Hinduism Research Papers - Academia.edu (original) (raw)

2025, International Journal of Architecture and Urbanism

This study examines the contestation of the worship space by looking at how three religions: Buddhism, Confucianism and Taoism, occupy space in the tri-dharma worship building. This paper discusses the conceptual, theoretical, historical, and contemporary political aspects of the three religions in Indonesia and how the Indonesian government has historically encouraged Buddhists, Confucians, and Taoists to worship in the same space. This study surveys secondary data on the architecture of the Tri-Dharma houses of worship in Indonesia and looks at how the elements of each religion are placed in the buildings and how this reflects the contestation of the three religions in Indonesia. The result of this research shows that architectural contestation occurs in the altar room, ornamental, and overall building style. This contestation reflects which sects are dominant and which are peripheral to the three religions. This finding has implications for the importance of efforts to foster har...

2025, Vasile Gheorghe

Această lucrare este ediția a treia a îmbunătățită și completată față de primele două din 2017 și 2019. Cartea prezintă maniera de descifrare a textelor Tărtăria cu ajutorul unui procedeu de descifrare original, bazat pe ipoteza conform căreia limba tăblițelor este limba proto-indo-europeană. Procedeul face uz de informații din cultura vedică, în special astrologia și astronomia vedică. Concluzia lucrării precizează, că limba textelor Tărtăria este, de fapt, limba veche sanskrită.

2025, ARGOS

Many theories understand repetitiveness to be inherent in the concept of mantra itself. Despite its popularity and its significance for South Asian–and, indeed, global–religious history, mantra repetition has been insufficiently defined as an object of research. The peculiarities of the repetitiveness of mantra repetition are hardly ever reflected upon in academic literature. Furthermore, it has been assumed that mantra repetition is a timeless and even universal practice. Consequently, mantra repetition has eluded adequate scholarly analysis: Significant terminological particularities in primary sources have been overlooked and the possibility of historical developments has not been considered. In this article, I survey the current state of research relevant for the study of the emergence of mantra repetition-in particular, the practice of continuously reciting one and the same short formula-from its post-Vedic origins up to the middle of the first millennium CE. I also formulate research questions and hypotheses to guide future studies on the subject.

2025, Harrassowitz eBooks

2025

In this paper I examine the representation of a minority community, the Kodava, in film songs. The Kodava are frequently portrayed in popular discourse in India as ‘internal exotics’: the men warrior like, the women fair, beautiful but slightly racy. I first outline why representations in song and dance sequences matter, whilst framing discussion of exotic representation within a discourse developed in the study of exoticism in Western music. I will then make some observations on depictions of other Indian‘exotics within’ – tribal groups, Christians and indeterminately exotic women – showing how such groups are variously depicted as assimilable, unthreatening, or dangerous. After a brief description of the Kodava as a group, with attention given to their image in popular imagination, I will show that images projected effectively and affectively through songs in the two Kannada language films, Muthina Haara and Mungaaru Male, not only exoticise the Kodava, but do so along gendered li...

2025, The Image of India in Literature and film

2025, International Institute of Historiography

Dvaravati Myths and Legends

2025, International Institute of Historiography

Explaining Jayavarman II as Devraja and Chakravarti

2025, International Institute of Historiography

Hariharalay and Angkor- Similar Designs

2025, Chapman University

This is a reader for convenient access to selected papers on brain, mind and consciousness. The computer paradigm is often invoked to understand the workings of brain and mind. But unlike the computer that only follows the program that has been loaded on it to solve a problem, the mind takes an active role in processing the information received by the senses. Another way this difference may be seen is through the lens of determinism associated with machines and natural processes, whereas free-will is a characteristic of conscious behavior. These paradoxes are investigated in different ways in the academic disciplines of psychology, neuroscience, cognitive science, and philosophy of mind.

2025, Journal of Open Theology

From a traditional theological perspective, the ontological randomness and apparent lack of purpose in the evolutionary process appear to conflict with God's providence, sovereignty, and wisdom. Many physicists confirm that there are forms of ontological (metaphysical) randomness in the world that are intrinsic and real, and cannot be reduced to a mere lack of knowledge. We then examine the traditional notions of divine sovereignty and providence, proposing how an open theology perspective can reconcile ontological randomness with divine providence and wisdom.

