1.
Sanskrit
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Sanskrit is the primary liturgical language of Hinduism, a philosophical language of Hinduism, Buddhism, and Jainism, and a literary language and lingua franca of ancient and medieval South Asia. As a result of transmission of Hindu and Buddhist culture to Southeast Asia and parts of Central Asia, as one of the oldest Indo-European languages for which substantial written documentation exists, Sanskrit holds a prominent position in Indo-European studies. The body of Sanskrit literature encompasses a rich tradition of poetry and drama as well as scientific, technical, philosophical, the compositions of Sanskrit were orally transmitted for much of its early history by methods of memorization of exceptional complexity, rigor, and fidelity. Thereafter, variants and derivatives of the Brahmi script came to be used, Sanskrit is today one of the 22 languages listed in the Eighth Schedule of the Constitution of India, which mandates the Indian government to develop the language. It continues to be used as a ceremonial language in Hindu religious rituals and Buddhist practice in the form of hymns. The Sanskrit verbal adjective sáṃskṛta- may be translated as refined, elaborated, as a term for refined or elaborated speech, the adjective appears only in Epic and Classical Sanskrit in the Manusmṛti and the Mahabharata. The pre-Classical form of Sanskrit is known as Vedic Sanskrit, with the language of the Rigveda being the oldest and most archaic stage preserved, Classical Sanskrit is the standard register as laid out in the grammar of Pāṇini, around the fourth century BCE. Sanskrit, as defined by Pāṇini, evolved out of the earlier Vedic form, the present form of Vedic Sanskrit can be traced back to as early as the second millennium BCE. Scholars often distinguish Vedic Sanskrit and Classical or Pāṇinian Sanskrit as separate dialects, although they are quite similar, they differ in a number of essential points of phonology, vocabulary, grammar and syntax. Vedic Sanskrit is the language of the Vedas, a collection of hymns, incantations and theological and religio-philosophical discussions in the Brahmanas. Modern linguists consider the metrical hymns of the Rigveda Samhita to be the earliest, for nearly 2000 years, Sanskrit was the language of a cultural order that exerted influence across South Asia, Inner Asia, Southeast Asia, and to a certain extent East Asia. A significant form of post-Vedic Sanskrit is found in the Sanskrit of Indian epic poetry—the Ramayana, the deviations from Pāṇini in the epics are generally considered to be on account of interference from Prakrits, or innovations, and not because they are pre-Paninian. Traditional Sanskrit scholars call such deviations ārṣa, meaning of the ṛṣis, in some contexts, there are also more prakritisms than in Classical Sanskrit proper. There were four principal dialects of classical Sanskrit, paścimottarī, madhyadeśī, pūrvi, the predecessors of the first three dialects are attested in Vedic Brāhmaṇas, of which the first one was regarded as the purest. In the 2001 Census of India,14,035 Indians reported Sanskrit to be their first language, in India, Sanskrit is among the 14 original languages of the Eighth Schedule to the Constitution. The state of Uttarakhand in India has ruled Sanskrit as its official language. In October 2012 social activist Hemant Goswami filed a petition in the Punjab. More than 3,000 Sanskrit works have been composed since Indias independence in 1947, much of this work has been judged of high quality, in comparison to both classical Sanskrit literature and modern literature in other Indian languages
2.
Shakti
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In Hinduism, Shakti, also spelled as Sakthi, meaning power or empowerment is the primordial cosmic energy and represents the dynamic forces that are thought to move through the entire universe. Shakti is the concept or personification of divine feminine creative power, as the mother she is known as Adi Parashakti or Adishakti. On the earthly plane, Shakti most actively manifests through female embodiment and creativity/fertility, though it is present in males in its potential. Hindus believe that Shakti is both responsible for creation and the agent of all change, Shakti is cosmic existence as well as liberation, its most significant form being the Kundalini Shakti, a mysterious psychospiritual force. In Shaktism, Shakti is worshipped as the Supreme Being, Shakti embodies the active feminine energy of Shiva and is identified as Tripura Sundari or her avatar Parvati. David Kinsley mentions the shakti of Lord Indras as Sachi, meaning power, indrani is part of a group of seven or eight mother goddesses called the Matrikas, who are considered shaktis of major Hindu gods. The Shakti goddess is known as Amma in south India, especially in the states of Karnataka, Tamil Nadu, Kerala, Telangana. There are many temples devoted to various incarnations of the Shakti goddess in most of the villages in South India. The rural people believe that Shakti is the protector of the village, the punisher of evil people, the curer of diseases, and they celebrate Shakti Jataras with great interest once a year. Some examples of incarnations are Ganga, Kamakshi, Kanakadurga, Mahalakshmi, Meenakshi, Manasa, Mariamman and it is believed that the cosmic grand design is theoretically a triangular structure of equal sides. The three points of the triangle or the structure of macrocosmic system are occupied by three ultimate manifestations of the trinity, Brahma, Vishnu and Rudra. This ultimate indestructible gravity known as Shakti in its three transformative form is connected to the trinity separately, Brahma, by the grace of her creative force creates. Rudra, by the strength of her destructive force destroys, Vishnu, by the unbiased intellectual force sustains. One of the oldest representations of the goddess in India is in a triangular form, the Baghor stone, found in a Paleolithic context in the Son River valley and dating to 9, 000-8,000 years BCE, is considered an early example of a yantra. Kenoyer, part of the team excavated the stone, considered that it was highly probable that the stone is associated with Shakti. Shaktism regards Devi as the Supreme Brahman itself with all forms of divinity considered to be merely Her diverse manifestations. In the details of its philosophy and practice, Shaktism resembles Shaivism, however, Shaktas, practitioners of Shaktism, focus most or all worship on Shakti, as the dynamic feminine aspect of the Supreme Divine. Shiva, the aspect of divinity, is considered solely transcendent
3.
Hinduism
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Hinduism is a religion, or a way of life, found most notably in India and Nepal. Hinduism has been called the oldest religion in the world, and some practitioners and scholars refer to it as Sanātana Dharma, scholars regard Hinduism as a fusion or synthesis of various Indian cultures and traditions, with diverse roots and no founder. This Hindu synthesis started to develop between 500 BCE and 300 CE following the Vedic period, although Hinduism contains a broad range of philosophies, it is linked by shared concepts, recognisable rituals, cosmology, shared textual resources, and pilgrimage to sacred sites. Hindu texts are classified into Shruti and Smriti and these texts discuss theology, philosophy, mythology, Vedic yajna, Yoga, agamic rituals, and temple building, among other topics. Major scriptures include the Vedas and Upanishads, the Bhagavad Gita, prominent themes in Hindu beliefs include the four Puruṣārthas, the proper goals or aims of human life, namely Dharma, Artha, Kama and Moksha, karma, samsara, and the various Yogas. Hindu practices include such as puja and recitations, meditation, family-oriented rites of passage, annual festivals. Some Hindus leave their world and material possessions, then engage in lifelong Sannyasa to achieve Moksha. Hinduism prescribes the eternal duties, such as honesty, refraining from injuring living beings, patience, forbearance, self-restraint, Hinduism is the worlds third largest religion, with over one billion followers or 15% of the global population, known as Hindus. The majority of Hindus reside in India, Nepal, Mauritius, the Caribbean, the word Hindu is derived from the Indo-Aryan/Sanskrit word Sindhu, the Indo-Aryan name for the Indus River in the northwestern part of the Indian subcontinent. The term Hindu in these ancient records is a geographical term, the Arabic term al-Hind referred to the people who live across the River Indus. This Arabic term was taken from the pre-Islamic Persian term Hindū. By the 13th century, Hindustan emerged as an alternative name of India. It was only towards the end of the 18th century that European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus. The term Hinduism, then spelled Hindooism, was introduced into the English language in the 18th-century to denote the religious, philosophical, because of the wide range of traditions and ideas covered by the term Hinduism, arriving at a comprehensive definition is difficult. The religion defies our desire to define and categorize it, Hinduism has been variously defined as a religion, a religious tradition, a set of religious beliefs, and a way of life. From a Western lexical standpoint, Hinduism like other faiths is appropriately referred to as a religion, in India the term dharma is preferred, which is broader than the western term religion. Hindu traditionalists prefer to call it Sanatana Dharma, the study of India and its cultures and religions, and the definition of Hinduism, has been shaped by the interests of colonialism and by Western notions of religion. Since the 1990s, those influences and its outcomes have been the topic of debate among scholars of Hinduism, Hinduism as it is commonly known can be subdivided into a number of major currents
4.
Shaivism
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Shaivism is one of the major traditions within Hinduism that reveres Shiva as the Supreme Being or its metaphysical concept of Brahman. The followers of Shaivism are called Shaivas or Saivas, like much of Hinduism, the Shaiva have many sub-traditions, ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga-oriented monistic non-theism such as Kashmiri Shaivism. It considers both the Vedas and the Agama texts as important sources of theology, Shaivism has ancient roots, traceable in the Vedic literature of 2nd millennium BCE, but this is in the form of the Vedic deity Rudra. In the early centuries of the era is the first clear evidence of Pāśupata Shaivism. Both devotional and monistic Shaivism became popular in the 1st millennium CE and it arrived in Southeast Asia shortly thereafter, leading to thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co-evolving with Buddhism in these regions. In the contemporary era, Shaivism is one of the aspects of Hinduism. Shaivism theology ranges from Shiva being the creator, preserver, destroyer to being the same as the Atman within oneself and it is closely related to Shaktism, and some Shaiva worship in Shiva and Shakti temples. It is the Hindu tradition that most accepts ascetic life and emphasizes yoga, Shaivism is one of the largest traditions within Hinduism. Shiva literally means kind, friendly, gracious, or auspicious, as a proper name, it means The Auspicious One. The word Shiva is used as an adjective in the Rig Veda, as an epithet for several Rigvedic deities, the term Shiva also connotes liberation, final emancipation and the auspicious one, this adjective sense of usage is addressed to many deities in Vedic layers of literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics, the Sanskrit word śaiva or Shaiva means relating to the god Shiva, while the related beliefs, practices, history, literature and sub-traditions constitute Shaivism. The reverence for Shiva is one of the traditions, found widely across India, Sri Lanka. While Shiva is revered broadly, Hinduism itself is a complex religion, Shaivism is a major tradition within Hinduism, with a theology that is predominantly related to the Hindu god Shiva. Shaivism has many different sub-traditions with regional variations and differences in philosophy, Shaivism has a vast literature with different philosophical schools, ranging from nondualism, dualism, and mixed schools. The origins of Shaivism are unclear and a matter of debate among scholars, some trace the origins to the Indus Valley civilization, which reached its peak around 2500–2000 BCE. Archeological discoveries show seals that suggest a deity that appears like Shiva. Of these is the Pashupati seal, which scholars interpreted as someone seated in a meditating yoga pose surrounded by animals. This Pashupati seal has been interpreted by scholars as a prototype of Shiva
5.
Shiva
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Shiva is one of the principal deities of Hinduism. He is the supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism, Shiva is the transformer within the Trimurti, the Hindu trinity that includes Brahma and Vishnu. In Shaivism tradition, Shiva is the Supreme being who creates, protects, in the goddess tradition of Hinduism called Shaktism, the goddess is described as supreme, yet Shiva is revered along with Vishnu and Brahma. A goddess is stated to be the energy and creative power of each and he is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. At the highest level, Shiva is regarded as formless, limitless, transcendent and unchanging absolute Brahman, Shiva has many benevolent and fearsome depictions. In benevolent aspects, he is depicted as an omniscient Yogi who lives a life on Mount Kailash as well as a householder with wife Parvati. In his fierce aspects, he is depicted slaying demons. Shiva is also known as Adiyogi Shiva, regarded as the god of yoga, meditation. Shiva is usually worshipped in the form of Lingam. Shiva is a deity, revered widely by Hindus, in India, Nepal. The Sanskrit word Śiva means, states Monier Williams, auspicious, propitious, gracious, benign, kind, benevolent, the roots of Śiva in folk etymology is śī which means in whom all things lie, pervasiveness and va which means embodiment of grace. The word Shiva is used as an adjective in the Rig Veda, as an epithet for several Rigvedic deities, the term Shiva also connotes liberation, final emancipation and the auspicious one, this adjective sense of usage is addressed to many deities in Vedic layers of literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics, Sharma presents another etymology with the Sanskrit root śarv-, which means to injure or to kill, interprets the name to connote one who can kill the forces of darkness. The Sanskrit word śaiva means relating to the god Shiva, and it is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning red, noting that Shiva is linked to the Sun, the Vishnu sahasranama interprets Shiva to have multiple meanings, The Pure One, and the One who is not affected by three Guṇas of Prakṛti. Shiva is known by names such Viswanathan, Mahadeva, Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra, Neelakanta, Subhankara, Trilokinatha. The highest reverence for Shiva in Shaivism is reflected in his epithets Mahādeva, Maheśvara, Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama, the version appearing in Book 13 of the Mahabharata provides one such list
6.
