TRANSLATION AS DISCOVERY THROUGH JEEVITHAM in SATYA’S STORY Mrs
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In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being. -
In Iranian-Indian Mythology
Antrocom Online Journal of Anthropology 2011, vol. 7. n. 1 Asghari & Annapurna – Time in Iranian-Indian Mythology History of Religions 153 - 165 Contrastive Study of “Time” in Iranian-Indian Mythology Bibiaghdas Asghari *, Annapurna M. ** Abstract The main aim in the study is to compare and contrast the textual contents and the formal structures that are involved in the myth of ‘time’ in Indian and Iranian mythologies. Three questions will be replay: What are the divisions of time? What is the function of time in the mythical system in both myths of Iran and India? And what is the formal structure in this myth in the both mythologies? Data collection for this article has been done with a documentary approach. The Primary sources involved the Avesta and the RigVeda and secondary sources (include: 31 books, related article) were reviewed, after data gathered from those, the data analysis has been done in this study. Comparison of two myths is done with following mythical three indices: 1. Structure (trinity) 2.Binary Oppositions 3.Archetypal patterns time. In the Iranian myth, like the Hindu myth time is divided into three and then again four part horizontally. In Hindu myths, time is cyclical. Lord Brahma in Hindu mythology is referred to as the creator. The Zoroastrian concept of time is linear not cyclical. In the creation myth Unlimited/limited and Numeric /Divine time are cosmic oppositions; Golden Age / Iron Age indicate sociological opposition. Keywords: Time myth, Indo-Iranian mythology, Vedic mythology, Avesta mythology, Structural mythology. Introduction A creation myth, by definition, contains statements about time and space. -
An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition
Journal of Ethnology and Folkloristics 12 (2): 21–47 DOI: 10.2478/jef-2018-0009 AN INTRODUCTION TO THE SATTRA CULT URE OF ASSAM: BELIEF, CHANGE IN TRADITION AND CURRENT ENTANGLEMENT BABURAM SAIKIA PhD Student Department of Estonian and Comparative Folklore University of Tartu Ülikooli 16, 51003 Tartu, Estonia e-mail: [email protected] ABSTRACT In 16th-century Assam, Srimanta Sankaradeva (1449–1568) introduced a move- ment known as eka sarana nama dharma – a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief dis- ciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological seg- mentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of exter- nal forces and the support of locals to the Sattra authorities. -
Hindu Mythology – of Gods, Sages & Cowherd Maidens
Hindu Mythology, Religion 4990 1 HINDU MYTHOLOGY – OF GODS, SAGES & COWHERD MAIDENS _____________________________________________________________________ Jonathan B. Edelmann, Ph.D. Philosophy & Religion Department 53 Morgan Ave, (662) 325-2382 Office HoUrs: 11-12 AM, T & H [email protected] ABOUT THIS COURSE This course examines Classical Myth in the Hindu Traditions, or the narrations about the Gods, Goddesses, Sages, Kings and Queens of Indian, which form the basis for Hindu religious practice, theology and self-identity. H. Rodrigues writes: “While the term ‘myth’ is commonly used to mean a false belief, religious studies scholars use it to refer to narratives that are believed to be true by adherents of a particular tradition” (Introduction to the Study of Religion). The Greek word mythos meant “authoritative speech,” “story” or “plot,” but today scholars mean it as “a traditional story with collective importance.” Ancient and contemporary Hindus take myths seriously; this course provides an overview of the central divine characters, stories, and imagery found in Hindu sacred literature. We will examine the manner in which mythology teaches central Hindu philosophical, cosmological and theological concepts. Known for its richness, spirituality and imaginative beauty, we will examine how divine myth, yoga practice and theology are intertwined in some of humanity’s oldest reflections on absolute reality. TEXTBOOKS (1) KLAUS KLOSTERMAIER, A Survey of Hinduism (SUNY). (2) DAVID KINGSLEY, Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition (University of California Press). (3) GRAHAM SCHWEIG, Dance of Divine Love: The Rāsā-Līlā of Krishna from the Bhāgavata Purāna (Princeton University Press). (4) Optional – WENDY DONIGER, Hindu Myths (Penguin). -
