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Taneja, Leena. "Sweet Asceticism: An Ethnographic Study of Female Renouncers in the Chaitanya Vaiṣṇava Tradition". Religions 13, № 3 (8 березня 2022): 231. http://dx.doi.org/10.3390/rel13030231.
Повний текст джерелаАнотація:
This paper is based on an ethnographic study which aims to examine female asceticism in the Chaitanya Vaishnava sect, a Hindu devotional school found in the region of Vrindavan in Northwest India. Asceticism, meaning to renounce worldly life, is deeply rooted in Hindu practice. Yet, despite its wide acceptance, female asceticism has remained on the margins of Hindu religious experience. Despite the lack of a model of asceticism for women, scripturally and sociologically, female ascetics are a growing religious group in India. This paper seeks to use empirical data collected during two years of fieldwork to examine how asceticism is articulated and performed by women living in Vrindavan. It builds upon recent interventions in key areas of feminist scholarship and asceticism in South Asia by engaging a religious sect which has received little attention by feminist scholars. This engagement, it is believed, can productively enlarge the field of feminist theologizing and South Asian asceticism.
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Shoor, Purva, and Bhumika Bhatt. "Analysis of environmental impact on emotional health of people visiting temples of Vrindavan, India: a qualitative survey." International Journal Of Community Medicine And Public Health 6, no. 8 (July 26, 2019): 3259. http://dx.doi.org/10.18203/2394-6040.ijcmph20193437.
Повний текст джерелаАнотація:
Background: In this century, blind faith in unhealthy environments is dwindling and more focus on environmental impact on a truly spiritual and emotionally uplifting experience is regarded as most important to contemporary visitors to sacred places. The main objective is to describe the emotional state of people visiting temples of Vrindavan and to describe the viewpoints on environmental factors affecting their emotional health.Methods: Type of study: a qualitative survey, study population: visitors to temples of Vrindavan. Method of sampling: purposive sampling, sample size: 67 people, study tool: pre-tested, semi-structured questionnaire for interview, data was analyzed using Microsoft Excel spreadsheet, and tabulated.Results: 82.09% of people interviewed were of the age 18-50 years. Among the visitors all were Indians, and one NRI. Majority interviewed were males. 6 people visiting temple 1 reported feeling annoyed, disturbed and insecure during visit. There were relatively positive responses regarding environmental factors due to religious constraints. Many people reported good conduct of pujaris (temple priests) in all the three temples with quite a few bad comments like professional seekers and greedy. Long queues and no comfort was disliked for all the three temples, however some people expressed no problem with it.Conclusions: Pilgrims do not critically analyze environmental aspects managed by authorities. They felt spiritual and emotionally aroused and preferred not to comment on not so comfortable experiences. We cannot neglect the rising exceptions to the usual herd of visitors who are on the rise.
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GHOSE, RUCHIRA. "Sanjhi: ‘Rang Sey Roshni’ From Colour to Light." Modern Asian Studies 38, no. 4 (October 2004): 1003–20. http://dx.doi.org/10.1017/s0026749x04001349.
Повний текст джерелаАнотація:
Along the river Jamuna in North India are two, virtually contiguous, towns—Mathura and Vrindavan—which are important centres of Hindu pilgrimage. The region around and containing these two towns, known traditionally as Vraja or Vrajabhoomi, is the legendary place of the god Krishna.
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Pandey, Jatin, and Manish Gupta. "Religion in the lives of Hindu widows: Narratives from Vrindavan, India." Psychology of Religion and Spirituality 11, no. 2 (May 2019): 91–100. http://dx.doi.org/10.1037/rel0000230.
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Talbot, Cynthia. "Inscribing the Other, Inscribing the Self: Hindu-Muslim Identities in Pre-Colonial India." Comparative Studies in Society and History 37, no. 4 (October 1995): 692–722. http://dx.doi.org/10.1017/s0010417500019927.
Повний текст джерелаАнотація:
The nature of medieval Hindu-Muslim relations is an issue of great relevance in contemporary India. Prior to the 200 years of colonial subjection to the British that ended in 1947, large portions of the Indian subcontinent were under Muslim political control. An upsurge of Hindu nationalism over the past decade has led to demands that the state rectify past wrongs on behalf of India's majority religion.' In the nationalist view, Hindu beliefs were continually suppressed and its institutions repeatedly violated during the many centuries of Muslim rule from 1200 C.E. onward. The focal point of nationalist sentiment is the most visible symbol of Hinduism, its temples. As many as 60,000 Hindu temples are said to have been torn down by Muslim rulers, and mosques built on 3,000 of those temples' foundations. The most famous of these alleged former temple sites is at Ayodhya in North India, long considered the birthplace of the Hindu god Rama. The movement to liberate this sacred spot, supposedly defiled in the sixteenth century when the Babri Masjid mosque was erected on the ruins of a Rama temple, was one of the hottest political issues of the late 1980s and early 1990s. Tensions reached a peak in December 1992, when Hindu militants succeeded in demolishing the mosque.
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Waghorne, Joanne Punzo. "The Diaspora of the Gods: Hindu Temples in the New World System 1640–1800." Journal of Asian Studies 58, no. 3 (August 1999): 648–86. http://dx.doi.org/10.2307/2659115.
Повний текст джерелаАнотація:
The proliferation of hindu temples now spread over the North American religious landscape appear at first glance to be part of a new process of globalization for Hinduism in an era of transnational religions. South India, long a bastion of temple culture, is simultaneously in the midst of a new boom in temple construction. The present resurgence of “Hinduism” in north India, steeped in ideology, nonetheless is written in terms of the alleged destruction of thousands of temples in north India by Muslim rulers and calls for their reconstruction. “My gods are crying,” writes one “angry” Hindu; “They are demanding restatement in all their original glory” (quoted in Bhattacharya 1991, 127).
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Rodriques ; Rahadhian P. Herwindo, Laurentius Nicholas. "COMPARISON OF FORMS AND TECTONICS OF OLD CLASSICAL ERA HINDU TEMPLE IN JAVA WITH HINDU TEMPLES OF PALLAVA ERA IN SOUTH INDIA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 306–23. http://dx.doi.org/10.26593/risa.v4i03.3934.306-323.
Повний текст джерелаАнотація:
Abstract- Hindu temples in Java and Hindu temples in South India, often receive attention in the world of architecture due to the similarity of the Dravidian Architecture style of the temple in both places. The similarities are marked by the shape of a layered pyramid roof, yet it is not exactly similar if we observe all the architecture features and elements. The author tries to simplify the comparison of form and tectonics as seen from the general tectonic division of a building which are the feet, body and head. From the findings, it can be concluded that there are similarities in the 'basic idea' or 'initial image' of Hindu temple buildings in both places. However, after careful review of the form and tectonics in both places, they have their own unrelated characteristics. This study shows a unique relationship between the architecture of the Javanese Hindu Temple and South India where the relationship that occurs cannot be said to be one of the parties influencing the other party or vice versa. The findings from this study actually show the thick characteristics of each place. The distinguishing factor could be due to differences in nature, preferences, culture or technology at the two locations in that era. Even though Hinduism is a religion that originated from India, it seems that in terms of architecture it cannot be said that Javanese copied Indian Hindu architecture. This research shows that the architecture of Hindu temples has a common thread that binds to its basic principles, but the results of design processing will differ depending on the context and design. Key Words: temple, temple, Hindu, Javanese, South Indian, Form, Tectonic
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Pande, Rekha. "Widows Of Vrindavan - Feminisation Of Old Age In India." Pakistan Journal of Gender Studies 10, no. 1 (March 8, 2015): 209–23. http://dx.doi.org/10.46568/pjgs.v10i1.235.
Повний текст джерелаАнотація:
The present paper looks at some of the issues of the old women with a special focus on widows of Vrindavan. In 2009, there were 88 million elderly people in India. By 2050, this figure is expected to soar over 320 million. By 2050, women over 60 years would exceed the number of elderly men by 18.4 million, which would result in a unique characteristic of ‘feminisation’ of the elderly population in India. The gendered nature of ageing is such that universally, women tend to live longer than men. In India, social mores inhibit women from re-marrying, resulting in an increased likelihood of women ending up alone. The life of a widow is riddled with stringent moral codes, with integral rights relinquished and liberties circumvented. In many conservative Indian Hindu families, widows are shunned because they’re seen as bringing bad luck. Most of these widows find refuge in Vrindavan. Here they lead a very miserable life mostly begging and singing hymns in praise of God. However, this year saw a change in the condition of these women due to the initiative of Sulabh International, which takes care of two shelter homes where more than 800 widows have been registered and for the first time after they became widows many women played Holi (a festival of colours)excising their agency in a small way. The paper concludes by stating that there is very little information available on these widows. There is a need for better data collection and research on the social and economic status of widows, and on inheritance practices. Last but not least let us treat the widows as human beings and bring them into the main stream of the Women’s Movement.