2025, International Journal of Sanskrit Research

There is a lot of new research related to language and brain development, physiological responses, changes in behavior, perception, responses to real-life situations, and decisions made. All these depend on how holistic a language is, its syntax, root-based or non-root-based nature, semantics, grammar, ontology, and others. In this paper, we consider one small part of Sanskrit grammar called Kāraka-a fundamental unit of sentence or statement construction and analyze the nature of this language to show its holistic nature. It considers the complex nature of the grammar, the mental effort of the language user, and what a sentence or statement really means in this language.

2025, Labirinto

Entre 1510 até por volta de 1540, havia em Goa uma política religiosa de certa tolerância para com a população hindu. A partir de 1540, entretanto, a tendência reverteu-se para a total intolerância a qualquer prática ou crença religiosa fora do Cristianismo. Em 1541, as terras que antes haviam sido dos pagodes hindus foram confiscadas, os mesmos pagodes, destruídos, e seus pertences entregues em doação a obras pias. Foram ainda estabelecidas leis proibindo cultos e práticas religiosas não cristãs em Goa, instituindo novas políticas de favorecimento aos cristãos com doações, cargos ligados à administração do Estado, honrarias e outras medidas para "encorajar" as conversões de nativos. Nesse contexto é que, em 1541, é fundada a Confraria de Conversão à Fé em Goa, por iniciativa dos padres Diogo de Borba e Miguel Vaz. Apresentar os antecedentes políticos e religiosos e a fundação da Confraria, em 1541, bem como seu Estatuto e UNIVERSIDADE FEDERAL DE RONDÔNIA CENTRO

2025, āsana. Lo Yoga della Tradizione e la bellezza dell'UNO

Un nuovo libro sulle (o meglio ‘sugli’) āsana? Questa la domanda che sorge spontanea, visto che sul tema esistono già decine, se non centinaia di pubblicazioni. Alcune pregevoli e di grande spessore, quasi tutte opera di Guru o Maestri... more

2025, Book Review in Economic and Political Weekly, Vol LX, No 20

2025

The concept of reincarnation—the idea of the soul’s transfer or reappearance from one body to another—has been a subject of profound debate and exploration throughout the history of human thought. Although mainstream Islamic teachings, as... more

2025

Sendo o mais curto dos Upanishads, o Mandukya, embora conciso em doze versos, traz a verdade última - Brahman - como a entidade que permeia nossos estados de consciência - e além. Neste manuscrito, aparece a denominação “O Quarto”, muito usada para tratar do estado de consciência que transcende a cognição. Os poucos versos têm profundidade abissal e são melhor compreendidos com a leitura de comentários (os bhashyas) e de outros Upanishads que elaboram melhor os quatro aspectos abordados, como o Paramahamsa Parivrajaka Upanishad e Yoga Chudamani Upanishad.

2025, Learning as Self-Organization, edited by Karl Pribram and Joseph King, Lawrence Erlbaum Associates, Publishers

This paper presents a theory of brain behavior in terms of three modes of expression each of which may be considered a language. The brain is adaptive and its response cannot be fitted into any simple system of computation. Its three... more

