Semiotics of Symbols in Ancient Indian Historical Writing: With Special Reference to Indo-Greek Coins.

A critical aspect of studying ancient objects and their import is the understanding of signs and their meaning, referred to as semiotics. This paper deals with the semiotics of symbols within the Indo-Greek coins and analyses specific forms of ancient Indian historical writing. These coins provide further evidence of the post-Alexandrian (2nd century B.C.E–1st-century C.E) settling times of the Hellenistic influence in Indian political, cultural, and religious spheres.

Coins of Indo-Greek kings were issued in Northwestern India and were known for their unique fully Greek and Indian bilingual and symbolic elements. This research thus looks into the symbols embedded in these coins. It investigates how Hellenistic deities, Indian elements, or royal branding function further to legitimize political rule and represent religious and cultural syncretism.

The semiotic explanation of these coins demonstrates a variety of representations when depicting certain figures such as Zeus, Heracles, the Indian bull, or the elephant; aimed at the demonstration of the rulers’ dynasty.

Temples are tangible monuments where intangible cultural aspects such as religious thought, belief and devotion are transmuted. A temple is therefore not only the abode of God, but also a canvas for the expression of artistic skill and knowledge in the form of stone, stucco or terracotta. Jayadeva Kenduli's RadhaVinod Temple is an example of religious milestones and artistic gems of its cultural importance. The place is closely associated with Jayadeva Goswami, who was a poet and a Vaishnavasaint. The temple is built over his ruined house during 17th c CE.The facade of the temple is decorated with terracotta plaques with various themes like Dasavatar, Ramayana, folk deities and composite images. Composite images are created by mixing different organisms like humans, birds, animals, fish etc. It has always carried some significance in the history of art by its origin and popular usage. The present study aims to explore its artistic quality and the religious significance behind it. Personal observation, photographic documentation and interviews with temple priests and local people have been conducted to gain more qualitative knowledge about the temple and the holy place.

Keywords: Composite images, Dasavatara, Jayadeva, Kinnara,Temple, Terracotta.

The purpose of this research was to study the contents of the palm leaf manuscripts containing medicine in Sri Lanka. A qualitative research methodology was used for this research. A sample of 68 indigenous medicine manuscripts in the National Museum of Sri Lanka was selected for this study. The observation method was used to collect data, and the content analysis was used under qualitative data analysis. The data were analyzed using descriptive statistics. The results showed that in the past, indigenous knowledge was largely contained in the manuscripts. It is suggested to physically care for and preserve these indigenous knowledge-possessed manuscripts, and it is also suggested to provide this to digital copy researchers who come for palm leaf manuscripts research so that the damage caused by the use of the original manuscripts can be minimized. This research has identified a large number of herbs used in indigenous medicine, and action should be taken to preserve those herbs. Therefore, it is proposed to plan and implement a comprehensive program at the national level for the preservation and protection of local knowledge, theoretically as well as practically.

Keywords: Indigenous medicine, Indigenous knowledge, Museum Library, Palm leaf Manuscripts, Sri Lanka

This paper attempts to study the Śāktasculptures of the Karsog region and how sculptural art and worship of Śakti spread in this region. This paper also brings to light some unpublished images from the imaginative, historical and iconographical perspectives. In Himachal Pradesh there are many temples dedicated to gods like Śiva and Viṣṇu but the popularity of the mother goddess appears to be more prominent. Sometimes Śiva and Śakti are given equal importance here. She is known by different names in different localities and villages. In fact, Himachal Pradesh was a stronghold of Śāktism which exercised also a great influence in the Karsog region of Mandi district of Himachal. Besides, throughout Karsog region one still finds an incalculable number of small shrines with all but formless forms of the goddess placed on their altars, and are worshipped by common village folks as Chaṇḍi, Kālī and Durgā.

In some remote villages of the Karsog region the goddess is worshiped under a tree or an open space in comparatively lonely surroundings and in others, her sculpture is placed in a temple in the core of the village. Among all the manifestations of Śakti, however, Mahiṣāsuramardinī is the most popular form. She is depicted as a slaying demon in animal and human forms with her trident. That in the Karsog region there existed the tradition of portraying the demon in anthropomorphic as well as in animal form in the early medieval period. These forms seem to have evolved independently in Himachal Pradesh as well as the Sutlej valley during the seventh or eighth century by the innovative artists of the region.
 

Art is a subject of study concerned with human creativity consisteddiverse range of human activities in creating visual, auditory or performing artworks, expressing the author’s imaginative or technical skill which is intended to be appreciated for their beauty or emotional power. These activities include the production, study and the aesthetic dissemination of works of art. The study of art also enriched our knowledge about the way of life of ancient societies. We can learn from the ancient rock paintings about the contemporary fauna, methods of hunting gathering vegetable foods, hafting of stones implements and crafts like basketry, rope making, trapping etc. We can also get an insight about the social, religious and ritual aspects of ancient man’s life. This article is collection of the data belongs to art in palaeolithic period, with special reference to state of Rajasthan. Earliest intricate patern and cupules aere discussed here on the basis of primary study and analysis.

