معبد هندوسي
مراجع

↑  Stella Kramrisch (1946). The Hindu Temple. Motilal Banarsidass. ص. 135, context: 40–43, 110–114, 129–139 with footnotes. ISBN:978-81-208-0223-0. مؤرشف من الأصل في 2020-04-12., Quote: "The [Hindu] temple is the seat and dwelling of God, according to the majority of the [Indian] names" (p. 135); "The temple as Vimana, proportionately measured throughout, is the house and body of God" (p. 133).
↑  George Michell (1977). The Hindu Temple: An Introduction to Its Meaning and Forms. University of Chicago Press. ص. 61–62. ISBN:978-0-226-53230-1. مؤرشف من الأصل في 2020-04-12.; Quote: "The Hindu temple is designed to bring about contact between man and the gods" (...) "The architecture of the Hindu temple symbolically represents this quest by setting out to dissolve the boundaries between man and the divine".
↑  سوهاج كاك , The axis and the perimeter of the temple. Kannada Vrinda Seminar Sangama 2005 held at Loyola Marymount University in Los Angeles on November 19, 2005.
↑  Subhash Kak, Time, space and structure in ancient India. Conference on Sindhu-Sarasvati Valley Civilization: A Reappraisal, Loyola Marymount University, Los Angeles, February 21 & 22, 2009.
↑  Stella Kramrisch, The Hindu Temple, Vol 2, Motilal Banarsidass, (ردمك 978-81-208-0222-3), pp. 346-357 and 423-424
↑  Klaus Klostermaier, The Divine Presence in Space and Time – Murti, Tirtha, Kala; in A Survey of Hinduism, (ردمك 978-0-7914-7082-4), State University of New York Press, pp. 268-277.
↑  George Michell (1977). The Hindu Temple: An Introduction to Its Meaning and Forms. University of Chicago Press. ص. 61–76. ISBN:978-0-226-53230-1. مؤرشف من الأصل في 2020-04-12.
1 2 3  Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), (ردمك 978-0710202345), Routledge, Chapter 4
↑  MR Bhat (1996), Brhat Samhita of Varahamihira, (ردمك 978-8120810600), Motilal Banarsidass
↑  Burton Stein, "The Economic Function of a Medieval South Indian Temple", The Journal of Asian Studies, Vol. 19 (February 1960), pp. 163-76.
↑  George Michell (1988), The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, (ردمك 978-0226532301), pp. 58-65.
↑  Alice Boner (1990), Principles of Composition in Hindu Sculpture: Cave Temple Period, (ردمك 978-8120807051), see Introduction and pp. 36-37.
↑  Paul Younger, New Homelands: Hindu Communities, (ردمك 978-0195391640), Oxford University Press
↑ For the effect on Hindu temples of Islam’s arrival in South Asia and Southeast Asia, see:
Gaborieau، Marc (1985). "From Al-Beruni to Jinnah: idiom, ritual and ideology of the Hindu-Muslim confrontation in South Asia". Anthropology Today. Royal Anthropological Institute of Great Britain and Ireland. ج. 1 ع. 3: 7–14. DOI:10.2307/3033123. JSTOR:3033123.
Eaton، Richard (2000). "Temple Desecration and Indo-Muslim States". Journal of Islamic Studies. ج. 11 ع. 3: 283–319. DOI:10.1093/jis/11.3.283.
آنا ماري شيمل, Islam in the Indian Subcontinent, (ردمك 978-9004061170), Brill Academic, Chapter 1
Robert W. Hefner, Civil Islam: Muslims and Democratization in Indonesia, Princeton University Press, (ردمك 978-0691050461), pp. 28-29.
↑  Frances Kai-Hwa Wang (28 يوليو 2014). "World's Largest Hindu Temple Being Built in New Jersey". NBC News. مؤرشف من الأصل في 2020-04-12. اطلع عليه بتاريخ 2016-12-03.
↑  Kak, S. Early Indian architecture and art. Migration and Diffusion. vol.6, pp. 6-27 (2005)
↑  Samuel Parker (2010), Ritual as a Mode of Production: Ethnoarchaeology and Creative Practice in Hindu Temple Arts, South Asian Studies, 26(1), pp. 31-57; Michael Rabe, Secret Yantras and Erotic Display for Hindu Temples, (Editor: David White), (ردمك 978-8120817784), Princeton University Readings in Religion (Motilal Banarsidass Publishers), Chapter 25, pp. 435-446.
↑  Alain Daniélou (2001), The Hindu Temple: Deification of Eroticism, Translated from French to English by Ken Hurry, (ردمك 0-89281-854-9), pp. 101-127.
↑  Antonio Rigopoulos (1998). Dattatreya: The Immortal Guru, Yogin, and Avatara: A Study of the Transformative and bums Inclusive Character of a Multi-faceted Hindu Deity. State University of New York Press. ص. 223–224, 243. ISBN:978-0-7914-3696-7. مؤرشف من الأصل في 2020-04-12.
↑  Alain Daniélou (2001). The Hindu Temple: Deification of Eroticism. Inner Traditions. ص. 69–71. ISBN:978-0-89281-854-9. مؤرشف من الأصل في 2020-04-12.
1 2  Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), (ردمك 978-0710202345), Routledge, pp. 71-73.
↑  Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, (ردمك 978-81-208-0222-3), page 4
↑  Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, (ردمك 978-81-208-0222-3), page 5-6
1 2 3  BB Dutt (1925), Town planning in Ancient India في كتب جوجل, (ردمك 978-81-8205-487-5); See critical review by LD Barnett, Bulletin of the School of Oriental and African Studies, Vol. 4, Issue 2, June 1926, pp. 391.