2025

Upanisad sono il culmine delle riflessioni sull'origine e l'esistenza di questo Universo: rappresentano la più antica conoscenza e, allo stesso tempo, costituiscono la filosofia spirituale più moderna e razionale. Sono l'ultimo e l'unico tentativo di questo genere. Alla fine, anche gli autoproclamati razionalisti sono stati addomesticati ed hanno rinunciato alla loro offensiva contro la spiritualità delle Upaniṣad le quali costituiscono l'immensa ricchezza filosofica ereditata dall'India. La filosofia spirituale indiana è il più eccezionale documento razionale che permette di approcciare l'Unicità come sintesi del materiale e dello spirituale. Quando il resto del mondo dibatteva sulla superiorità comparativa tra il materiale e lo spirituale, la filosofia indiana sintetizzava entrambi in un'entità ultima e unica. Non sono testi teologici, ma puramente razionali deduzioni sulla spiritualità. Ancora oggi, sono al di sopra della portata di tutte le filosofie spirituali mai espresse nel mondo. In questi lavori, si può ottenere tutto quello che si dovrebbe sapere sulle informazioni contenute nelle Upanisad ed anche il modo di apprenderle. Le Upanisad rappresentano il culmine delle riflessioni sull'origine e l'esistenza di questo universo. Sono un genere di scrittura che si perde nella notte dei tempi, ma si declinano benissimo con la filosofia spirituale moderna e razionale. Le più autentiche e le più antiche, come già detto in precedenza, sono tredici e il loro studio tende ad enfatizzare la coerenza delle idee che hanno attraversato i secoli. Le Upanisad, collettivamente, costituiscono tutta la filosofia spirituale dell'India. La loro analisi fa emergere l'unicità e la razionalità dei pensieri che sono alla base dei dialoghi, evidenziando le eccezioni, le coerenze, le considerazione, spiegandone le ragioni. Forse mai, prima, un unico commentatore ha preso l'impegno di presentarle tutte assieme. Si è cercato di evitare la confusione con la teologia nonché influenze eccessive o fuorvianti con improprie interpretazione di termini. Non sono state usate parole criptate, ma è stato assegnato alle parole il significato comunemente inteso Di conseguenza, forse per la prima volta nella storia, la filosofia delle Upanisad è stata offerta sotto una nuova luce, ragione e logica. Una esposizione così precisa dei pensieri delle Upaniṣad, con splendente coerenza e chiarezza, è presentata soprattutto attraverso la molteplicità delle fonti, lasciando a vari commentatori la libertà per le loro interpretazioni. Coscienza a rendere possibile ogni cosa. Conoscendo questa entità, il saggio trascende i limiti della vita umana. Trascende il mondo e raggiunge l'immortalità. L'Advaita (Non-Dualismo) insegna che io non sono il mio corpo, non sono la mia mente. Cosa sono allora? Io sono Atman. Io sono consapevolezza. Il significato della risposta è che non sono la mente e gli organi di senso, ma è la Coscienza a funzionare dietro le quinte. In questo modo, la mente e gli altri organi svolgono le loro rispettive funzioni. Il Sé è l'unico motore che spinge la mente e gli altri organi di senso a funzionare. Terzo sloka: L'occhio non giunge fin lì, né la parola, né la mente. Noi non lo sappiamo. Non sappiamo come istruire nessuno al riguardo. Colui che conosce è distinto dal conosciuto e al di sopra del conosciuto. Lo abbiamo sentito affermare dai precettori che ce lo hanno insegnato. Guru spiega che il Sé non può essere conosciuto dalla mente o da altri organi di senso. Il Sé è diverso dal noto e al di là dell'ignoto. Ma noi siamo al di quà di questo. Ciò che illumina il tutto è la Coscienza. Il Sé è Colui che conosce ogni cosa. Questo è il vero Sè. Quindi, qualcosa di diverso dall'occhio, dall'orecchio, dalla mente, dalla parola, è ciò che si dice "Quello tu sei". [ Tat TVAM ASI ...] Tutti i problemi e le sofferenze nascono nel corpo e nella mente. Quando la mente non è attiva, diciamo durante il sonno profondo, tutti i problemi scompaiono. Dopo, nello stato di veglia, si riattivano. Corpo e mente sono separati dalla Coscienza, che è la nostra vera realtà. Le sofferenze sono tutte apparenze nella Coscienza, la cui natura è mutevole. Considera la conoscenza universale come il superinsieme di tutte le conoscenze. Essa ha due sottoinsiemi: 1) Ciò che è noto. 2) Ciò che è sconosciuto. C'è una conoscenza, nel sottoinsieme sconosciuto, che non può essere conosciuta oggettivamente. Può essere conosciuta solo soggettivamente (intuitivamente). Ciò significa che non possiamo oggettivare come nel caso dell'occhio, dell'orecchio o della mente. La conoscenza si acquisisce attraverso gli oggetti. Ma una parte della conoscenza può essere acquisita attraverso l'intuizione, attraverso la realizzazione. Dopo aver spiegato la natura del Brahman, il Guru mette in guardia Shishya dal pensare di conoscere Brahman molto bene. Il Guru afferma che chi pensa di conoscere bene il Brahman in realtà non lo conosce. Il Brahman "È noto a chi non lo conosce e sconosciuto a chi lo conosce". Le Upanishad menzionano come il Brahman possa essere realizzato intuitivamente. Chi conosce il Brahman sa che il Brahman esiste in ogni cosa, in tutti gli esseri e nelle esperienze come "Sakshi Chaitanyam" (coscienza testimone). Il saggio che conosce questo diventa immortale. Brahman , sapendo questo, apparve come Yaksha (un essere venerabile). Gli Dei non riuscirono a scoprire chi fosse lo Yaksha. Così, fu chiesto ad Agni di scoprirlo. Yaksha chiese ad Agni: "Chi sei e cosa fai?" Agni rispose: "Io sono il fuoco e posso bruciare tutto". Allora Yaksha mise una pagliuzza davanti ad Agni e gli chiese di bruciarla. Agni non ci riuscì e tornò dai Deva. Che cos'è questa Kena Upanishad? È una delle Upanishad più brevi e dolci, conosciuta anche come Tālavakara Upaṇiṣad, e appartiene al Sāma Veda. È una dissertazione sulla Natura della Realtà Assoluta conosciuta come Brahman. OM. Possano i miei arti, la mia parola, il mio respiro, i miei occhi, le mie orecchie, la mia forza e tutti i miei sensi rafforzarsi. Tutto è il Brahman nelle Upanishad. Che io non respinga il Brahman. Che il Brahman non mi respinga. Che non ci sia alcun rifiuto. Che tutti i Dharma contenuti nelle Upanishad siano in me. Come tutte le Upanishad, anche la Kena Upanishad ha lo scopo di guidare lo studente alla scoperta della Forza universale, della Coscienza universale, della Realtà senza forma chiamata Brahman, che sta alla base delle forme proiettate, dell'Universo apparente. Comprendere Brahman significa diventare tutt'uno con Brahman. Come disse Khalil Gibran, il fiume che trema per la paura di entrare nell'oceano dovrebbe ricordare che da piccolo fiume sta diventando un oceano possente. L'identità del fiume è perduta, ora è diventato un oceano. Così accade nello studio delle Upanisad: la tua individualità è perduta, ora tu sei l'Universale. Quello che segue è il commento di Parananda al primo capitolo.