From Rig-Veda to Upanishads
McMASTER UNIVERSITY LIBRARY THE AMERICAN LECTURES ON THE HISTORY OF RELIGIONS. I. Buddhism.—The History and Literature of Bud dhism. By T. W. Rhys-Davids, LL.D., Ph.D. II. Primitive Religions.—The Religions of Primitive Peoples. By D. G. Brinton, A.M., M.D., LL.D., Sc.D. III. Israel.—Jewish Religions. Life after the Exile. By Rev. T. K. Cheyne, M.A., D.D. IV. Israel.—Religion of Israel to the Exile. By Karl Budde, D.D. V. Ancient Egyptians.—The Religion of the Ancient Egyptians. By G. Steindorff, Ph.D. VI. Religion in Japan.—The Development of Re ligion in Japan. By George W. Knox, D.D. VII. The Veda.—The Religion of the Veda. By Maurice Bloomfdjld, Ph.D., LL.D. In activepreparation : VIII. Islam.—The Religion of Islam. By Iguaz Goldziher, Ph.D., Litt.D. G. P. PUTNAM'S SONS NEW YORK AND LONDON AMERICAN LECTURES ON THE HISTORY OF RELIGIONS SERIES— SEVENTH 1906-1907 THE RELIGION OFTHE VEDA THE ANCIENT RELIGION OF INDIA (From Rig-Veda to Upanishads) BY MAURICE BLOOMFIELD, Ph.D., LL.D. Professor of Sanskrit and Comparative Philology in Johns Hopkins University, Baltimore G. P. PUTNAM'S SONS NEW YORK AND LONDON Zbe "ftntcfcerbocher press 1908 Copyright, 1008 BY G. P. PUTNAM'S SONS TEbe lttUcfterbocfter ©re»g, new Jtort PREFACE. THIS volume reproduces with some little ampli fication six lectures on the Religion of the Veda given before various learned institutions of America during the fall and winter of 1906-07. The period of time and the amount of literature embraced in the term Vedic are large ; moreover any discussion of this religion that deserves the name must also include a glance at the prehistoric periods which preceded the religion of the Veda. -
A Christian Vedanta? Bede Griffiths and the Hindu-Christian Encounter
A Christian Vedanta? Bede Griffiths and the Hindu-Christian Encounter Pål W. Thorbjørnsen Dissertation for the degree of Cand. Philol. in History of Religion at the Department of Culture Studies and Oriental Languages, University of Oslo Submitted during the Spring semester of 2007 Contents: Abstract 3 Acknowledgements 4 Introduction 5 Bede Griffiths and the Task of Ecumenism 5 Sources 11 1. Dom Bede Griffiths: A Biographical Sketch 14 2. Early Attempts: The Golden String and Christ in India 19 2.1. Fulfilment in Christianity: The Golden String 19 2.2. A Closer Analysis of Hinduism: Christ in India 20 2.3. Bede’s Sources for the Study of Hinduism 22 2.4. Shankara: Early Observations 23 2.5. Bede’s Approach to Vedanta 25 3. A Different Approach: Vedanta and Christian Faith 28 3.1. Bede Griffiths: Catholic Theologian 28 3.2. Bede’s Precursors in the Hindu-Christian Dialogue 29 3.3. Hindu and Christian Orthodoxy 31 3.4. The Three Major Schools of Vedanta 32 3.5. The Importance of Shankara 34 3.6. The Danger of Syncretism 36 4. The Eternal Religion: Return to the Centre 37 4.1. Religion Reconsidered 37 4.2. Religion as Symbol 39 4.3. Shankara: New Perspectives 40 4.4. Christ and Krishna 42 4.5. A Theology at Change 43 5. The Cosmic Revelation: Attempts at a Christian Vedanta 45 5.1. “Cosmic Religion” and its Limitations 45 5.2. Theism in the Upanishads and the Bhagavad Gita 47 5.3. A Catholic Interpretation of advaita 48 6. Unification: The Marriage of East and West 51 6.1. -
Mobilizing Shakti: Hindu Goddesses and Campaigns Against Gender-Based Violence
religions Article Mobilizing Shakti: Hindu Goddesses and Campaigns Against Gender-Based Violence Ali Smears School of Religious Studies, McGill University, Montreal, QC H2T 2T9, Canada; [email protected] Received: 3 December 2018; Accepted: 2 May 2019; Published: 13 June 2019 Abstract: Hindu goddesses have been mobilized as powerful symbols by various groups of activists in both visual and verbal campaigns in India. Although these mobilizations have different motivations and goals, they have frequently emphasized the theological association between goddesses and women, connected through their common possession of Shakti (power). These campaigns commonly highlight the idea that both goddesses and Hindu women share in this power in order to inspire women to action in particular ways. While this association has largely been used as a campaign strategy by Hindu right-wing women’s organizations in India, it has also become a strategy employed in particular feminist campaigns as well. This article offers a discourse analysis of two online activist