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Hancock, Mary E. "Modernities Remade: Hindu temples and their publics in southern India." City Society 14, no. 1 (January 2002): 5–35. http://dx.doi.org/10.1525/city.2002.14.1.5.
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Apollo, Michal, Yana Wengel, Heike Schänzel, and Ghazali Musa. "Hinduism, Ecological Conservation, and Public Health: What Are the Health Hazards for Religious Tourists at Hindu Temples?" Religions 11, no. 8 (August 13, 2020): 416. http://dx.doi.org/10.3390/rel11080416.
Повний текст джерелаАнотація:
This exploratory ethnographic study aims to understand the visitation experience and to identify health hazards at pilgrimage sites in India. Specifically, this research aims to assess the tourism potential of holy Hindu temple sites located along well-known pilgrimage routes. During our fieldwork, we visited several of the most significant Hindu temples in India. Framed by a critical ethnography lens, our study used unstructured interviews with local stakeholders, as well as observations and reflexive notes. The findings revealed that most of the temples have serious safety, hygiene, accessibility, and environmental issues. A lack of action could lead to serious consequences for locals and tourists. For example, important for tourism, warnings of pandemics have been sounded over the years, and disease pandemics originating in India may only be a matter of time. We propose some immediate solutions and areas for future research.
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Shinde, Kiran A. "Religious tourism and religious tolerance: insights from pilgrimage sites in India." Tourism Review 70, no. 3 (August 17, 2015): 179–96. http://dx.doi.org/10.1108/tr-10-2013-0056.
Повний текст джерелаАнотація:
Purpose – This paper aims to explore the ways in which religious tourism in India fosters religious tolerance. Design/methodology/approach – The paper uses a conceptual apparatus derived from the basic structure of religious tourism comprising motivation, journey and destination, to understand various aspects of tolerance. Tolerance, with the implicit meaning of diversity and pluralism, is examined at two levels – intra-religion and inter-religion – using field investigations from three Hindu pilgrimage sites, namely, Vrindavan, Tuljapur, Shegaon and review of one Muslim site called Ajmer Sharif. These sites exhibit a range of combinations, sectarian traditions within Hindu and their interactions with others, including Muslims and foreigners. Findings – Each of the sites provides different sets of opportunities for the “others” to get exposed to religious and cultural aspects. It is found that tolerance within the Hindu sects and with non-Hindus from other religious faiths is a function of their engagement with cultural performances and participation in the religious tourism economy in a pilgrimage site. Originality/value – On a broader level, this paper argues that conceptualising tolerance within a social and cultural sphere helps in a better understanding of tolerance and identifying areas within religious tourism where it can be promoted. A conscious effort to promote tolerance through religious tourism will add value to religious tourism and help it thrive.
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Frøystad, Kathinka. "Worship and the virus in Hindu India." Approaching Religion 11, no. 2 (November 22, 2021): 5–22. http://dx.doi.org/10.30664/ar.107671.
Повний текст джерелаАнотація:
The religious responses to the COVID-19 pandemic in Hindu India were manifold and, at times, publicly contested, which raises the question of which societal differences became visible and were augmented as the pandemic unfolded. Based on observations mainly from the first coronavirus wave in 2020, this article argues that the limited religious innovation that ensued gave rise to a lively public debate that revealed marked differences within the Hindu community, that the pandemic offered new possibilities for affirming Hindu identities while othering Muslims, and that it accelerated the transition to online religious services in prominent temples while pausing the activities in others, thus augmenting a marked digital divide that may well outlast the pandemic. Pandemic religious changes notwithstanding, the article concludes that most of the changes were ephemeral and produced minor jolts rather than major transformations.
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Binumol Tom. "The Physicality and Spirituality of the Hindu Temples of Kerala." Creative Space 1, no. 2 (January 6, 2014): 179–93. http://dx.doi.org/10.15415/cs.2014.12004.
Повний текст джерелаАнотація:
Every culture can stir a type of architecture that can range from landmarks to everyday homes. History has proved that the various architectural styles have developed in response to climate, lifestyle, geology and geography of a place, religious philosophy of the people and availability of building materials. Religion and lifestyle seem to be the most common influences overall. Culture, in fact, underlines the important role that economics, politics, religion, heritage and the natural environment play in shaping the built environment. Kerala (the southern-most state of India), the land of temples appears unique in this context as the temples here were the pivot of religious, social, economic and cultural life of every Keralite. The typical Hindu temples of Kerala stand out from among the Indian temple typology in its form, structural clarity, stylistic tradition, symbolism and above all, in its construction and craftsmanship in wood. They show a distinctive style which is a local adaptation of the Dravida or the South Indian tradition of temple construction, considerably influenced by the various geographical, religious, cultural and political factors. Most of the temples of Kerala are traditionally neighborhood institutions of worship, rich in both tangible and intangible cultural values. The spatiality of Kerala temples follows the general Indian philosophical concepts of the centre, axis and the human relatedness to cosmic reality, while its implementation in the built form follows the Vedic religious practices. This paper attempts to explore the evolution of the generic built form of temples of Kerala and the philosophical and spatial concepts of their architecture.
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Naibaho, Polin DR. "KAJIAN TIPOLOGI KUIL HINDU TAMIL PADA BANGUNAN GRAHA KATOLIK ANNAI VELANGKANNI DI MEDAN." ALUR : Jurnal Arsitektur 3, no. 1 (May 19, 2020): 27–38. http://dx.doi.org/10.54367/alur.v3i1.676.
Повний текст джерелаАнотація:
The aim of this research is to identify the typology of Tamil Hindu temples were used on the architectural design of Graha Katolik Annai Velangkanni. As for the results of the research are Graha Katolik Annai Velangkanni adopted a form of Dravidian Tamil Hindu typology Style located in South India, with a pyramid-shaped tower with a shrink over the stair steps. It has seven levels of the building that symbolizes perfection and seven heavens, as well as three dome that symbolizes to Holy Trinity. One of the uniqueness in adopting the form of the Hindu Tamil Temple is in the zone of the altar (2nd floor), there is the opening up penetrate to the rear Tower as a place to enter the light from above so that the space feels more sacred altar with its natural lighting from the top of the tower. This typology is drawn from the concept of typology building Hindu temples namely space garbaha griha who continuously to the tower roof of vemana. The adoption of the other elements is taken from the form of animals (Peacock) and plants (Lotus, kalpataru and banana trees) where the ornaments found in the temples of Shrie Mariamman is a person (God), animals (elephants, birds) and plants (Lotus)
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Chakrabarti, Dilip K. "Archaeology under the Judiciary: Ayodhya 2003." Antiquity 77, no. 297 (September 2003): 579–80. http://dx.doi.org/10.1017/s0003598x00092644.
Повний текст джерелаАнотація:
After more than a decade after its demolition, the December 1992 destruction of the sixteenth century mosque in Ayodhya remains a powerful heritage issue. The site is considered sacred by Hindus as the birthplace of their god Rama, and the mosque's demolition caused the loss of about 2000 Indian lives in Hindu-Muslim rioting across India and led to the destruction of Hindu temples in the neighbouring countries of Pakistan and Bangladesh.
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H. B. Danuleksono, Samuel, and Rahadhian Prajudi Herwindo. "RELATION OF ANCIENT MATARAM TEMPLE BASED ON NORTH INDIA AND SOUTH INDIA’S CHARACTERISTICS: FROM THE FIGURE-TECTONICS, MASS-SPACE STUDY, AND ORNAMENTATION." Riset Arsitektur (RISA) 5, no. 04 (October 27, 2021): 334–47. http://dx.doi.org/10.26593/risa.v5i04.5298.334-347.
Повний текст джерелаАнотація:
Abstract- Hinduism is a religion that was born in India and has developed rapidly into the archipelago with evidence of Sanskrit inscriptions and Pallava. The religion had a significant influence on Java which changed the political, economic, social and cultural life which at that time was still a kingdom. The arrival of Indians to Indonesia affected by the reverse flow between Indonesia and India and India and Indonesia. This can be seen by the presence of Indonesian dormitories in Nalanda (North India) and Nagapattinam (South India). The influence of North and South India can be seen from the existence of Hindu-Buddhist temples in the Archipelago which was built in one of the Hindu kingdoms, namely the Kingdom of Ancient Mataram which had areas of authority from Central Java to East Java. The temples that were built are thought to have an identity with temples in North and South India in terms of figure, inner space tectonics, mass layout, spatial planning, and ornamentation. This identity is thought to be a close relationship between North India and South India with Indonesia, especially in the era of Ancient Mataram.