2025, Chinar Publishers

Abhinavagupta was a philosopher, a master of aesthetics, an ace art critic, an expert of dramatics, a tantric, an accomplished practitioner of spirituality who had had attained self-realization, a yogi, a super scholar of performing arts, a logician of life, a great Shiv devotee, a researcher, an historian, an author, a Sanskrit pundit, an editor, a profound commentator, a poet and a musician. In short, his genius was so multifaceted that one wonders if there was something he could not do! …

2025

Sengupta. They started collecting the rich oral history of our land. Kaku visited the fair of Patabida and came to understand the tune and rhythm of Santal community. Prof. Dilip Biswas, an eminent historian, gave a speech on the elements of Indigenous knowledge of India in the Baker Hall of Presidency College and here from the 'Unknown Coastlines' was published. Sankar Kaku accompanied by Kakima (aunt), started walking along the rural course to reach the haat (weekly marketplace) of Chirakuti. Giridhari Dutta asked his two sons to guide Kaku and Kakima along the road to Odalchua via Belpahari. Sukumar da arranged some food for them. Unstoppable Kaku kept walking until he reached the haat of Chirakuti and a little lass called Gumi became their road guide. Thousands of people have walked the rural track on which he was walking for thousands of years. Every side of it was carrying the evidences of enriched history of the land that could only unfold to the eyes of the beholders who wish to see them. Kaku kept on walking, collecting those historical gems, sometimes crossing a feebly flown spring, sometimes by the side of the Bhumij village Dhobakacha, and sometimes through the sal-segun jungle to reach Chirugora finally, the village of Sunil Soren. He understood the flavor of 'dulungdulung' rhythm for the first time. The dream house of Chechet Dera (educational shed) was founded on that remotest place. Chechet Dera-was situated on the slanting land beside a jungle. The walls were made of red mud from that historical land, and the roof was thatched by the inhabitants of that region. While looking to the western sky, he told and sang the verses elaborating the day to day story of toil and struggle of the people living there. People of Birmadal, Dhangikusum, Chirakuti, astonishingly watched a hyper-energetic aged person visiting their villages too frequently. After the demise of Prof. Ashin Das Gupta in 1998, the name of Indian Institute of Tribal History was changed to Ashin Das Gupta Institute of Tribal History in memory of Late Prof. Dasgupta. In 1999, the super cyclone devastated the land, and amidst the calamity Kaku stayed there in Odalchua with Prof. Buddhadeb Chaudhuri to arrange for the very next day upcoming event. They toiled night and day to pitch the tents for the first Ashin Das Gupta Memorial Lecture venue. The event was to take place amidst the nature. Next day, Prof. Asoka Kumar Sen, from Chaibasa reached there to speak on 'Generalisations, Confusions and Reconstruction of Ho Historiography'in the

