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Two Shakti Pithas of Kandhamal District
Orissa Review September - 2009 Two Shakti Pithas of Kandhamal District Raghunatha Rath Shakti cult or Mother Goddess worship had been level are known as Rastra Devi. They are being traced in the Indus valley civilization. Hence we Hinduized in name and process of worship also believe that from the ancient period Mother and Bramhin priests are engaged by the state. Goddess is being worshipped in India. Suktas The deities Pattakhanda and Baral Devi were dedicated in the Vedas to as much as forty of Kandhamal district have a tribal root, in course female deities. It is widely of time they have developed to accepted by scholars that the the status of regional fame being root of Shakti worship is laying patronized by local chiefs and in Devi Sukta of Rig Veda. So worshipped by both tribals and there is no doubt about non-tribals which helped the ancientness of mother chiefs to subdue the tribal Goddess worship in India. subjects and to gain control over In Adibasi community them. In the following paras we most of deities belongs to will come to know about both the female line. They worship deities in detail. Earth Goddess, River Goddess Pattakhanda Goddess, and Mountain Goddess etc. All the sources The word Pattakhanda literally of nature are worshiped as means "chief sword or main Goddesses in tribal societies. sword". Pattakhanda worship Likewise at the end of each indicates worship of weapons. village in Odisha we can Weapons are regarded as Goddess Durga, which is witness a place dedicated to Goddess Pattakhanda Mother Goddess, known by prevalent in the Hindu society of different names. -
GCSE Hinduism Shakti Definition: Shakti : Idea of God As a Female
GCSE Hinduism Shakti Definition: Shakti : idea of God as a female power. Some renowned forms of God as Mother, are Parvati, Durga, Kali, Lakshmi, and Saraswati Key Points Parvati: 1) Female Shakti 2) Consort of Lord Shiva. 3) Power to other devis come from her 4) Mother to Kartika & Ganesh Idea of God(shiva) and his manifesting power(parvati) are inseparable Durga 1) Role of the destroyer of evil 2) Sent to kill buffalo-demon, Maheshasura, 3) Carrying many different divine weapons to fight Maheshasura 4) She battled against the demon for 9 days and nights. 5) On the 10 th day the devil was killed – Dusserah 6) Durga puja is the festival celebrated mainly in eastern part of India. 7) She is seated on a tiger – suppression of ego. Lakshmi 1) Consort of Vishnu 2) Goddess of Beauty, Prosperity(wealth) and benevolence(love) 3) Wears a red/pink sari 4) Holds a lotus in 2 hands, and money flowing from other 2 hands 5) Money flowing represents offerings to devotees 6) Particularly worshipped at Diwali - Laksmi Pujan Saraswati 1) Consort of Brahma 2) Personification of Knowledge & aesthetics a. Expressed via art, music & dance 3) Holds a Veena (instrument like a sitar) 4) Wears a white Sari – symbol of purity 5) Holds scriptures in one hand for knowledge & rosary(mala) in another – for austerity Kali 1) Female role of destroyer (like female Shiva) so has scary appearance 2) Has black skin & hair 3) Necklace of skulls 4) Scary appearance shows God is both creator and destroyer, as if god creates everything, then only He can destroy it. -
Essays and Addresses on the Śākta Tantra-Śāstra
ŚAKTI AND ŚĀKTA ESSAYS AND ADDRESSES ON THE ŚĀKTA TANTRAŚĀSTRA BY SIR JOHN WOODROFFE THIRD EDITION REVISED AND ENLARGED Celephaïs Press Ulthar - Sarkomand - Inquanok – Leeds 2009 First published London: Luzac & co., 1918. Second edition, revised and englarged, London: Luzac and Madras: Ganesh & co., 1919. Third edition, further revised and enlarged, Ganesh / Luzac, 1929; many reprints. This electronic edition issued by Celephaïs Press, somewhere beyond the Tanarian Hills, and mani(n)fested in the waking world in Leeds, England in the year 2009 of the common error. This work is in the public domain. Release 0.95—06.02.2009 May need furthur proof reading. Please report errors to [email protected] citing release number or revision date. PREFACE TO THIRD EDITION. HIS edition has been revised and corrected throughout, T and additions have been made to some of the original Chapters. Appendix I of the last edition has been made a new Chapter (VII) in the book, and the former Appendix II has now been attached to Chapter IV. The book has moreover been very considerably enlarged by the addition of eleven new Chapters. New also are the Appendices. The first contains two lectures given by me in French, in 1917, before the Societé Artistique et Literaire Francaise de Calcutta, of which Society Lady Woodroffe was one of the Founders and President. The second represents the sub- stance (published in the French Journal “Le Lotus bleu”) of two lectures I gave in Paris, in the year 1921, before the French Theosophical Society (October 5) and at the Musée Guimet (October 6) at the instance of L’Association Fran- caise des amis de L’Orient. -
