understand plant invasiveness and utilization of the plant for the extraction of bioactive compounds may contribute to control and manage the plants in the invaded areas.
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Suwantana, I. Gede. "Teologi Kama: Deva, Poros Kehidupan, dan Kenikmatan." Sphatika: Jurnal Teologi 12, no. 2 (November 21, 2021): 141. http://dx.doi.org/10.25078/sp.v12i2.3013.
Повний текст джерелаАнотація:
<em><span lang="EN-US">Kama is an eternal human matter. Every civilization traces it deeply. India in the context of Hindu civilization is one that is very massive in discussing it and it is stated in both literary works and reliefs of sacred buildings. The discussion not only concerns about sexual relations and their behavior, but tries to explore the secret spaces that are in it. When the existence of the kama leaves a side of the secret that is not able to be revealed, then appear the form of the Kama God who represents kama itself, so that the human mind is able to reach it. This work descriptively describes aspects of the theology of kama extracted from text sources. In the divinity map, Kama is a God or is called a Kama God. Then, the Siva-Parvati, Rama-Sita, and Radha-Krishna relations formed a cluster of theologies which were the object of worship in the religious life of the Hindu community. In the reality of life, kama is associated with the art of making love and important actions in terms of regeneration for the continuity of life.</span></em>
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Parida, Sagarika, Bikram Keshari Mohapatra, and Gyanranjan Mahalik. "Anatomical Study of Six Ocimum Species: The Valuable Method Used in Indian Systems of Medicines (ISM)." International Journal of Ayurvedic Medicine 11, no. 2 (July 3, 2020): 278–83. http://dx.doi.org/10.47552/ijam.v11i2.1507.
Повний текст джерелаАнотація:
This study aimed to characterize the morphological and anatomical traits of six Ocimum species namely Ocimum tenuiflorum L. Syn. O. Sanctum L. (green var. known as Radha Tulasi), O. tenuiflorum L. (purple var. known as Krishna Tulasi), O. basilicum L.( green var. known as Sugandhi Tulasi), O. basilicum var. pupurascens L.( purple var. known as Durlabha Tulasi), O. canum Sims. (Kanaka Tulasi) and O. gratissimum L. (Rama Tulasi). Chlorophyll estimation of young and matured leaves was also estimated. Cholorophyll a, Chl. b and total chlorophyll was maximum in both young and matured leaves of O. gratissimum L. compared to other species. Carotenoid pigments was maximum of 203.94 mg/ml in young leaves of O. gratissimum L. and 244.92 mg/ml in matured leaves of O. sanctum L. Comparative morphological characters and anatomical variation were studied for identification of the desired species in drug manufacturing industries before making formulations. This study will certainly help to ensure the quality of the crude drug as these are collected by untrained workers and supplied in dry condition to the drug manufacturing industries. Therefore, there is a chance of adulteration because of vested interest or ignorance as many plants are known by common names or in vernacular names. It was found that the six species can be identified and authenticated using these experimental findings before preparation of compound Ayurveda, Siddha and Unani (ASU) drugs in Indian System of Medicines.
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Ruchi Tandon and Shweta Singh. "Shift in the Status of Women Orators in India." Think India 19, no. 2 (June 15, 2016): 17–21. http://dx.doi.org/10.26643/think-india.v19i2.7784.
Повний текст джерелаАнотація:
A woman with a voice is by definition a strong woman. But the search to find that voice can be remarkably difficult. – Melinda Gates. It is a general notion that there are not many good women speakers. However, on careful scrutiny, one can find that there have been impactful and wonderful women speakers since time immemorial. The world history is a testimony to this fact. Undoubtedly in Hindu mythology ample respect is given to women consorts, people take the name of a Goddess before the name of God which is why people say Radha-Krishna, Sita-Ram, Gauri-Shankar etc. Importance of women can be seen in Mahabharata where Draupadi had an important role to play. Undoubtedly the power of women is quite known to all of us, how they manage and organize everything so well. In the day to day life also, a lot of attention is given to women in every field, many beautiful adjectives are used for describing them. They are the centre of attraction all the time. But it is very surprising that when the discussion on the topic of rhetoric is done only a had full of people are able to remember the names of the women orators. In this context, it is imperative to analyse the following questions: 1. Why do people not remember the names of any woman orator? 2. Are there lesser number of women speakers? 3. Is there gender inequality in this field? 4. Do we have more strong male orators than the female orators? 5. Is it because males are better speakers than females? 6. How different are men and women when it comes to speaking in public?