2025, International journal of humanities and arts

2025

This publication may be reproduced in whole or in part and in any form for educational or non-profit purposes without special permission from the copyright holder, provided acknowledgement of the source is made. ICIMOD would appreciate receiving a copy of any publication that uses this publication as a source. No use of this publication may be made for resale or for any other commercial purpose whatsoever without prior permission in writing from ICIMOD. The views and interpretations in this publication are those of the author(s). They are not attributable to ICIMOD and do not imply the expression of any opinion concerning the legal status of any country, territory, city or area of its authorities, or concerning the delimitation of its frontiers or boundaries, or the endorsement of any product.

2025

Dreams of ChandraGupta Maurya

2025

The decoration made by the Javanese community is a work of art and culture inherited from generation to generation where it has uniqueness and characteristic which contains the content of story and deep values concerning aesthetic, symbolic, and philosophical. The existence of ornamental art that has been there cannot be separated by the acculturation of other cultures where the cultural process takes place in the life of Javanese society who always open themselves to accept change for development. One of the various ornaments created is Wuwungan ornamental art on the roof of traditional house Kudus which has a very distinctive form that is not owned by other areas, so the visualization is very interesting to be studied scientifically. This study provides qualitative explanation, so the method used is qualitative with historical approach method, architecture, philosophy, and aesthetics to analyze and know the concept of ornamental form that visualization of ornamental variety accult...

2025

The Attributes of Hanuman

2025, International Institute of Historiography

Ayodhya, is a witness to the life of Lord Rama from his exile to his return to Ayodhya. Without the description of the Sarayu River, the story of Ayodhya remains incomplete, as the river has been a silent witness to the birth, exile, and return of Lord Rama. According to a legend in Ayodhya, the city was rediscovered by Vikramaditya after it was lost for centuries. The ongoing discussions about the grand Ram Temple in Ayodhya have sparked conversations around the Sarayu River. However, if we don't delve into the story of the Sarayu River, the saga of Ayodhya will remain incomplete.

2025, Religions

Given the emergence of the Ram Janmabhoomi Movement in the early 1990s, a group of female ascetics and sadhvis displayed tendencies of eschewing conventional gendered images and reinforcing the ideals of virtuous motherhood and female warriorhood in an effort to establish women’s alternative authority in the public and private domains. In order to galvanise women’s participation in the public sphere, these sadhvis allowed women to assume roles that would otherwise be reserved for men on the grounds that men are no longer living according to their dharma. In reality, the sadhvis were reorganising the feminine space within a predominately masculine Hindutva movement by recommending a level of politicisation of women’s private responsibilities in the public sphere with a distinctive articulation of particular gender stereotypes. Taking into account these factors, my aim in writing this essay is to examine the ramifications of the agency and authority that these sadhvis achieved while a...

