Indian Tradition Research Articles

Appearance and Reality in Śaṇkara’s Advaita Philosophy

Appearance and reality is a prime concept in philosophical discourse both in Eastern and Western tradition. Starting from Monistic Idealism to Dualistic Realism the fundamental problem of philosophy is undoubtedly the problem of Reality. Two famous views are found regarding the reality of the appeared world – one is Idealism and another is Realism. As per the view of Idealism there is one spiritual principle underlying, evolving and sustaining the universe and the world of appearance is unreal. On the other hand Realism holds that the world of appearance is as real as it appears to us. But, if it is considered that there are two ultimate reality opposed to each other one is physical and other is spiritual then this is the view of Dualistic Realism. In Indian tradition most of the thinkers holds that Appearance is relative, bound by duality whereas Reality is only one and absolute. In this regard the view of Śaṇkarachārya, the great Vedantist philosopher gained attention in both Eastern- Western discourse. In this paper a humble attempt has been made to explain the idea of reality and appearance in Śaṇkaracharya’s Advaita Philosophy.

The Evolution of Indian Sculptural Traditions: Interweaving Art, Culture, and Contemporary Practices

Indian sculptural art has historically been intertwined with various artistic forms, such as music, dance, and painting, creating a distinct narrative that has shaped the country's cultural identity. Among these, religious idol-making holds a significant role in reflecting societal values, spiritual beliefs, and artistic expression. Over centuries, idol-making techniques have evolved while adhering to traditional aesthetic and religious principles. This paper explores the evolving traditions of Indian sculpture, with a particular focus on Rajasthani stone sculptures, and examines how modern Indian sculptors are adapting ancient practices to contemporary sensibilities. The research adopts a qualitative approach, employing historical analysis and interpretative methods. Archival materials, such as ancient texts and scholarly commentaries, are used to trace the continuity and transformation of traditional sculptural practices. Fieldwork conducted in Rajasthan, specifically in Jaipur and Alwar, documents the current state of traditional sculpture workshops. Interviews with contemporary sculptors provide insights into the adaptation of traditional techniques to modern artistic trends, while secondary literature on art history situates these changes within a broader cultural and religious context. Results indicate that religious idol-making continues to be a central form of artistic expression in Indian culture, with Rajasthani sculptors preserving traditional methods while incorporating modern materials and techniques. Proportions, aesthetic purity, and spiritual symbolism remain key components of traditional idol-making, influencing contemporary works. However, modern sculptors are expanding their themes to include social, political, and philosophical concepts, reflecting the changing socio-political landscape of India. In conclusion, Indian sculptural traditions have shown resilience and adaptability, balancing cultural heritage with modern innovation. This study highlights the evolving nature of Indian sculpture, particularly in Rajasthan, as artists continue to redefine their craft in response to contemporary cultural shifts.

Marriage and Strategic Confrontation: A Critical Analysis of Indian Society

United Nations Entity for Gender Equality and the Empowerment of Women in General Recommendation no. 21 (the 13th session, 1994) on the declaration of equality between women and men for human rights has discouraged polygamous marriage practices ( https://www.un.org/womenwatch/daw/cedaw/recommendations/recomm.htm#top ). Further, the United Nations Human Rights Committee’s assertion in 2000 on the General Assembly of the UN contends about the direct connection of marriage with human dignity and acknowledges only state-approved monogamous marriage can tantamount to social development, by fostering equality, justice and cosmic harmony. On the contrary, polygamous marriage treats humans unequally and subordinates women, following such type of marriages breach the International Covenant on Civil and Political Rights, recommending the blanket ban of the practice of polygamy. It is significant that treating woman as less than man not only subjugates them but hinders the development of the whole society. To secure social harmony, the state can legislate a rule for all its citizens irrespective of their religion. Notwithstanding, independent Indian Constitutional Laws facilitate monogamy practice on the one hand, and on the other hand allow polygamy as an atypical form of marriage in another personal law. Therefore, in this article, first, I examine the notion of marriage in Indian tradition and then compare Indian marriage standards with the Western approach of monogamy, as a society’s right, as a right to moral independence and as an ethical analogue. Following that, I argue whether contemporary Indian society’s legislation on marriage fits into Western standards or triggers a strategic confrontation.