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Sapkota, Ramesh P., Peter D. Stahl, Krishna Hengaju, and Kedar Rijal. "Changes in the Ecological Parameters of Mixed Forests of Sal (Shorea robusta Gaertn.) Are a Function of Distance from the Human Settlements." International Journal of Ecology 2018 (October 30, 2018): 1–29. http://dx.doi.org/10.1155/2018/1394814.
Повний текст джерелаАнотація:
Forests in Nepal are extremely important for supporting the livelihood of millions of people who collect forest products for their subsistence use and partly for income generation. Such inherent dependence is expected to cause disturbance in the forest ecosystem. We investigated changes in the structural assemblages caused by the interaction between anthropogenic disturbances and forest management activities in the mixed forests of Sal (Shorea robusta Gaertn.) of Terai, Central Nepal. We evaluated three buffer zone community forests (BZCFs), namely, Radha Krishna, Musharni Mai, and Janajagaran of Parsa Wildlife Reserve (PWR); the forest inside PWR was taken as a control. A transect of 2 km length was laid in each forest, and six plots, each of 1 ha size, were established at a successive interval of 300 m along the edge to the interior of the forests to count and record the diameter at breast height (DBH) of the studied plants. We observed that the species diversity increased linearly (p < 0.05) towards the forest interior in the BZCFs. Species other than S. robusta had significantly higher (p < 0.05) dominance and Importance Value Indices in the interior sites. We did not observe such trends in the control forest. Multivariate analysis showed that the sites of BZCFs had higher structural dissimilarity, but the control forest sites were closer to each other in composition. The forest sites near the settlements had undergone biotic homogenization (S. robusta mixed forest changed to S. robusta forest) due to the interaction between anthropogenic disturbances and forest management activities. On the basis of vegetation density, the edges of BZCFs appeared to be protected, but on the basis of diversity failed to do so. Future management strategies should be directed towards enhancing the diversity, heterogeneity, and forest quality, especially near the forest edges.
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Kumari, Kanchan. "SPIRITUAL HAPPINESS IN MALWA MINIATURE PAINTINGS STYLE." ShodhKosh: Journal of Visual and Performing Arts 2, no. 2 (September 23, 2021): 34–47. http://dx.doi.org/10.29121/shodhkosh.v2.i2.2021.28.
Повний текст джерелаАнотація:
English - All the arts are result of human nature & Beauty. one of the ancient primitive art and the cultured art and on the other hand, the development of folk art takes place. Folk art often consists of religious narratives, religious traditions, religious symbols and a part from fictional mythological events, social festivals and social beliefs are based on the background. Art is incomplete without each other in terms of folk art and classical art. These two forces are complementary to each other. This most of the paintings of our Indian miniature painting style are based on poems and literature. The miniature paintings of Malwa are for spiritual enjoyment, it is a reflection of its civilization and culture, in which The people there are not able to see the spirit of life. important various elements of Malwa miniature painting style of folk art For many subjects (literature) such as Kalpasutra, Ramayana, Mahabharata, Devi Mahatmaya, Bustan of Saadi are based on. that are spiritual and historical respectively. Pictures based on poems are made on enchantment/affairs (Radha Krishna) and Nayika Bhed respectively. In The subjects of the pictures are like- Rasik Priya, Barhamasa, Ragamala, Rasaveli. In which we get the elements of art, human figures, nature Illustrations are visible through colour, line, form, tone, texture, space in architectural marking. Bhakti and yoga in Indian Art along with this, special emphasis was placed on the expression of emotion, due to which the art of Malwa remained intact. Folk art traditions contained in Malwa Miniatures are still prevalent in villages and cities and in many museums. It is safe and people have unwavering faith in these folk traditions.