The purpose of this study is to find out the relationship or relationship of Ancient Mataram era temple architecture to North and South Indian temple architecture. The analysis method used is the comparative – qualitative method. Work plans, plans, pieces, site plans, and block plans of 28 Hindu-Buddha tower types in Central Java will be compared in terms of similarities and differences and then analyzed regarding the position of the laying, and elements of the temple so that the relationship between the two countries is found. Data obtained from literature studies and field surveys. The conclusion drawn from this study is that there is a closer relationship with South India than North India. The influence of North India and South India is only limited to the external appearance in the study of figure and ornamentation, while in the study of mass and spatial planning and inner space tectonics is more developed by the people of Ancient Mataram which is adjusted to traditional values and natural influences.
Key Words: figure, tectonics, mass layout, spatial planning, ornamentation, North and South India, Ancient Mataram
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Maillart-Garg, Meena, and Michael Winkelman. "The “Kamasutra” temples of India: A case for the encoding of psychedelically induced spirituality." Journal of Psychedelic Studies 3, no. 2 (May 29, 2019): 81–103. http://dx.doi.org/10.1556/2054.2019.012.
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The essay proposes that entheogenic mushrooms and shamanic experiences are encoded in the Khajuraho Temples of India. Erotic sculptures of Khajuraho have statues with limbs depicted in strange positions, separated from the body or with orientations that are anatomically impossible. These represent dismemberment experiences typical of shamanic and mystical initiation, a phenomenon with precedents in Hindu and Buddhist traditions. The central placement of mushroom depictions in the temple structures indicates that their identities should be sought among entheogenic mushrooms, but features that could distinguish entheogenic mushroom species are often ambiguous. Nonetheless, the centrality of their placement supports the entheogenic hypothesis. While the presence of multiple fungi and plant sources for soma seems likely, the argument for the originality of Amanita muscaria is made in assessing the principal names of the God Vishnu with respect to features of the mushroom. Various associations of the Gods at Khajuraho and other sites suggest the broad identification of Hindu Gods with entheogenic mushrooms. Icons of mushroom are also secretly encoded in the Khajuraho sculptures in association with the so-called vandalized or broken sculptures of Khajuraho. A repeated “figure 8” pattern suggests that the artists deliberately constructed them to appear vandalized in order to encode information depicting the early stage of A. muscaria and other entheogenic fungi. These encoded figures provide support for the argument that A. muscaria, Hindu God Vishnu, Jain Mahaveera, and the Buddha (and perhaps other Gods and Goddesses of Vedic/Jain/Hindu/Buddhist pantheon) could be interconnected. This paper concludes with an assessment of the implications of this entheogenic evidence for the reinterpretation of central aspects of religious beliefs and ideologies of India.
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AUKLAND, KNUT. "Krishna's Curse in the Age of Global Tourism: Hindu pilgrimage priests and their trade." Modern Asian Studies 50, no. 6 (May 4, 2016): 1932–65. http://dx.doi.org/10.1017/s0026749x1600007x.
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AbstractThis article explores the strategies ofpandas (Hindu pilgrimage priests) in Vrindavan, relating changes in their trade (pandagiri) to tourism. These changes are the result of thepandas’ creative adjustments to shifting travel patterns that affect their market niche. Utilizing audio-recordings of thepandas’ guided tours, the article first portrays howpandas acquire ritual income from pilgrims by ‘inspiring’ donations of which they get a percentage. While commercial interests and economic conditions have always been crucial in shaping and perpetuating pilgrimage institutions and practices, global tourism has become an increasingly significant factor.Pandas all over India modify their services while the traditional exchange model (jajmanisystem) wanes. Changing travel patterns have made the guided tour a crucial component in the operation of Hindu pilgrimage. Vrindavanpandas have therefore turned into guides conducting religious sightseeing tours (darshan yatra). These tours are core to the new strategy for acquiring ritual income. To secure clients,pandas build connections with travel agencies and drivers and, in some cases, establish their own travel agencies that combine priestly and tourism services. Thepandas’ own understandings of their methods and contemporary travel trends further reflect the dynamic interplay between pilgrimage and tourism in India.
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Aukland, Knut. "Repackaging India’s Sacred Geography: Travel Agencies and Pilgrimage-Related Travel." Numen 65, no. 2-3 (March 15, 2018): 289–318. http://dx.doi.org/10.1163/15685276-12341498.
Повний текст джерелаАнотація:
Abstract This article is an attempt to open up the study of pilgrimage and tourism by concentrating on the role of travel agencies in developing Hindu pilgrimage in India. Identifying two limitations in the ongoing debate, it makes use of less-explored themes and concepts including travel menus, package tours, itineraries, day tours, circuits, and scheduling. Surveying 46 travel brochures and popular tours promoted by travel agencies in Delhi, Haridwar, and Vrindavan, it investigates how travel agencies repackage the sacred geography of Hinduism, tying it up with the broader tourist geography of India. Turning to the varied motivations of participants in day tours to pilgrimage sites, I present my analysis of the overarching developments in what I call pilgrimage-related travel. Crucially, visits to pilgrimage sites are increasingly framed as darshan tours reflecting how increased scheduling privileges darshan and donation as the principal religious act.
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Havanje, Janardhan Rao, and Caroline D’Souza. "Kaavi Kalé: The indigenous architectural ornamentation technique of the Konkan Coast, India." Journal of Traditional Building, Architecture and Urbanism, no. 1 (November 20, 2020): 383–94. http://dx.doi.org/10.51303/jtbau.vi1.365.
Повний текст джерелаАнотація:
At the foothills of the formidable Western Ghats of India lies a coastal strip of land, the Konkan Coast, which forms part of the extended coastline along the west coast of the country. The unique culture found in the Konkan coastal landscape has produced a magnificent ornamental style named Kaavi Kalé. Kaavi, or kavé, means in this context “red oxide”, while kalé means “art form”. It is fundamentally an incised work performed on an architectural surface that has been previously finished with lime plaster and then a red oxide layer over it. This forms elaborate murals and motifs inspired by the unique folklore of Dravidian culture. Although predominantly found in Hindu temples, this secular art form can also be seen in churches, a mosque, Jain temples and folk deity temples, as well as in domestic architecture. This paper presents the history of the art form, its techniques, a brief iconographic study of its compositions and possible methods of conservation, through accounts of extensive primary surveys and on-site experiments and a study of secondary sources.
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Gondal, Naveed Ahmed, and Sadeed Arif. "The Dying Temples of Hindus and Sikhs in Potohar Plateau: A Case Study of Katas Raj Temples." Global Political Review VI, no. I (March 30, 2021): 241–50. http://dx.doi.org/10.31703/gpr.2021(vi-i).23.
Повний текст джерелаАнотація:
This paper evaluates the impact of partition on the historical temples of Hindus and Sikhs in Pakistan, especially in the Rawalpindi division. This paper will discuss a case study of Katas Raj's temples. Katas Raj temples are located in the Chakwal district of the Potohar Plateau. The ancient Katas Raj temples are inscribed in the list of UNESCO World Heritage. This paper consists of three sections. The first section is about the introduction and religious significance of Katas Raj temples. The second section describes the early condition of Katas Raj before the partition of India and Pakistan. At the same time, the third section of this paper explains the impact of partition on these temples and the current condition of Katas Raj temples. This article highlights the current issue of drying up of the sacred pond of Hindus in Katas Raj and its importance in the Hindu religion as they believe that the pond originated when their Lord Shiva shed his tears on the death of his wife, Sati. The nature of the study is qualitative, and interviews with locals of Chakwal district collect the data; secondary sources are based on books, articles, journals, newspapers and magazines.
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SUTTON, DEBORAH. "Devotion, Antiquity, and Colonial Custody of the Hindu Temple in British India." Modern Asian Studies 47, no. 1 (October 30, 2012): 135–66. http://dx.doi.org/10.1017/s0026749x11000655.
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AbstractIn 1904, the British Indian government passed the Ancient Monuments Protection Act and, in doing so, radically enlarged the state's bureaucratic claim to structures defined, for the purposes of the Act, as monuments. The project of conserving the Hindu temple was beset by disagreements. The claims of the colonial state and local Hindu devotees were separated by different precepts about religiosity and alternate orders of aesthetics, time, and history. However, it is clear that there were also confluences: legislative authority could masquerade as custody of the antiquarian and, in practice, the secular veneration of material antiquity blurred with Hindu divinity. This paper combines an exploration of the principles of archaeological conservation, as they were formed in the European bourgeois imagination, and then traces their transfer, though imperial administration, to case-studies of specific temples. Of particular interest is the deployment of the Act by local administrations and the counter-challenges, appropriations, and manipulations of the same legislation. How were the aesthetic codes of conservation—and the legislation that sought to order and enforce their introduction—compromised by religious claims and practices?