Making of Contemporary Indian Philosophy and Dilemmas of Demanded Change: A Critical Study of Swaraj in Light of Neo-Vedanta

One of the legacies of Western philosophical thought has been its evolution through movements and slogans such as modernism, postmodernism, existentialism and analyticism. These popular intellectual standpoints have contributed to making Western culture more dialogical and progressive. However, in contrast, exploration of socio-philosophical movements within the Indian philosophical tradition, except for ancient times, remains relatively uncharted territory. Acknowledging this variance, the present article investigates the evolution of contemporary Indian philosophy during the nineteenth and twentieth centuries. It examines the core unifying principle that bound together eminent figures such as Swami Vivekananda, Rabindranath Tagore, Mahatma Gandhi, Sarvepalli Radhakrishnan, K. C. Bhattacharyya and numerous others of their category, all classified as Neo-Vedantists. Precisely, the philosophy or movement under scrutiny is Swaraj, illuminated through the lens of Neo-Vedanta, presenting a distinctive perspective on human values and change.

From Ancient Threads to Colonial Commerce: The Evolution of West Bengals Silk Industry from Mythical Origins to Independence

Silk production, or sericulture, has a rich history that is frequently eclipsed by its modern applications. Sericulture began in ancient China approximately 3000 BC and this was a well held secret until it spread to Korea, India and eventually the West through a variety of causes, including royal intrigue and missionary endeavours. By the Han Dynasty, silk had evolved from a luxury item to a valuable economic asset, impacting trade and culture throughout Asia and Europe. India's silk industry, as documented in ancient scriptures, progressed from early wild silk production in the Himalayan foothills to sophisticated mulberry sericulture by the 2nd century BCE. The Mughal dynasty improved Indian silk traditions by incorporating several weaving techniques and nurturing a thriving business in Kashmir and Bengal. From 1612 to 1858, the East India Company capitalised on Bengal's silk potential by building trading centres and using Piedmontese reeling technology to improve quality. Despite initial hurdles, Bengal silk became a major export commodity, but colonial policies and technological shifts eventually led to its demise. Silk output fell dramatically after independence due to a variety of economic and geopolitical issues. This article investigates the growth of India's silk industry, focussing on Bengal's key role and examines the effects of colonial control, technological advancements and the sector's trajectory up to Independence.

Rāgadhāri Musical Influence of Radio Operas in Sri Lanka; With Special Reference to ‘Ulpata Gīta Nātakaya’

Ulpata Gīta Nātakaya is a Radio opera in Sri Lanka. It was broadcast in 1958. Radio Opera is an independent musical genre in Sri Lanka. Sri Chandrarathna Manawasinghe is the playwright of this Opera. The music composers of this opera are W.D. Amaradeva and P. Dunston de Silva. The objectives of this study are to identify how the Rāga concept has been used in composing songs; to investigate the contemporary situations, which affected to create the musical content of the Ulpatha Radio opera on the Indian music tradition. Accordingly, the research problem of this study was how to identify the utilization of Indian Rāgadhāri music of the Ulpatha Gīta Nātakaya. This study was done under the qualitative approach. Listening to the original audio recordings and semi- structured interviews were used under primary data sources. Journals, scholarly articles and secondary books were used under the secondary sources. Data analysis was done using qualitative methods. This study revealed that melodies associated with North Indian Rāgadhāri music were used for the content of the Ulpatha Radio Opera. Some melodies are inspired by one raga and others have a mix of several ragas. These melodies can be identified as creative independent melodies, which are associated with ragas. There are several reasons for the use of Rāgadhāri melodies in the background of the play 'Ulpatha' as a creation, which has a local identity. It seems that the socio-cultural factors such as the background of the Indian music education of the composers and the consideration of Indian music as a great tradition have influenced it. Accordingly, the Ulpatha Radio Opera can be identified as a creation with a unique musical usage.