Lingam
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The lingam is an abstract or aniconic representation of the Hindu deity, Shiva, used for worship in temples, smaller shrines, or as self-manifested natural objects. In traditional Indian society, the linga is seen as a symbol of the energy, the lingam is often represented alongside the yoni, a symbol of the goddess or of Shakti, female creative energy. The union of linga and yoni represents the indivisible two-in-oneness of male and female, the lingam is a column-like or oval symbol of Shiva, the Formless All-pervasive Reality, made of stone, metal, or clay. The Shiva Linga is a symbol of Lord Shiva – a mark that reminds of the Omnipotent Lord, in Shaivite Hindu temples, the linga is a smooth cylindrical mass symbolising Shiva. It is found at the centre of the temple, often resting in the middle of a rimmed, disc-shaped structure, anthropologist Christopher John Fuller wrote that although most sculpted images are anthropomorphic, the aniconic Shiva Linga is an important exception. Some believe that linga-worship was a feature of indigenous Indian religion, there is a hymn in the Atharvaveda that praises a pillar, and this is one possible origin of linga worship. Some associate Shiva-Linga with this Yupa-Stambha, the sacrificial post, in the hymn, a description is found of the beginning-less and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. The Yupa-Skambha gave place in time to the Shiva-Linga, in the Linga Purana the same hymn is expanded in the shape of stories meant to establish the glory of the great Stambha and the supreme nature of Mahâdeva. The Hindu scripture Shiva Purana describes the origin of the lingam, known as Shiva-linga, as the beginning-less and endless cosmic pillar of fire, Lord Shiva is pictured as emerging from the Lingam – the cosmic pillar of fire – proving his superiority over the gods Brahma and Vishnu. The Linga Purana also supports this interpretation of lingam as a cosmic pillar, a similar interpretation is also found in the Skanda Purana, The endless sky is the Linga, the Earth is its base. At the end of time the universe and all the Gods finally merge in the Linga itself. In yogic lore, the linga is considered the first form to arise when creation occurs, seek him within the self and you will soon find him, meditate on His omnipresence and gain His boons. The oldest example of a lingam that is used for worship is in Gudimallam. It dates to the 2nd century BC, a figure of Shiva is carved into the front of the lingam. There is a set of proportions for the height, width. Some types of Shiva linga are mukhalinga, lingodbhavamurti, a linga with a cobra on top, svayambhuva directly made from light, Sphatika-linga, around 70 lingas are worshipped throughout the world and have become places of pilgrimage. The Rasa linga or Parad Shiva linga is made of mercury and it is of great importance for Hindu devotees and is worshipped with complete process, belief, and devotion. It is worshipped to be physically, mentally, spiritually, and psychologically as well as to obtain protection from the natural calamities, evil power, disaster
7.
Devi
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Devī is the Sanskrit word for goddess, the masculine form is Deva. Devi – the feminine form, and Deva – the masculine form, mean heavenly, divine, anything of excellence, and are also gender specific terms for a deity in Hinduism. The concept and reverence for goddesses appears in the Vedas, which were composed in the 2nd millennium BC, however, goddesses such as Saraswati and Usha have continued to be revered into the modern era. The divine feminine has the strongest presence as Devi in Hinduism, among major world religions, the goddess is viewed as central in Shakti and Saiva Hindu traditions. Devi and Deva are Sanskrit terms found in Vedic literature of the 2nd millennium BC, Deva is masculine, and the related feminine equivalent is devi. Monier Williams translates it as heavenly, divine, terrestrial things of excellence, exalted. Etymologically, the cognates of Devi are Latin dea and Greek thea, when capitalized, Devi or Mata refers to goddess as divine mother in Hinduism. Deva is also referred to as Devatā, while Devi as Devika, according to Douglas Harper, the etymological root Dev- means a shining one, from *div- to shine, and it is a cognate with Greek dios divine and Zeus, and Latin deus. The Devi Sukta of the Rigveda 10.125.1 through 10.125, however, the goddesses are not discussed as frequently as gods. Sri, also called Lakshmi, appears in late Vedic texts dated to be pre-Buddhist, Devi is the supreme being in the Shakta tradition of Hinduism, while in the Smarta Tradition, she is one of the five primary forms of Brahman revered. She is the power of Shiva, and this theme is also found in the Tripura Upanishad, Bahvricha Upanishad. Devi asserts that she is creator of earth and heaven and resides there and her creation of sky as father, seas as mother is reflected as the Inner Supreme Self. Her creations are not prompted by any Higher being and she resides in all her creations and she is, states Devi, the eternal and infinite consciousness engulfing earth and heaven, and all forms of bliss and non-bliss, knowledge and ignorance, Brahman and Non-Brahman. The tantric aspect in Devi Upanishad, states June McDaniel is the usage of the yantra, bindu, bija, mantra, shakti. Among the major religions, the concept of goddess in Hinduism as the divine feminine, has had the strongest presence since the ancient times. Parvati is the Hindu goddess of love, fertility and devotion and she is the gentle and nurturing aspect of the Hindu goddess. She is the goddess in Hinduism and has many attributes. Each of her aspects is expressed with a different name, giving her over 100 names in regional Hindu mythologies of India, along with Lakshmi and Saraswati, she forms the trinity of Hindu goddesses
8.
Tantra
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Tantra is the esoteric traditions of Hinduism and Buddhism that co-developed most likely about the middle of 1st millennium CE. The term tantra, in the Indian traditions, also means any systematic broadly applicable text, theory, system, method, instrument, in Hinduism, the tantra tradition is most often associated with its goddess tradition called Shaktism, followed by Shaivism and Vaishnavism. In Buddhism, the Vajrayana tradition is known for its extensive tantra ideas, Tantric Hindu and Buddhist traditions have influenced other religious traditions such as Jainism, Sikhism, the Tibetan Bön tradition, Daoism, and the Japanese Shintō tradition. Tantra as genre of literature in Hinduism have been influential to its arts, icons, Hindu puja, temples and iconography are tantric in nature. The Hindu texts that describe these topics are called Tantras, Āgamas or Samhitās, in Buddhism, its tantra-genre literature has influenced the artworks in Tibet, historic cave temples of India, and imagery in southeast Asia. Tantra literally means loom, warp, weave, the connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial era European invention. The term is based on the metaphor of weaving, states Ron Barrett and it implies interweaving of traditions and teachings as threads into a text, technique or practice. The word appears in the hymns of the Rigveda such as in 10.71 and it is found in many other Vedic era texts, such as in section 10.7.42 of the Atharvaveda and many Brahmanas. In these and post-Vedic texts, the meaning of Tantra is that which is principal or essential part, main point, model, framework. The term “Tantra” after about 500 BCE, in Buddhism, Hinduism and Jainism is a bibliographic category, the same Buddhist texts are sometimes referred to as tantra or sutra, for example, Vairocabhisambodhi-tantra is also referred to as Vairocabhisambodhi-sutra. The various contextual meaning of the word Tantra varies with the Indian text, the earliest definitions and expositions on Tantra come from the ancient texts of Panini, Patanjali and the literature of the language-focussed, ritual-oriented Mimamsa school of Hindu philosophy. The word tantra, states Patanjali, means principal, main, Patanjali also offers a semantic definition of Tantra, stating that it is structural rules, standard procedures, centralized guide or knowledge in any field that applies to many elements. The ancient Mimamsa school of Hinduism uses the term tantra extensively, for example, When an action or a thing, once complete, becomes beneficial in several matters to one person, or to many people, that is known as Tantra. For example, a lamp placed amidst many priests, in contrast, that which benefits by its repetition is called Āvāpa, such as massaging with oil. Medieval texts present their own definitions of Tantra, in modern era scholarship, Tantra has been studied as an esoteric practice and ritualistic religion, sometimes referred to as Tantrism. There is wide gap between what Tantra means to its followers, and what Tantra has been represented or perceived as since colonial era writers began commenting on Tantra, many definitions of Tantra have been proposed ever since, and there is no universally accepted definition of Tantra. André Padoux in his review of Tantra definitions offers two, then rejects both, another definition, more common among observers and non-practitioners, is some set of mechanistic rituals, omitting entirely the ideological side. According to David N. Lorenzen, two different kinds of definitions of Tantra exist, a definition and a broad definition
9.
Abiogenesis
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Abiogenesis, biopoiesis, \by-o-po-ee-sis\ or informally, the origin of life, is the natural process by which life arises from non-living matter, such as simple organic compounds. The study of abiogenesis can be geophysical, chemical, or biological, Life itself is dependent upon the specialized chemistry of carbon and water and is largely based upon five different families of chemicals. Carbohydrates are sugars, and as monomer units can be assembled into polymers called polysaccharides, such as cellulose, nitrogenous bases are organic molecules in which the amine group of nitrogen, combined with two hydrogen atoms, plays an important part. Chlorophyll is based upon a porphyrin ring derived from amine monomer units, nucleic acid monomers are made from a carbohydrate monosaccharide a nitrogenous base and one or more high energy phosphate groups. When joined together they form either the unit of inheritance, the gene, made from DNA or RNA, the monomer unit of a protein is always one of 20 amino acids, comprising an amine group, a hydrocarbon and a carboxylic acid. Through a condensation reaction, in which the acid of one amino acid is linked to the amine of another with removal of a water molecule. Polymers of amino acids are termed proteins and these molecules provide many catalytic metabolic functions for living processes, any successful theory of abiogenesis must explain the origins and interactions of these five classes of molecules. Many approaches to investigate how self-replicating molecules, or their components. It is generally thought that current life on Earth is descended from an RNA world, various external sources of energy that may have triggered these reactions have been proposed, including lightning and radiation. Other approaches focus on understanding how catalysis in chemical systems on the early Earth might have provided the precursor molecules necessary for self-replication. Complex organic molecules have found in the Solar System and in interstellar space. It is speculated that the biochemistry of life may have begun shortly after the Big Bang,13.8 billion years ago, the panspermia hypothesis proposes that life originated outside the Earth, not how life came to be. Nonetheless, Earth remains the place in the Universe known to harbour life. In recent years, there have been a number of discoveries that suggested the earliest appearance of life on Earth was even earlier in time, according to biologist Stephen Blair Hedges, If life arose relatively quickly on Earth … then it could be common in the universe. The Hadean Earth is thought to have had a secondary atmosphere, during its formation, the Earth lost a significant part of its initial mass, with a nucleus of the heavier rocky elements of the protoplanetary disk remaining. As Earth lacked the gravity to hold any molecular hydrogen, this component of the atmosphere would have been rapidly lost during the Hadean period, along with the bulk of the original inert gases. The solution of carbon dioxide in water is thought to have made the slightly acidic. The atmosphere at the time has been characterized as a gigantic and it may have been similar to the mixture of gases released today by volcanoes, which still support some abiotic chemistry
10.