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Meiliani Surya, Ruth, and Harastoeti Dibyo Hartono. "THE RELATION OF MAJAPAHIT TEMPLES WITH VASUSASTRA-MANASARA." Riset Arsitektur (RISA) 5, no. 04 (October 27, 2021): 384–401. http://dx.doi.org/10.26593/risa.v5i04.5301.384-401.
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Abstract- Vastusastra is a text which discusses Indian architecture which is published in several books, included Manasara. Vastusastra contains guidline for building Indian construction, including religious building such as temples. Although the narrative was made for the construction of temples in India, it turns out that there are some elements in vastu that also found in Mataram Kuno temples. This raises questions about the relationship of Indian architecture with Majapahit, which was the era after Ancient Mataram, given the Hindu-Buddhist influence still existed in the Majapahit era. To find out this, vastusastra-Manasara was used as a benchmark to find out the elements of the Majapahit temple which was influenced by India, especially South India which was thought to have a more dominant influence than North India on temple architecture in Indonesia.
This study uses a descriptive method with a qualitative approach by describing the figure and mass-space layout of Majapahit temples that have been selected as the object of research and compared with vastusastra-Manasara's narrative using reference objects to facilitate analysis in order to find out the relations of the Majapahit era temples with vastusastra-Manasara narrative.
Based on the results of the study, it was found that the temples of the Majapahit era still have relations with vastusastra-Manasara narrative when viewed in terms of figure and mass-space layout. But the relationship between the two can be said to be increasingly decreased. The re-domination of the original culture of Indonesian society in the Majapahit era and the influence of other cultures such as China is thought to be the cause of the waning influence of India on the architecture of the Majapahit temple. This led to the fusion of culture in the Majapahit temple and resulted in variations of new temples that had never existed before.
Key Words: candi, majapahit, temple, vastusatra, manasara, relation
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Kudelska, Marta, Agnieszka Staszczyk, and Agata Świerzowska. "‘Ekam sad viprā basathudhā vadanti’ - inclusivism - the idea of a reformed Hinduism in the iconographic program of the Birla temples." Studia Religiologica 54, no. 2 (2021): 109–29. http://dx.doi.org/10.4467/20844077sr.21.007.14198.
Повний текст джерелаАнотація:
The fundraising activity initiated by the Birla family in India resulted in the construction of more than 20 Hindu temples, commonly referred to as the Birla Mandirs. Although they vary in terms of architectural forms and iconographic programs it seems, that one basic and common theme remains - to show reformed Hinduism as a religion that is the pillar of the identity of the people of New India. It is understood at the same time as separate but also higher than other great religions, yet assuring a place within its confines for all of them. It is – as the authors argue in this paper - the practical realization of the thought expressed in the Ṛgveda(I 164.46) and repeatedly referred to in the Birla temples as ‘ekam sad viprā bahudhā vadanti’, which seems to be the motto of all foundations of the Birla family.
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Talbot, Cynthia. "Temples, Donors, and Gifts: Patterns of Patronage in Thirteenth-Century South India." Journal of Asian Studies 50, no. 2 (May 1991): 308–40. http://dx.doi.org/10.2307/2057210.
Повний текст джерелаАнотація:
The common model of the Hindu temple of South India has stressed its significance as the main integrative factor binding the disparate elements of precolonial society into one social fabric. As a focal point for economic redistribution, the South Indian temple was the conduit through which exchange occurred: material goods were transformed into the symbols of prestige and influence known as temple honors (Appadurai and Breckenridge 1976). The legitimacy of the medieval South Indian ruler rested on his role as the donor par excellence, and his sovereignty had a ritual basis that was far stronger than his more mundane methods of control (Stein 1980: 45–46). The foremost reason South Indian temples were able to perform this integrative function was their wide appeal in the society—their ability to incorporate members of different communities into one community of worship. By providing employment to artisans, peasants and shepherds and by lending money to agriculturalists in their vicinities, South Indian temples also redistributed the property of the wealthy to other segments of society (Spencer 1968:292). The widespread approval accorded to patrons of temples meant that, during the later Vijayanagara age, religious gifting could be used as a strategy by outside warriors for creating allegiances on the local level in Tamil Nadu (Appadurai 1977:55–59).
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Cohen, Simona. "Hybridity in the Colonial Arts of South India, 16th–18th Centuries." Religions 12, no. 9 (August 26, 2021): 684. http://dx.doi.org/10.3390/rel12090684.
Повний текст джерелаАнотація:
This study examines the multiplicity of styles and heterogeneity of the arts created on the southern coasts of India during the period of colonial rule. Diverging from the trajectory of numerous studies that underline biased and distorted conceptions of India promoted in European and Indian literary sources, I examine ways in which Indian cultural traditions and religious beliefs found substantial expression in visual arts that were ostensibly geared to reinforce Christian worship and colonial ideology. This investigation is divided into two parts. Following a brief overview, my initial focus will be on Indo-Portuguese polychrome woodcarvings executed by local artisans for churches in the areas of Goa and Kerala on the Malabar coast. I will then relate to Portuguese religious strategies reflected in south Indian churches, involving the destruction of Hindu temples and images and their replacement with Catholic equivalents, inadvertently contributing to the survival of indigenous beliefs and recuperation of the Hindu monuments they replaced.
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Perdana ; Rahadhian P. Herwindo, Aditya Bayu. "STUDY ON ARCHITECTURAL RELATION OF ANCIENT MATARAM HINDU CANDI AND VĀSTUŚĀSTRA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 234–51. http://dx.doi.org/10.26593/risa.v4i03.3930.234-251.
Повний текст джерелаАнотація:
Abstract - Classical Indian architectural principles and tradition has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural edifice, which significantly influence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Even though Indian influences are recognizable in the design of Javanese Hindu candis from the Ancient Mataram era, to what extend the Indian vāstuśāstra was followed is less obvious, for the Javanese candis contain some architectural elements that are not found in vāstuśāstra or Indian temples. By identifying and comparing vāstuśāstra and ancient Indian temples with Javanese candis, it should bring more clarity on which elements are part of the Indian culture continuity and which are part of the local genius. By doing so, the relation between Javanese candi and vāstuśāstra could be reasonably deduced. In this study, a comparative and qualitative method with with historical and textual approach is used. The author focuses on the overall form of the elevation as well as the mass and spatial arrangement. This study would collect and compare the relevant parts of vāstuśāstra as well as Indian examples obtained from literary studies with datas from six samples of Mataram era candis, three from the early period and three from the midclassic period.Comparison by the author shows several results. Firstly, the elevation of Mataram era Hindu candi fits into the basic mould of Indian temples as described in the vāstuśāstra, with seven distinct elements in the vertical direction termed Upapīṭha, Adhiṣṭhāna, Pada, Prastara, Gala, Śikhara, and Stūpi. However, various architectural details of these elements have marked differences from the norms of Indian temples and from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform to the Indian Toraṇa-Makara described in Mānasāra. Some Javanese elements has no Indian prototype at all. Secondly, the mass and spatial arrangement of Javanese candis have even more pronounced difference than Indian temples. The typical Javanese arrangement of main temple opposing three secondary temples in a row is not found in India. Conversely, Indian arrangement with an attaching Maṇḍapa in front of the main temple tower is not present in Java at all. In the case of orientation, Javanese candis may be oriented to west or east, while Indian temples overwhelmingly preferred east.The result of this study suggests that the relation between Javanese candi and the vāstuśāstra is a loose and flexible one; vāstuśāstra is used on some aspect such as the basic temple shape but disregarded in the details and ornaments. Javanese candi designers freely adopts and discards various parts of the vāstuśāstra according to prevailing conditions. Those conditions might be due to local materials and taste which form distinctive traits of local genius. Javanese designers never sought to replicate a perfect imitation of Indian temples in Java; rather, Javanese designers shows a creative and selective attitude in responding to foreign influence which yields the innovative and unique design of candi. In the oldest phases, Indian influences can be detected in such a way that candi can be considered an Indian export that has been localized. As time goes, especially since the time of Prambanan, Indian prototype becomes more difficult to discerned until candi becomes a thoroughly local architectural product.Key Words: Javanese candi, Indian temple, Vāstuśāstra, Ancient Mataram
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Prokofieva, I. T. "The Young Goddess in the Ancient Pantheon of India." Concept: philosophy, religion, culture, no. 3 (November 17, 2019): 88–100. http://dx.doi.org/10.24833/2541-8831-2019-3-11-88-100.
