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Among the most ancient deities of South Asia, the yakshas straddle the boundaries between popular and textual traditions in both Hinduism and Buddhism and both benevolent and malevolent facets. As a figure of material plenty, the yaksis epitomized as Kubera, god of wealth and king of the yaks In demonic guise, the yaksis related to a large family of demonic and quasi-demonic beings, such as nagas, gandharvas, raks, and the man-eating pisaacas. Translating and interpreting texts and passages from the Vedic literature, the Hindu epics, the Puranas, Kālidāsa's Meghadūta, and the Buddhist Jātaka Tales, Sutherland traces the development and transformation of the elusive yaks from an early identification with the impersonal absolute itself to a progressively more demonic and diminished terrestrial characterization. Her investigation is set within the framework of a larger inquiry into the nature of evil, misfortune, and causation in Indian myth and religion.
The Pushtimarg, a Hindu sect established in India in the fifteenth century, possesses a unique culture--reaching back centuries and still vital today--in which art and devotion are deeply intertwined. This important volume, illustrated with more than one hundred vivid images, offers a new, in-depth look at the Pushtimarg and its rich aesthetic traditions, which are largely unknown outside of South Asia. Original essays by eminent scholars of Indian art focus on the style of worship, patterns of patronage, and artistic heritage that generated pichvais, large paintings on cloth designed to hang in temples, as well as other paintings for the Pushtimarg. In this expansive study, the authors deftly examine how pichvais were and still are used in the seasonal and daily veneration of Shrinathji, an aspect of Krishna as a child who is the chief deity of the temple town of Nathdwara in Rajasthan. Gates of the Lord introduces readers not only to the visual world of the Pushtimarg, but also to the spirit of Nathdwara.
To students of Indian Culture interested in tracing the influence of India in the institutions of her Cultural Colonies, as also to Anthropologists, the Religious Festivals and Court Ceremonies, which still remain the most characteristic features of Siamese social life, offer an important field for research. Yet the subject has been little touched by scholars. Therefore a pioneer work of this nature can only be regarded as an attempt to lay a foundation for further studies, and the author hopes that other students—particularly those Siamese possessed of an extensive knowledge of their own literature and customs—may be encouraged to endeavour to fill those gaps which remain in our knowledge of most of the Siamese State Ceremonies. First Published in 1995. Routledge is an imprint of Taylor & Francis, an informa company.
The extraordinary multiplicity of religions and religious cultures in India, chronicled over two thousand years From its earliest recorded history, India was a place of remarkable and varied religious activity, ranging from elaborate sacrificial rituals and rigorous regimes of personal austerity to psycho-spiritual experimentation and utopian visions. In this ambitious and wide-ranging chronicle, Richard Davis offers a history of India’s myriad religious cultures that spans two thousand years, from 1300 BCE to 700 CE. India, Davis writes, was not only the birthplace of the religions we now know as Hinduism, Buddhism, and Jainism. It was also the home of other, often unnamed religions that can be classified as “folk” or “popular” religions. Tracing these intertwined practices, Davis shows that the ardent and heterogeneous religious cultures of early India came to define and redefine themselves in relation to one another. Davis recounts this history through voices—voices recorded in hymns, poems, songs, didactic stories, epic narratives, scientific treatises, and theological discourses, as well as voices that speak through material remains, whether monumental sculptures or tiny terracotta figurines of nameless goddesses. He focuses on the long millennium often designated as “classical India,” which stretches from the time of the founding figures of Buddhism and Jainism during the sixth century BCE through the seventh-century-CE dynasties of the Chalukyas and the Pallavas in southern India. Throughout, he emphasizes encounter, interaction, debate, critique, and borrowing among religious communities within a shared, changing social and political reality. The voices and visions of early India’s religions, Davis shows us, are fascinating in their multiplicity.