Indian religions
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These religions are also classified as Eastern religions. Although Indian religions are connected through the history of India, they constitute a wide range of religious communities, evidence attesting to prehistoric religion in the Indian subcontinent derives from scattered Mesolithic rock paintings. The Harappan people of the Indus Valley Civilisation, which lasted from 3300 to 1300 BCE, had an early urbanised culture which predates the Vedic religion. The documented history of Indian religions begins with the historical Vedic religion, the practices of the early Indo-Iranians. The period of the composition, redaction and commentary of these texts is known as the Vedic period, the Reform or Shramanic Period between 800–200 BCE marks a turning point between the Vedic religion and Hindu religions. This period also saw the writing of the Upanishads and the rise of Vedanta, the early Islamic period also gave rise to new movements. Sikhism was founded in the 15th century on the teachings of Guru Nanak, the vast majority of its adherents originate in the Punjab region. With the colonial dominance of the British a reinterpretation and synthesis of Hinduism arose, james Mill, in his The History of British India, distinguished three phases in the history of India, namely Hindu, Muslim and British civilisations. This periodisation has been criticised, for the misconceptions it has given rise to, another periodisation is the division into ancient, classical, medieval and modern periods, although this periodization has also received criticism. The division in Ancient-Medieval-Modern overlooks the fact that the Muslim-conquests took place between the eight and the century, while the south was never completely conquered. According to Thapar, a periodisation could also be based on significant social and economic changes, smart and Michaels seem to follow Mills periodisation, while Flood and Muesse follow the ancient, classical, mediaeval and modern periods periodisation. Evidence attesting to prehistoric religion in the Indian subcontinent derives from scattered Mesolithic rock paintings such as at Bhimbetka, depicting dances, neolithic agriculturalists inhabiting the Indus River Valley buried their dead in a manner suggestive of spiritual practices that incorporated notions of an afterlife and belief in magic. Marshalls interpretations have been debated, and sometimes disputed over the following decades. One Indus valley seal shows a seated, possibly ithyphallic and tricephalic, figure with a horned headdress, surrounded by animals. Marshall identified the figure as a form of the Hindu god Shiva, who is associated with asceticism, yoga, and linga, regarded as a lord of animals. The seal has hence come to be known as the Pashupati Seal, after Pashupati, while Marshalls work has earned some support, many critics and even supporters have raised several objections. Doris Srinivasan has argued that the figure does not have three faces, or yogic posture, and that in Vedic literature Rudra was not a protector of wild animals. Despite the criticisms of Marshalls association of the seal with a proto-Shiva icon, historians like Heinrich Zimmer, Thomas McEvilley are of the opinion that there exists some link between first Jain Tirthankara Rishabha & Indus Valley civilisation
11.
Vedas
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The Vedas are a large body of knowledge texts originating in the ancient Indian subcontinent. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature, Hindus consider the Vedas to be apauruṣeya, which means not of a man, superhuman and impersonal, authorless. Vedas are also called śruti literature, distinguishing them from religious texts. The Veda, for orthodox Indian theologians, are considered revelations seen by ancient sages after intense meditation, in the Hindu Epic the Mahabharata, the creation of Vedas is credited to Brahma. The Vedic hymns themselves assert that they were created by Rishis, after inspired creativity. There are four Vedas, the Rigveda, the Yajurveda, the Samaveda, each Veda has been subclassified into four major text types – the Samhitas, the Aranyakas, the Brahmanas, and the Upanishads. Some scholars add a fifth category – the Upasanas, the various Indian philosophies and denominations have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their authority are classified as orthodox. Other śramaṇa traditions, such as Lokayata, Carvaka, Ajivika, Buddhism and Jainism, despite their differences, just like the texts of the śramaṇa traditions, the layers of texts in the Vedas discuss similar ideas and concepts. The Sanskrit word véda knowledge, wisdom is derived from the root vid- to know and this is reconstructed as being derived from the Proto-Indo-European root *u̯eid-, meaning see or know. The noun is from Proto-Indo-European *u̯eidos, cognate to Greek εἶδος aspect, not to be confused is the homonymous 1st and 3rd person singular perfect tense véda, cognate to Greek οἶδα oida I know. Root cognates are Greek ἰδέα, English wit, etc, the Sanskrit term veda as a common noun means knowledge. The term in some contexts, such as hymn 10.93.11 of the Rigveda, means obtaining or finding wealth, property, a related word Vedena appears in hymn 8.19.5 of the Rigveda. It was translated by Ralph T. H. Griffith as ritual lore, as studying the Veda by the 14th century Indian scholar Sayana, as bundle of grass by Max Müller, Vedas are called Maṛai or Vaymoli in parts of South India. Marai literally means hidden, a secret, mystery, in some south Indian communities such as Iyengars, the word Veda includes the Tamil writings of the Alvar saints, such as Divya Prabandham, for example Tiruvaymoli. The Vedas are among the oldest sacred texts, the Samhitas date to roughly 1700–1100 BC, and the circum-Vedic texts, as well as the redaction of the Samhitas, date to c. 1000-500 BC, resulting in a Vedic period, spanning the mid 2nd to mid 1st millennium BC, or the Late Bronze Age, Michael Witzel gives a time span of c.1500 to c. Witzel makes special reference to the Near Eastern Mitanni material of the 14th century BC the only record of Indo-Aryan contemporary to the Rigvedic period
12.
Bhagavad Gita
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The Bhagavad Gita, often referred to as simply the Gita, is a 700-verse Hindu scripture in Sanskrit that is part of the Hindu epic Mahabharata. The Gita is set in a framework of a dialogue between Pandava prince Arjuna and his guide and charioteer Lord Krishna. Inserted in this appeal to kshatriya dharma is a dialogue, between diverging attitudes concerning methods toward the attainment of liberation. The Bhagavad Gita was exposed to the world through Sanjaya, who senses and cognises all the events of the battlefield, Sanjaya is Dhritarashtras advisor and also his charioteer. The Bhagavad Gita presents a synthesis of the concept of Dharma, theistic bhakti, the ideals of moksha through jnana, bhakti, karma. Numerous commentaries have been written on the Bhagavad Gita with widely differing views on the essentials, the setting of the Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of the human life. The Bhagavad Gitas call for selfless action inspired many leaders of the Indian independence movement including Bal Gangadhar Tilak, Mahatma Gandhi referred to the Gita as his spiritual dictionary. The epic Mahabharata is traditionally ascribed to the Sage Vyasa, the Bhagavad Gita, theories on the date of composition of the Gita vary considerably. Scholars accept dates from the century to the second century BCE as the probable range. Professor Jeaneane Fowler, in her commentary on the Gita, considers second century BCE to be the date of composition. It is estimated that the text probably reached something of a form by the early Gupta period. The actual dates of composition of the Gita remain unresolved, there is no reference to the Bhagavad Gita in Buddhist literature, the Tripitaka. The Buddha refers to 3 Vedas rather than 4 Vedas, as per general perception in many dialogues, so, there is doubt about whether the Bhagavad Gita was widely known about during the lifetime of Gautama Buddha. Due to its presence in the Mahabharata, the Bhagavad Gita is classified as a Smriti text or that which is remembered. The smriti texts of the period between 200 BCE and 100 CE belong to the emerging Hindu Synthesis, proclaiming the authority of the Vedas while integrating various Indian traditions and religions. Acceptance of the Vedas became a criterion for defining Hinduism over and against the heterodoxies. The so-called Hindu Synthesis emerged during the early Classical period of Hinduism, the Bhagavad Gita is the sealing achievement of this Hindu Synthesis, incorporating various religious traditions. According to Hiltebeitel, Bhakti forms an ingredient of this synthesis
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Organism
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In biology, an organism is any contiguous living system, such as an animal, plant, fungus, protist, archaeon, or bacterium. All known types of organisms are capable of some degree of response to stimuli, reproduction, growth and development and homeostasis. An organism consists of one or more cells, when it has one cell it is known as an organism. Most unicellular organisms are of microscopic scale and are thus described as microorganisms. Humans are multicellular organisms composed of trillions of cells grouped into specialized tissues. An organism may be either a prokaryote or a eukaryote, prokaryotes are represented by two separate domains—bacteria and archaea. Eukaryotic organisms are characterized by the presence of a cell nucleus. Fungi, animals and plants are examples of kingdoms of organisms within the eukaryotes, estimates on the number of Earths current species range from 10 million to 14 million, of which only about 1.2 million have been documented. More than 99% of all species, amounting to five billion species. In 2016, a set of 355 genes from the last universal ancestor of all living organisms living was identified. The term organism first appeared in the English language in 1703 and it is directly related to the term organization. There is a tradition of defining organisms as self-organizing beings. An organism may be defined as an assembly of molecules functioning as a more or less stable whole that exhibits the properties of life. Dictionary definitions can be broad, using such as any living structure, such as a plant, animal, fungus or bacterium, capable of growth. Many definitions exclude viruses and possible man-made non-organic life forms, as viruses are dependent on the machinery of a host cell for reproduction. A superorganism is an organism consisting of individuals working together as a single functional or social unit. There has been controversy about the best way to define the organism, several contributions are responses to the suggestion that the category of organism may well not be adequate in biology. Viruses are not typically considered to be organisms because they are incapable of autonomous reproduction and this controversy is problematic because some cellular organisms are also incapable of independent survival and live as obligatory intracellular parasites
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Species
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In biology, a species is the basic unit of biological classification and a taxonomic rank. A species is defined as the largest group of organisms in which two individuals can produce fertile offspring, typically by sexual reproduction. While this definition is often adequate, looked at more closely it is problematic, for example, with hybridisation, in a species complex of hundreds of similar microspecies, or in a ring species, the boundaries between closely related species become unclear. Other ways of defining species include similarity of DNA, morphology, all species are given a two-part name, a binomial. The first part of a binomial is the genus to which the species belongs, the second part is called the specific name or the specific epithet. For example, Boa constrictor is one of four species of the Boa genus, Species were seen from the time of Aristotle until the 18th century as fixed kinds that could be arranged in a hierarchy, the great chain of being. In the 19th century, biologists grasped that species could evolve given sufficient time, Charles Darwins 1859 book The Origin of Species explained how species could arise by natural selection. Genes can sometimes be exchanged between species by horizontal transfer, and species may become extinct for a variety of reasons. In his biology, Aristotle used the term γένος to mean a kind, such as a bird or fish, a kind was distinguished by its attributes, for instance, a bird has feathers, a beak, wings, a hard-shelled egg, and warm blood. A form was distinguished by being shared by all its members, Aristotle believed all kinds and forms to be distinct and unchanging. His approach remained influential until the Renaissance, when observers in the Early Modern period began to develop systems of organization for living things, they placed each kind of animal or plant into a context. Many of these early delineation schemes would now be considered whimsical, animals likewise that differ specifically preserve their distinct species permanently, one species never springs from the seed of another nor vice versa. In the 18th century, the Swedish scientist Carl Linnaeus classified organisms according to shared physical characteristics and he established the idea of a taxonomic hierarchy of classification based upon observable characteristics and intended to reflect natural relationships. At the time, however, it was widely believed that there was no organic connection between species, no matter how similar they appeared. However, whether or not it was supposed to be fixed, by the 19th century, naturalists understood that species could change form over time, and that the history of the planet provided enough time for major changes. Jean-Baptiste Lamarck, in his 1809 Zoological Philosophy, described the transmutation of species, proposing that a species could change over time, in 1859, Charles Darwin and Alfred Russel Wallace provided a compelling account of evolution and the formation of new species. Darwin argued that it was populations that evolved, not individuals and this required a new definition of species. Darwin concluded that species are what appear to be, ideas
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Karma