Повний текст джерелаАнотація:
The paper covers the origin and functioning of ‘Mother India’ (Bharat Mata) – the goddess, who joined the ancient and vast Hindu pantheon only in the beginning of the XX century. ‘Mother India’ emerged as the embodiment of national territory, and the universal symbol of the country’s diverse communities. Paraded in various media, the new goddess swiftly changed her names (from the Spirit of Motherland through Banga Mata on to Bharat Mata) and appearances, incorporating the map shape of the subcontinent into the portrait of the original four-handed young woman.The new image reflected the nation’s patriotic trend of collective self-identification with Indian territory and the desire to surrender lives for its freedom. Exploiting the mutual entanglement of the cartographic and anthropomorphic images, Mother India is distinguished from from the other members of Hindu pantheon, which guarantees her unique status as the only embodiment and symbol of the national territory. The graphic integration of the woman and the map brought into existence the new phenomenon of ‘Geo-body’ to become yet another symbol of the Indian struggle for independence together with the saffron-white-green flag and ‘VandeMataram’ song. In addition to the traditional forms of devotion (statues and temples) across India, the image of Bharat Mata spread through mass media and became the first envoy of Hindu gods abroad.
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Shinde, Kiran A. "“This Is Religious Environment”." Space and Culture 14, no. 4 (November 2011): 448–63. http://dx.doi.org/10.1177/1206331211412280.
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This article examines discourses about environmental change and their impact on environmental behavior of different social groups at the Hindu pilgrimage site of Vrindavan in India, which receives more than 6 million visitors annually. Using concepts from social spatialization, religious socialization, and cultural theory, it explains how religious culture shapes the attitudes and worldviews of these groups, which are then used in articulating environmental problems and contesting environmental responsibility. Interviews with social groups, including religious gurus, priests, visitors, government officials, local residents, and community leaders, reveal the recurrence of four dominant themes: denial, indifference, helplessness, and stewardship. “Denial” and “indifference” are common with those engaged in the cultural economy of pilgrimage rituals as they use the language of transcendence framed through myths, religious ideologies, and ritual practices. Others operating outside religious domain readily recognize environmental impacts but feel “helpless” and only a few demonstrate environmental stewardship.
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Taylor, K. W. "What Lies Behind the Earliest Story of Buddhism in Ancient Vietnam?" Journal of Asian Studies 77, no. 1 (November 17, 2017): 107–22. http://dx.doi.org/10.1017/s0021911817000985.
Повний текст джерелаАнотація:
The Vietnamese story about the arrival of Buddhism and the building of the first Buddhist temples in what is now northern Vietnam contains no distinctively Buddhist content, but rather is a tale of thaumaturgy, the worship of trees and of rocks, and rainmaking. This essay analyzes the textual history of the story, which is dated in the early third century CE. It examines the names of the two major protagonists of the story and, although the names were later absorbed into the Sinitic literary tradition, this study proposes a Tamil Hindu origin for them. One is reminded of the trade route that connected India and China along the coasts of Southeast Asia at that time; the evidence of Brahmans from India in early Southeast Asia, including northern Vietnam; and evidence of Hindu elements in Vietnamese texts.
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Baul, Deepasri. "The Improbability of a Temple: Hindu Mobilization and Urban Space in the Delhi Shiv Mandir Agitation of 1938." Studies in History 36, no. 2 (August 2020): 230–50. http://dx.doi.org/10.1177/0257643020956624.
Повний текст джерелаАнотація:
The 1920s and 1930s were decades of intense religious polarization and violence in many parts of British India. These decades were also especially empowering ones for Hindu nationalist organizations in Delhi. So, it rankled Hindu leaders that Delhi’s built environment had a dearth of Hindu sacred structures to attest to their power, on account of the city’s past status as a Mughal capital. Instead, transitory spatial markers of local veneration made up its somewhat ephemeral Hindu sacred geography. The Shiv Mandir agitation of 1938 was a collective attempt by Hindu volunteers to forcibly occupy government land in a prominent arena of the city as a symbolic restitution of this historical inequality. The agitation itself had two parts—first, the occupation of a plot of land as a temple and, second, the aggregation of legal arguments supporting ownership of the plot for the Hindu public. By combining these two strategies, the Shiv Mandir agitation laid out the political and legal preconditions necessary for the production of a more conspicuous and enduring material landscape of organized Hindu religiosity in the city. Through this process, Hindu nationalist organizations consolidated themselves as the ultimate public custodians of temples and temple land. This was a powerful role that drew its prestige in good measure from control over prime urban property.
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James, N. "Double identity in Orissa's Golden Triangle." Antiquity 74, no. 285 (September 2000): 682–87. http://dx.doi.org/10.1017/s0003598x00060063.
Повний текст джерелаАнотація:
The Medieval Hindu temples of Puri, Rhubaneswar and Konark are promoted as Orissa's version of northern India's ‘Golden Triangle’ of Agra, Fatehpur Sikri and Jaipur. One of the less affluent States in India, Orissa stands to benefit from tourism (FIGURE 1). The promotion seeks to appeal to all Indians and foreigners and also to prompt an image of Orissa as a distinct region. Such duality is typical among the diversity of community, ethnic, communal, federalist and national values at issue in India (Chatterjee 1993: 75).Cultivation of the temples is nothing new. Whatever the original purposes of icons, significance is ascribed, not simply inherent. It depends on economic or political interest and context (Cohen 1985). Harrison (1999) has argued that images of ethnicity tend to be defended as if at risk of pollution or theft by outsiders. Under the influence of European ideology, the commonest symbol for ethnic or nationalist aspiration is language but religion and other markers of culture have been used too (Smith 1981). Other than religion, one of the criteria for invoking the temples is the discipline of archaeology. However, archaeology too is a Western conceptual idiom (Cohn 1983: 209). Although literacy — including in the ‘English medium’ — is spreading, archaeology is not appreciated by everyone in Orissa. Partly for that reason, there have been various views as to how the temples should be presented and to whom.
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Shah, Rebecca Supriya. "The Freedom of Religious Institutions and Human Flourishing in India: A Present and Future Research Agenda." Religions 12, no. 7 (July 19, 2021): 550. http://dx.doi.org/10.3390/rel12070550.
Повний текст джерелаАнотація:
In this paper, I explore how India’s complex regime of control and management of religious institutions and communities—ironically, particularly Hindu institutions—influences the capacity of these institutions to promote various dimensions of human flourishing and socio-economic uplift among the most marginalized. In addition, I provide an overview of India’s highly varied landscape when it comes to the freedom of religious institutions from state control, and in particular discuss how some minority religious institutions experience fewer government constraints on some aspects of their freedom to self-identify and self-govern, especially when compared to some majority institutions, such as Hindu temples. Although some minority institutions still face constraints on certain aspects of their operations, the freedom they have to manage their internal affairs can, at times, translate into greater agility and the ability to innovate and flourish in the context of 21st-century India.
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Brzezinski, J. K. "Prabodhānanda Sarasvatī: from Benares to Braj." Bulletin of the School of Oriental and African Studies 55, no. 1 (February 1992): 52–75. http://dx.doi.org/10.1017/s0041977x00002640.
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Over the past several centuries, the town of Vrindavan in Uttar Pradesh has celebrated the loves of the pastoral god Kṛṣṇa and his beloved Rādhā. Numerous saints and devotional authors have contributed to the rich cultural heritage of this Hindu holy land, all doing much to strengthen its position as a centre for one of the most important streams of religious feeling in India. However, despite the theological claims of universal liberation from mundane preoccupations said to result from such religious feeling, the Vaiṣṇavism of Vrindavan shows the same susceptibility to human rivalry that can be detected in other religious movements. This rivalry takes the form of controversies which have not yet been entirely resolved. In this article and another which follows it, I undertake to address a triad of such controversies, well aware that the matters are still sensitive ones for both the parties involved: the Rādhāvallabhī followers of Hita Harivaṃśa, and the Gauḍīyas, followers of Caitanya Mahāprabhu. The chief matter contested by these devotees is the authorship of a book well-loved by both sects: the Rādhārasasudhānidhi (RRSN), ascribed to Hita Harivaṃśa by his followers in the Rādhāvallabhī tradition and to Prabodhānanda Sarasvatī by the Gauḍīyas. Before treating this question, however, one is obliged to confront two others: one concerns the identity of Prabodhānanda, the second that of Hita Harivaṃśa's relation to the Gauḍīya school. Both of these personalities are claimed by each of the sects to have, at one time or another, accepted allegiance to their own group.
