Indian Religion Research Articles

Madhu-Sravani: A cultural reflection of Maithil brahmins

Culture is an integral part of human life, shaping our identity, values, traditions and lifestyle. India is a melting pot of various religions, castes, languages, and cultures, providing us with a distinct and vibrant cultural legacy. Different religions in India have their own distinct culture, languages and traditions, showcasing our national unity and cultural diversity. This study is about a colorful and sound festival of Mithila region known as Madhu-Sravani which is celebrated by the newly bride and groom in the parent’s place of the bride, this festival continues for fifteen days with some rules and traditions attached with it. This festival is seen not only to bring joy and excitement to the newlyweds in their married life but also to foster social cohesion and unity within the family and community. Newlyweds along with their family members and villagers connect beautifully with one another, the ritual of folk stories and folk songs by the elder women of the village adds fun element to this and make it more interesting.

Indo-Muslim Interactions in the Mojaddedi Tradition: Observations on ʿAndalib’s Nāla-ye ʿAndalib

Abstract Sufism in South Asia has enjoyed a rich heritage of interactions with Indian cultures, religions, and learned traditions. Sufis have continuously exchanged ideas and practices with adherents of Indian religions, as well as reactionary trends opposing such discourse. The reformist Sufi Mojaddediyya (“Renewal”) movement, founded by Ahmad Serhendi (1564–1624), with its call for a return to a pure Islam, is a remarkable example of such anti-hybridization dynamics. “Pure” refers, among other meanings, to a kind of Islam that is stripped of religious innovation (bedʿa), including non-Muslim traditions, beliefs, and social and moral norms adopted by Muslims. By means of textual and intertextual analysis, this article tries to shed light on the position of the Mojaddedi “pure Mohammadi way (tariqa Mohammadiyya khālesa)” towards Indo-Persian and Indo-Muslim interactions. For this purpose, we shall examine closely the Nāla-ye ʿAndalib (The Nightingale’s Lament), the Persian masterpiece by the founder of this path, Mohammad Nāser ʿAndalib (1693/4–1759).

초기 산문 우파니샤드의 재생론

[Objective] The purpose of this study is to hermeneutically compare the rebirth centered on the frame stories of three editions of the early prose Upanishads. In a macroscopic sense, it aims to academically establish the concept and characteristics of the theory of rebirth in the early Upanishads, which is evaluated as a preliminary stage of the theory of reincarnation that functions as a complex of rebirth-karman-liberation in Indian religion. [Contents] This study proceeds with the Sanskrit texts interpretation of representative rebirth phrases in the early prose Upanishads and their multi-faceted analysis. In detail, it deals with the aspects of Devayana and Pitryana described in the text, and the issue of karman of good and evil deeds, and analyzes the concept and system of rebirth by comparing and examining the similarities and differences of the three editions. [Conclusions] The conclusions of this study are as follows. First, the process of rebirth revealed in the early prose Upanishads reveals its essence through the finitude of human beings and the convention of time that attempts to transcend them. Second, while BĀU and ChU compromised the formal expressions and modes with the vedic tradition, KauṣU began to use the rhetorical language of knowledge and karman as the theme of Upaniṣad. Third, the early prose Upanishads contain hints at the fundamental modes of karman and liberation, but these are evaluated as preliminary stages of the formalized theory of reincarnation.

Permutations and Oblong Numbers in the Theravāda-vinaya: A New Intersection of Buddhism and Indian Mathematics

Within the context of Indian religions, Jainism has long been recognized for its extensive use of permutations and combinations. However, the application of these principles within Buddhist scriptures has received relatively little scholarly attention. This paper introduces a new example of the specific application of permutations and combinations in Buddhist scriptures. In this paper, we focus on the first saṅghādisesa rule in the Theravāda-vinaya, which lists a series of element sets and arranges these elements according to a certain pattern known as “ten-roots” (mūla), and we discover that these arrangements form a regular numerical sequence, called “oblong numbers”. Moreover, similar patterns with different quantities are also found in the fourth Pārājika and the fifth saṅghādisesa rules. This indicates that the compilers of the Theravāda-vinaya did not use this mathematical knowledge without basis. Interestingly, we also found the use of this sequence in the Bakhshālī manuscript. Therefore, in this article, after summarizing and verifying the arrangement rules of the Theravāda-vinaya, we discuss whether the oblong numbers were influenced by Greek mathematics.

