Viṣṇu Research Articles

Dasavatar of Lord Jagannath with Respect to Management, Evolution, and Feminism

Lord Sri Jagannath is the presiding Lord of ‘Srikhetra Puri’ . All the incarnations of Lord Vishnu emanate from Sri Jagannath. He is an Avataree, the absolute and supreme Divinity. The cultural and ritual panorama of Sri Jagannath is as pulsating, vibrant, and colorful as the Lord Himself. His ‘dasavatar’ concept is the carrier of the scientific account of evolution, management, and feminism. In the changing socio-cultural environment, the Dasavatar concept of Lord Jagannath is used as a resource base for the study of physical environment. Indian mythology is very vast and enriched with huge amount of knowledge pertaining to the ten incarnations of Jagannath. The essence of leadership and modern management skills are embedded in His avatar. The Lord came in different incarnations as a role manager or a leader based on different situations. Dasavatars are being referred to understand the leadership qualities required in the modern management techniques to overcome any kind of situation or problems. Lord Rama and Lord Krishna are the most towering leaders of any time.

TRANSFORMATIVE PHASES OF SPIRITUAL PROGRESS IN ‘DASĀVATĀRA’ (TEN INCARNATIONS)

The ‘Dasāvatāra’ (Ten Incarnations) of Lord Vishnu that came to eradicate wicked forces of adharma (wickedness) and restore dharma (righteousness) shows different stages of man’s evolution from aquatic life to invertebrates, vertebrates, to modern man and finally liberation of soul all by merit. The causes and processes behind the physical evolution were not deliberated in Indic philosophy where the common ancestor is Brahma. Origin of life of all species is extra-terrestrial of lower frequencies to higher frequencies occurs automatically with each rebirth until human birth while evolution and proliferation of life of all species is only on the earth. There is no life in physical form anywhere else in the cosmos save on this planet. where life in other higher worlds exist in astral form. The ‘Dasāvatāra’ (Ten Incarnations) of Lord Vishnu reflects transformative phases of spiritual progress where an ordinary person disciplines himself to evolve as a spiritually evolved person bordering on divinity and obtain liberation or ‘moksha’. The notion of 'Dasvatra' is seen to resemble Charles Darwin's theory of evolution in several ways. The first incarnation of Vishnu as a fish resembles the Silurian Period's evolutionary origin of fish. The Geological Time Scale's history of events corresponds to the Vedic timeline of ten incarnations. The first explanation of physical evolution was given by Hinduism much before Charles Darwin did.

Significance of Supernatural Creatures in Hindu Mythology

Supernaturalism is perhaps the broadest classification of religious practices encompassing any belief system dealing with supernatural forces. Supernaturalism asserts the existence of forces beyond human comprehension that frequently interfere for better or worse in human affairs. Some supernatural creatures have good aspect which is related to Divine Beings usually called Gods and Goddesses. There are also Demigods. Some others have evil aspect. They are ghosts, demons and vampires. All these supernatural creatures never fade from popular awareness. Even though their form may vary, they seem to be embedded in our consciousness. They appear repeatedly in literature around the world, in movies, advertisements, video games and modern books. Sreemad Bhagavatham is considered to be one of the Mahapuranic texts of Hindu literature. It consists of many stories renowned in Hindu tradition. It focuses on the incarnations of Lord Vishnu particularly human form. ie Sreekrishna , who established the rule of dharma and moral order through his several supernatural incarnations. Supernatural deeds of Lord Krishna in Sreemad Bhagavatham teach us to live in harmony with nature to keep ecological balance.

MAKNA TEOLOGI SESAJI TRADISI RUWATAN DESA PADA MASYARAKAT JAWA DI DESA KUMENDUNG, KECAMATAN MUNCAR, KABUPATEN BANYUWANGI, JAWA TIMUR