Hindi - सम्पूर्ण कलाऐं मनुष्य की सौन्दर्यवृत्ति का परिणाम है। प्राचीन आदिम कला में से एक ओर सुसंस्कृत कला का और दूसरी ओर लोककला का विकास होता है। लोककला प्रायः धार्मिक आख्यानों, धार्मिक परम्पराओं, धार्मिक प्रतीकों एवं काल्पनिक पौराणिक प्रसंगों के अतिरिक्त सामाजिक त्यौहारों तथा सामाजिक मान्यताओं की पृष्ठभूमि पर आधारित होती है। लोककला और शास्त्रीय कला दोनों ही कला एक दूसरे के बिना अधूरी है। ये दोनों ही एक दूसरे के पूरक है। इसी सन्दर्भ में हमारी भारतीय लघु चित्रशैली के अधिकांश चित्रों के विषय काव्यों तथा साहित्य (ग्रन्थों) पर आधारित है। मालवा की लघु चित्रकला आध्यात्मिक आनन्द को लिए हुए है, उसकी सभ्यता और संस्कृति का वह प्रतिबिम्ब है, जिसमें वहाँ के जन जीवन की आत्मा के दर्शन होते हैं। मालवा लघुचित्र शैली के चित्र लोककला के विभिन्न महत्वपूर्ण तत्व लिए कई विषय (साहित्य) जैसे- कल्पसूत्र, रामायण, महाभारत, देवी महात्मय, बुस्तान आफ सादी पर आधारित है। जो क्रमशः आध्यात्मिक और ऐतिहासिक है। काव्यों पर आधारित चित्र क्रमशः प्रेमकथाओं तथा नायिका भेद पर बने है। इन चित्रों के विषय जैसे- रसिक प्रिया, बारहमासा, रागमाला, रसवेली है। जिसमें हमें लोककला के तत्व मनुष्याकृतियों, प्रकृति चित्रण, स्थापत्य अंकन में रंग, रेखा, रूप, तान, पोत, अन्तराल के द्वारा दृष्टिगोचर होते है। भारतीय कला में भक्ति एवं योग के साथ-साथ भाव की अभिव्यक्ति की ओर विशेष जोर दिया गया, जिसके कारण मालवा की कला भी अक्षुण बनी रही। मालवा लघुचित्रों में समाहित लोककला परम्परायें आज भी गाँव व शहरों में प्रचलित हैं और कई संग्रहालयों में सुरक्षित है तथा इन लोक परम्पराओं पर लोक मानस की अटूट श्रृद्धा है।
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Ghosh, Soma. "The Art of Shringara: Revisiting the Kishangarh School of Rajasthani Painting." Chitrolekha Journal on Art and Design 6, no. 1 (April 23, 2022). http://dx.doi.org/10.21659/cjad.61.v6n100.
Повний текст джерелаАнотація:
This article revisits the Kishangarh School of painting at its artistic peak under the patronage of Raja Sawant Singh (reigned 1748–57), an ardent devotee of Lord Krishna. Under his guidance and patronage artist, Nihal Chand painted mostly on the theme of Radha-Krishna. Raja Sawant Singh visualized himself as Krishna and a lady called Bani Thani, a singer-poetess at Kishangarh court as his Radha. She had exquisite facial features which gave birth to a new aesthetic idiom, which included a high forehead, arched brows, drawn-out beautiful eyes and a sharp chin below thin lip. What followed was creation of some very iconic artworks which are much admired among art lovers. Bani Thani became something of a legend as she inspired landmark paintings of a prince and his muse in different settings which were close to being illustrations of the poetic works of Raja Sawant Singh, which he had penned in his devotion to Lord Krishna. The article traces the history and context of this style of the Kishangarh School, a sub-school of the larger Marwar School of Rajasthani painting.
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Jafri, Nazim Husain, and Farhat Nasreen. "Jayadeva’s Gita-Govinda Against a Backdrop of Shri Radha-Shri Krishna Cults of Vrindavan." History and Sociology of South Asia, November 10, 2022, 223080752211323. http://dx.doi.org/10.1177/22308075221132361.
Повний текст джерелаАнотація:
This article seeks to establish the importance of Jayadeva’s Gita Govinda in the growth of mystical ideas surrounding the worship of Shri Radha and Shri Krishna in the medieval Braj region, with Vrindavan as the bull’s eye. It also highlights the importance that the Bhakti Movement gave to the emotion Preeti, love for the divine.
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Brahmbhatt, Shaurya. "THE DESTINED MEETING PLACE OF SAVITRI AND SATYAVAN IN SRI AUROBINDO’S SAVITRI." Towards Excellence, June 30, 2020, 117–26. http://dx.doi.org/10.37867/te120311.
Повний текст джерелаАнотація:
Sri Aurobindo is one of the foremost writers in the field of Indian writing in English in general and Indo-Anglian drama in particular. He is an institution in himself; he was a great patriot, the fiery evangelist of Nationalism, a great scholar, the interpreter of the Veda, Upnishadas and The Geeta, the critic of life and literature. Here we consider him as a man of letters in Excelsis, a master of prose art, and a dramatist and poet of great power and adaptability. With his wonderful mastery over languages like English, Sanskrit and Bengali, “Sri Aurobindo produces in one the impression that he is a born lord of language.” All his writings bear testimony to his genius and knowledge of the Eastern and the Western thought. This research paper is focusing on his poetic skills on describing the beauty of meeting of twin souls, being a yogi how wonderfully he painted a beautiful picture of love and its meeting, Satyavan and Savitri meet each other in the forest in where there is a cool and sensible breeze in the air of spring and the love of them groves. Reading this destined meeting of Satyavan and Savitri defiantly leads us into the different word where Shree Ram meets Seeta and Shree Krishna to Radha.