Devi: the Great Goddess (Smithsonian Institute)
Devi: The Great Goddess Detail of "Bhadrakali Appears to Rishi Chyavana." Folio 59 from the Tantric Devi series. India, Punjab Hills, Basohli, ca 1660-70. Opaque watercolor, gold, silver, and beetle-wing cases on paper. Purchase, Freer Gallery of Art, Smithsonian Institution F1997.8 Welcome to Devi: The Great Goddess. This web site has been developed in conjunction with the exhibition of the same name. The exhibition is on view at the Arthur M. Sackler Gallery from March 29, 1999 through September 6, 1999. Like the exhibition, this web site looks at the six aspects of the Indian goddess Devi. The site offers additional information on the contemporary and historical worship of Devi, activities for children and families, and a list of resources on South Asian arts and cultures. You may also want to view another Sackler web site: Puja: Expressions of Hindu Devotion, an on-line guide for educators explores Hindu worship and provides lesson plans and activities for children. This exhibition is made possible by generous grants from Enron/Enron Oil & Gas International, the Rockefeller Foundation, The Starr Foundation, Hughes Network Systems, and the ILA Foundation, Chicago. Related programs are made possible by Victoria P. and Roger W. Sant, the Smithsonian Educational Outreach Fund, and the Hazen Polsky Foundation. http://www.asia.si.edu/devi/index.htm (1 of 2) [7/1/2000 10:06:15 AM] Devi: The Great Goddess | Devi Homepage | Text Only | | Who is Devi | Aspects of Devi | Interpreting Devi | Tantric Devi | For Kids | Resources | | Sackler Homepage | Acknowledgements | The Arthur M. Sackler Gallery and Freer Gallery of Art, Smithsonian Institution, Washington, DC 20560. -
Shakta and Shakti by Usha Chatterji
Shakta and Shakti By Usha Chatterji Source: Studies in Comparative Religion, Vol. 2, No.4. (Autumn 1968) © World Wisdom, Inc. www.studiesincomparativereligion.com THE cult of the Mother Goddess is as old as humanity. It is believed that in antiquity the cult extended to all the countries and thrived in all the civilizations from the Nile and Euphrates to the Aegean Sea; "Looking to the east of the Euphrates we see the Dusk Divinity of India, the Adya-Shakti and Maha-Shakti, or Supreme Power of many names as Gagadamba, Mother of the World, which is the Play of Her who is named Lalita," (Sir John Woodroffe). In India, the Great Mother has been worshipped from the Himalayan mountains in the north to Cape Comorin in the extreme south; the word Cape Comorin is a corrupted form of Kanya Kumari or Kumari Devi, the Virgin Daughter, as the goddess is often called. The Vedas speak much of the goddesses. Their images are radiant with beauty, power and intelligence. From the Vedas themselves the Shakta Tantras, cult-books of the Goddess, derive their inspiration. In the Rig-Veda the goddess Sarasvati receives much homage: "Pure, Sarasvati, with all her bounties, rich in thoughts, inspires us towards truth, causes in us the required virtues, Sarasvati by her divinity awakens in us consciousness, illumines us in our thoughts." She is intelligence, science, arts, and all knowledge. The word shakti comes from the root "shak," "to be able, to have power". Any thing, any activity, has power; if the power be not visible, it is latent. -
Hindu Gods and Goddesses Great Gods Hindus Believe That There Are Three Great Gods (Māhadevas)
Hindu Gods and Goddesses Great Gods Hindus believe that there are three great gods (Māhadevas). These are considered the Trimurti – the three aspects of the universal supreme God. Vishnu Brahma Shiv a Great Gods The Tridevi are Goddesses who are equally important. Saraswati Lakshm Shakti i Brahma Brahma is the god (deva) of creation. He has four arms and four faces, looking in the four directions. Each of his four heads is believed to be responsible for one of the four Vedas (sacred Hindu texts). Brahma is not worshipped as much as the other gods, as it is believed his role as creator is over. His wife is Saraswati – the goddess of Knowledge. Saraswati Saraswati is the goddess (devi) of knowledge and the arts. Her swan personifies pure knowledge. She is sometimes depicted with a peacock which is said to represent the arts. She taught Brahma (her husband) the ability to sense, think, comprehend and communicate. Saraswati rejected material things in favour of pure wisdom. Vishnu Vishnu is the god responsible for preserving and protecting the universe. His role is to return to Earth during troubled times to restore the balance between good and evil. His incarnations (human forms of Vishnu) include Rama and Krishna. His last incarnation is said to be Siddartha Gautama – otherwise known as ‘Buddha’ (the founder of Buddhism). His wife is Lakshmi. Lakshmi Lakshmi is the goddess of wealth and purity. She is depicted with four arms and standing on a lotus flower. Hindus believe that if she is worshipped sincerely, and not in greed, she will bless them with fortune and success. -