Ambedkar and the cinema of reconstitution

ABSTRACT The article analyzes an interview with Ambedkar, published in Filmindia, in 1942 as an insightful deliberation on the idea of decolonial cinema. The singularity of the interview derives from its anti-caste premise, occasioning the enunciation of the intersectional operations of caste in cinema as much as its being the only document in English (so far) that records Ambedkar’s views on the modern medium. His concept of cinema as corrective marks a significant shift in the way early cinema was perceived in pre-independent India. Contrary to the restorative function attributed to the modern medium during the time, Ambedkar found in it a potential for reconstitution. Cinema, according to him, held the possibility of reimagining a conceptual space that was taken over by Brahminical religion in India. Elaborating on four aspects of cinema in particular—its potential to reconstitute a liberating culture of joy in the place of an ensnaring culture of asceticism, its capacity for social reform, the exigency of narrative justice in the depiction of Dalits, and the fashioning of modern spectatorship, Ambedkar describes cinema’s possibility of conceptualizing an anti-caste, decolonial space.

Uniform Civil Code in India: Impact On Its Implementation

“Secularism is a religion, a religion that is understood. It has no mysteries, no mumblings, no priests, no ceremonies, no falsehoods, no miracles, and no persecutions” by Robert Green Ingersoll. The paper briefly talks about various aspects and the essentials of the Uniform Civil Code. The paper talks about concerning factors that gave rise to the requirement for the implementation of Uniform Civil Code. It mainly aims to replace Personal Laws based on the scriptures and customs of each major religion in India with a common set of rules governing every citizen. Personal Laws are distinguished from Public Law and it basically covers marriage, divorce, inheritance, adoption, succession and maintenance. The paper briefly deals about challenges to implementing the Uniform Civil Code and its pros and cons of Uniform Civil Code. The paper discusses about judicial activism involved in personal laws and judgments of the Supreme Court where the court has emphasis for the need for the implementation of Uniform Civil Code. The paramount objective of this paper is to understand the detailed concept of Uniform Civil Code i.e. its beginning, contemporary developments, advantages, disadvantages and Role of Judiciary. Thus, at last in the paper, critical analysis and conclusion has been provided. In the process of making this paper, several journals, books and articles were referred and taken into consideration.

Calorie decomposition by gender, caste, and religion in India: an entitlement approach

Calorie decomposition by gender, caste, and religion in India: an entitlement approach

Foremost in the series of nation-building rituals - the Ashvamedha Mahayagya

In the comprehensive development of India, which has remained active from the past to the present as a leading role, the processes which are considered as symbols of Indian philosophy include Yagya and the birth-giver of Vedic spirituality, Mother Gayatri. One is hailed as the mother of Indian culture and the other as the father of Indian religion. They are also considered complementary to each other. According to Maharishi Hari, through Yagya, we are relieved from all problems like sin and sorrow and also attain a place in the realm of the Supreme Being. Living a life of Yagya, a life of actions performed, is indeed the best life. According to Acharya, the Bali-Vaishya Yagya is to maintain happiness, prosperity, faith, spirituality, and purity in family life; the Bajpeya Yagya is to awaken the dormant spiritual, intellectual, and moral consciousness of the community; the Rajasuya Yagya is to solve the entrenched and budding problems in the governance system; and the Ashvamedha Yagya was performed for the resolution of national and international level issues. According to the Shatapatha Brahmana, prosperity is the nation. The nation itself is Ashvamedha. Perform nationally-oriented Ashvamedha. According to Acharya, Yagya is the highest pursuit for the ultimate purpose. If the essence of righteousness is included in national sentiments, then this is the real Yagya in reality.

The Politics of Memory: Tradition, Decolonization and Challenging Hindutva, a Reflective Essay

This self-reflective essay explores the wider implications of the BJP’s inauguration of the Ram Temple in Ayodhya, from the perspective of a scholar of Sanskrit and classical Indian religions. What questions does it raise about our relationship with history, heritage, decolonization and the politics of memory? How can one decolonize oneself and society by reclaiming tradition and heritage, without political agendas and misinterpretations of the past? The article argues for a critical, non-passive, creative, reclamation of tradition for the formation of a truly free decolonized political consciousness.