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Karma means action, work or deed, it also refers to the spiritual principle of cause and effect where intent and actions of an individual influence the future of that individual. Good intent and good deed contribute to good karma and future happiness, while bad intent and bad deed contribute to bad karma, Karma is closely associated with the idea of rebirth in many schools of Asian religions. In these schools, karma in the present affects ones future in the current life, as well as the nature, with origins in ancient India, karma is a key concept in Hinduism, Buddhism, Jainism, Sikhism, and Taoism. Karma is the deed, work, action, or act, and it is also the object. Halbfass explains karma by contrasting it with another Sanskrit word kriya, a good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent, Karma, also refers to a conceptual principle that originated in India, often descriptively called the principle of karma, sometimes as the karma theory or the law of karma. In the context of theory, karma is complex and difficult to define, other Indologists include in the definition of karma theory that which explains the present circumstances of an individual with reference to his or her actions in past. The law of karma operates independent of any deity or any process of divine judgment, Buddhism and Jainism have their own karma precepts. Thus karma has not one, but multiple definitions and different meanings and it is a concept whose meaning, importance and scope varies between Hinduism, Buddhism, Jainism and other traditions that originated in India, and various schools in each of these traditions. OFlaherty claims that, furthermore, there is a debate regarding whether karma is a theory, a model, a paradigm. Karma theory as a concept, across different Indian religious traditions, shares common themes, causality, ethicization. A common theme to theories of karma is its principle of causality, one of the earliest association of karma to causality occurs in the Brihadaranyaka Upanishad of Hinduism. For example, at 4.4. 5-6, it states, The relationship of karma to causality is a motif in all schools of Hindu, Jain. Disinterested actions, or unintentional actions do not have the positive or negative karmic effect, as interested. Another causality characteristic, shared by Karmic theories, is that like deeds lead to like effects, thus good karma produces good effect on the actor, while bad karma produces bad effect. This effect may be material, moral or emotional — that is, the effect of karma need not be immediate, the effect of karma can be later in ones current life, and in some schools it extends to future lives. The consequence or effects of karma can be described in two forms, phalas and samskaras. A phala is the visible or invisible effect that is typically immediate or within the current life, the theory of karma is often presented in the context of samskaras
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Rakshasa
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A Rakshasa is a mythological being in Hindu mythology. As this mythology influenced other religions, the rakshasa was later incorporated into Buddhism, a female rakshasa is known as a Rakshasi. A female Rakshasa in human form is a Manushya-Rakshasi, the terms Asura and Rakshasa are sometimes used interchangeably. Rakshasas were believed to have created from the breath of Brahma when he was asleep at the end of the Satya Yuga. As soon as they were created, they were so filled with bloodlust that they started eating Brahma himself, Brahma shouted Rakshama. and Vishnu came to his aid, banishing to Earth all Rakshasas. Their literary origins can be traced to Vedic sources through Hymn 87 of the mandala of the Rig Veda. They are classified amongst the Yatudhanas, mythological beings that consume raw flesh, some sources credit Kashyapa with the origin of the rakshasa. For artistic reasons, the Hymns of the Vedas do not do so and this might explain why the Puranans and Hindu epics elaborate on their lineage, but the Vedas do not. Kashyapa was married to the thirteen daughters of Daksha, among them were Aditi, Diti and Danu. His sons with Danu are the Danavas, while those with Diti are the Daityas and his sons with Aditi are the Adityas, who are considered Devas and are also called Suras. Rakshasas were most often depicted as ugly, fierce-looking and enormous creatures and they are shown as being mean, growling like beasts, and as insatiable cannibals that could smell the scent of human flesh. Some of the more ferocious ones were shown with flaming red eyes and hair, generally they could fly, vanish, and had Maya, which enabled them to change size at will and assume the form of any creature. The female equivalent of rakshasa is rakshasi, in the world of the Ramayana and Mahabharata, Rakshasas were a populous race. There were both good and evil rakshasas, and as warriors they fought alongside the armies of good and evil. They were powerful warriors, expert magicians and illusionists, as shape-changers, they could assume different physical forms. It was not always clear whether they had a true or natural form, as illusionists, they were capable of creating appearances which were real to those who believed in them or who failed to dispel them. Some of the rakshasas were said to be man-eaters, and made their appearance when the slaughter on a battlefield was at its worst. Occasionally they served as soldiers in the service of one or another warlord
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Moksha
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Moksha, also called vimoksha, vimukti and mukti, is a term in Hinduism and Hindu philosophy which refers to various forms of emancipation, liberation, and release. In its soteriological and eschatological senses, it refers to freedom from saṃsāra, in its epistemological and psychological senses, moksha refers to freedom from ignorance, self-realization and self-knowledge. In Hindu traditions, moksha is a concept and included as one of the four aspects and goals of human life. Together, these four aims of life are called Puruṣārtha in Hinduism, the concept of moksha is found in Jainism, Buddhism and Hinduism. In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa. However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism, the term nirvana is more common in Buddhism, while moksha is more prevalent in Hinduism. Moksha is derived from the root Sanskrit, मुच्, muc, in Vedas and early Upanishads, the word Sanskrit, मुच्यते, mucyate appears, which means to be set free or release - such as of a horse from its harness. The definition and meaning of moksha varies between schools of Indian religions. Moksha means freedom, liberation, from what and how is where the schools differ, Moksha is also a concept that means liberation from rebirth or saṃsāra. This liberation can be attained while one is on earth, or eschatologically, some Indian traditions have emphasized liberation on concrete, ethical action within the world. This liberation is a transformation that permits one to see the truth. For example, Vivekachudamani - an ancient book on moksha, explains one of many steps on the path to moksha, as. Samsara originated with religious movements in the first millennium BCE and these movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each subject to injury, disease. By release from this cycle, the involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti, in earliest Vedic literature, heaven and hell sufficed soteriological curiosities. The rebirth idea ultimately flowered into the ideas of saṃsāra, or transmigration - where one’s balance sheet of karma determined one’s rebirth, along with this idea of saṃsāra, the ancient scholars developed the concept of moksha, as a state that released a person from the saṃsāra cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen, comes from self-knowledge, the meaning of moksha in epistemological and psychological sense has been variously explained by scholars
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Reincarnation
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Reincarnation is the philosophical or religious concept that an aspect of a living being starts a new life in a different physical body or form after each biological death. It is also called rebirth or transmigration, and is a part of the Saṃsāra doctrine of cyclic existence and it is a central tenet of all major Indian religions, namely Buddhism, Hinduism, Jainism, and Sikhism. The idea of reincarnation is found in ancient cultures, and a belief in rebirth/metempsychosis was held by Greek historic figures, such as Pythagoras, Socrates. Unity Church and its founder Charles Fillmore teach reincarnation, in recent decades, many Europeans and North Americans have developed an interest in reincarnation, and many contemporary works mention it. The word reincarnation derives from Latin, literally meaning, entering the flesh again, the Greek equivalent metempsychosis derives from meta and empsykhoun, a term attributed to Pythagoras. An alternate term is transmigration implying migration from one life to another, the term has been used by modern philosophers such as Kurt Gödel and has entered the English language. Another Greek term sometimes used synonymously is palingenesis, being born again, Rebirth is a key concept found in major Indian religions, and discussed with various terms. These religions believe that this reincarnation is cyclic and an endless Saṃsāra and they consider the release from the cycle of reincarnations as the ultimate spiritual goal, and call the liberation by terms such as moksha, nirvana, mukti and kaivalya. Gilgul, Gilgul neshamot or Gilgulei Ha Neshamot refers to the concept of reincarnation in Kabbalistic Judaism, Gilgul means cycle and neshamot is souls. Kabbalistic reincarnation says that humans only to humans and to the same sex only. The origins of the notion of reincarnation are obscure, discussion of the subject appears in the philosophical traditions of India. The Greek Pre-Socratics discussed reincarnation, and the Celtic Druids are also reported to have taught a doctrine of reincarnation, the ideas associated with reincarnation may have arisen independently in different regions, or they might have spread as a result of cultural contact. In ancient European, Iranian and Indian agricultural cultures, the cycles of birth, death. The idea of reincarnation has early roots in the Vedic period, predating the Buddha, the concepts of the cycle of birth and death, samsara, and liberation partly derive from ascetic traditions that arose in India around the middle of the first millennium BCE. Though no direct evidence of this has found, the tribes of the Ganges valley or the Dravidian traditions of South India have been proposed as another early source of reincarnation beliefs. Hinduisms Rigveda makes references to reincarnation in the Brahmanas layer, though these early textual layers of the Vedas, from 2nd millennium BCE, mention and anticipate the doctrine of Karma and rebirth, the idea is not fully developed. It is in the early Upanishads, which are pre-Buddha and pre-Mahavira, the texts of ancient Jainism that have survived into the modern era are post-Mahavira, likely from the last centuries of the 1st millennium BCE, and extensively mention rebirth and karma doctrines. The Jaina philosophy assumes that the soul exists and is eternal, passing through cycles of transmigration, after death, reincarnation into a new body is asserted to be instantaneous in early Jaina texts
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Brahman
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In Hinduism, Brahman connotes the highest Universal Principle, the Ultimate Reality in the universe. In major schools of Hindu philosophy, it is the material, efficient and it is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman as a concept is the single binding unity behind the diversity in all that exists in the universe. Brahman is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen, Brahman is a key concept found in the Vedas, and it is extensively discussed in the early Upanishads. The Vedas conceptualize Brahman as the Cosmic Principle, in the Upanishads, it has been variously described as Sat-cit-ānanda and as the unchanging, permanent, highest reality. Brahman is discussed in Hindu texts with the concept of Atman, personal, impersonal or Para Brahman, or in various combinations of these qualities depending on the philosophical school. In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman in each being, Brahman is thus a gender-neutral concept that implies greater impersonality than masculine or feminine conceptions of the deity. Brahman is referred to as the supreme self, puligandla states it as the unchanging reality amidst and beyond the world, while Sinar states Brahman is a concept that cannot be exactly defined. In Vedic Sanskrit, Brahma, brahman from root bṛh-, means to be or make firm, strong, solid, expand, promote. Brahmana, from stems brha + Sanskrit -man- from Indo-European root -men- which denotes some manifested form of power, inherent firmness. In later Sanskrit usage, Brahma, brahman means the concept of the transcendent and immanent ultimate reality, the concept is central to Hindu philosophy, especially Vedanta, this is discussed below. Brahm is another variant of Brahman, Brahmā, Brahman, means the deity or deva Prajāpati Brahmā. He is one of the members of the Hindu trinity and associated with creation, but does not have a cult in present-day India. This is because Brahmā, the creator-god, is long-lived but not eternal i. e. Brahmā gets absorbed back into Purusha at the end of an aeon, and is born again at the beginning of a new kalpa. These are distinct from, A brāhmaṇa, is a commentary on the Vedic mantras—an integral part of the Vedic literature. A brāhmaṇa, means priest, in this usage the word is rendered in English as Brahmin. This usage is found in the Atharva Veda. Ishvara, in Advaita, is identified as a partial manifestation of the ultimate reality
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Shaktism
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Shaktism is a major tradition of Hinduism, wherein the metaphysical reality is considered feminine and the Devi is supreme. It includes a variety of goddesses, all considered aspects of the supreme goddess. Shaktism has different sub-traditions, ranging from those focussed on gracious Lakshmi to fierce Kali, the Sruti and Smriti texts of Hinduism are an important historical framework of the Shaktism tradition. In addition, it reveres the texts Devi Mahatmya, the Devi-Bhagavata Purana, the Devi Mahatmya in particular, is considered in Shaktism to be as important as the Bhagavad Gita. Shaktism is known for its various sub-traditions of Tantra, as well as a galaxy of goddesses with respective systems and it consists of the Vidyapitha and Kulamārga. The pantheon of goddesses in Shaktism grew after the decline of Buddhism in India, wherein Hindu and Buddhist goddesses were combined to form the Mahavidya, the most common aspects of Devi found in Shaktism include Durga, Kali, Amba, Lakshmi, Parvati and Tripurasundari. The goddess-focussed tradition is popular in West Bengal, Assam, Tripura, Nepal and the neighboring regions. Yet, they are declared equivalent aspects of gender neutral Brahman, of Prajapati, the goddesses often mentioned in the Vedic layers of text include the Ushas, Vac, Sarasvati, Prithivi, Nirriti, Shraddha. Goddesses such as Uma appear in the Upanishads as another aspect of Brahman, hymns to goddesses are in the ancient Hindu epic Mahabharata, particularly in the later added Harivamsa section of it. The archaeological and textual evidence implies, states Thomas Coburn, that the Goddess had become as much a part of the Hindu tradition, as God, by about the third or fourth century. The literature on Shakti theology grew in ancient India, climaxing in one of the most important texts of Shaktism called the Devi Mahatmya, the Devi-Mahatmya is not the earliest literary fragment attesting to the existence of devotion to a goddess figure, states Thomas B. Coburn – a professor of Religious Studies, but it is surely the earliest in which the object of worship is conceptualized as Goddess, with a capital G. Other important texts of Shaktism include the Shakta Upanishads, as well as Shakta-oriented Upa Puranic literature such as the Devi Purana and Kalika Purana, the Lalita Sahasranama. The Tripura Upanishad is historically the most complete introduction to Shakta Tantrism, along with the Tripura Upanishad, the Tripuratapini Upanishad has attracted scholarly bhasya in the second half of 2nd-millennium, such as by Bhaskararaya, and by Ramanand. These texts link the Shakti Tantra tradition as a Vedic attribute, Shaktas conceive the Goddess as the supreme, ultimate, eternal reality of all existence, or same as the Brahman concept of Hinduism. She is considered to be simultaneously the source of all creation, its embodiment and the energy that animates and governs it, according to V. R. Ramachandra Dikshitar – a professor of Indian history, in Shaktism theology Brahman is static Shakti and Shakti is dynamic Brahman. Shaktism views the Devi as the source, essence and substance of everything in creation and its texts such as the Devi-Bhagavata Purana states, I am Manifest Divinity, Unmanifest Divinity, and Transcendent Divinity. I am Brahma, Vishnu and Shiva, as well as Saraswati, Lakshmi, I am the Sun and I am the Stars, and I am also the Moon