2025

The study of Greek civilization in classical period is vast and curies subject for every archaeologist. The ancient account of Sima Chian the (father of Chinas history) mention the Alexandria in Chinas. The Han Dynasty and Tang Dynasty morally open the ground of Wars of conquests. The Sichuan Museum is important institution for any scholar the uncovered the un defining history of China and Greek Studies. Well, my best Friend Adam (Historian) send me some Photos of the Greek crown displayed inside the Sichuan Museum. The Archaeological remains of Zhelzei Village, and the LiQi Jia-Jia Zhuang Township, Yongcheng County, Yongcheng City, Guanso Province People show physical appearance is too different then Han People. The Niya archaeological remains of Greek deities depict on silk clothe. The government take interest from the last two decade to excavate that city but some community pressure not easy to dig out the Archaeology in China. This does it means to the antiquity related to the Bactrian Greeks but I think after Greek, Scythians adopted the Bactrian Greeks language, Religions, Architecture, and way of life in Gandharan land.

2025, Purnam

Cultural misappropriation in modern Yoga arises when its deep spiritual and cultural roots are stripped away, reducing it to a mere fitness routine or commodity. This paper explores the distinction between misappropriation and appreciation, highlighting the importance of respecting Yoga's Samskrut terminology, sacred symbols, and traditional practices. True cultural appreciation involves sincere engagement, reverence for its origins, and acknowledgment of its Indian context. Misrepresentation and commodification dilute Yoga's essence, while authenticity lies in practicing and teaching with integrity and respect. By addressing these issues mindfully, the Yoga community can preserve its universal values while honouring its cultural heritage.

2025, Anhad Lok

This study explores the profound influence of Goswami Tulsidas’s Ramcharitmanas on contemporary Indian painting, with a particular focus on the Ramayana series by the acclaimed artist B.G. Sharma. Tulsidas, a 16th-century saint-poet of... more

2025, Studies in People's History

The anthology under review originated from a symposium held in 2017, and is a welcome addition to the wealth of scholarship that the Mahābhārata has generated over centuries. In their introduction the editors, Hawley and Pillai, provide a succinct and lucid account of the contents of the Sanskrit Mahābhārata, highlighting its multivocality. They also introduce the essays included in the anthology, indicating that these represent relatively unfamiliar tellings and themes in a variety of languages and genres that emerge from different regions and religious traditions of South Asia, evolving through more than two millennia. As may be expected, they represent different and often divergent socio-political perspectives as well. It is this explicit diversity that makes this a particularly significant addition to the literature on Mahābhārata.

2025, Journal of Yoga Studies

In this paper I gather core definitional components of yogic Gnosticism (aka jñāna-yoga/ the yoga of knowledge), which I produced for a forthcoming monograph (Metaphysics as Therapy, Springer, April 2025) on the use of taxonomy in the spiritual exercises of gnostic yogas. I highlight the historical significance of this elite form of yogic cultivation and its general neglect within the emerging field of Yoga Studies. I explore the reasons for this neglect and suggest that, since we have not yet come close to any thorough understanding of the variform manifestations of gnostic yogas, it leaves a serious gap in the field to disregard this rather contemplative, intellectual, and scholastic form of yoga in favour of the more spectacular ones in fashion today. I present textual evidence for the usage of the term jñāna-yoga and the development of its meaning. I propose a minimal list of ten features, which I argue are shared among the various gnostic currents of yoga. In a fourth step, I briefly discuss the doctrinal antagonism of the ritual-oriented forms of yoga (karma-yoga) and the knowledge-oriented jñāna-yoga, to highlight how Hindu, Buddhist, and Jaina Gnostics have variously insisted on the cultivation of knowledge as the sole means of liberation. I then critically engage with Vivekananda’s perception of jñāna-yoga to highlight some elements of his thought that correspond with my research findings on yogic Gnosticism, before concluding with remarks on the challenging elitism of this trans-sectarian South Asian current.

2025, Portuguese Literary & Cultural Studies 42

The decision to establish a branch of the Inquisition in Goa created a unique reality in the Portuguese empire: that of having an inquisitorial tribunal exerting jurisdiction over a majority of people who had recently converted to Catholicism in an entirely colonial setting. This tribunal operated within a society marked by efforts to convert and eradicate the visible signs of gentilidade, that is, the cultural, ritual, and material expressions of the world of the “gentiles.” The aim of this article is to analyze the practices of carrying out autos-da-fé in Goa that were affected by a series of features specific to the Estado da Índia. First, we address how the social-religious landscape of the Estado da Índia’s population led to changes in the Goa Inquisition’s attitudes toward religious offenses, which, in turn, generated a need to find alternative discourses for the legitimacy of the court’s own function—namely, in the auto-da-fé sermons. We then consider the variables of time and space in the celebration of these ceremonies and the challenges of implementing Portuguese parameters in Goa. Finally, we explore two of the main moments in this public ritual: first, the procession, which became a space for the promotion of secondary sectors of colonial society, and then the auto-da-fé itself, which had to balance the exaltation of inquisitorial action while recognizing the importance of the two main representatives of the Estado da Índia, the viceroy and the archbishop.