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Gutiérrez, Andrea. "Jewels Set in Stone: Hindu Temple Recipes in Medieval Cōḻa Epigraphy". Religions 9, № 9 (10 вересня 2018): 270. http://dx.doi.org/10.3390/rel9090270.
Повний текст джерелаАнотація:
Scholarship abounds on contemporary Hindu food offerings, yet there is scant literature treating the history of food in Hinduism beyond topics of food restrictions, purity, and food as medicine. A virtually unexplored archive is Hindu temple epigraphy from the time that was perhaps the theological height of embodied temple ritual practices, i.e., the Cōḻa period (ninth-thirteenth centuries CE). The vast archive of South Indian temple inscriptions allows a surprising glimpse into lived Hinduism as it was enacted daily, monthly, and annually through food offerings cooked in temple kitchens and served to gods residing in those temples. Through analyzing thousands of Tamiḻ inscriptions from the tenth through the fourteenth centuries CE, I have gleaned information concerning two distinct material cultural facets. (1) The practice of writing these rare but remarkable recipes which themselves are culinary textual artifacts has allowed us to access (2) Hindu food offerings of the past, also complex, sensory historical artifacts. In exploring these medieval religious recipes for the first time, I aim to show: the importance that food preparation held for temple devotees, the theological reality of feeding the actual bodies of the gods held in these temples, and the originality of the Cōḻa inscriptional corpus in bringing about a novel culinary writing practice that would be adopted more extensively in the Vijayanagara period (fourteenth-seventeenth centuries CE). This study, a radical new attempt at using historical sources inscribed in stone, sheds new light on medieval Hindu devotees’ priorities of serving and feeding god. The examination of this under-explored archive can help us move our academic analysis of Hindu food offerings beyond the hitherto utilized lenses of economics, sociology, and anthropology. Further, it contributes to our understanding of medieval temple worship, early culinary studies, and the history of food in India.
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Kannathasan, K., and A. Thangamani. "Identification of Medicinal Plants in Homam: a religious practice." Journal of Applied and Advanced Research 1, no. 1 (June 13, 2016): 16. http://dx.doi.org/10.21839/jaar.2016.v1i1.8.
Повний текст джерелаАнотація:
In India, Homam is an important religious practice. The consecrated fire is the central element of the ritual homa. It is offered in many hindu temples in early morning before dawn. Apart from the temples, many hindus offer this practice during their home ceremonies also. The most beneficial factor of these homas, is that smoke not only purifies the atmosphere but also helps us to get rid of many diseases. In this paper, the local and scientific name, plant parts used in the Homam were identified and presented. Different plant parts like leaf, aerial root, fruit, seed, bark, root, flower, wood, tuber, rhizome and pericarp of fruits have been used in the practice. Some highly useful medicinal plants listed are Justicia adhatoda, Withania somnifera, Phyllanthus emblica, Tinospora cordifolia, Andrographis paniculata, Strychnos nux-vomica, Pongamia pinnata, Ficus benghalensis, Chrysopogon zizanioides and Curcuma aromatica.
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Alam, Parvez. "TEMPLE DESTRUCTION AND THE GREAT MUGHALS’ RELIGIOUS POLICY IN NORTH INDIA: A CASE STUDY OF BANARAS REGION, 1526-1707." Analisa: Journal of Social Science and Religion 3, no. 1 (July 31, 2018): 1–18. http://dx.doi.org/10.18784/analisa.v3i1.595.
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Banaras also known as Varanasi (at present a district of Uttar Pradesh state, India) was a sarkar (district) under Allahabad Subah (province) during the great Mughals period (1526-1707). The great Mughals have immortal position for their contributions to Indian economic, society and culture, most important in the development of Ganga-Jamuni Tehzeeb (Hindustani culture). With the establishment of their state in Northern India, Mughal emperors had effected changes by their policies. One of them was their religious policy which is a very controversial topic though is very important to the history of medieval India. There are debates among the historians about it. According to one group, Mughals’ religious policy was very intolerance towards non-Muslims and their holy places, while the opposite group does not agree with it, and say that Mughlas adopted a liberal religious policy which was in favour of non-Muslims and their deities. In the context of Banaras we see the second view. As far as the destruction of temples is concerned was not the result of Mughals’ bigotry, but due to the contemporary political and social circumstances. Mostly temples were destroyed during the war time and under political reasons. This study is based on primary Persian sources and travelogues, perusal study of Faramin (decrees), and modern works done on the theme. Besides this, I have tried to derive accurate historical information from folklore, and have adopted an analytical approach. This article showed that Mughals’ religious policy was in favour of Pundits (priests), Hindu scholars and temples of Banaras; many ghats and temples were built in Banaras with the full support of Mughals. Aurangzeb made many grants both cashes and lands to priests and scholars of Banaras.
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Gautam, Prakash. "A Study of Revenue Management of Tirumala Tirupati Devasthanam: Management Control of Religious Trust in India." Gaze: Journal of Tourism and Hospitality 11, no. 1 (January 1, 2020): 107–25. http://dx.doi.org/10.3126/gaze.v11i1.26634.
Повний текст джерелаАнотація:
Management control is associated with the institutionalization of trust inside an organization. It is a control of economic and administrative functionalities like revenue management, future plans to expand income, target-setting as well as public facilities and amenities. Pilgrimage tourism is a fast-growing service industry in modern India, and the majority of them are Hindu because more than 80% of Indian people believe in Hindu. Tirumala Tirupati Devasthalnam (TTD) stands to be the biggest religious trust in India. On this background, this study will clarify the two aspects of the management control of TTD: (i) revenue management and commercial profit,(ii) economic and business impact to the local community. Based on the secondary data, this study focused on revenue management of TTD. First, the author explored that TTD has created a religious market around the world. The excellent management control of TTD with the help of IT in the present period changed into one of the richest temples of Hindu religion. The trust started the pricing of religious objects; changes in marketing policies, diversification strategies, and use of IT lead its success. Second, it explains the idea that the economic impacts and revenue management of pilgrimage tourism with the example of the TTD. Due to the increasing number of pilgrimages in the area, the number of population is increasing, and social infrastructure is also developing. Based on the study result, this study suggests that to establish a new revenue management system/team.
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Clarissa ; Rahadhian P. Herwindo, Clarissa. "APPLICATION OF MAHAYANA AND VAJRAYANA CONCEPT, AND MANASARA BOOK ON MATARAM SAILENDRA BUDDHIST TEMPLE IN TERMS OF FIGURE, ORNAMENT, MASS AND SPATIAL ORDER." Riset Arsitektur (RISA) 5, no. 01 (December 10, 2020): 1–17. http://dx.doi.org/10.26593/risa.v5i01.4414.1-17.
Повний текст джерелаАнотація:
Abstract- Classical Indian architectural principles and traditions has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural edifice, which significantly influence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Indian influence can be seen in Hindu temples of Java during the Śailendra’s dynasty even though some of it’s architectural elements can’t be found in vāstuśāstra. However, in contrast of Hindu’s vāstuśāstra, Buddhism has no architecture guideline and free standing structure as of sources that are used as it’s guide are questioned, especially Buddhist Temples in Central Java during ancient Mataram’s Dynasty of Śailendra. Although Buddha’s teachings and some parts of vāstuśāstra are known to play a role in the construction of Buddhist Temples in Indonesia, how far they are applied is difficult to observe, giving the absence of special studies and free standing temple references to build Buddhist Temple, and it’s interviewees are gone. By finding information about architecture’s theory of Buddha’s teachings that entered Indonesia and identify as well as compare the relevant parts of vāstuśāstra, then the architectural elements that are part of the concept of Buddha’s teachings and vāstuśāstra can be seen.In this research, descriptive method and qualitative approach are used by the author. The author focused in terms of figure and ornament as well as mass and spatial order. This research collects and compares parts of vāstuśāstra that are relevant as well as Buddha’s teachings concept to compare them with datas from the twelve samples of Buddhist Temples in Central Java during ancient Mataram’s Dynasty of Śailendra. Comparison by the author shows a number of results. Firstly, the concept of mahāyāna, vajrayāna, and mānasāra book applied in terms of figure, ornament, mass, and spatial order are seen in Central Java’s Buddhist Temples. However, various architectural details of these elements have marked differences from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform the mānasāra book. Secondly, the application of mānasāra book concepts in Central Java’s Buddhist Temples prove the influence of Hinduism which was affected by the harmonious relationship between Buddhism and Hinduism during that time. Lastly, the first free-standing Buddhist Temples is 5th Batujaya Temple/Blandongan Temple (2-3 CE and 7-10 CE) because the Mahabodhi Temple in India was built as we see today during the 6th restoration phase (8 CE).