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Ambubachi Mela
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It is believed that the presiding goddess of the temple, Devi Kamakhya, the Mother Shakti, goes through her annual cycle of menstruation during this time stretch. It is also believed that during the rains the creative. There is no idol of the deity but she is worshipped in the form of a yoni-like stone instead over which a natural spring flows. This mela is also known as Ameti or Tantric fertility festival since it is associated with Tantric Shakti cult prevalent in eastern parts of India. Even some Tantric Babas make their public appearances only during these four days, the rest of the year, they remain in seclusion. Some Babas are seen displaying their psychic powers like putting their heads in a pit and stand upright on it, the temple remains closed for three days during the mela for it is believed that mother earth becomes unclean for three days like the traditional womens menstrual seclusion. During these three days some restrictions are observed by the devotees like not cooking, not performing puja or reading holy books, after three days devi Kamakhya is bathed and other rituals are performed to ensure that the devi retrieves her purity. Then the doors of the temple are reopened and prasad is distributed, on the fourth day the devotees are allowed to enter the temple and worship devi Kamakhya. In 2016, the dates of the Ambubachi festival are scheduled between 22/Jun/2016 till 26/Jun/2016 The prasad is distributed in two forms – Angodak and Angabastra, every year lakhs of pilgrims, starting from Sadhus to householders, from all over India, come to Guwahati to observe this festival. They include Sanyasins, black clad Aghoras, the Khade-babas, the Baul or singing minstrels of West Bengal, intellectual and folk Tantriks, Sadhus, even foreigners from abroad come to seek blessings of mother Kamakhya. Assamese Culture Raja Parva Shaktism Kamakhya Temple Website Ambubachi at Sri Sri Kamakhya Temple, Religious and Socio-Cultural Aspects Ambubachi, Celebrating the Menstruation of Mother Earth
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Assam
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Assam (English pronunciation, /əˈsæm/ listen is a state in northeastern India. Located south of the eastern Himalayas, Assam comprises the Brahmaputra Valley, Assam, along with Arunachal Pradesh, Nagaland, Manipur, Mizoram, Tripura, and Meghalaya, is one of the Seven Sister States. Geographically, Assam and these states are connected to the rest of India via a 22 kilometres strip of land in West Bengal called the Siliguri Corridor or Chickens Neck. Assam shares a border with Bhutan and Bangladesh, and its culture, people. Assam is known for Assam tea and Assam silk, the first oil well in Asia was drilled here. The state has conserved the one-horned Indian rhinoceros from near extinction, along with the water buffalo, pygmy hog, tiger. It provides one of the last wild habitats for the Asian elephant, the Assamese economy is aided by wildlife tourism, centred around Kaziranga National Park and Manas National Park which are World Heritage Sites. Sal tree forests are found in the state which, as a result of abundant rainfall, Assam receives more rainfall compared to most parts of India. This rain feeds the Brahmaputra River, whose tributaries and oxbow lakes provide the region with a hydro-geomorphic and aesthetic environment, the precise etymology of Assam came from Ahom Dynasty. In the classical period and up to the 12th century the region east of the Karatoya river, largely congruent to present-day Assam, was called Kamarupa, in medieval times the Mughals used Asham and Kamrup, and during British colonialism, the English used Assam. Though many authors have associated the name with the 13th century Shan invaders the precise origin of the name is not clear. It was suggested by some that the Sanskrit word Asama was the root, which has been rejected by Kakati, among possible origins are Tai and Bodo. Assam and adjoining regions have evidences of settlements from all the periods of the Stone ages. The hills at the height of 1, 500–2,000 feet were popular habitats probably due to availability of exposed dolerite basalt, useful for tool-making. According to a text, Kalika Purana, the earliest ruler of Assam was Mahiranga Danav of the Danava dynasty. The last of these rulers, also Naraka, was slain by Krishna, narakas son Bhagadatta became the king, who fought for the Kauravas in the battle of Kurukshetra with an army of kiratas, chinas and dwellers of the eastern coast. Samudraguptas 4th century Allahabad pillar inscription mentions Kamarupa and Davaka as frontier kingdoms of the Gupta Empire, ruled by three dynasties Varmanas, Mlechchha dynasty and Kamarupa-Palas, from their capitals in present-day Guwahati, Tezpur and North Gauhati respectively. All three dynasties claimed their descent from Narakasura, an immigrant from Aryavarta, in the reign of the Varman king, Bhaskar Varman, the Chinese traveller Xuanzang visited the region and recorded his travels
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Menstruation
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Menstruation, also known as a period or monthly, is the regular discharge of blood and mucosal tissue from the inner lining of the uterus through the vagina. The first period usually begins between twelve and fifteen years of age, a point in time known as menarche, however, periods may occasionally start as young as eight years old and still be considered normal. The average age of the first period is later in the developing world. The typical length of time between the first day of one period and the first day of the next is 21 to 45 days in young women, bleeding usually lasts around 2 to 7 days. Menstruation stops occurring after menopause, which occurs between 45 and 55 years of age. Periods also stop during pregnancy and typically do not resume during the months of breastfeeding. Up to 80% of women report having some symptoms prior to menstruation, common signs and symptoms include acne, tender breasts, bloating, feeling tired, irritability, and mood changes. These may interfere with life, therefore qualifying as premenstrual syndrome. In 3 to 8%, symptoms are severe, a lack of periods, known as amenorrhea, is when periods do not occur by age 15 or have not occurred in 90 days. Other problems with the cycle include painful periods and abnormal bleeding such as bleeding between periods or heavy bleeding. Menstruation in other animals occurs in primates, such as apes and monkeys, as well as bats, the menstrual cycle occurs due to the rise and fall of hormones. This cycle results in the thickening of the lining of the uterus, the egg is released from an ovary around day fourteen in the cycle, the thickened lining of the uterus provides nutrients to an embryo after implantation. If pregnancy does not occur, the lining is released in what is known as menstruation, the first menstrual period occurs after the onset of pubertal growth, and is called menarche. The average age of menarche is 12 to 15, however, it may start as early as eight. The average age of the first period is later in the developing world. The average age of menarche has changed little in the United States since the 1950s, Menstruation is the most visible phase of the menstrual cycle and its beginning is used as the marker between cycles. The first day of bleeding is the date used for the last menstrual period. The typical length of time between the first day of one period and the first day of the next is 21 to 45 days in young women, the medical definition of menopause is one year without a period and typically occurs between 45 and 55 in Western countries
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Goddess
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A goddess is a female deity in polytheistic religions. Goddesses most often have characteristics that are apotheosize in their pure form. However, in some cases goddesses may embody neutral forms personifying both male and female characteristics, or they may even exhibit traits that are associated with the male gender. In some faiths, a female figure holds a central place in religious prayer. For example, Shaktism, the worship of the force that animates the world, is one of the three major sects of Hinduism. Polytheist religions, including Polytheistic reconstructionists, honour multiple goddesses and gods and these deities may be part of a pantheon, or different regions may have tutelary deities. The reconstructionists, like their ancient forebears, honour the deities particular to their country of origin, the noun goddess is a secondary formation, combining the Germanic god with the Latinate -ess suffix. It first appeared in Middle English, from about 1350, the English word follows the linguistic precedent of a number of languages—including Egyptian, Classical Greek, and several Semitic languages—that add a feminine ending to the languages word for god. Joseph Campbell in The Power of Myth, a 1988 interview with Bill Moyers, links the image of the Earth or Mother Goddess to symbols of fertility and reproduction. For example, Campbell states that, There have been systems of religion where the mother is the prime parent, and in Egypt you have the Mother Heavens, the Goddess Nut, who is represented as the whole heavenly sphere. Joseph Campbell, Well that was associated primarily with agriculture and the agricultural societies and it has to do with the earth. The human woman gives birth just as the earth gives birth to the plants. so woman magic, and the personification of the energy that gives birth to forms and nourishes forms is properly female. It is in the world of ancient Mesopotamia, the Egyptian Nile. Campbell also argues that the image of the Virgin Mary was derived from the image of Isis and her child Horus, other Mesopotamian goddesses include Ninhursag, Ninlil, Antu, Gaga Goddesses of the Canaanite religion, Baalat Gebal, Astarte, Anat. Cybele, Her Hittite name was Kubaba, but her name changed to Cybele in Phrygian and Roman culture and her effect can be also seen on Artemis as the Lady of Ephesus. Hebat, Mother Goddess of the Hittite pantheon and wife of the sky god. She was the origin of the Hurrian cult, arinniti, Hittite Goddess of the sun. She became patron of the Hittite Empire and monarchy, leto, A mother Goddess figure in Lykia
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Kamakhya
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Kamakhya is an important Hindu Tantric goddess of desire who evolved in the Himalayan hills. She is also identified as Kali and Maha Tripura Sundari, according to the Tantric texts that are the basis for her worship at the Kamakhya temple, a 16th-century temple in the Kamrup district of Assam. Her name means renowned goddess of desire, and she resides at the presently rebuilt Kamakhya Temple in 1645 C. The temple is primary amongst the 51 Shakti Peethas related to the sect that follows Sati, the origin of worship Shakti at the site is associated with the legend of Sati, who was the wife of the ascetic god Shiva and daughter of the Puranic god-king Daksha. Daksha was unhappy with his daughters choice of husband, and when he performed a grand Vedic sacrifice for all the deities, in a rage, Sati threw herself onto the fire, knowing that this would make the sacrifice impure. Because she was the mother goddess, Sati left her body in that moment to be reborn as the goddess Parvati. Meanwhile, Shiva was stricken with grief and rage at the loss of his wife and he put Satis body over his shoulder and began his tandava throughout the heavens, and vowed not to stop until the body was completely rotted away. The other Gods, afraid of their annihilation, implored Vishnu to pacify Shiva, thus, wherever Shiva wandered while dancing, Vishnu followed. He sent his discus Sudarshana to destroy the corpse of Sati, pieces of her body fell until Shiva was left without a body to carry. Seeing this, Shiva sat down to do Mahatapasya, despite the similarity in name, scholars do not generally believe that this legend gave rise to the practice of sati or the voluntary giving of the wifes body on the pyre of her husband. According to various myths and traditions, there are 51 pieces of Satis body scattered across the Indian subcontinent and these places are called shakti peethas and are dedicated to various powerful goddesses. Kamarupa is the region in which the yoni is said to have fallen to earth, Kamakhya as a goddess likely predates the Sanskritization of Assam. She is likely related to an important goddess of the Khasi, devotees also call her Kameshwari, and consider her a form of Maha Tripura Sundari, also called Shodashi. Kamakhya is associated with the Dasa Mahavidyas, who each have temples dedicated to them at the Kamakhya temple complex in Assam and she is also closely associated with Durga. Four Adi Shakti Peethas The great mythological texts including the Kalika Purana, like inside the Jagannath Temple, Puri, Odisha, Sthana Khanda, near Brahmapur, Odisha, near Guwahati, Assam and in Kolkata, West Bengal originated from the limbs of the Corpse of Mata Sati. Several of these goddesses are worshipped as forms of Kamakhya explicitly, Kamakhya is pictured as a young goddess,16 years old, with twelve arms and six heads of varying colors, representing a powerful goddess who is omnipotent, omniscient and omnipresent. She is ornately dressed, typically wearing a red sari, opulent jewelry and she holds in each of ten hands a lotus, trident, sword, bell, discus, bow, arrows, club or scepter, goad, and shield. Her remaining two hold a bowl, which is made either of gold or a skull
26.