Role of Religion and Partition in Khuswant Singh’s Novel Train to Pakistan

Train to Pakistan is a novel written by famous Indian Writer Khushwant Singh speaks about the partition during the Independence of India in 1947. Dividing sub-continent along the sectarian line. The northern part of India predominantly Muslim people become republic of Pakistan because of the partition. Brotherhood between Indians and Muslims were stated to destroy. Many Muslims people went side of Pakistan only few people of Muslims are stay holed India. Many people were killed during the Partition both a side due to the religious problem. Hindus are became more strongest religion in India during the Independence. India is a county became county of Hindu. Economically, land scope, and population in these Hindus are became more powerful then Muslim. 15 million people were displaced their home, government rules and government sector were changed. Hindus and Muslims were living together since long but they filed in inculcate the feelings emotions and love with in a single night neighbor are changed into neighbor county peoples this makes the black day to both a religions people. In India many writes were speaks about this incident eg. Midnight’s Children by Salman Rushdie, Tamas by Bhisham Sahani, Shadow Lines by Amitav Ghosh, Ice Candy Man by Bapsi Sidhwaect...

Variation in body size and weight status among Hindu and Muslim Indian males born in the 1890s through the 1950s

Hindus and Muslims represent the two largest religions in India, and also differ in nutritional status, health-related habits and standard of living associated with economic disparities. In this context, the present study considered estimated secular changes in body size, proportions, and weight status among Hindu and Muslim Indian men. The data are from anthropological surveys in the 1970s which included measurements of height, weight and sitting height of 43,950 males 18–84 years (birth years 1891–1957). Leg length was estimated; the BMI and sitting height/height ratio were calculated. Heights of men 35 + years were adjusted for estimated height loss with age. Weight status was also classified relative to WHO criteria for the BMI. Anthropometric characteristics of the two groups were compared with MANCOVA with age and geographic region as covariates. Linear regression of height on year of birth was also used to estimate secular change in each group. Heights, weights, and BMIs tended to be, on average, greater among Muslim than Hindu men at most ages, while distributions by weight status between groups were negligible. Sitting height was greater among Muslim men but estimated leg length did not differ between groups; the sitting height/height ratio thus suggested proportionally shorter legs among Muslim men. Results of the regression analyses indicated negligible differences in secular change between groups across the total span of birth years but indicated a decline in adjusted heights of men in both groups born between 1891 through 1930s and little secular change among those born in the 1930s through 1957. The variation in heights, weights and BMIs between Muslim and Hindu men at most ages suggested variation in socio-economic status and dietary habits between the groups, whereas the negligible estimated secular changes in height between groups likely reflected economic, social, and nutritional conditions during the interval of British rule and the transition to independence.

Nondual States Are Not a Thing: This Inspiring New Age Spiritual Idea is Neither Advaita Vedanta Nor Psychology

The term “nondual states” has gained some currency as applied to states of mind in which the sense of self is softened, expanded, or shifted from conventional experience. Nonduality is a metaphysical concept about the nature of reality, commonly associated with the Advaita Vedanta school of Indian religion. New Age religious thought has applied the term “nondual” to states of consciousness that are believed to contact or apprehend this speculated metaphysical ideal. However, this use is incompatible with lineage-based teachings of Advaita Vedanta, inadequately precise to serve as a psychological construct, and improper as an insertion of New Age metaphysical notions into a psychological context. The paper draws on the author’s personal engagement with doctrines of Advaita Vedanta received from a scholar and lineage-holding teacher, Carol Whitfield.

Lawrence A. Babb (2 May 1941–21 November 2023): The anthropological study of religion in India

Lawrence A. Babb (2 May 1941–21 November 2023): The anthropological study of religion in India

The Nones of Mombasa: Religious Disbelief and Disaffiliation on the East African Coast

Abstract Religious disbelief (RDb) and religious disaffiliation (RDa), which describe the intellectual, cultural, and social lives of contemporary citizens referred to as “Nones” (i.e., “none of the above” as a respondent’s choice among religious options), are emerging as sociological categories of increasing interest to religious studies scholars. Much of the research done thus far focuses on Western nations and religions. This study and the observations herein apply some of these same interests and methods to the African nonreligious scene. As a field site, the cosmopolitan city of Mombasa (pop. 1.2 million) on the Kenyan coast has for many recent generations been home to a variety of African, Arab, Indian-Asian, and European races, cultures, and religions. African Traditional Religions (ATRs), Islam(s), Indian religions, and Christianities all have a presence in this religiously pluralistic milieu. In this cosmopolitan context, we should expect to find among urban Africans some representation of trends found across the world, one of which is a potentially growing, if silent and low-profile, population called “Nones.”