Role of Sericulture in the Indian Economy

Sericulture, often known as silk farming, involves raising silkworms to make silk. Out of the five states that contribute to the majority of India's silk production—Karnataka, Andhra Pradesh, Tamil Nadu, West Bengal, and Jammu & Kashmir -98.5% comes from mulberry sericulture. Silk plays a vital role in Indian culture and tradition, with a rich history spanning over five millennia. Sericulture, especially in Karnataka, supports farmers' livelihoods and has significant economic potential. However, climate change poses a serious threat to global ecosystems, endangering species and affecting industries like sericulture. The Author uses the study variables for their study and also questionnaires, and statistical tools like SPSS and Excel for data presentation and calculation respectively also used statistical techniques like, Factor Analysis, Descriptive analysis, and Relatively Analysis. Sericulture enhances income, crop diversification, sustainability, and land use efficiency, supported by government policies and training. Sericulture is vital to India’s rural development, job creation, and exports. It supports millions of rural households, especially women and marginalized communities, by generating consistent income. As one of the world’s top silk producers, India benefits from government-backed sustainable practices, making sericulture crucial to its economy.

Exploring the cultural and social significance of R.K. Narayan's ‘Malgudi Days’

The literary and social significance of R.K. Narayan's famous work "Malgudi Days" is investigated in this research. Through an examination of selected tales, many significant themes emerge, such as the tension between tradition and modernization, the value of family and community, the aspiration for upward social mobility, the intricacy of religious beliefs, and Narayan's deft use of satire and irony. These topics provide for a comprehensive analysis of Indian life in the early 20th century. The social structure's complexities and tensions are also brought to light. The research concludes that the ever-present tension between modernity and tradition in India may be better understood via Narayan's humorous and nuanced depictions of Indian customs. The findings emphasize the need of thoroughly studying cultural and social norms, as has been done in previous research on Narayan's impact on Indian writing. The purpose of this research is to bring attention to the enduring social and cultural relevance of "Malgudi Days," shedding light on Narayan's literary brilliance and the implications this has for understanding the intricate web of Indian culture and society.

Rise of Agritourism in India: A Scoping Review

Agrotourism also known as agritourism, is a form of tourism that involves visiting rural areas to explore agricultural or farm-based activities, as well as to experience the culture and traditions of rural communities. This type of tourism mostly takes many forms, including farm stays, vineyard tours, rural bed and breakfasts, and other farm-based accommodations. Agritourism is a new phenomenon for Indian tourists (Eco India, 2017) department and hence has a great scope for tourists to explore and experience authentic Indian tradition and farmers and also can fetch extra income through their regular activities. Above 70% of the population are living in more than 6 million villages (Incredible India, 2017). The current study aims to understand the demand and supply pattern of budding agritourism sector of India. Through understanding limitation, farmer’s determination and perception, the research study also provides strategies to overcome the problems in order to conduct agritourism. This research paper begins with literature review which is followed by introductions to tourism in India and the study area. The qualitative research methodology is used (Semi-structured online questionnaire and interview) followed by analysis and the findings are discussed before conclusion.

Pluralistic Approach of Snake Worship in Indian Literature

Ophiolatry, or snake worship, is a pluralistic practice that demonstrates geographical variances, religious syncretism, cultural significance, various ceremonies and offerings, as well as local beliefs and folk traditions in India (Saha, 2020). This highlights the coexistence of various cultures and traditions that add to the diverse range of religious practices in the nation, reflecting the inclusive aspect of Indian society. Indian literature vividly portrays the complex relationship between humans and snakes. This essay explores the intricate bond between snakes and deities, sages, demons, and ancestors, unraveling the essence of this relationship.Through their symbolism, these serpents represent the various cycles of life, death, and rebirth. By delving into the myths, tales, and folklore surrounding snake cults, the ecological, social, and spiritual dimensions of human-snake interactions are revealed. However, this exploration goes beyond surface-level analysis as it delves deep into the ethical and environmental concerns surrounding snake conservation in India.

Concepts of God and the Divine in Indian Traditions

Concepts of God and the Divine in Indian Traditions

Analysis of Child Development Parenting Patterns in Madras Village (Little India) Medan

This research aims to examine the influence of parenting patterns in Indian culture on children's development in Madras Village (Little India) Medan. This research analyzes how to care for children according to Indian culture, the values and traditions of Indian culture that are passed down and taught to children in life. daily. The research method used is a qualitative method, with data sampling techniques through interviews and documentation. The subjects in this research were housewives living in Madras village, India. In Indian culture, there is a tradition of caring for children from the time they are still in the womb until the child is born. Research also shows that in Indian culture, in raising children, parents instill values or traditions in their children since they are still small. Apart from that, parents also teach Indian languages to their children since they are 4-5 years old. At the age of 4-5 years children are taught Tamil by priests at monasteries or temples.