Kamakhya Temple
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The Kamakhya Temple, also Kamrup-Kamakhya is a Hindu temple dedicated to the mother goddess Kamakhya. It is one of the oldest of the 51 Shakti Pithas, among these, Tripurasundari, Matangi and Kamala reside inside the main temple whereas the other seven reside in individual temples. It is an important pilgrimage destination for general Hindu and especially for Tantric worshipers, in July 2015, the Supreme Court of India transferred the administration of the Temple from the Kamakhya Debutter Board to the Bordewri Samaj. The temple consists of four chambers, garbhagriha and three mandapas locally called calanta, pancharatna and natamandira aligned from east to west, the garbhagriha has a pancharatha plan that rests on plinth moldings that are similar to the Surya Temple at Tezpur. On top of the plinths are dados from a period which are of the Khajuraho or the Central Indian type. The panels have delightful sculptured Ganesha and other Hindu gods and goddesses, though the lower portion is of stone, the shikhara in the shape of a polygonal beehive-like dome is made of brick, which is characteristic of temples in Kamrup. The shikhara is circled by a number of minaret inspired angashikharas of Bengal type charchala, the Shikhara, angashikharas and other chambers were built in the 16th century and after. The inner sanctum, the garbhagriha, is ground level and consists of no image but a rock fissure in the shape of a yoni, The garbhagriha is small, dark. Inside the cave there is a sheet of stone that slopes downwards from both sides meeting in a yoni-like depression some 10 inches deep and this hollow is constantly filled with water from an underground perennial spring. It is the depression that is worshiped as the goddess Kamakhya herself. The garbhaghrihas of the temples in the Kamakhya complex follow the same structure—a yoni-shaped stone, filled with water. The temple consists of three additional chambers, the first to the west is the calanta, a square chamber of type atchala. The entrance to the temple is generally via its northern door and it houses a small movable idol of the Goddess, a later addition, which explains the name. The walls of this chamber contain sculpted images of Naranarayana, related inscriptions and it leads into the garbhagriha via descending steps. The pancharatna to the west of calanta is large and rectangular with a flat roof, the middle shikhara is slightly bigger than the other four. The natamandira extends to the west of the pancharatna with an apsidal end and its inside walls bear inscriptions from Rajeswar Singha and Gaurinath Singha, which indicate the period this structure was built. The first epigraphic notice of Kamakhya is found in the 9th-century Tezpur plates of Vanamalavarmadeva of the Mlechchha dynasty, since the archaeological evidence too points to a massive 8th-9th century temple, it can be safely assumed that the earliest temple was constructed during the Mlechchha dynasty. The later Palas of Kamarupa kings, from Indra Pala to Dharma Pala, were followers of the Tantrik tenet, the Kalika Purana was composed and Kamakhya soon became a renowned centre of Tantrik sacrifices, mysticism and sorcery
27.
Pilgrim
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A pilgrim is a traveler who is on a journey to a holy place. Typically, this is a journey to some place of special significance to the adherent of a particular religious belief system. Pilgrims and the making of pilgrimages are common in many religions, including the faiths of ancient Egypt, Persia in the Mithraic period, India, China, and Japan. The Greek and Roman customs of consulting the gods at local oracles, such as those at Dodona or Delphi, in Greece, pilgrimages could either be personal or state-sponsored. In the early period of Hebrew history, pilgrims traveled to Shiloh, Dan, Bethel, while many pilgrims travel toward a specific location, a physical destination is not always a necessity. One group of pilgrims in early Celtic Christianity were the Peregrinari Pro Christ, or white martyrs and this sort of pilgrimage was an ascetic religious practice, as the pilgrim left the security of home and the clan for an unknown destination, trusting completely in Divine Providence. These travels often resulted in the founding of new abbeys and the spread of Christianity among the population in Britain and in continental Europe. Many religions still espouse pilgrimage as a spiritual activity, the great Islamic pilgrimage to Mecca, is an obligatory duty at least once for every Muslim who is able to make the journey. Other Islamic devotional pilgrimages, particularly to the tombs of Shia Imams or Sufi saints, are popular across the Islamic world. International Bible Students Association pilgrims were excellent speakers, and their talks were typically well-publicized and well-attended. A modern phenomenon is the cultural pilgrimage which, while involving a journey, is secular in nature. An example might be a baseball fan visiting Cooperstown, New York, destinations for cultural pilgrims include Auschwitz concentration camp, Gettysburg Battlefield or the Ernest Hemingway House. Under communist regimes, devout secular pilgrims visited locations such as the Mausoleum of Lenin, the Mausoleum of Mao Zedong, sites such as these continue to attract visitors. The distinction between religious, cultural or political pilgrimage and tourism is not necessarily always clear or rigid, pilgrimage could also refer symbolically to journeys, largely on foot, to places where the concerned person expect to find spiritual and/or personal salvation. In the words of adventurer-author Jon Krakauer in his book Into The Wild, many national and international leaders have gone on pilgrimages for both personal and political reasons
28.
Dupatta
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Dupatta is a long, multi-purpose scarf that is essential to many South Asian womens suits and matches the womans garments. The dupatta is most commonly used with shalwar kameez and the kurta, the dupatta has long been a symbol of modesty in South Asian dress. The word dupatta is a combination of du- meaning two, and patta meaning strip of cloth, originally from Sanskrit, Dupatta veil is believed to have evolved from ancient Uttariya veil, worn by women in ancient period as part of three-piece attire. Dupatta is worn in many regional styles across South Asia, originally, it was worn as a symbol of modesty. While that symbolism still continues, many today wear it as just a decorative accessory, there is no single way of wearing the dupatta, and as time evolves and fashion modernizes, the style of the dupatta has also evolved. A dupatta is worn across both shoulders and around head. However, the dupatta can be worn like a cape around the entire torso, the material for the dupatta varies according to the suit. There are various modes of wearing dupatta, when not draped over the head in the traditional style, it is usually worn with the middle portion of the dupatta resting on the chest like a garland with the ends thrown over each shoulder. When the dupatta is worn with the salwar-kameez it is allowed to flow down the front. In current fashions, the dupatta is draped over one shoulder. Another recent trend is the dupatta, which is more a scarf or a stole, often worn with kurtas. Essentially, the dupatta is often treated as an accessory in current urban fashion, when entering a mosque, dargah, church, gurdwara or mandir, it is the habit in the Indian subcontinent for women to cover their head with a dupatta. Indian Dupatta From Behind the Veil, an article about the dupatta
29.
Sindoor
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Sindoor or sindooram is a traditional vermilion red or orange-red colored cosmetic powder from India, usually worn by married women along the parting of their hair. Use of sindoor denotes that a woman is married in Hindu communities, the main component of traditional sindooram is usually turmeric. Commercial sindoor contains synthetic dyes and chemicals some of which not manufactured to proper standards may contain mercury, Sindoor is traditionally applied at the beginning or completely along the parting-line of a woman’s hair or as a dot on the forehead or bottu in Telugu. Sindoor is the mark of a woman in Hinduism. Single women wear the dot in different colors but do not apply sindoor in their parting of the hairline, widows do not wear sindoor, signifying that their husband is no longer alive. The sindoor is first applied to the woman by her husband on the day of her wedding, after this, she applies it herself every day. A similar coloring ritual is known as pasupu kumkuma, named after another name for sindoor, the wiping off of the sindoor is very significant for a widow. There are many associated with this practice. The most common is when a mother-in-law or older sister-in-law wipes off the sindoor when a woman becomes a widow, the widow will break her bangles and remove her bottu as well, and many will also remove their nose ring and toe rings. The parting of hair is symbolic of a river of red blood full of life, when the sindoor is removed then the river becomes barren, dry and empty. This custom is prevalent in areas and is followed by all castes. The red sindoor is significant for the woman as she is full of colour. When she becomes a widow she adopts plain white dress and removes all colour from her including the bright red sindoor. Methods and styles of applying the sindoor vary from personal choice to regional customs, many new brides will fill the whole hair line with sindoor, while other married women may just apply a red spot at the end of the hair line and forehead. Recently, a shape on the forehead pointing towards the nose. Female figurines excavated at Mehrgarh, Baluchistan seem to imply application of sindoor to the partition of womens hair in Harappa culture, according to the legends, Radha the consort of Lord Krishna turned the kumkum into a flame-like design on her forehead. In the famous epic Mahabharata, Draupadi the wife of the Pandavas wipes off her sindoor in disgust, use of sindoor is frequently mentioned in the puranas Lalitha Sahasranama and Soundarya Lahari. Adi Shankaracharya writes in Soundarya Lahari, Jain women apply the sindoor, Jain nuns are forbidden to apply this to their hair line or foreheads
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Spring (hydrology)
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A spring is any natural situation where water flows from an aquifer to the Earths surface. It is a component of the hydrosphere, a spring may be the result of karst topography where surface water has infiltrated the Earths surface, becoming part of the area groundwater. The groundwater then travels through a network of cracks and fissure—openings ranging from intergranular spaces to large caves, the water eventually emerges from below the surface, in the form of a karst spring. The forcing of the spring to the surface can be the result of an aquifer in which the recharge area of the spring water table rests at a higher elevation than that of the outlet. Spring water forced to the surface by elevated sources are artesian wells and this is possible even if the outlet is in the form of a 300-foot-deep cave. In this case the cave is used like a hose by the higher elevated area of groundwater to exit through the lower elevation opening. Non-artesian springs may simply flow from a higher elevation through the earth to a lower elevation, still other springs are the result of pressure from an underground source in the earth, in the form of volcanic activity. The result can be water at elevated temperature such as a hot spring, the action of the groundwater continually dissolves permeable bedrock such as limestone and dolomite, creating vast cave systems. The term seep refers to springs with small flow rates in which the water has filtered through permeable earth. Fracture springs, discharge from faults, joints, or fissures in the earth, tubular springs, in which the water flows from underground caverns. Spring discharge, or resurgence, is determined by the springs recharge basin, factors that affect the recharge include the size of the area in which groundwater is captured, the amount of precipitation, the size of capture points, and the size of the spring outlet. Water may leak into the system from many sources including permeable earth, sinkholes. In some cases entire creeks seemingly disappear as the water sinks into the ground via the stream bed, grand Gulf State Park in Missouri is an example of an entire creek vanishing into the groundwater system. The water emerges 9 miles away, forming some of the discharge of Mammoth Spring in Arkansas, human activity may also affect a springs discharge--withdrawal of groundwater reduces the water pressure in an aquifer, decreasing the volume of flow. Springs are often classified by the volume of the water they discharge, the largest springs are called first-magnitude, defined as springs that discharge water at a rate of at least 2800 liters or 100 cubic feet of water per second. The scale for spring flow is as follows, Minerals become dissolved in the water as it moves through the underground rocks and this may give the water flavor and even carbon dioxide bubbles, depending on the nature of the geology through which it passes. This is why spring water is bottled and sold as mineral water. Springs that contain significant amounts of minerals are sometimes called mineral springs, Springs that contain large amounts of dissolved sodium salts, mostly sodium carbonate, are called soda springs
31.