Ruwatan Desa offerings are a hereditary tradition in Javanese culture, especially in Kumendung Muncar Village, Banyuwangi, which is held once a year in the month of Sura (Javanese calendar) around August of the Gregorian calendar. The series of implementations begins with making donations to the needy and on the peak day, residents bring offerings in the form of tumpeng and other things to the village hall, followed by a prayer together and continued by parading the tumpeng around the village, at night doing gendurenan and wayang performances, the next morning after the puppet performance ends, it is filled with Pray together and then eat a cone with grilled chicken meat and vegetables. The event is over. This implementation is also from the theological view that as a form of petition to God in his manifestation as Lord Vishnu as the protector of the world, Dewi Sri the symbol of fertility and Hyang Bawu Rekso as the ruler of the region with the aim that the residents and the area of Kumendung Village always get harmony between humans and nature, humans and their environment, humans and humans with the environment. All these things are connected with humans and nature is a unity. In addition, as a form of gratitude for the gift of God Almighty, both in the form of where God is, God Almighty and God is most gracious, which is symbolized by abundant harvests, health and prosperity. The relationship between humans, God and nature is an element that cannot be separated from each other even though in modern times like today, nature seems to be an object to strengthen and continue human life throughout the ages. This research was conducted by literature study method. Agriculture is a very risky sector, so government support is needed

LEGACY OF PATRIARCHAL GOD AND THE POLITICS OF MYTH-MAKING: LOCATING THE GENDERED POSITION IN RELIGIOUS VISUAL ART

This essay discusses how the imagination of women in India is framed up by the gender-biased mythical representations. By looking at the mythical representations that are circulated through centuries in many popular mages, paintings and calendar-portraits, a discursive pattern can be found that has positioned women in a secondary level, belonging to men. The family itself becomes a political site in the process of normalizing women’s submissiveness to men by comparing their actions with the Goddesses. By interrogating the gendered position of Goddess like Lakshmi and her male counterpart Lord Vishnu, this essay attempts to problematize with the mode of representation in religious visual images. I conclude by arguing that these religious representations in visual images have negative impact on the Hindu women, especially, in rural areas, and thus, keep the unhealthy gender role intact in Indian society.

A Re-Reading on Cult of Lord Vishnu in Reclining form; Its Evolution and Iconography

A Re-Reading on Cult of Lord Vishnu in Reclining form; Its Evolution and Iconography

“The Universal Harmony: The Logic of Dharma in Mahābhārata (II)”

Abstract When the human, social, and the universal order is in distress, injustice rules. Finding themselves at the end of a cosmic cycle, individuals are being trapped in to destiny's straight net, with the help of their karma. As shown by the final war of the epic poem Mahābhārata, no one can stand against destiny. What one is required to do is to fulfill his dharma, hoping for a smooth decline of the world and the beginning of a new prosperous era. But when injustice is too deeply entrenched, there is no other issue. The avatar of the Great Lord Vishnu makes all it is required for restoring dharma, even if the price for all warriors to pay is their own full destruction. Engaged in a fiercely combat, they destroy each other as a destiny plan to destroy the evil and renew the world. This is the sacrifice they have to honor in order to fulfill the destiny of all mankind.

THE CONCEPT OF YAJNA IN VARAHA PURANA

<p class="p2">Yajna is a sacrifice made by every human being with a sincere sense. Yajna has an important influence in living everyday life. In practice, yajna is not only measured by material things, but yajna can also be offered in a non-material or spiritual form. The concept of yajna can not only be seen and learned from the implementation of the ceremony, but the concept of yajna also contained in many Hindu sacred literature such as Varaha Purana. Varaha Purana is a sacred text that tells about the greatness of Lord Vishnu. In this text Lord Vishnu is incarnated in the form of a wild boar. Varaha purana has a connection with Varaha Yajna's conception, which yajna here has dynamic power in the creation of the cosmos. While varaha is the power that lifts the earth from destruction and destruction. The concept of yajna is widely discussed in this Purana. Various types of yajna are explained in this purana such as worshiping Lord Vishnu, giving love to parents, sharing alms with poor people, carrying out ceremonies to ancestors, and doing Dana Punia (good and holy gift). Yajna itself has a very big impact and influence on social life in society, religius life on each individual or group and also the impact of harmony. The method used in this research is descriptive method that will systematically describe the concept of yajna in Varaha Purana.<span class="Apple-converted-space"> </span></p>

Frontispiece: Catalytic Gold Chemistry: From Simple Salts to Complexes for Regioselective C−H Bond Functionalization

Sculptures showing Lord Vishnu of Hindu mythology performing the celestial wedding of Goddess Meenakshi with Lord Sundareswarar. These three Gods have been related in that order to gold catalysis, C−H activation and regioselectivity, the three underlying themes of this Review. An update about different types of gold catalysts, from simple to sophisticated ones, on C−H bond reactions and their regiochemical outcome together with catalytic applications of Au(I)- and Au(III)-species for the regio- and site-selective activation of challenging C−H bonds and potential applications in selective C−H bond activation is given in the Review article by C. Praveen, A. Dupeux and V. Michelet on page10495 ff.

