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Indian Mythology and Literature : Think Religious

Kavishala LabsKavishala Labs August 24, 2021
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Everyone knows that Indian mythology and literature is an exotic draft and script of the mystic interrelationship between dynamic religious and theological literary traditions. Today, we bring you special attention to religious underpinnings of, influences upon, and reflections in, individual “texts” of authors’ oeuvres.

Before starting let's remember and chant the Kabirdas ki Vaani which strictly depicts the human ideology and its severity to conquer religious path till eternity:-

- Dukh mein sumiran sab kare, sukh mein kare na koye

Jo sukh mein simran kare, toh dukh kaahe ko hoye

- Bura jo dekhan main chala, bura naa milya koye,

jo mann khoja aapna, toh mujhse bura na koye

- Aisi vaani boliye, mann ka aapa khoye,

Apna tan sheetal kare, auran ko sukh hoye

Well, keep reading today we will reveal the origin and history of the methods employed in scholarly enterprises, focusing upon the dual construals of “literature” in religious studies (as a body of sacred writings and as writing valued for artistic merit).

Those affiliated fields of myth criticism, and biblical reception in the institutionalization, globalization, is the future of sacred religious literature.

As pioneered by Mahakavi Kalidas whose birthday is still celebrated as Jayanti on June 22 of every year. It generally falls on Shukla Paksha Pratipada of Ashada month as per the Hindu calendar each year.

Origin of Hindi Literature and Religious Myths :

However, according to the Tamil annual calendar, the day falls on Aani Masam while the Malayalam and Bengali calendars celebrate this day in the month of Midhunam month and Bashar month respectively. This might sound like religious belief but Indian castes like Tamil, Gujarati, etc share different dates of festivities and celebrate accordingly of their God and Goddess emergence.

However, his main focus was on the religious dimension of literary works and the theological ramifications of the studies done so far but for the communities as well as for individual readers. Students are helped to make connections between theological content and literary forms like poetry, memoir, epistle, fragment, and song to increase understanding of how the voice of the art theological ideas develop creative as well as critical skills in articulating theology. In addition to literary study, students take courses in Bible, theology, and history. Because of the interdisciplinary nature of the ISM, moreover, literature is always brought into conversation with worship and the other arts.

One of them was Kalidasa who was one of the greatest poets and drama writers of the Sanskrit language and his plays and poetry are based on Hindu mythology. As per ancient and medieval books, Kalidasa was a court poet of a king named Vikramaditya. Moreover, his works were most likely authored during the 4th-5th century. Kalidasa used to live near the Himalayas around Ujjain or Kalinga.

There were some theories that stated that Kalidasa flourished during the reign of Chandragupta II and it is also supported by several western scholars. They also believe that the literary works attributed to Kalidasa were not written by a single person.

It is also claimed that renowned Indian poet Rabindranath Tagore was inspired by Kalidasa’s work. This is how religions synchronize their epitome journey from the medieval period to the modern period. V Shantaram’s movie Stree, which was made in 1961, was based on Kalidasa’s Shakuntala.

The poet wrote three plays namely Malavikagnimitra, Vikramorvashiya, and Abhijnana Shakuntalam depicts how ancient Indian literature caught the eyes of the readers including poems like Raghuvaṃsa and Kumarasambha.

One of the Legends of that was Sant Guru Kabir, a 15th-century Indian mystic, social reformer, poet, and saint has a significant role among the people in India. Kabir's popular verses and dohavali seemed like a message from God that continues to inspire all generations even in the 21st century.

Kabirdas Jayanti celebrated as Kabir Prakat Diwas is celebrated once a year on the full moon day in the Hindu month Jyeshtha. On this day his followers remember his teachings and recite his poems together.

However, Sant Kabir's birth and death are religious disbeliefs. People believe that he took birth from Muslim parents, while others insist that he appeared on a lotus flower in the lake Lahartara.

According to the Gregorian calendar, Kabirdas Jayanti falls in the month of May or June. But, it varies from various panchangs and calendars.

English Literature and Origin of Christianity:

Let's dive more into the long history of people exploring the relationship between religion and literature. We might go back to sacred texts from different traditions and think, for instance, about why there is such a vast array of literary forms in the Judaeo-Christian Bible. Or we might consider the role that religion plays in the literary tradition, from the clear Christian content of texts such as The Divine Comedy and Paradise Lost to the extensive engagement with theological motifs, symbols, and ideas that is such a striking feature of so many modern texts.

While there are many ways of telling a story about how religion and literature relate to one another, it is worth pondering why our thinking about this relationship continues to gather pace.

The latter part of the 20th century saw the emergence of three major journals focused on this area—Religion and LiteratureChristianity and Literature, and Literature and Theology—and interest has intensified further in the early years of the 21st century with the so-called “religious turn” in the humanities.

Have you wondered if our modern western age is increasingly secular, as many would have us think, then why the ongoing interest?

One way of answering this question comes from the work of Charles Taylor, whose book A Secular Age (2007) has proved so pivotal for many scholars working in the humanities. Taylor argues that our secular age is not one in which religion has gone away but is, rather, an era characterized by the new position in which religion now finds itself.

Taylor complains that our secular age is not one in which religion has gone away but is, rather, an era characterised by the new position in which religion now discovers itself.

Taylor’s epic story of religion and secularity has come in for plenty of criticism, as one might expect of a work that tries to cover so much historical ground. But his basic premise about the pluralized context for belief in the modern age offers a valuable means of understanding the snowballing interest in the study of religion and literature. Literature has long been the most promiscuous of forms, covering any area of thought and experience with which a writer happens to be concerned. Since the emergence of literary studies in the late-19th century, critics have struggled to identify the precise content of the discipline, and they have frequently brought neighboring fields of knowledge—history, psychology, philosophy, science, art, religion, and so on—into their reflections on literary form and language. The promiscuity of literature, and the literary criticism that accompanies it, might be said to epitomize our modern secular age. And it is in this setting, that religious belief continues to play a major role, as it is routinely put into conversation with other ways of thinking.

"Hey, Are you looking for me? I am in the next seat. My shoulder is against yours. you will not find me in the stupas, not in Indian shrine rooms, nor in synagogues, nor in cathedrals: not in masses, nor kirtans, not in legs winding around your own neck, nor in eating nothing but vegetables. When you really look for me, you will see me instantly - you will find me in the tiniest house of time.

Kabir says: Student, tell me, what is God? He is the breath inside the breath."

-Kabirdas Ji

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