Tilaka
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In Hinduism, the tilaka is a mark worn usually on the forehead, sometimes other parts of the body such as neck, hand or chest. Tilaka may be worn on a basis or for rites of passage or special religious occasions only. The term also refers to the South Asian ritual of marking someones forehead with a fragrant paste, such as of sandalwood or vermilion, as a welcome, the tilaka is a mark created by the application of powder or paste on the forehead. Tilakas are vertical markings worn by Vaishnavites, the Vaishnava tilaka consists of a long vertical marking starting from just below the hairline to almost the end of ones nose tip, and they are also known as Urdhva Pundra. It is intercepted in the middle by an elongated U, there may be two marks on the temples as well. This tilaka is traditionally made with sandalwood paste, the other major tilaka variant is often worn by the followers of Shiva, known by the names of Rudra-tilaka and Tripundra. It consists of three bands across the forehead with a single vertical band or circle in the middle. This is traditionally done with sacred ash from fire sacrifices and this variant is the more ancient of the two and shares many common aspects with similar markings worn across the world. Shaktas, worshippers of the forms of the Goddess wear a large red dot of kumkum on the forehead. The first line is equated to Garhapatya, the A syllable of Om, the Rajas guna, the earth, the self, Kriyā – the power of action, the Rigveda, the morning extraction of Soma. The second streak of ash is a reminder of Dakshinagni, the sound U of Om, Sattva guna, the atmosphere, the self, Iccha – the power of will, the Yajurveda, midday Soma extraction. These lines, states Antonio Rigopoulos, represent Shiva’s threefold power of will, knowledge, the Tripuṇḍra described in this and other Shaiva texts also symbolizes Shiva’s trident and the divine triad of Brahmā, Vishnu, and Shiva. Different Hindu traditions use different materials and shapes to make the tilaka, saivites typically mark their Tilak using vibhuti in three horizontal lines across the forehead. Along with the three lines, a bindu of sandalwood paste or a dot of red kumkum in the centre completes the Tilaka. Vaishnavas apply a Tilak with vermillion, clay, sandalwood paste and their tilaka is called the Urdhva Pundra. See also Srivaishnava Urdhva Pundra, the Srivaishnava tilaka, shaktas use kumkuma, or powdered red turmeric. They draw one vertical line or dot, honorary tilakas In Nepal, Bihar and other regions, the tilakam is called a tikā/teeka, and is a mixture of abir, a red powder, yoghurt, and grains of rice. The most common tikka is red powder applied with the thumb, entwistle, A. W. Vaishnava tilakas, Sectarian marks worn by worshippers of Vishnu
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Priest
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A priest or priestess, is a person authorized to perform the sacred rituals of a religion, especially as a mediatory agent between humans and one or more deities. They also have the authority or power to administer religious rites, in particular, rites of sacrifice to, and propitiation of and their office or position is the priesthood, a term which also may apply to such persons collectively. The necessity to read sacred texts and keep temple or church records helped foster literacy in early societies. Priests exist in many religions today, such as all or some branches of Judaism, Christianity, the question of which religions have a priest depends on how the titles of leaders are used or translated into English. In some cases, leaders are more like those that other believers will often turn to for advice on spiritual matters, for example, clergy in Roman Catholicism and Eastern Orthodoxy are priests, but in Protestant Christianity they are typically minister and pastor. The terms priest and priestess are sufficiently generic that they may be used in a sense to describe the religious mediators of an unknown or otherwise unspecified religion. In many religions, being a priest or priestess is a full-time position, many Christian priests and pastors choose or are mandated to dedicate themselves to their churches and receive their living directly from their churches. In other cases it is a part-time role, for example, in the early history of Iceland the chieftains were titled goði, a word meaning priest. In some religions, being a priest or priestess is by election or human choice. In Judaism the priesthood is inherited in familial lines, in a theocracy, a society is governed by its priesthood. The word priest, is derived from Greek, via Latin presbyter. Old High German also has the disyllabic priester, priestar, apparently derived from Latin independently via Old French presbtre, the Latin presbyter ultimately represents Greek presbyteros, the regular Latin word for priest being sacerdos, corresponding to Greek hiereus. That English should have only the term priest to translate presbyter. The feminine English noun, priestess, was coined in the 17th century, in the 20th century, the word was used in controversies surrounding the ordination of women. In the case of the ordination of women in the Anglican communion, it is common to speak of priests. In historical polytheism, a priest administers the sacrifice to a deity, in the Ancient Near East, the priesthood also acted on behalf of the deities in managing their property. Priestesses in antiquity often performed sacred prostitution, and in Ancient Greece, some such as Pythia, priestess at Delphi. Sumerian and Akkadian Entu or EN were top-ranking priestesses who were distinguished with special ceremonial attire and they owned property, transacted business, and initiated the hieros gamos ceremony with priests and kings
33.
East Java
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East Java is a province of Indonesia. Its capital is Surabaya, the second largest city in Indonesia, the Dinoyo inscriptions found near the city of Malang is the oldest written sources in East Java, written in the year AD760. This inscription tells many political and cultural events in the Kingdom of Dinoyo, Malang name itself is estimated to come from the name of a sacred building called Malangkuseswara. This name is contained in at least one inscription, namely, in 1222, Ken Arok founded the Kingdom of Singhasari. He ruled the kingdom until 1292, before coming to power, Ken Arok seize power in Tumapel, Kediri from Tungul Ametung. Ken Arok dynastys descendants became kings of Singhasari and Majapahit in the 13th century until the 15th century, in 1227, Anusapati kill Ken Arok. Anusapati power only lasted 20 years, three years later, Tohjaya killed in the uprising led by Jaya Wisnuwardhana, son of Anusapati. In 1268, Wisnuwardhana died, his throne as the king of Singasari was replaced by Kertanegara, in 1292 knowledge, Kertanegara defeated by a rebel named Jayakatwang, it ended Kertanegara power, ending the history of Singhasari. In 1294, the Kingdom of Majapahit was founded, Majapahit reached its peak during the reign of Hayam Wuruk. He was accompanied by the mahapatih Gajah Mada, together they managed to unite the vast territory under the name Dwipantara. In 1357, the Bubat event occurred, the war between the King of Sunda and the Majapahit Patih Gajah Mada and this event stems from the desire to take the king Hayam Wuruk Sundanese princess named Dyah Pitaloka as queen. However, because of a misunderstanding about the procedure of marriage, Majapahit troops, under the command of Gajah Mada conquered Pajajaran in the Bubat war. This era is the beginning of the collapse of Majapahit, one of them due to their disappointment Hayam Wuruk other children, namely Wirabumi. After that period, began the spread of Islam in Java, other developments, the Europeans started coming to the archipelago and trying to build strength. In the end they implement colonialism, at the beginning of the 20th century, the royal government system was abolished, replaced by a system of residency. During the Japanese occupation of the Dutch East Indies, there is persistent resistance against the Japanese rule, in Blitar, an uprising by PETA occurred in early 1945. The uprising was led by Supriyadi, Moeradi, Halir Mangkudijoyo, although at the end the uprising was crushed by the Japanese, the uprising is able to rekindle the spirit of rebellion for independence to the entire people of East Java. Two weeks after the proclamation of independence, Surabaya has established its own government in shape of a resident, the first resident is R. Sudirman
34.
Harappa
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Harappa is an archaeological site in Punjab, Pakistan, about 24 km west of Sahiwal. The site takes its name from a village located near the former course of the Ravi River. The current village of Harappa is 6 km from the ancient site, although modern Harappa has a legacy railway station from the period of the British Raj, it is today just a small crossroads town of population 15,000. The site of the ancient city contains the ruins of a Bronze Age fortified city, which was part of the Cemetery H culture and the Indus Valley Civilization, centered in Sindh and the Punjab. Per archaeological convention of naming a previously unknown civilization by its first excavated site, the ancient city of Harappa was heavily damaged under British rule, when bricks from the ruins were used as track ballast in the construction of the Lahore-Multan Railway. In 2005, an amusement park scheme at the site was abandoned when builders unearthed many archaeological artifacts during the early stages of building work. A plea from the Pakistani archaeologist Ahmad Hasan Dani to the Ministry of Culture resulted in a restoration of the site, the Indus Valley Civilization has its earliest roots in cultures such as that of Mehrgarh, approximately 6000 BCE. The two greatest cities, Mohenjo-daro and Harappa, emerged circa 2600 BCE along the Indus River valley in Punjab, the bricks discovered were made of red sand, clay, stones and were baked at very high temperature. As early as 1826 Harappa located in west Punjab attracted the attention of a British officer in India, Indus Valley civilization was mainly an urban culture sustained by surplus agricultural production and commerce, the latter including trade with Sumer in southern Mesopotamia. Both Mohenjo-Daro and Harappa are generally characterized as having differentiated living quarters, flat-roofed brick houses, the weights and measures of the Indus Valley Civilization, on the other hand, were highly standardized, and conform to a set scale of gradations. Distinctive seals were used, among other applications, perhaps for identification of property, although copper and bronze were in use, iron was not yet employed. Wheel-made pottery—some of it adorned with animal and geometric motifs—has been found in profusion at all the major Indus sites, harappans had many trade routes along the Indus River that went as far as the Persian Gulf, Mesopotamia, and Egypt. Some of the most valuable things traded were carnelian and lapis lazuli, what is clear is that Harappan society was not entirely peaceful, with the human skeletal remains demonstrating some of the highest rates of injury found in South Asian prehistory. The excavators of the site have proposed the following chronology of Harappas occupation, Ravi Aspect of the Hakra phase, kot Dijian phase, c.2800 –2600 BC. Harappan Phase, c.2600 –1900 BC, transitional Phase, c.1900 –1800 BC. Late Harappan Phase, c.1800 –1300 BC, by far the most exquisite and obscure artifacts unearthed to date are the small, square steatite seals engraved with human or animal motifs. A large number of seals have been found at sites as Mohenjo-Daro. Many bear pictographic inscriptions generally thought to be a form of writing or script, despite the efforts of philologists from all parts of the world, and despite the use of modern cryptographic analysis, the signs remain undeciphered
35.