Human Immunodeficiency Virus/Acquired Immunodeficiency Syndrome Knowledge among Followers of Various Religions in India

Abstract Introduction: Effective educational interventions to knowledge, attitude, and prevention of human immunodeficiency virus/acquired immunodeficiency syndrome (HIV/AIDS) may limit the spread of the disease. However, the relevance of HIV knowledge to followers of religions is unknown. We assessed the 2015–2016 Demographic and Health Survey (DHS) data from India to investigate the levels of knowledge of HIV/AIDS among Hindus, Muslims, Sikhs, Christians, and Buddhists in relation to standard sociodemographic variables in India. Methods: We used the individual and household level data from the internationally and temporally harmonized cross-sectional DHS. These data were representative of the national population and were collected from January 2015 to December 2016. Results: The age range of the population was 15–54 years (n = 224,531). We found the highest level of knowledge of HIV/AIDS among Sikh men (than the followers of other religions (80.4%–92.7%). Conversely, Muslims and Hindus were least knowledgeable of HIV/AIDS (80.4% and 81.2%). Younger participants (82.5%), residents of urban areas (90.6%), more educated (98.6%), never married (84.9%), wealthier (95.5%), and having more access to mass media (90.4%–96.7%) were more aware of HIV/AIDS-related knowledge. Among various religions, Sikhs were more educated (16.1% with higher education), wealthier (59.5% in the top quintile), with higher exposure to communication means than Muslims, Hindus, and Christians. Conclusion: We report that Sikh men are most knowledgeable of HIV compared to Sikh women and followers of other religions. Our findings may help formulate public health strategies targeting various religious groups to reduce the incidence of HIV/AIDS.

Understanding the Religions of India

In India, in all communities, individuals have the right to practice the religion of his or her own choice. The religions have an important influence in the lives of the individuals. The individuals generate information in terms of norms and values through practicing their religion. In the lives of the individuals, in both personal and professional spheres, the practicing of religion is regarded as vital. In this manner, the individuals are able to benefit in number of ways, i.e. putting into operation all types of job duties successfully; inculcating the traits of morality and ethics; implementing the traits of diligence, resourcefulness and conscientiousness; developing mutual understanding with others and promoting good health, physically and psychologically. As a consequence, individuals are able to render an important contribution in promoting enrichment of their overall personality traits and standards of living. The individuals, belonging to all communities, neighbourhoods and professional settings need to accept the religions of other individuals. In other words, individuals need to form positive viewpoints in terms of all religions and accept these. One of the important aspects that needs to be taken into account is, one should not possess negative feelings in terms of any other religion. Therefore, it is understood on a comprehensive basis that religions are vital in promoting enrichment of overall quality of lives of individuals. The main concepts that are taken into account in this research paper are, religions of India, understanding the objectives of practicing religions and factors highlighting the importance of religion in India.

“Our blood is becoming white”: Race, religion, and Siddi becoming in Hyderabad, India

Abstract“Our blood is becoming white.” This was a constant lament I heard from siddis in contemporary Hyderabad, India—third‐ and fourth‐generation descendants of East African slaves and soldiers recruited by the local ruler or Nizam in the 1860s to form the African Cavalry Guard in his army. The article explores this siddi lament and the multivalent symbols—of color, blood, affect, belonging—latent in it. It draws on fieldwork conducted over the course of the last decade among siddis in Hyderabad, ambivalently situated as Indian citizens who are racialized as “Black” in an Indian and global order that denigrates Blackness and marked by their religious identification as Muslim in a virulently Hindu nation. The article unpacks these contexts, exploring the forces of empire and region and constructions of race, gender, and religion that have prodded and inflected siddi processes of becoming. In so doing, it unearths the ways in which Blackness, Muslimness, and masculinity are constituted as (intersecting) social and political categories, caught in the dialectics of alienation and intimacy, belonging and otherness, with enduring effects on the lives and cosmologies of siddis in Hyderabad and on the contemporary politics of race, gender, and religion in India.