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Perdana, Aditya Bayu, and Kemas Ridwan Kurniawan. "Vāstu Order as an Alternative Concept for Analysing Javanese Temple Architecture | Tatanan Vāstu sebagai Konsep Alternatif untuk Menelaah Arsitektur Candi Jawa." SPAFA Journal 6 (May 2, 2022): q790t38g6i. http://dx.doi.org/10.26721/spafajournal.q790t38g6i.
Повний текст джерелаАнотація:
This paper focuses on the architectural order of ancient Javanese temples. Contemporary writings often use a tripartite order to conceptualize Javanese temple architecture, which divide the edifice into three parts consisting of head, body, and feet. However, the overgeneralized nature of the order does not accurately represent the complexities of Javanese temples which contain diverse architectural elements. This has made discussion of Javanese temple architectural traits somewhat limited and undetailed. Further, the textual basis of this order is questionable. The concept has not been found in authentic Old Javanese source and only attested in modern sources as a conjecture. To support more nuanced discussion of Javanese temple architecture, the author proposes an alternative architecture order, dubbed the “vāstu order”. This order is created using an architectural-historical research method in analyzing historical architectural treatise and samples of Javanese temple. Samples are limited to Hindu temples from the Mataram era (8-11th centuries). Comparison that the authors have conducted find that the elevation of all samples can visually divided into seven parts of the vāstu order: upapīṭha, adhiṣṭhāna, pada, prastara, gala, śikhara, and stūpi. However, further inspection (using the temple’s head as an example) shows that each part has an unusual or even unprecedented architectural elaboration from the supposed Indian protype. This observation contributes to the notion that Javanese temples shows a complex amalgamation of various Indian architectural elements into a distinct creative form. This study demonstrates that a conceptual shift from the conventional tripartite order into a more refined vāstu order permitted more detailed observations in various architectural elements of Javanese temples. Applying and testing the vāstu order to other temples would perhaps yield a more robust architectural order that is useful in revealing the nature of Javanese temple architecture and its position within the web of cultural exchange between India and Southeast Asia. Tulisan ini berfokus pada tatanan (order) arsitektural candi Jawa. Tulisan kontemporer kerap menelaah arsitektur candi menggunakan tatanan triparti, yang membagi tampak candi ke dalam tiga bagian: badan, kepala, dan kaki. Meski umum digunakan, tatanan sederhana ini tidak merefleksikan secara akurat kompleksitas candi yang memiliki banyak elemen arsitektural. Akibatnya, upaya untuk menjabarkan ciri arsitektural candi cenderung terbatas dan tidak rinci. Dasar tekstual dari tatanan triparti juga dapat dipertanyakan. Konsep ini hanya ditemukan pada sumber modern dalam bentuk dugaan, dan belum ditemukan dalam sumber Jawa Kuno asli. Dalam rangka mendukung diskusi candi yang lebih rinci dan berbobot, penulis mengusulkan sebuah sistem tatanan baru, yang penulis sebut sebagai “tatanan vāstu.” Tatanan ini disusun menggunakan metode riset arsitektural-historis untuk menganalisis sastra arsitektural dan sampel candi. Sampel terbatas pada candi Hindu dari era Mataram Kuno (abad 8-11 M). Perbandingan yang penulis lakukan menunjukkan bahwa semua sampel candi dapat dibagi secara visual ke dalam tujuh bagian yang dimiliki tatanan vāstu: upapīṭha, adhiṣṭhāna, pada, prastara, gala, śikhara, dan stūpi. Namun begitu, pemeriksaan lebih jauh (menggunakan kepala candi sebagai contoh) menunjukkan bahwa tiap bagian memiliki elaborasi arsitektural yang cukup berbeda dengan elemen India yang diduga sebagai purwarupa. Pengamatan ini memperkuat pendapat bahwa arsitektur candi Jawa menunjukkan percampuran kompleks berbagai elemen arsitektural India menjadi suatu gubahan tersendiri. Kajian ini juga menunjukkan bahwa penggunaan sistem tatanan berbasis vāstu, alih-alih tripartit konvensional, memungkinkan penjabaran elemen arsitektur candi secara lebih rinci. Menerapkan dan menguji kesahihan tatanan vāstu pada candi lain ke depannya mungkin dapat menghasilkan order arsitektur baru yang lebih bermanfaat untuk menelaah arsitektur candi Jawa serta kedudukannya dalam jaring pertukaran budaya antar India dan Asia Tenggara.
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Thirupurasundari, Dasarada Rajagopalan, Annadurai Hemlathadhevi, Amit Kumar Gupta, Ruchi Rani Garg, and Mangal Sain. "Temple Recommendation Engine for Route Planning Based on TPS Clustering CNN Method." Electronics 11, no. 16 (August 22, 2022): 2630. http://dx.doi.org/10.3390/electronics11162630.
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There are no restrictions on religious or cultural practices in India. India’s temples are becoming an ideal platform for Hindu groups to express their ideals in a global context. For the sake of devotees, temples now require widespread accessibility and participation by a wide range of individuals on major holidays. A pilgrim may be unable to determine which site to visit, or where to stay, due to a variety of considerations such as cost, location, and the interests of each individual user. A user’s preferences are taken into consideration when a personalized recommendation list is generated. A large number of systems use Collaborative Filtering to produce user recommendations. In order to generate user-specific recommendations, this system uses a filtering method dubbed the “hybrid approach”. The Proposed OTPS Cluster technique is used to determine TPS (Time, Place, and Service). Users’ interests and TPA recommendations are taken into account. Users can forecast the location of the temple based on the temple’s history. Collaborative Filtering and Material-Based Filtering were used to propose sites based on comparable users and content, respectively. Testing shows that the algorithm is capable of solving difficulties in standard tour routing and providing a temple visit route that is tailored to each individual’s preferences. This study makes use of data from the South Indian city of Temple in the form of temples.
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DAS ACEVEDO, DEEPA. "Divine Sovereignty, Indian Property Law, and the Dispute over the Padmanabhaswamy Temple." Modern Asian Studies 50, no. 3 (July 2, 2015): 841–65. http://dx.doi.org/10.1017/s0026749x14000535.
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AbstractSecular governance in India was meant to have incorporated religion within public life, but the implementation of ‘Indian secularism’ has in important ways been premised on separating religious and secular lifeworlds. Public Hindu temples, whose assets and operations are managed by a melange of statutory bodies, courts, and state governments, exemplify this puzzling situation. The 2011 discovery of treasures within the Padmanabhaswamy temple in Trivandrum, Kerala, prompted extended public debate about the ownership of temple assets as well as litigation that eventually reached the Supreme Court of India. Indian citizens, erstwhile princely rulers, and the deity of the temple were variously presented as the true owners of the wealth. Ultimately, both public discourse and judicial opinion largely reaffirmed the notion that religious institutions are to be treated as private, contractually defined properties, and that temple wealth, as specifically religious property, exists outside of market circulations.
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Peabody, Norbert. "In Whose Turban Does the Lord Reside?: The Objectification of Charisma and the Fetishism of Objects in the Hindu Kingdom of Kota." Comparative Studies in Society and History 33, no. 4 (October 1991): 726–54. http://dx.doi.org/10.1017/s0010417500017308.
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The shiny, black stone statue of Shri Nathji that today resides in the busy pilgrimage town of Nathdvara (Rajasthan, India) is the preeminent image of the Vaisnava sect of the Vallabha Sampradaya. Like all statues in the sect, the image is an anthropomorphic manifestation of Krishna, the sect's paramount deity (see Plate 1). More than simply representing Krishna, Vallabhite statues are believed to contain this deity's ‘immanent presence’ and to possess (and emanate) his mystical powers. In order to partake of these powers, the worship of images is a regular feature of Vallabhite religious practice, and pilgrimage to important temples, such as the Shri Nathji Temple, is a cherished goal of all members of the sect. This article examines how the Hindu rajas of western India attempted to bind these mystical powers to the service of their rule and what consequences this had both for royal action and for the maintenance and perpetuation of the divine powers of the statues themselves.
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Pasty-Abdul Wahid, Marianne. "Bloodthirsty, or Not, That Is the Question: An Ethnography-Based Discussion of Bhadrakāḷi’s Use of Violence in Popular Worship, Ritual Performing Arts and Narratives in Central Kerala (South India)1". Religions 11, № 4 (5 квітня 2020): 170. http://dx.doi.org/10.3390/rel11040170.