Mohenjo-daro
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Mohenjo-daro is an archeological site in the province of Sindh, Pakistan. Mohenjo-daro was abandoned in the 19th century BCE as the Indus Valley Civilization declined, significant excavation has since been conducted at the site of the city, which was designated an UNESCO World Heritage Site in 1980. The site is threatened by erosion and improper restoration. Mohenjo-daro, the name for the site, has been variously interpreted as Mound of the Dead Men in Sindhi. The citys original name is unknown, based on his analysis of a Mohenjo-daro seal, Iravatham Mahadevan speculates that the citys ancient name could have been Kukkutarma. Cock-fighting may have had ritual and religious significance for the city, with domesticated chickens bred there for sacred purposes, Mohenjo-daro may also have been a point of diffusion for the eventual worldwide domestication of chickens. Mohenjo-daro is located west of the Indus River in Larkana District, Sindh, Pakistan and it is sited on a Pleistocene ridge in the middle of the flood plain of the Indus River Valley, around 28 kilometres from the town of Larkana. The Indus still flows east of the site, but the Ghaggar-Hakra riverbed on the side is now dry. Mohenjo-daro was built in the 26th century BCE and it was one of the largest cities of the ancient Indus Valley Civilization, also known as the Harappan Civilization, which developed around 3,000 BCE from the prehistoric Indus culture. Mohenjo-daro was the most advanced city of its time, with remarkably sophisticated civil engineering, when the Indus civilization went into sudden decline around 1900 BCE, Mohenjo-daro was abandoned. The ruins of the city remained undocumented for around 3,700 years until R. D and this led to large-scale excavations of Mohenjo-daro led by Kashinath Narayan Dikshit in 1924–25, and John Marshall in 1925–26. In the 1930s, major excavations were conducted at the site under the leadership of Marshall, D. K. Dikshitar, further excavations were carried out in 1945 by Ahmad Hasan Dani and Mortimer Wheeler. The last major series of excavations were conducted in 1964 and 1965 by Dr. George F. Dales, a dry core drilling conducted in 2015 by Pakistans National Fund for Mohenjo-daro revealed that the site is larger than the unearthed area. Mohenjo-daro has a layout based on a street grid of rectilinear buildings. Most were built of fired and mortared brick, some incorporated sun-dried mud-brick, the covered area of Mohenjo-daro is estimated at 300 hectares. The Oxford Handbook of Cities in World History offers an estimate of a peak population of around 40,000. The sheer size of the city, and its provision of buildings and facilities. The city is divided into two parts, the so-called Citadel and the Lower City
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Indus Valley Civilisation
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The Indus Valley Civilisation was a Bronze Age civilisation mainly in the northwestern regions of South Asia, extending from what today is northeast Afghanistan to Pakistan and northwest India. Along with ancient Egypt and Mesopotamia it was one of three early civilisations of the Old World, and of the three, the most widespread, at its peak, the Indus Civilisation may have had a population of over five million. Inhabitants of the ancient Indus river valley developed new techniques in handicraft, the Indus cities are noted for their urban planning, baked brick houses, elaborate drainage systems, water supply systems, and clusters of large non-residential buildings. The discovery of Harappa, and soon afterwards, Mohenjo-Daro, was the culmination of work beginning in 1861 with the founding of the Archaeological Survey of India in the British Raj, excavation of Harappan sites has been ongoing since 1920, with important breakthroughs occurring as recently as 1999. This Harappan civilisation is called the Mature Harappan culture to distinguish it from the cultures immediately preceding and following it. The early Harappan cultures were preceded by local Neolithic agricultural villages, as of 1999, over 1,056 cities and settlements had been found, of which 96 have been excavated, mainly in the general region of the Indus and Ghaggar-Hakra Rivers and their tributaries. Among the settlements were the urban centres of Harappa, Mohenjo-daro, Dholavira, Ganeriwala in Cholistan. The Harappan language is not directly attested and its affiliation is uncertain since the Indus script is still undeciphered, a relationship with the Dravidian or Elamo-Dravidian language family is favoured by a section of scholars. Recently, Indus sites have been discovered in Pakistans northwestern Frontier Province as well, other IVC colonies can be found in Afghanistan while smaller isolated colonies can be found as far away as Turkmenistan and in Maharashtra. The largest number of colonies are in the Punjab, Sindh, Rajasthan, Haryana, Indus Valley sites have been found most often on rivers, but also on the ancient seacoast, for example, Balakot, and on islands, for example, Dholavira. There is evidence of dry river beds overlapping with the Hakra channel in Pakistan, many Indus Valley sites have been discovered along the Ghaggar-Hakra beds. Among them are, Rupar, Rakhigarhi, Sothi, Kalibangan, Harappan Civilisation remains the correct one, according to the common archaeological usage of naming a civilisation after its first findspot. John wrote, I was much exercised in my mind how we were to get ballast for the line of the railway and they were told of an ancient ruined city near the lines, called Brahminabad. Visiting the city, he found it full of hard well-burnt bricks, and, convinced there was a grand quarry for the ballast I wanted. These bricks now provided ballast along 93 miles of the track running from Karachi to Lahore. In 1872–75, Alexander Cunningham published the first Harappan seal and it was half a century later, in 1912, that more Harappan seals were discovered by J. J. H. MacKay, and Marshall. By 1931, much of Mohenjo-Daro had been excavated, but excavations continued, such as that led by Sir Mortimer Wheeler, director of the Archaeological Survey of India in 1944. Among other archaeologists who worked on IVC sites before the independence in 1947 were Ahmad Hasan Dani, Brij Basi Lal, Nani Gopal Majumdar, and Sir Marc Aurel Stein
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Mudra
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A mudra is a symbolic or ritual gesture in Hinduism and Buddhism. While some mudras involve the body, most are performed with the hands. A mudrā is a gesture and an energetic seal of authenticity employed in the iconography. One hundred and eight mudras are used in regular Tantric rituals, the Chinese translation is yin or yinxiang. The Japanese and Korean pronunciation is in, Mudra is used in the iconography of Hindu and Buddhist art of the Indian subcontinent and described in the scriptures, such as Nātyaśāstra, which lists 24 asaṁyuta and 13 saṁyuta mudras. Mudra positions are formed by both the hand and the fingers. Along with āsanas, they are employed statically in the meditation, Hindu and Buddhist iconography share some mudras. In some regions, for example in Laos and Thailand, these are distinct, according to Jamgotn Kongtrul in his commentary on the Hevajra Tantra, the ornaments of wrathful deities and witches made of human bones are also known as mudra seals. In Indian classical dance, the term Hasta Mudra is used, the Natya Shastra describes 24 mudras, while the Abhinaya Darpana of Nandikeshvara gives 28. In all their forms of Indian classical dance, the mudras are similar, there are 28 root mudras in Bharata Natyam,24 in Kathakali and 20 in Odissi. These root mudras are combined in different ways, like one hand, in Kathakali, which has the greatest number of combinations, the vocabulary adds up to c. Sanyukta mudras use both hands and asanyukta mudras use one hand, the classical sources for the mudras in yoga are the Gheranda Samhita and the Hatha Yoga Pradipika. The thumb and forefinger on each of the hands are joined, the rest of the fingers are extended. The hands are placed palms-up on the thighs or knees while sitting in vajrasana and this mudrā supposedly activates the diaphragm, making for deep stomach-breathing as the diaphragm pushes out the internal organs when it descends towards the pelvis on inhalation. Slow breathing in a 5-2-4-2 mentally counted rhythm causes prana flow in the pelvis, the thumb and forefinger are the same as in Chin Mudrā. The rest of the fingers are folded into a fist, the non-folded part of the forefinger and the middle finger should still be touching. As in Chin Mudrā, the hands are placed palms-up on the thighs while sitting in Vajrasana and this mudra supposedly activates the ribs, making them expand sideways on inhalation. Slow breathing in a 5-2-4-2 counted rhythm causes prana flow in the torso, the thumb is folded into the palm, touching the base of the small finger
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Canthus
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Canthus is either corner of the eye where the upper and lower eyelids meet. More specifically, the inner and outer canthi are, respectively, the bicanthal plane is the transversal plane linking both canthi and defines the upper boundary of the midface. The lateral palpebral commissure is more acute than the medial, the medial palpebral commissure is prolonged for a short distance toward the nose, and the two eyelids are separated by a triangular space, the lacus lacrimalis. Canthoplasty refers to a surgery of the medial and/or lateral canthus. A canthotomy involves cutting the canthus, often performed to release excessive orbital pressure, dystopia canthorum is a lateral displacement of the inner canthi of the eyes, giving an appearance of a widened nasal bridge. It is associated with Waardenburg syndrome, epicanthic fold Lateral palpebral raphe Diagram at sheinman. com Diagram at solobambini. com
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Indigenous Aryans
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The indigenist view sees the Indo-Aryan languages as having a deep history in the Indian subcontinent, and being the carriers of the Indus Valley Civilization. This view proposes a date than is generally accepted for the Vedic period. It includes arguments against the Indo-Aryan migration theory, and arguments to re-date the Vedas, the idea of Indigenous Aryans also implies a migration Out of India to Europe and east Asia. This is contrary to the scholarly view, saying that the Indo-Aryan languages originated outside India. The proposal has been entwined with political and religious arguments, since it is based on traditional and religious views on Indian history and its identity. The debate mostly exists among the scholars of Hindu religion and the history and archaeology of India, the standard view on the origins of the Indo-Aryans is the Indo-Aryan migration theory, which states that they entered north-western India at about 1500 BCE. An alternative view is the idea that the Aryans are indigenous to India, in recent times the indigenous position has come to the foreground of the public debate. The Indo-Aryan Migration theory posits a migration of Indo-European-speaking people from the Pontic Steppes into Europe and it is part of the Kurgan-hypothesis/Revvised Steppe Theory. It also provides information about shared words, and the area of the origin of Indo-European. The linguistic analyses and data are supplemented with data and anthropological arguments. In the model, the Yamna culture is the Urheimat of the Indo-Europeans, east of which emerged the Sintashta culture, Andronovo culture interacted with the BMAC and, out of this interaction, developed the Indo-Iranians, which split into the Indo-Aryan and the Iranian branches around 1800 BC. The Indo-Aryans migrated to the Levant, northern India, and possibly east Asia and these are then emulated by larger groups of people, which become absorpted in the new language group. Witzel also notes that small-scale semi-annual transhumance movements between the Indus plains and the Afghan and Baluchi highlands continue to this day, the so-called Aryan Invasion theory is an outdated variant on this model. In the 1850s Max Müller introduced the notion of two Aryan races, a western and a one, who migrated from the Caucasus into Europe. Müller dichotomized the two groups, ascribing greater prominence and value to the western branch, nevertheless, this eastern branch of the Aryan race was more powerful than the indigenous eastern natives, who were easy to conquer. By the 1880s, his ideas had been hijacked by racist ethnologists, the idea of an Aryan invasion was fueled after the discovery of the Indus Valley Civilisation, also called Harappan Civilisation. The Indus Valley Civilisation underwent decline at precisely the period at which the Indo-Aryan migration occurred and this led to the idea that this migration was actually an aggressive invasion which caused the decline of the Harappan Civilisation. He famously stated that the Vedic god Indra stands accused of the destruction of the Indus Civilisation, scholarly critics have since argued that Wheeler misinterpreted the evidence he found, and that the skeletons were better explained as hasty interments, not victims of a massacre
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International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
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Worship in Hinduism
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Worship in Hinduism is an act of religious devotion usually directed to one or more Hindu deities. A sense of Bhakti or devotional love is generally invoked and this term is probably a central one in Hinduism. A direct translation from the Sanskrit to English is problematic, worship takes a multitude of forms depending on community groups, geography and language. There is a flavour of loving and being in love with whatever object or focus of devotion, worship is not confined to any place of worship, it also incorporates personal reflection, art forms and group. Hindus usually perform worship to some specific end or to integrate the body, the mind. Within Hinduism a large number of gods are worshipped as murtis. These beings are aspects of the supreme Brahman, Avatars of the supreme being. The exact nature of belief in regards to each deity varies between differing Hindu denominations and philosophies, often these beings are depicted in humanoid or partially humanoid forms, complete with a set of unique and complex iconography in each case. These deities may be different but they are all considered forms of the one god. These deities and their Pujas provide one of the ways to communicate with this one divinity, in Hinduism, a murti typically refers to an image or statue which expresses a Divine Spirit. Devotional practices centered on cultivating a deep and personal bond of love with God often include veneration of murtis, acts of devotion can include awakening the murti in the morning and making sure that it is washed, dressed, and garlanded. Furthermore, the building of a temple for the murti is considered the highest act of devotion, some Hindu denominations like Arya Samaj and Brahmo Samaj, however, reject it, equating it with an idol worship. Pūjā or alternative transliteration Pooja is a ritual performed by Hindus as an offering to various deities, distinguished persons. It is done on a variety of occasions and settings, from daily puja done in the home, to temple ceremonies and large festivals, puja is modeled on the idea of giving a gift or offering to a deity or important person and receiving their blessing. The puja ritual is performed by Hindus worldwide, Aarti is a Hindu religious ritual of worship, a part of puja, in which light from wicks soaked in ghee or camphor is offered to one or more deities. Aarti is generally performed one to five daily, and usually at the end of a puja or bhajan session. It is performed during almost all Hindu ceremonies and occasions and it involves the circulating of an Aarti plate or Aarti lamp around a person or deity and is generally accompanied by the singing of songs in praise of that deva or person. In doing so, the plate or lamp is supposed to acquire the power of the deity, the priest circulates the plate or lamp to all those present