Time-related changes in the knowledge of HIV/AIDS among followers of various religions in India.

The public knowledge levels about Human Immunodeficiency-Virus/Acquired Immunodeficiency Syndrome (HIV/AIDS) have been assessed in previous studies; however, time-related trends in association with socio-demographic standards among the followers of major religions in India are not known. We assessed the 2005-06, 2015-16, and 2019-21 demographic and health survey (DHS) data from India to investigate trends in the levels of knowledge of HIV/AIDS among Hindus, Muslims, and Christians in relation to standard socio-demographic variables over a period of 16 years. The age range of the population was 15-54 years (n=611,821). The HIV/AIDS-related knowledge was assessed by developing a composite index based on ten questions about several aspects of HIV/AIDS, such as the mode of spread. We applied Chi-square and Kruskal-Wallis tests to investigate whether people had heard about HIV/AIDS and their overall HIV knowledge in relation to several socio-demographic standards. Generally, a higher increase in knowledge level was found between the first and second DHS surveys (2006-2016) as compared to between the second and third DHS surveys (2016-2021). We found the highest increase in the level of HIV/AIDS knowledge among Christian women followed by Hindus, whereas Muslims had the least increase over 16 years. Being a female, uneducated, poor, previously married, or having rural residence were associated with the highest increase in the knowledge of HIV/AIDS. Christian women had the highest increase in HIV/AIDS-related knowledge then came Christian men and followers of other religions. We also found the highest increase in HIV/AIDS-related knowledge among the poorest, uneducated, and rural residents. Our findings may help formulate public health strategies targeting various less knowledgeable groups to reduce the incidence of HIV/AIDS.

Dalits Identity and Subaltern Voices in Samskara by U R. Ananthamurthy

The article explores the concept of Dalit identity and subaltern voices in India, especially in U. R. Ananthamurthy’s novel “Samskara,” it focused on the hegemonic hierarchy caste system. The central concept is the cremation of Naranappa's body, with Praneshacharya as the protagonist representing a spiritual and traditional person. The novel Samskara also explores the conflict between Hinduism and modern religions in India, highlighting the need for a better understanding of Dharma and cultural aspects. Samskara, a 1960s religious novel, is a powerful film exploring a decaying Brahmin colony in Karnataka, reworking ancient Hindu themes and providing a glossary of Hindu myths and customs. Naranappa represents a modern person, while Chandri and Belli represent Dalits. The novel explores elements of casteism, patriarchy, superstitious beliefs, and greedy personalities. Chandri not only sacrifice her jewelry, but sacrifices her body to Praneshacharya for cremation of Naranappa’s dead body. Belli also a low caste, they treated as sexual object. ‘Sripati doesn’t like to speak with Belli but he wants sleeps with her’. Who thinks that he would be polluted, if he speaks with her? He, however, does not think that touching of body, is not polluted?

“RELIGION AND PHILOSOPHY OF HINDUISM”

This research Article attempts to provide an understanding of the concept of Religion in general and to describe the key points of the Philosophy of Hinduism in particular. The word Dharma is derived from the root ‘dhr’ to hold or support" and refers to a regularity of conduct and action which holds together and supports social life. The Dharma which forms the central element of Hinduism is essentially social, old social customs and habits and ideals which have come down from ancient times and will admit of no change. These customs bear the stamp of approval of the sages of old who were in contact with the gods and super-human powers, and are thereby given a super-human, religious sanction and have eternal validity. Here, an attempt is also made to describe Hinduism or Indian religion as a cultural tradition. Yogendra Singh in his book ‘modernization of Indian traditions, 1973’ identified four major cultural traditions of Indian civilizations as Hierarchy, Holism, Continuity and Transcendence. This paper is an attempt to outline the essence of the Hinduism. Hinduism is a religion of Indian origin and, not merely followed by majority population of India and Nepal but also followed by many people in countries of America, Europe, Africa, south and south-east Asia and so on. Indeed, it is world’s religion.