Color Symbolism in Hinduism
Color Symbolism in Hinduism For the Hindu, colors play a very important role in the religion and culture and have a very deep significance, transcending purely decorative values. Hindu artists use color on the deities and their dresses signifying their qualities. Proper use of colors creates an environment, which should keep a person cheerful. Some of the main colors used in religious ceremonies are red, yellow (turmeric), green from leaves, white from wheat flour. etc. Red indicates both sensuality and purity. In Hindu religion, red is of utmost significance and the color most frequently used for auspicious occasions like marriages, birth of a child, festivals, etc. A red mark is put on the forehead during ceremonies and important occasions. As a sign of marriage, women put red powder on the hair parting. They also wear a red sari during marriage. Red powder is usually thrown on statues of deities and phallic symbols during prayers. It is also the color of Shakti (prowess). A red colored dress is put on deities who are charitable, brave, protective, and who have the capacity to destroy evil. On the death of a woman, her body is wrapped in a red cloth for the cremation. Saffron The most sacred color for the Hindu saffron. Represents fire and as impurities are burnt by fire, this color symbolizes purity. It also represents religious abstinence. This color connotation has a sacred meaning for the Hindu. It is the color of holy men and ascetics who have renounced the world. Wearing the color symbolizes the quest for light. It is the battle color of the Rajputs, the warrior caste. -
51 Shakti Peethas – a Compilation
51 Shakti Peethas – A Compilation 51 Shakti Peethas – A Compilation Shakti Peeth-An Introduction .......................................................................................................... 2 Shakti Peeth-# 1 – Kirit .................................................................................................................... 3 Shakti Peeth-# 2 - Vrindavan ........................................................................................................... 4 Shakti Peeth-# 3 - Kolhapur ............................................................................................................ 5 Shakti Peeth-# 4 - Shriparvata......................................................................................................... 6 Shakti Peeth-# 5 - Varanasi .............................................................................................................. 7 Shakti Peeth-# 6 –Godavari Tir ....................................................................................................... 8 Shakti Peeth-# 7 – Suchindram ....................................................................................................... 9 Shakti Peeth-# 8 – Panchasaagar................................................................................................... 10 Shakti Peeth-# 9 – Jvalamukhi ...................................................................................................... 11 Shakti Peeth-# 10 – Bhairava Parvat ........................................................................................... -
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. -
From “Living Corpse” to India's Daughter: Exploring the Social, Political and Legal Landscape of the 2012 Delhi Gang Rape
Women's Studies International Forum 50 (2015) 89–101 Contents lists available at ScienceDirect Women's Studies International Forum journal homepage: www.elsevier.com/locate/wsif From “living corpse” to India's daughter: Exploring the social, political and legal landscape of the 2012 Delhi gang rape Sharmila Lodhia Women's and Gender Studies, Santa Clara University, Santa Clara, CA 95053, USA article info synopsis Available online xxxx On December 16th 2012, Jyoti Singh, a 23 year old physiotherapy student, was brutally gang raped by six men on a bus in South Delhi, India. The severity of the attack and the inadequate response of the Indian government to the crime provoked nationwide protests and demands for legal reform. While other rapes have prompted public outcry, this particular