campaigns (Priya's Shakti and Abused Goddesses) which mobilize Hindu goddesses (and their power) in order to raise awareness about gender-based violence in India. I examine whether marginalized identities of women in India, in relation to caste, class and religious identity, are represented in the texts and images. To do so, I analyze how politically-charged, normative imaginings of Indian women are constructed (or maintained). This analysis raises questions about the usefulness of employing Hindu goddesses as feminist symbols, particularly in contemporary Indian society, in which communal and caste-based tensions are elevated. Keywords: Hindu goddesses; activist campaigns; Shakti References to Hindu goddesses and their power (Shakti) have appeared across a variety of political campaigns in India. -
The Essence of Hindu Doctrine and Its Influence on Christianity in America and Europe
International Journal of Orthodox Theology 6:4 (2015) 163 urn:nbn:de:0276-2015-4085 Alexandru-Corneliu Arion The Essence of Hindu Doctrine and its Influence on Christianity in America and Europe Abstract This paper addresses the topic of the identity of Hindu religion and its impact on Christianity in the West (i.e. in Europe and USA), which is to be seen, especially through Neo-Hindu movements (that occurred mainly during 1950s–1980s). Thus, features and key terms such as: authority of the Veda, Dharma, moksha, samsāra and karma, the paths to liberation, concept of God, Brahman-ātman, avidyā and māyā and AUM are sketchily presented in the first part of Rev. PhD Alexandru- the paper. There are obvious Corneliu Arion is holding the Chair of History and differences between both Hindu Philosophy of Religions at schools and Christian faith which the Faculty of Theology regards 1. Ultimate concern: For the and Sciences of Education Hindu, it is escape from the human of the Valahia University condition, whereas for the Christian it of Târgovişte, Romania 164 Alexandru-Corneliu Arion is freedom from guilt, sin, and the devil; 2. Human nature: For the Christian it is creaturely and sinful; for the Hindu it is divine; 3. Human problem: It is moral sin for the Christian and intellectual ignorance for the Hindu; 4. Resolution: For the Christian it is a divine act at infinite cost to God; for the Hindu it is human effort, sometimes mixed with grace, without cost to the god. In the second part it is presented the debated problem of Gurus and their movements and Neo-Hindu movements sprung at the second half of 20th century, such as Satya Sai Baba, International Society for Krishna Consciousness and meditation for “transcendental consciousness” (TM). -
As Good As God
AS GOOD AS GOD As Good as God The Guru in Gau ya Vaiavism Måns Broo ÅBO 2003 ÅBO AKADEMIS FÖRLAG ÅBO AKADEMI UNIVERSITY PRESS CIP Cataloguing in Publication Broo, Måns As good as God : the guru in Gau ya Vaiavism / Måns Broo. Åbo : Åbo Akademi University Press, 2003. Diss.: Åbo Akademi University. ISBN 951-765-132-5 ISBN 951-765-132-5 ISBN 951-765-133-3 (digital) Gummerus Kirjapaino Oy Saarijärvi 2003 T A B LE OF CON TEN T S Acknowledgements. vii A note on transCription and pronounciation. ix Abbreviations. x I INTRODU C TIO N A N D B ACK G R O UND . 1 1. Introduction. 1 1.1 Purpose of the study. 1 1.2 Theory and methods. 2 1.2.1 Charisma. 4 1.2.2 Canon. 7 1.2.3 A hierarChy of understandings. 10 1.2.4 Textual criticism. 13 1.2.5 ConduCting interviews. 14 1.2.6 Participant observation. 17 1.3 SourCes. 20 1.3.1 Written sourCes. 20 1.3.2 Interviews. 27 1.3.3 Field studies. 27 1.3.4Hagiographies. 27 1.3.5 Other sourCes. 28 1.4Overview of the thesis. 28 1.5 SelF-positioning. 29 1.6 Ethical considerations. 31 2. Overview of Gau ya Vaiavism. 33 2.1 General charaCteristics. 33 2.2 History of the sapradya. 40 2.2.1 Caitanya and his contemporaries. 40 2.2.2 Later developments. 45 2.3 Institutions. 53 i 2.3.1 Sapradya. 53 2.3.2 Early desCriptions oF Caitanyas sapradya. 55 2.3.3 Vasa and Parivra. -
Short Review of Hindu Mythology