Transforming Classrooms with Indian Educational Psychology - A new approach to learning

This research explores the transformative potential of Indian Educational Psychology (IEP) within modern educational contexts, emphasizing its roots in ancient Indian wisdom and traditions. IEP views consciousness as fundamental encompassing the unity of absolute existence, consciousness and joy (saccidānanda) contrasting with Western psychology's focus on neuro-physiological processes. It acknowledges various levels of non-physical existence and inner worlds, accessible through introspection and intuitive knowledge. This perspective underscores the importance of self-realization, self-discipline and moral values such as truthfulness, non-violence, and compassion integrated into educational practices through storytelling and experiential learning.

A Study of Moral Development of Children and Good Habit Formation on Indian Child Rearing Practices Context

Different religious, political, and cultural groups in India hold different opinions on how children should be raised. Given the wide variety of Indian cultures and traditions, it would be unfair to generalise about Indian parenting practices. Each family's unique set of circumstances, including their financial situation, level of education, and life experiences, shape their approach to childrearing. This study has surveyed the existing literature and synthesised theoretical frameworks, drawing attention to the applicability of theories such as Piaget's phases of moral development, Kohlberg's theory of moral development, and Gilligan's ethics of caring in a variety of cultural contexts. With an emphasis on Indian child-rearing techniques, this study investigates how family dynamics, cultural values, and socio-economic factors impact children's ethical thinking and behaviour. Important topics covered include how moral principles are passed down through families and communities, how religious teachings are included into the process of ethical development, and how digital media influences the way moral decisions are made. Aiming to promote moral reasoning and positive habit formation in children, the article also evaluated empirical studies and meta-analyses that highlight beneficial educational interventions and parenting techniques. The findings from this review states that children are fed with cultural learnings; however, this method does seems to be always positive and moral development of children and good habit formation among them is very important.

Indian Knowledge System and National Education Policy (Nep) 2020

Knowledge is the supreme value. Indian knowledge tradition is a pernnial flow of the Ganga. Ganga is a symbol of purity and liberationas it descended from heaven to give moksha to the people of yogabhumi, Bharata. Indian Knowledge System aspired to know everything that the mind can comprehend from tiny atoms to the universe. India has a glorious tradition of spirituality propagated by a long line of rishis. The teachings of the sages have an eternal relevance and unleashed the creativity of the Indian culture over a wide spectrum-literature, medicine, music, dancing art, painting, sculpture, mythology, ethics, astronomy, mathematics, grammar, metaphysics, epistemology, ontology, yoga, phiplosophy, psychology and economics. This explosion of creativity has enriched Indian culture and upliftment the human soul. Vedas are the oldest and richest source of Indian Knowledge Systems based on spiritual knowledge. The Supreme Creator creates the cosmos, the creative potency descends among the created beings to assist the Supreme Creator in the manifestation of the material worlds. Universities are temples of knowledge where ideas, innovations, and skills are nurtured. The National Education Policy 2020 is the synthesis of knowledge and education and from the teaching of humanity and values, India is Vishwaguru.

Between Sādhū and Darwesh: Storytelling and Social Reform in S. uġhrā Humāyūñ Mirzā’s Mohinī (1929)

Ṣuġhrā Humāyūñ Mirzā (1884–1958) was a reformer, journalist, writer and traveller from the erstwhile princely state of Haidarābād, Dakkan. She wrote prolifically and used her fiction and non-fiction as a vehicle for her reformist ideas and objectives. However, scholarly focus on Ṣuġhrā Begum’s reformist work alone risks dismissal of her literary creativity and innovation. This paper aims to address this gap through an analysis of the narrative and stylistic features of Ṣuġhrā Begum’s Urdū novel, Mohinī (1929). I suggest a reading of this text on its own terms, i.e. one that emerges from the text and the motivations of its author, rather than through measurements with standard—usually Western—yardsticks or other assumptions about Ṣuġhrā Begum’s ostensibly singular priorities. Instead, I argue that Mohinī should be read in the context of the development of the Urdū novel, which was taking shape through the encounter between Western modes of representation made prominent through colonialism and existing Indian storytelling traditions, such as the qiṣṣāh. In the process, this paper expands the scholarship on this writer by offering a study of the creative features of her fiction and calls for the imagination of South Asian and wider Persianate print realisms that are not bound by rationalist epistemologies and encapsulate broader systems of knowledge.