The Myth of Resurrection: Reimagining Mahabali through the Semiotics of Select Folk Songs

Written history, being the vehicle of dominant or hegemonic culture, often neglects sub cultural art forms whereas oral or folk culture acts as a reservoir of residual cultural practices. When written history is narrated, unwritten history is sung or performed. The importance of regional folk songs in delineating the subtleties of a particular culture can never be overlooked. Folk songs carry the emotions of the era as well as their associated sociocultural practices.
 Mahabali is the central mythical hero of a very prominent traditional festival of Kerala- Onam. Conceptual pluralities in the history of onam festival stand in the way of explaining onam in a unidimensional fashion. Yet, the popular myth goes like this- Mahabali (affectionately called by people as 'Maveli'), the benevolent asura king rules his land in abundance, peace and prosperity, with no instances of theft or murder.
 Jealous of King Mahabali's popularity and his power, the Gods conspired to end his reign. They sent Lord Vishnu to earth in the form of a dwarf Brahmin (Vamanan) who trampled Mahabali to the netherworld. But Lord Vishnu granted the king's sole wish i.e. to visit his land and people once every year. This visit is celebrated as onam festival in the Malayalam month of Chingam .
 The just and noble Mahabali in the myth is not just a symbol of peace and prosperity, but a true image of resurrection from oppression, as the history of Kerala would like to tell. Myths and folklore depicts the hope of a generation. This paper tries to probe into the intricacies of the Mahabali myth through select Malayalam folk songs, to bring out the essence of that hope.

Theories of Theology in the Letters of Thirumangai Alvar

After the 6th century in Tamil literature, Saivism and Vaishnavism were the most prevalent in tamil literature, and the hymns of the Alvars developed a variety of new techniques and theories for devotion. Thirumangai Alvar has sung a letter with him as heroine and Lord as hero. In the Sangam tamil literature, 'Madal Climbing' is seen as a male only, Thirumangai Alvar makes himself a woman and falls in love with Lord Vishnu and expresses his love for the Lord by climbing the lobe. Like Thirumangai Alvar, periyazhwar has made himself a mother and composed songs using Vishnu as a child. This technique is transformed from the grammar of Tamil. He who achieves happiness will receive virtue and wealth. Tirumangai Alvar says that it is best to see The lord in this world and enjoy it. The object of this article is to study the pleasures of life and the principles of theology of the heavens.

COMPREHENSIVE STUDY OF NABHI IN BRUHATRAYI AND ITS CORRELATION WITH MODERN SCIENCE

Ayurveda is an intricate and detailed science, which provides great insight into the importance of every part of the body. One of the most important part is Nabhi. The Nabhi plays the most important role in development of body from the very beginning of life even at the embryonic stage. In ancient Indian tradition, the navel of the god Vishnu is consider as the center of the universe and the source of life. From his navel, a new world emerges. It not only has aesthetic importance but also tells the health status. It is a site of various treatments too which makes it worthy to consider its anatomical concepts and applied aspects. The literary review of Nabhi and modern studies suggest it as umbilicus. Keywords- Nabhi, Marma, Sira, umbilicus

CONCEPTUAL STUDY OF NIDRA AND ITS EFFECTS ON HEALTHY LIVING

Ahara, Nidra and Brahmacharya are the three main pyramids of life, which play vital role for maintenance of health in human being. In the Ayurvedic Literature, three factors i.e. Ahara, Nidra and Brahmacharya are compared with the triangles are termed as the three Upastambhas or Tripods. The inclusion of sleep in the three Upastambhas establishes its value. While explaining about Nidra, Acharyas stated that delight and sorrow, growth and wasting, strength and weakness, virility and impotence, the knowledge and ignorance as well as the survival of life and its termination depend on the sleep. The different theories stated regarding the phenomena Ayurveda regards Nidra (sleep) as one of the most essential factors responsible for a healthy and fulfilling life. Humans spend almost a third of their lifetime sleeping.1 Good sleep is essential and advantageous to the quality of life. A number of vital physiological changes occur during sleep. It is one of the Trayopastambhas mentioned by Acharaya Charaka.2 Sound sleep at night is a natural and nourishing phenomenon, so it is also called Bhutadhatri according to Acharya Sushruta3 (nourishes all living beings). Quality sleep is an indicator of good health as it is stress-relieving and normalizes bodily tissues. It is also called ‘Vaishnavi maya’which provides nutrition to maintain good health like Lord Vishnu (the sustaining god), who nourishes and sustains this world. There are many concepts like Tridosha, Triguna, Panchmahabhuta, Lok Purusha Saamya such concept is Nidra (sleep). Triyaupstambha of body with Aahara and Brahamcharya.4