Keywords: Art, Cupule, Painting, Palaeolithic, Rajasthan.

Radio is also an effective medium through which millions of people are able to become unified on the basis that they are common recipients of a particular message. In India, broadcasting was introduced by amateur radio clubs in Calcutta, Bombay, Madras, and Lahore, though even before the clubs launched their ventures, several experimental broadcasts were conducted in Bombay and other cities. Today India has quite a large number of commercial channels. For several decades in India, radio has always been having a top – down approach in the sense, the listeners had no choice except to listen to what was broadcast over AIR and the effects of commercialism also couldn’t be underestimated. The industrial and communication revolutions have changed the face of our country. Electronic media captured a vast mass in India and gave a phenomenal growth in the last decade, leading to a huge impact on socio-cultural understandings. Thus, the impact of electronic media, especially radio has to be seen in the background of our tradition and value-based social structure. As India’s National Broadcaster and also the premier Public Service Broadcaster, All India Radio (AIR) has been serving to inform, educate and entertain the masses since it’s inception, truly living up to its motto – ‘Bahujan Hitaya : Bahujan Sukhaya’. One of the largest broadcasting organisations in the world in terms of the number of languages of broadcast, the spectrum of socio-economic and cultural diversity it serves, AIR’s home service comprises 479 stations today located across the country, reaching nearly 92% of the country’s area and 99.19% of the total population. AIR originates programming in 23 languages and 179 dialects.

Keywords: Radio, Development, Nation, Media, Electronic Media

The site of Matigaon (originally known as Pharshand Mohanpur) is around 40 kms east of Varanasi in Chandauli district of Uttar Pradesh. Although the area of Chandauli was first explored by Sir Alexander Cunningham in 1875- 76, but proper attention towards the importance of the site of Matigaon was paid by the department of AIHC & Archaeology, BHU and U.P State Archaeology department jointly in 1999-2000. The present site has been excavated by the authors. The work was started in early March in 2020 but because of lockdown due to COVID 19 pandemic, the excavation work was closed. Again the work was resumed on 9th June. The limited period excavation has yielded the evidence of many religious structures and some important sculptures. On stylistic ground they may be ascribed to Gupta period. In excavation we have found a temple structure remains which seems to be panchratha on plan. The garbhagriha has an argha but shivlinga is missing. There is a pranala or jaladhari also in northern direction. The temple structure is built of burnt bricks of 36 x 21x 5 cm dimension. The north facing Jaladhari is seen and so is the pranal Kapili walls foundation is seen at the entrance and the structure appears panchrarha . The present excavation will add a new chapter in the evolution of north Indian temple architecture and more particularly Gupta temple architecture. Hence in present paper an attempt has been made to highlight the main findings of the excavation of two seasons

In this article, I appeal to uphold the dignity of human beings and wildlife and to consider loss of life as the most serious consequence. In the present scenario, the whole world is facing environmental issues such as deforestation, overpopulation, global warming and lack of food sources. This article argues that none of these objections are objectionable and that, in fact, Buddhists have developed many concepts, arguments, and practices that have proved useful for dealing with some of the most pressing environmental problems we have created. Can be Buddhism is sometimes described by its critics as turning away from worldly concerns in order to respond to the environmental crisis, but the success of Engaged Buddhism demonstrates otherwise. Although stopping climate change will require intergovernmental cooperation and urgent action, we should not underestimate the need for grassroots movements to achieve lasting change in our attitudes and behavior. If meditation can wake us up to the fact of ecological interconnectedness and the ultimate drivers of climate change (e.g., greed and a misplaced sense of entitlement), then it may give us an ethical concern to reconnect with nature and include plants. Can also help in expanding the scope of, animals, and the wider environment.

The religious texts and philosophical texts of Buddhism provide guidance on the kind of relationship we should enter into with nature, as well as the attitudes we should develop towards it. While challenges can be raised against Buddhism's ability to respond to the environmental crisis, this paper argues that none of this is insurmountable. In contrast, this paper argues that Buddhist philosophy contains a wealth of concepts and practical strategies for re-orienting ourselves toward nature. This is why, in the field of medical science, bioethics involves examining what affects the lives of human beings. In Buddhism, human life and other forms of life are regarded as a single substance. Therefore, since they are always related to living things, Buddhism regards environmental problems as essentially a matter of ethics.

Keywords: Buddhist Ethic, Eco-Protection, Global warming, Environmentalism, Mahayana Buddhism