2025, Religion and The Arts

Th is piece provides an account of the fertile exchanges that took place among Arab-Muslim and Hindu populations, as well as Jews, Parsis, and Christians, since the early decades of the first millennium CE and during the medieval period of Muslim rule in India. Tracing the remarkable story of inter-religious experiments in this vital area of the globe, and the intense socio-political, intellectual, and cultural intercourse between Hindus and Muslims that pervaded all sectors of existence, the author makes a strong case against zealous historical interpretations that portray Islam and Hinduism as warring factions and ideologies. Of particular interest in this rich cross-fertilization process is the creative leadership of figures like Mughal Emperor Akbar, Sultan Nasir Shah, Shikism's Guru Nanak, and poets such as Kabir Das.

2025, P C K PREM

An unusual act of the lord reveals intensity of devotion and penance of a child sage. A strong longing to see Dhruva it was and so, the greatest devotee of the great lord Vishnu went to the place of tapa. At that time, Dhruva saw a figure, a divine and dazzling spark of luminosity in lotus-like heart and realised a sharp, amazing and focused intellect of Yogic power. A stunning miracle very soon vanished as eyes opened. He beheld a radiant figure before the eyes. Dhruva was astonished, felt blessed, and immediately, he prostrated to say prayers.” Sage Maitreya continued his narration.

2025, International journal of applied research

Thousands of years ago yoga originated in India, and in present day and age, a disturbing mindfulness was seen in wellbeing and regular cures among individuals by yoga and pranayama which has been demonstrated a powerful strategy for improving wellbeing notwithstanding anticipation and the board of infections. With expanding logical examination in yoga, its remedial angles are likewise being investigated. Yoga is accounted for to lessen pressure and nervousness, improves autonomic capacities by activating neurohormonal instruments by the concealment of thoughtful movement, and even, presently a-days, a few reports proposed yoga is helpful for physical soundness of malignant growth patients. Such worldwide acknowledgment of yoga likewise vouches for India's developing social impact.

2025

God and Eternity are abstruse concepts and ambiguous subjects not often discussed, or even mentioned, in our polite and respectable society, though in certain of so-called religious culture, much is talked and written about the eternal life, which is supposed to be ours, if we have been good souls- when Death has relieved us of our earthly tools and faculties and forms. “But the Eternal life is here and now. We, our Self is the Eternal life-”.

2025, Mind-Body Practices in Healthcare

The aim of this chapter is to reflect on the therapeutic potential of yoga, and especially yogic breathing for health, healing, and wellbeing. We will do this by focusing on how a university course with yoga theory and practice as the central element could contribute to people's ability for Swadhyaya (self-reflection or self-inquiry), awareness about their need for personal development and self-care, as well as offer strategies for coping with stress. Our point of departure will be the yoga as a fourfold awareness model developed by Dr. Swami Gitananda Giri, founder of the Gitananda Rishi-culture Yoga tradition. The model focuses on how yoga can facilitate awareness about the body, emotions, mind, and meta-awareness (meta-cognition) and their interrelationship, in addition to acknowledging lack of awareness. These insights are relevant for coping with stress, personal development, and selfcare and can be used for teaching students in health care professions courses as well as health professionals. In the chapter, we aim to illuminate the overlap between yoga and yoga therapy and to illustrate how even yoga in educational settings can manifest yoga's therapeutic potentials.

2025, A Treasury of Life: Indian Company Paintings, c. 1790-1835, DAG, New Delhi

One of the most remarkable phenomena in the study of Indian art in the period since Independence has been the slow rise in understanding and appreciation of so-called 'Company painting'-that is, paintings produced by Indian artists in the late eighteenth and early nineteenth centuries for European patrons living in India, typically people associated with the British East India Company (hence the name).
This chapter surveys the scope of Company Painting and discusses some of the problems concerning its appreciation, and postcolonial interpretations.