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Violence is a characteristic that has somewhat become definitional for the Hindu goddess Kālī. But looking at it through the lens of folk narrative and the popular, devotion-infused and highly personalised opinions of her devotees shows that not only the understanding, but also the acceptance of this violence and the connected anger and bloodthirst that are usually attached to it, as well as the feelings of fear and danger that arise from them on the devotees’ end, are subjects open to discussion. This article, at the juncture between anthropology, performance, and Hindu studies, analyses and compares discourses about her Malayali counterpart, Bhadrakāḷi, drawing simultaneously on various versions of her founding myth of Dārikavadham (‘The Slaying of Dārikan’), ritual routines of her temples in Central Kerala as well as ritual performing arts that are conducted in some of them. The concluding discussion of her alleged thirst for blood and identification of the ’real‘ addressee of blood offerings made to her particularly illustrates how far the negotiation of Bhadrakāḷi’s use of violence and her very definition as violent goddess reaches deep into the worshipper/deity relationship that lies at the heart of popular worship.
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Roshan Kumar, Purabi Saha, Priya Lokare, Kunal Datta, P. Selvakumar, and Anurag Chourasia. "Systemic Review of Ocimum sanctum (Tulsi): Morphological Characteristics, Phytoconstituents and Therapeutic Applications." International Journal for Research in Applied Sciences and Biotechnology 9, no. 2 (April 7, 2022): 221–26. http://dx.doi.org/10.31033/ijrasb.9.2.15.
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Plants have been used medicinally by humans for millennia. Tulsi is one of these drugs. A plant's perfume emanates from within. It is found all over India. It is harvested around Hindu temples or places of worship. Its leaves, seeds, and roots are employed in Ayurvedic treatment. Tulsi contains a variety of nutrients and bioactive compounds. Tulsi's key chemical components are Linalool, caryophyllyne, Oleanolic acid, and Rosmalinic acid. Tulsi standardisation has been used in modern science. Two active ingredients are eugenol (essential oil) and ursolic acid (acide). A diaphoretic, anti-periodic, and anti-bronchitis leaf. A decoction of the leaves can treat coughs, malaise, and colds. Not only is it moisturising. Flowers' oils can treat ringworm. Because of its antibacterial and antifungal characteristics, Ocimum sanctum has been used in numerous therapeutic trials. This page discusses the chemistry and pharmacology of Ocimum species.
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Gowda, Gomathi, and G. Lenin Babu. "Lingodbhavamurti: The Aniconic and Iconic Form of Shiva (Special Reference to Few Icons from Andhra Pradesh)." ECS Transactions 107, no. 1 (April 24, 2022): 17123–34. http://dx.doi.org/10.1149/10701.17123ecst.
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Siva is one of the popular deities of the Hindu trinity. Several myths and legends pertaining to Siva can be found in the epics and the Puranas. Lingodbhavamurti is the Linga manifestation of Shiva, and it literally means "the image that arises from the Linga." The Lingodbhavamurti is very popular in south India, and the agamas recommend it to be placed in the recess in the western wall of the garbhagriha of the temple. The iconographic texts give us a detailed description of Lingodhbhavamurti. Lingodhbhava portrays philosophical thoughts and iconographical variations. The linga manifestation was to prove Siva’s mightiness and all-pervading equality. The Lingodhbhava form of Shiva is a unique combination of Shiva as human and columnar forms. This paper examines a few examples of the Lingodbhavamurti from the temples of Andhra Pradesh in terms of iconography and regional variations.
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Yanagisawa, Kiwamu, Ryosuke Ohara, and Shota Yamamoto. "Outline and background of “merged temple”: Study on extension and construction surrounding existing Hindu temples in Varanasi Old City, India." JAPAN ARCHITECTURAL REVIEW 3, no. 3 (April 28, 2020): 359–74. http://dx.doi.org/10.1002/2475-8876.12152.
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Schmiedchen, Annette. "Patronage of Śaivism and Other Religious Groups in Western India under the Dynasties of the Kaṭaccuris, Gurjaras and Sendrakas from the 5th to the 8th Centuries". Indo-Iranian Journal 56, № 3-4 (2013): 349–63. http://dx.doi.org/10.1163/15728536-13560312.
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Southern Gujarat and north-western Maharashtra constituted a highly contested region in the early medieval period, between the 5th and 8th centuries. The majority of the royal grants were in favour of Vedic Brahmins without any specific Śaiva, Vaiṣṇava, or other sectarian leanings, the rest in favour of Hindu temples. Whereas the Traikūṭakas had been Vaiṣṇavas, Kaṭaccuri Kṛṣṇarāja is described as ‘devoted to Paśupati’. Not only among the Kaṭaccuris, but also among the Gurjaras, Sendrakas, and Lāṭa Calukyas, there was a strong tendency to use the religious epithet paramamāheśvara, ‘worshipper of Śiva’, homogeneously. Individual Gurjara and Sendraka charters record endowments for the worship of Āśramadeva and Alaṅghyeśvara, and one prince of the Lāṭa Calukyas is said to have worshipped a religious mendicant whose name ended in °śivabhaṭṭāraka. But it was not before the 11th century that the epigraphic evidence for the institutionalization of Śaivism in the region increased remarkably.
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Alter, Andrew. "The Significance of Tantric Sects for Drum Practice in the Central Himalayas." Yearbook for Traditional Music 41 (2009): 187–98. http://dx.doi.org/10.1017/s0740155800004197.
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Gorakhnāth is a tantric figure revered by a number of Hindu Shaivite sects. These sects exist particularly in Nepal, but are also found elsewhere in, or near, the Himalayas in parts of northern India and Bengal. In addition, others in the Himalayas see Gorakhnāth as particularly influential for their religious lives. For instance, Maskarinec (1995:7) mentions that shamans in Nepal regard Gorakhnāth as the “highest” spiritual authority. The suffix -nāth literally means “lord” or “master,” and thus is used in many contexts. Most broadly this suffix is used in association with the names of specific temples and their principal deities, such as Kedārnāth, Tungnāth, or Bodināth, highlighting the reverence people hold for these places of worship and their deities. In addition many people more generally refer to “Nāths” as those who follow the teachings of Gorakhnāth. They are also referred to as Gorakhpaṅth—meaning the sect(s) (paṅth) of Gorakhnāth.
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Prasad, Leela. "Text, Tradition, and Imagination: Evoking the Normative in Everyday Hindu Life." Numen 53, no. 1 (2006): 1–47. http://dx.doi.org/10.1163/156852706776942320.
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AbstractFor over two thousand years, the notion of śāstra has had an astonishing presence in Hindu normative thought and culture, and śāstra, as codifications of knowledge, have been composed in virtually every aspect of life from love and politics to thieving and horse rearing. The concept of śāstra yokes precept and practice in a way that perhaps no other concept in Hindu life does, and indexes a complexity that is understated by dictionary meanings of the term which include "to instruct," "order," "command," "precept," "rules," "scientific treatise," or "law-book." Drawing on my ethnographic research in the Hindu pilgrimage town of Sringeri, south India, my essay explores how the notion of śāstra, or, more widely, the "normative," is expressed in everyday contexts of Sringeri. The location of Sringeri itself is significant. A small town in the lush southwestern mountains of India, Sringeri is famous for its smārta matha (monastery) and its temples which are believed to have been founded by Śankara in approximately 800 A.D. Historical records of the matha show that in an unbroken lineage of over 1200 years, the gurus who head the matha have counseled royalty and laypersons on matters ranging from military campaigns and land disputes to propriety of marriage alliances and business practice. The matha today is an influential interpreter of the Hindu codes of conduct, the Dharmaśāstras, for a large following of Hindus in south India. To a visitor to Sringeri, the monastic institution with its emphasis on śāstra, would seem to symbolize a normative centrality in the lives of Sringeri residents. However, conversations and oral narratives from Sringeri challenge this assumption, and demonstrate that śāstra is one concept among others such as paddhati (custom), ācāra (proper conduct), sampradāya (tradition), and niyama (principle; restraint) that individuals employ to indicate moral authority and enactment. While these terms are often used interchangeably, they highlight subtle differences in agency, textuality, historicity, jurisdiction, and permissibility in the context of the normative. I argue that underlying ethical practice is a dynamically-constituted "text" that draws on and weaves together various sources of the normative — a sacred book, an exemplar, a tradition, a principle, and so on. Such a text is essentially an imagined text, a fluid "text" which engages precept and practice, and in a sense, is always intermediary. In this imagined text, the normative manifests as emergent, situated in the local and the larger-than-local, the historical, and the interpersonal.