A short review of: Hindu Mythology Vedic and Puranic BY W. J. Wilkins Contents of this review: page Preface 2 Preface to Second Edition 5 THE VEDAS 6 THE VEDIC GODS GENERALLY 8 SUN OR LIGHT DEITIES 10 THE PURANAS 14 BRAMA 16 SARASVATI 19 Contents 24 LIST OF ILLUSTRATIONS/page 27 "The more we go back, the more we examine the earliest germs of any religion, the purer I believe we shall find the conceptions of the Deity." (Max Muller) At 1st electronic edition, 2008, prepared by: Damjan Plut, editor of publishing house Bird Publisher (www.bird-publisher.com). PREFACE On reaching India, one of my first inquiries was for a full and trustworthy account of the mythology of the Hindus; but though I read various works in which some information of the kind was to be found, I sought in vain for a complete and systematic work on this subject. Since then two classical dictionaries of India have been published, one in Madras and one in London; but though useful books of reference, they do not meet the want that this book is intended to supply. For some years I have been collecting materials with the intention of arranging them in such a way that any one without much labour might gain a good general idea of the names, character, and relationship of the principal deities of Hinduism. This work does not profess to supply new translations of the Hindu Scriptures, nor to give very much information that is not already scattered through many other books. In a few cases original extracts have been made; but, generally speaking, my work has been to collect and arrange translations ready to hand. -
Evil and Theodicy in Hinduism Sunder Willett Denison University
Denison Journal of Religion Volume 14 Article 5 2015 Evil and Theodicy in Hinduism Sunder Willett Denison University Follow this and additional works at: http://digitalcommons.denison.edu/religion Part of the Ethics in Religion Commons, and the Sociology of Religion Commons Recommended Citation Willett, Sunder (2015) "Evil and Theodicy in Hinduism," Denison Journal of Religion: Vol. 14 , Article 5. Available at: http://digitalcommons.denison.edu/religion/vol14/iss1/5 This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Denison Journal of Religion by an authorized editor of Denison Digital Commons. Willett: Evil and Theodicy in Hinduism THE DENISON JOURNAL OF RELIGION Evil and Theodicy in Hinduism Sunder Willett The concept of evil colors much of today’s understanding of the world. In “The Abuse of Evil,” Richard Bernstein writes that evil is often used to obscure, to demonize and to stifle intelligent dialogue about serious issues.1 By calling some- thing evil one can avoid having to understand and analyze the conditions which allowed such events to occur. And yet what exactly is meant by the term evil? Due to the moral connotations of evil, there tends to be a generalization of evil as an absolute term. However, even in the supposedly secular United States of America, there is a distinctively Christian bias to the popular understanding of evil: that it is unnatural, wrong and in need of subjugation. But is this understanding true out- side of a Christian frame of reference? I argue that it is not. -
Cultural Mythologies of the Greeks, Romans, Norse and Hindu Many of the World's Diverse Mythologies Possess Uncanny Similarities
Cultural Mythologies of the Greeks, Romans, Norse and Hindu Many of the world's diverse mythologies possess uncanny similarities. The same stories appear again and again in different types of mythology, but each culture adds its own interpretation of these universal myths. Greek Mythology Greek mythology can be traced back to at least 1200 B.C.E. in much of Asia Minor, as well as Greece. Most written accounts of Greek mythology date from 500 B.C.E., during the Greek Classical Age. Many elements of modern culture, including language and media, continue to reference Greek mythology. In the community of cultural mythologies, the Greek gods could be dubbed the "dysfunctional family." Adultery, betrayal and tragic pride make Greek mythology's tales an exciting reading. The gods of the Greek Pantheon are the Olympians, who reside on Mount Olympus and are ruled by Zeus, who is married to Hera. Zeus is, in modern terms, a player. He has a roving eye and many tales in Greek mythology deal with his dalliances, the resulting children of his mortal lovers and the exasperation of his wife, Hera. Greek mythology includes the exploits of mortal heroes as well as tales of gods and demigods. The two great works of Greek Mythology, The Iliad and The Odyssey, deal with the end of the Trojan War and the long journey the hero Odysseus makes to return home from Troy. Roman Mythology Roman mythology sometimes fares badly when compared to other types of mythology. Often, Roman mythology is dismissed as a simple assimilation of Greek mythology's tales.