Bhil painting

編輯歷史

時間	作者	版本
2022-07-20 10:35 – 10:55	tribalart india	r3 – r10
顯示 diff - Untitled - This basic two way process, this interaction, is what allows for the dynamic coexistence and interchange, e.g., between sanskirt, dravidian and munda languages; between textual and non-textual traditions; at themargi and desi trends in art, music; at the socio-religious levels of itihas and puranas, and so on. Similarly, philosophy as darshan – insight within, without and beyond – governs all laws, physical and mental that come under the Supreme or Truth. This requires sacrifice – to make sacred – self-surrender, which is a continuous process of self-expansion, i.e., man breaks through his egoistic shell to glide into the ocean of infinitude. It is a ceaseless process of give and take. Art, literature, science and technology happen to be the products of this self-expansion, as this is the expression of truth that is beautiful, that is bliss (Bhattacharya: 1971). In short, this worldview reflects a universe which is curvilinear, multi-layered and multi-directional, going back and forth. + Bhil painting + dravidian and munda languages; between textual and non-textual traditions; at themargi and desi trends in art, music; at the socio-religious levels of itihas and puranas, and so on. Similarly, philosophy as darshan – insight within, without and beyond – governs all laws, physical and mental that come under the Supreme or Truth. This requires sacrifice – to make sacred – self-surrender, which is a continuous process of self-expansion, i.e., man breaks through his egoistic shell to glide into the ocean of infinitude. It is a ceaseless process of give and take. Art, literature, science and technology happen to be the products of this self-expansion, as this is the expression of truth that is beautiful, that is bliss (Bhattacharya: 1971). In short, this worldview reflects a universe which is curvilinear, multi-layered and multi-directional, going back and forth. - b. This does not deny the fact that the phenomenological world was not tackled rationally. There were plausible explanations about the physical world and of understanding human phenomenon without taking recourse to divine explanations. Certain universal cosmic principles were evolved during Vedic times – as must have been the case with the Harappan times as reflected in their material remains – about the cosmos (natural laws or rta) within which even the gods had to function. Later on basic elements of matter with their qualities were also developed, as we learn from the Upanishads in terms of an enquiry into the intelligible reality of the physical world. The early evidence of astronomy, mathematics and life-sciences is a clear indication of this rational way of looking at natural phenomena. Of course, some way along the line this rational attitude was lost, but that requires another study. + b. This does not deny the fact that the phenomenological world was not tackled rationally. There were plausible explanations about the physical world and of understanding human phenomenon without taking recourse to divine explanations. Certain universal cosmic principles Bhil painting were evolved during Vedic times – as must have been the case with the Harappan times as reflected in their material remains – about the cosmos (natural laws or rta) within which even the gods had to function. Later on basic elements of matter with their qualities were also developed, as we learn from the Upanishads in terms of an enquiry into the intelligible reality of the physical world. The early evidence of astronomy, mathematics and life-sciences is a clear indication of this rational way of looking at natural phenomena. Of course, some way along the line this rational attitude was lost, but that requires another study. It may recalled that most research, until recently, highlighted elitist or other-worldly nature of Indian civilization within an equilibrium model, ignoring the dynamics of change. One can no longer ignore the set of values as reflected in its literature, arts, scientific manuscripts, etc. which are as detailed and voluminous as the religious and philosophical ones. In short, this modern confrontational viewpoint, singular or monolithic interpretation such as that of only metaphysical and normative texts, will not allow one to adequately provide a realistic view of the lifestyle of this civilization. （1 行未修改）
2022-07-20 10:35	(unknown)	r2
顯示 diff （7 行未修改）
2022-07-20 10:35	tribalart india	r1
顯示 diff Untitled - - This pad text is synchronized as you type, so that everyone viewing this page sees the same text. This allows you to collaborate seamlessly on documents! + This basic two way process, this interaction, is what allows for the dynamic coexistence and interchange, e.g., between sanskirt, dravidian and munda languages; between textual and non-textual traditions; at themargi and desi trends in art, music; at the socio-religious levels of itihas and puranas, and so on. Similarly, philosophy as darshan – insight within, without and beyond – governs all laws, physical and mental that come under the Supreme or Truth. This requires sacrifice – to make sacred – self-surrender, which is a continuous process of self-expansion, i.e., man breaks through his egoistic shell to glide into the ocean of infinitude. It is a ceaseless process of give and take. Art, literature, science and technology happen to be the products of this self-expansion, as this is the expression of truth that is beautiful, that is bliss (Bhattacharya: 1971). In short, this worldview reflects a universe which is curvilinear, multi-layered and multi-directional, going back and forth. + + b. This does not deny the fact that the phenomenological world was not tackled rationally. There were plausible explanations about the physical world and of understanding human phenomenon without taking recourse to divine explanations. Certain universal cosmic principles were evolved during Vedic times – as must have been the case with the Harappan times as reflected in their material remains – about the cosmos (natural laws or rta) within which even the gods had to function. Later on basic elements of matter with their qualities were also developed, as we learn from the Upanishads in terms of an enquiry into the intelligible reality of the physical world. The early evidence of astronomy, mathematics and life-sciences is a clear indication of this rational way of looking at natural phenomena. Of course, some way along the line this rational attitude was lost, but that requires another study. + + It may recalled that most research, until recently, highlighted elitist or other-worldly nature of Indian civilization within an equilibrium model, ignoring the dynamics of change. One can no longer ignore the set of values as reflected in its literature, arts, scientific manuscripts, etc. which are as detailed and voluminous as the religious and philosophical ones. In short, this modern confrontational viewpoint, singular or monolithic interpretation such as that of only metaphysical and normative texts, will not allow one to adequately provide a realistic view of the lifestyle of this civilization. +
2022-07-20 10:35	(unknown)	r0
顯示 diff + Untitled + This pad text is synchronized as you type, so that everyone viewing this page sees the same text. This allows you to collaborate seamlessly on documents!