2025, The Hindus: Baltazard Solvyns in Bengal, DAG, New Delhi

This is the Introduction and plate section of a catalogue of a complete set of Les Hndous/The Hindus, published by Baltazard Solvyns in Paris between 1808 and 1812.

2025, Presented at the 50th anniversary of the Spalding Symposium on Indian Religions, Christchurch College, University of Oxford, May 2-4, 2025

2025, Brain Sciences

Chanting is a form of rhythmic, repetitive vocalization practiced in a wide range of cultures. It is used in spiritual practice to strengthen community, heal illness, and overcome psychological and emotional difficulties. In many traditions, chanting is used to induce mystical states, an altered state of consciousness characterised by a profound sense of peace. Despite the global prevalence of chanting, its psychological effects are poorly understood. This investigation examined the psychological and contextual factors associated with mystical states during chanting. Data were analyzed from 464 participants across 33 countries who regularly engaged in chanting. Results showed that 60% of participants experienced mystical states during chanting. Absorption, altruism, and religiosity were higher among people who reported mystical states while chanting compared to those who did not report mystical states. There was no difference in mystical experience scores between vocal, silent, grou...

2025

This paper explores the phenomenon of musicians being moved to tears during performance, interpreting such moments as portals into emotional, physiological, and spiritual transformation. Drawing on personal narrative, cognitive neuroscience, and Tantric philosophy, it argues that these experiences reflect a confluence of subcortical emotional release and the disciplined control of artistic expression. Within a Tantric framework, they represent karmic purification and chakra activation-moments where the performer becomes a conduit for Shakti, the dynamic pulse of the cosmos. Music, in this view, functions not merely as art or communication, but as sacred ritual capable of dissolving ego, transmuting karma, and restoring the self through sound.

2025, IN_BO. Ricerche e progetti per il territorio, la città e l'architettura

His practice, RMA Architects (www.RMAarchitects.com), founded in 1990, has executed a range of projects across India and he has written, coauthored and edited a vast repertoire of books on Mumbai. In recent years, there has been an ex¬traordinary intensification of pilgrimage practices, which has translated into the need of larger and more frequently constructed urban structures for hosting massive gatherings. The case of the Kumbh Mela, a legendary Hindu festival in India, sets the standards for understanding alternative ways of building cities that are transitory and with a temporality aligned with the ephemeral nature of massive human flows. This massive cultural gathering, resulting in the biggest ephemeral mega city in the world accommodating 3 million pilgrims every 12 years, generates an extreme case that forces us to reflect deeply about the way we may think of future cities more broadly and from which we can extrapolate several lessons regarding more resilient, "open concept" of architecture, urban design and planning policy.

2025, American Ethnologist

2025, Manuscript Series, no. 37.

This text is a class on the Stanzas of Dzyan, a sacred text believed to be the oldest in the world. It describes the cyclical nature of existence, with periods of manifestation and non-manifestation. The text emphasizes the importance of... more

2025, Sophia: The Journal of Indian Philosophy

This paper critically examines the conceptual and ethical challenges in framing human-animal relationships through the lens of rights and justice. Arguing that both "human" and "animal" lack universal, non-reductive definitions, the paper interrogates the viability of animal rights frameworks, highlighting parallels with the limitations of human rights. It traces religious and philosophical perspectives that cast animals as a "quasi-self" in relation to humans, underscoring how anthropocentric paradigms shape both empathy and dominance. Through a biopolitical analysis inspired by Agamben's Homo Sacer and State of Exception, this study critiques contemporary approaches, including utilitarianism, capabilities theory, and speciesism, for failing to address systemic inequities underpinning human-animal dynamics. Examining practices such as domestication, companionship, and industrial exploitation, the paper situates these relationships within the broader ethics of capitalism and commodification. It concludes by reimagining the human-animal relationship as a negotiation of existence that resists universalizing categories, advocating for ethical frameworks grounded in lived experience and relationality over abstract rights discourse.