crime inspired elevated interest, not only in India but around the world. This article addresses the relationship between the evolving social, political, and legal discourses surrounding rape in India that permeated the attack and its aftermath. By situating Jyoti Singh's case within a longer genealogy of responses to sexual violence in India this article reveals several unanticipated outcomes such as the distinct patterns of public outcry and protest, notable shifts in prior socio-legal narratives of rape and the pioneering content of the Justice Verma Committee report. © 2015 Elsevier Ltd. All rights reserved. “When a woman is ravished what is inflicted is not merely that permeated the event and its aftermath. Jacqui Alexander's physical injury, but the deep sense of some deathless shame.” concept of ideological traffic will illuminate the complex [Rafique v. -
Journal June - 2018 Vol
SVP National Police Academy Journal June - 2018 Vol. LXVI, No. 1 Published by SVP National Police Academy Hyderabad ISSN 2395 - 2733 SVP NPA Journal June - 2018 EDITORIAL BOARD Chairperson Ms. D.R. Doley Barman, Director Members Shri Rajeev Sabharwal Joint Director (BC & R) Dr. K P A Ilyas AD (Publications) EXTERNAL MEMBERS Prof. Umeshwar Pandey Director, Centre for Organization Development, P.O. Cyberabad, Madhapur, Hyderabad - 500 081 Dr. S.Subramanian, IPS (Retd) Plot No. D - 38, Road No.7, Raghavendra Nagar, Opp. National Police Academy, Shivarampally, Hyderabad - 52 Shri H. J.Dora, IPS (Retd) Former DGP, Andhra Pradesh H.No. 204, Avenue - 7, Road No. 3, Banjara Hills, Hyderabad – 34 Shri V.N. Rai, IPS (Retd) 10 A, The Mall Karnal, Haryana. Shri Sankar Sen, IPS (Retd) Senior Fellow, Head, Human Rights Studies, Institute of Social Sciences, 8, Nelson Mandela Road, New Delhi - 110 070 ii Volume 66 Number 1 June - 2018 Contents 1 Indian Bureaucracy and Police Force: Dimensions of Institutional Corruption................................................................................... 1 Debabrata Banerjee, IPS 2 Crime and Punishment (Fallacies of the public discourse)........................ 26 Umesh Sharraf, IPS 3 Study of Facebook Usage Trends among Students & Precautions Based on Findings................................................................................ 44 Varun Kapoor, IPS 4 Currency at a Cryptic Crossroads: Decrypted....................................... 74 R.K. Karthikeyan, IPS 5 Implications of Federalism on National Security and Counter -Terrorism... 94 Arshita Aggarwal 6 Motivational Aspects in Police Forces.................................................. 113 Rohit Malpani, IPS 7 Organizational Strategies for Coping with Police Burnout in India..... 122 Prof. A.K. Saxena 8 Counter -Terrorism and Community Policing................................... 138 Shabir Ahmed 9 Adolescents and Caste Voilence with a Special Focus on Ramanathpuram District - A Case Study.................................................................... -
URDHVA MULA Vol. 12 Dec. 2019
a hv Mu rd l U a GOJe& cetue: (Roots Upwards) An inter-disciplinary journal focusing on women and related issues Vol. 12 April 2019 Urdhva Mula 2019 vol. 12 Urdhva Mula (Roots Upwards) An Interdisciplinary Women’s Studies Journal The motto “UrdhvaMula” i.e. roots upwards. Two simple words, which can instil hope and courage when one is faced with various challenges of life. (from The Bhagavad Gita) 1 Urdhva Mula 2019 vol. 12 CONTENTS EDITORIAL ARTICLES Women Studies in Academic Disciplines: 6 Disciplining the Disciplines - Prof. Maithreyi Krishnaraj Transgression versus Transcendence an Analysis of 54 Dynamics of Women’s Sexuality in the Indian Epics Rāmāyaṇa and Mahābhārata - Dr. Sarla Santwani Women, Work and Empowerment: 70 A Case Study of the IT Sector - Priyanka Dwivedi The promise of the #MeToo movement for preventing and 83 reporting sexual harassment - Dr. Linda Lane Contribution of Socio-Cultural Factors in 96 Crime against Women - Dr. Jasmine Damle Identities and Negotiations between Women Householders and 113 Domestic Workers: A Case Study of Select Areas of Aligarh - Dr. Tauseef Fatima and Dr. Shafey Anwarul Haque Workplace Discrimination against Women in 130 the Formal Sector: Bias in the Quality of Work in the Metropolitan Cities of India - Dr. Sampriti Biswas 2 Urdhva Mula 2019 vol. 12 BOOK REVIEW Political Feminism in India an Analysis of Actors, 152 Debates and Strategies - Dr. Shital Tamakuwala Women’s Employment: Work in Progress 156 - Ms Damyanty Sridharan STATEMENTS AIDWA and FAOW 158 SC judges in matter of Complaint of 158 sexual harassment against CJI ABOUT AUTHORS List of Publications of Sophia Centre for Women’s Studies and Development ---------------- 3 Urdhva Mula 2019 vol.