Ma Manigal at the Vennar River Bank

Thanjai Mamani Koil near Thanjavur is a set of three Vishnu temples. The legend of Thanjavur District vennatrankarai Mamani temple states that a sage called Parasara sprayed nectar that he obtained from the ocean of milk in the Manimutha river . Then he built an ashram on the banks of the river and started performing penances and yagnas with other sages. In the vicinity were three demons- Thanjakan, Thandakan and Tharakasura. They had received deadly boons from lord Shiva. They began to create obstacles to the penance. The sage requested them to stop this but the demons would not listen to him. Sage Parasara then approached lord Shiva for protection. Lord Shiva sent Kalidevi to destroy them. However the demons drank the river water which was mixed with the nectar and came alive again. Then the sage approached lord Vishnu. Lord Vishnu took the the avatar of Narasimha (lion headed ) and defeated Thanjaka who took the elephant form. The Lord placed the demon on his lap to kill him when the demon gained wisdom, repented and promised to shed his cruel ways. He also begged the Lord to stay in the place and bless everyone. Hence this place was named as Thanjamapuri. Thandakan hid himself under the earth, after seeing the defeat of Thanjaka. The Lord took the form of Varaha (boar) entered the hiding place and killed the demon. Tharaka was killed by Kali. After the destruction of the three demons, the Lord appeared before sage Parasara as Neelamega Perumal. At this place, the Lord has three names in three separate Hindu temples. In the Veera Narasimha temple, lord Vishnu appears with a discus as Chakrathazhwar. In the Neelamega Perumal temple, Mahalakshmi is found to the left of Lord Narasimha. This Narasimha is also called Valavandhai (right side) Narasimha. It is advised that those of short tempered nature should correct themselves if they wish to have the grace of Mahalakshmi. Vishnu is considered as to be the king of this whole universe and he has the sengol (baton) in his hand. Thaayar Senkamalavalli Nachiyar has a seperate shrine. Outside the Thaayar shrine, there is a pillar, on one side Narasimha is portrayed whereas on the other side Lord Hanuman is found. The vimanam (vehicle) of this temple in India is called Soundarya vimanam.

A Review on Medicinal and General Importance of Ficus Bengalis Tree

Ficus Bengalis is also called banyan tree it is used as medicinal tree since antique times. The discriminative names of banyan tree are given by British scientist a lot of people & traders used to assemble for the purpose of business Fichus tree is recognized as National Tree. The meaning of Ficus is fig and bengalensis means belonging to or is of Bengal. To the lot of Indians it is motivating and embodies most of three Gods of Hindus. The bark of banyan tree embody Lord Vishnu, the roots of this tree represent lord of Brahma and Siva the branches. Since Vedic times its small branches are used in Yajiia (a sacrificial rite) and known for its giant structure. Which was hig enough to shelter his whole army of 7,000 men? As per Some Veda banyan tree checks the environmental pollution and one of the source of Lfiksfi (Lac). Its medicinal importance as well as documented in Ayurvedic literature. In the various researches needs for understanding the medicinal value of Banyan tree.