Classical Indian Vitalism Found in the Abhidhamma as an Approach to the Hard Problem of Consciousness: Problems and Perspectives

Currently, vitalism stands as a discredited theory in the Western empirical sciences. However, the Indian analytical traditions, specifically the Jaina, Bauddha, Sankhya-Yoga, and the Vedanta, unanimously propose a vital energy “prana” or “jivitindriya” to bridge the explanatory gap between internal conscious states and physical states in the body. The philosophical development of vitalism both in the East and West follows independent and different trajectories. In this article, the view of consciousness as a transient internal state (found in the Abhidhamma) and the modes of its interaction with physical states is critically examined. An attempt is made to find some parallels between the classical Abhidhamma model of consciousness and modern biophysical studies. How the model arose from meditative observation and the status of vital energy prana in mediating the interaction between internal and physical states, is discussed. The article ends by noting the application of these concepts in a therapy found in the Ayurvedic system of medicine.

PHYSICAL FITNESS FOR BHARATANATYA DANCERS

Bharatanatyam is an Indian classical dance that originated from Tamil Nadu in southern India. It is a tradition steeped in Indian history and culture. Today, Bharatanatyam is a dance style that encompasses religious and non-religious themes, as well as fusion styles. Characterized by precise movements, sharp edges, and expressive body language, this tradition has delighted audiences for generations. Like many other aspects of Indian tradition, this art form has struggled through times of oppression. However, with the efforts of teachers and students all over the world, Bharatanatyam has been revived to continue to serve the people who find joy in the formal and intuitive expressions embodied in the structure of the dance. Bharatanatyam, an ancient classical dance style originating from South India, combines aesthetic beauty, spiritual expression, and physical skill. Bharatanatyam mesmerizes global audiences with its rich cultural background, exquisite footwork, beautiful gestures, and expressive narrative. The dancer's physical health is crucial for performing intricate movements with accuracy, strength, and elegance in this art form.

BHARATANATYAM ENHANCING KIDS WITH ASD & ID

Bharatanatyam is an Indian classical dance that originated in the Hindu temples of Tamil Nadu in southern India. Bharatanatyam dance is a tradition steeped in Indian history and culture. Today, Bharatanatyam is a dance style that encompasses religious and non-religious themes, as well as fusion styles. Characterized by precise movements, sharp edges, and expressive body language, this tradition has delighted audiences for generations. Like many other aspects of Indian tradition, this art form has struggled through times of oppression. However, with the efforts of teachers and students all over the world, Bharatanatyam has been revived to continue to serve the people who find joy in the formal and intuitive expressions embodied in the structure of the dance. It serves as a transforming experience that empowers youngsters with disabilities and autism. Bharatanatyam helps individuals discover their voices, build confidence, and enhance the physical and cognitive abilities needed to overcome life's obstacles. This art form facilitates communication, promoting inclusivity and comprehension among youngsters with varying abilities. Observing the beauty of Bharatanatyam in these young individuals serves as a powerful reminder of the significant influence that art and culture can have on the human spirit, surpassing boundaries and honouring diversity.

Swipe Right for Tradition: Decoding Gender Constructs in Modern Indian Matrimony through Media Representations

This paper examines the portrayal of arranged marriages in India as depicted in mainstream media with a special focus on Netflix’s Indian Matchmaking. It utilises an intersectional feminism framework to explore themes of colourism, casteism, and gender discrimination within the context of Indian matrimony. Methodologically, the study employs a qualitative content analysis of specific episodes and character interactions within the documentary-style format of Indian Matchmaking. By analysing these depictions, the paper aims to uncover how mainstream media reflects and perpetuates societal norms and discriminatory practices inherent in the Indian matrimonial tradition. Through detailed examination, the findings highlight the ways in which the Netflix series perpetuates entrenched patriarchal structures and regressive value systems, illustrating the complexities of identity negotiation within the marriage market. The analysis demonstrates that while the series provides a platform for cross-cultural exploration, it simultaneously reinforces harmful ideologies and existing power dynamics. The paper concludes by discussing the broader implications of media representation for social discourses on gender equality and social justice, emphasising the dual potential of popular culture to both perpetuate and subvert dominant narratives.