Fetishizing the Foot: Mobility and Meaning in Indian Ocean Sandals

Fetishizing the Foot: Mobility and Meaning in Indian Ocean Sandals

Dewi Sri Dalam Kepercayaan Masyarakat Indonesia

In Hinduism, Goddess Sri is known as the wife of Lord Vishnu. There were found several statues made from stone and bronze called “Dewi Sri” (Goddess Sri) in Indonesia. Judging from the hand positions and attributes of the statue of Goddess Sri found in Indonesia, iconographically they are different from Goddess Sri statue found in India. The assumption is that the depiction of Dewi Sri in Indonesia has always been related as the Goddess of Fertility or the Goddess of Rice. Paying homage to the Goddess of Rice or the Goddess of Fertility had already existed before Hindu-Buddhist influences came to the archipelago. Therefore, when the siplin (statue maker) depicting Goddess Sri as the Goddess of Rice, the siplin has a different concept from Goddes Sri as the wife of Lord Vishnu, although Goddess Sri as the Goddess of Rice is also believed to be the wife of Lord Vishnu. The depiction of Goddess Sri is inseparable from the concept of her as the Goddess of Rice that has been worshipped from the Prehistoric Period, therefore Goddess Sri has a distinctive attribute that depicts this, which is her left hand holding a sprig of rice. The purpose of writing this paper is to find out the description of Goddess Sri as the Goddess of Rice in the beliefs of Indonesian society and its tradition up to now. This paper used a qualitative and analytical descriptive method, while to describe the statue iconographic analysis is used. From the result of this study, it can be described how the belief of Goddess Sri in the Indonesian Society as a Goddess of Rice which is very closely related to fertility plays an important role in agriculture.

Temples in Travancore: History, Polity and Governance

Temples in Kerala have been all the time, amazing factors in the society for their uniqueness in tradition, customs, rituals, festivals, art, architecture, mural paintings, etc. It is believed that most of the ancient Hindu temples in Kerala have been consecrated by Parasurama, the sixth incarnation of Lord Vishnu. According to legend, after the departure of Parasurama, the Brahmins became the virtual rulers of the land. They divided the land into several Desams, and in each, they erected a temple, consecrated it and placed an image in them, and performed the prescribed rituals. The ownership of Hindu temples became the bone of contention for the temples that were associated with power in the locality. In the course of the conflict for the ownership of temples, the management of several of them became disorderly, and the state had, in consequence, to assume their control through the exercise of its paramount melkoima right. This paper is a historical analysis of the role of temples in society and the evolution of temple administration in the erstwhile Travancore state.

The Rhetoric of Krishna versus the Counter-Rhetoric of Vyas: The Place of Commiseration in the Mahabharat

In the context of the mixed perception among scholars whether the Mahabharat is a pacifist or a militant text, this paper analyzes the rhetorical project of the epic to examine its position on violence. Highlighting the existence of two main arguments in the Mahabharat, this paper argues that the author has crafted a grand rhetorical project to question the dominant war ideology of the time that Krishna presents as the divine necessity. Historically, the emergence of Krishna—one of the major characters of the epic—as an incarnation of Lord Vishnu in Hindu tradition and the extraction and elevation of the Bhagavad Gita from the epic as an independent text have undermined the complexity of Vyas’ rhetoric. This paper places Krishna’s argument within the broad rhetorical scheme of the epic and demonstrates how Vyas has represented Krishna’s rhetoric of ‘just war’ only to illustrate its pitfalls. By directing his narrative lens to the devastating consequences of the war in the later parts of the epic, Vyas problematizes Krishna’s insistence on the need to suppress human emotions to attain a higher cognitive and ontological condition. What emerges is the difference between how Vyas and Krishna view the status of feeling: the scientist Krishna thinks that human emotions and individual lives are trivial, incidental instances in the cosmic game—something not worthy of a warrior’s concern; Vyas’ rhetoric, this paper argues, restores the significance of ordinary human emotions. It is a war—not human life and feeling—that arises as a futile enterprise in Vyas’ rhetoric.

PENGAJARAN TEOLOGI PADAANAK USIA DINI MELALUI LAGU TRI MURTI (NYANYIAN DHARMA)

<p><em>Early childhood education is the main gateway in entering the next education. Conducting education as early as possible is an investment in further education as well as building a solid foundation of life. This period is a very important period, where at this time the human experience full development, so called as the golden age. Teaching theology can be done through songs. Chanting of children’s songs is a powerful weapon in building theological values towards the children. They can learn about the theological value contained in the song while they are singing happily. One of the Hindu children’s songs is Tri Murti. This Tri Murti song indirectly adds positive stimulus to the growth of the child. The lyrics of the song imply the concept of divinity in Hinduism with language that is easily understood by young children without having to peel deeper. Where the God of Hinduism has three main manifestations consisting of the Lord Brahma, Lord Vishnu and Lord Shiva are referred to as the three main devātas. These three gods are described as having different tasks and mastering different elements and different scriptures. With this song, young Hindu youths have been installed early on in theology and need not worry about other people’s accusations that Hindus worship a lot of God; Hinduism is a religion of polytheism and so on. In this song is very clearly mentioned that there are three manifestations of God called Tri Murti with different names, different characters, and different tasks. However, in essence, it is one that is Brahman.</em></p>