↑  Susan Lewandowski (1984), Buildings and Society: Essays on the Social Development of the Built Environment, edited by Anthony D. King, Routledge, (ردمك 978-0710202345), Chapter 4
↑  Jack Hebner (2010), Architecture of the Vastu Sastra – According to Sacred Science, in Science of the Sacred (Editor: David Osborn), (ردمك 978-0557277247), pp. 85-92; N Lahiri (1996), Archaeological landscapes and textual images: a study of the sacred geography of late medieval Ballabgarh, World Archaeology, 28(2), pp. 244-264
1 2  Stella Kramrisch (1976), The Hindu Temple Volume 1 & 2, (ردمك 81-208-0223-3)
1 2  Sherri Silverman (2007), Vastu: Transcendental Home Design in Harmony with Nature, Gibbs Smith, Utah, (ردمك 978-1423601326)
↑  G. D. Vasudev (2001), Vastu, Motilal Banarsidas, (ردمك 81-208-1605-6), pp. 74-92.
↑  LD Barnett, Bulletin of the School of Oriental and African Studies, Vol 4, Issue 2, June 1926, pp. 391.
1 2  Alice Boner and Sadāśiva Rath Śarmā (1966), Silpa Prakasa Medieval Orissan Sanskrit Text on Temple Architecture في كتب جوجل, E.J. Brill (Netherlands)
↑  H. Daniel Smith (1963), Ed. Pāncarātra prasāda prasādhapam, A Pancaratra Text on Temple-Building, Syracuse: University of Rochester, 68138877
↑  Mahanti and Mahanty (1995 Reprint), Śilpa Ratnākara, Orissa Akademi, 42718271
↑  Sinha، Amita (1998). "Design of Settlements in the Vaastu Shastras". Journal of Cultural Geography. ج. 17 ع. 2: 27–41. DOI:10.1080/08873639809478319.
↑  Tillotson، G. H. R. (1997). "Svastika Mansion: A Silpa-Sastra in the 1930s". South Asian Studies. ج. 13 ع. 1: 87–97. DOI:10.1080/02666030.1997.9628528.
↑  Stella Kramrisch (1958), Traditions of the Indian Craftsman, The Journal of American Folklore, Vol. 71, No. 281, (Jul. - Sep., 1958), pp. 224-230 نسخة محفوظة 2020-11-06 على موقع واي باك مشين.
1 2  Meister، Michael (1983). "Geometry and Measure in Indian Temple Plans: Rectangular Temples". Artibus Asiae. ج. 44 ع. 4: 266–296. DOI:10.2307/3249613. JSTOR:3249613.
↑  Heather Elgood (2000), Hinduism and the religious arts, (ردمك 978-0304707393), Bloomsbury Academic, pp. 121-125.
↑  H, Kern (1865), The Brhat Sanhita of Varaha-mihara, The Asiatic Society of Bengal, Calcutta نسخة محفوظة 2020-11-23 على موقع واي باك مشين.
1 2 3 4 5 6  Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (ed.), (ردمك 978-0710202345), Routledge, pp. 68-69.
1 2 3 4 5 6  Stella Kramrisch (1946). The Hindu Temple. Motilal Banarsidass. ص. 19–43, 135–137, context: 129–144 with footnotes. ISBN:978-81-208-0223-0. مؤرشف من الأصل في 2020-10-31.
↑  The square is symbolic and has Vedic origins from fire altar, آجني. The alignment along cardinal direction, similarly is an extension of Vedic rituals of three fires. This symbolism is also found among Greek and other ancient civilizations, through the مقياس. In Hindu temple manuals, design plans are described with 1, 4, 9, 16, 25, 36, 49, 64, 81 up to 1024 squares; 1 pada is considered the simplest plan, as a seat for a hermit or devotee to sit and meditate on, or make offerings with Vedic fire in front. The second design of 4 padas lacks the central core, and is also a meditative constructive. The 9 pada design has a sacred surrounded center, and is the template for the smallest temple. Older Hindu temple vastumandalas may use the 9 through 49 pada series, but 64 is considered the most sacred geometric grid in Hindu temples. It is also called Manduka, Bhekapada or Ajira in various ancient Sanskrit texts.
↑  In addition to square (4) sided layout, Brhat Samhita also describes Vastu and mandala design principles based on a perfect triangle (3), hexagon (6), octagon (8) and hexadecagon (16) sided layouts, according to Stella Kramrisch.
↑  Rian؛ وآخرون (2007). "Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev temple, Khajuraho". Building and Environment. ج. 42 ع. 12: 4093–4107. DOI:10.1016/j.buildenv.2007.01.028.
↑  Stella Kramrisch (1976), The Hindu Temple Volume 1, (ردمك 81-208-0223-3)
↑  Datta and Beynon (2011), "Early Connections: Reflections on the canonical lineage of Southeast Asian temples", in EAAC 2011 : South of East Asia : Re-addressing East Asian Architecture and Urbanism : Proceedings of the East Asian Architectural Culture International Conference, Department of Architecture, National University of Singapore, Singapore, pp. 1-17 نسخة محفوظة 2018-11-01 على موقع واي باك مشين.
↑  V.S. Pramar, Some Evidence on the Wooden Origins of the Vāstupuruṣamaṇḍala,Artibus Asiae, Vol. 46, No. 4 (1985), pp. 305-311. نسخة محفوظة 2020-11-06 على موقع واي باك مشين.
↑  This concept has equivalence to the concept of Acintya, or Sang Hyang Widhi Wasa, in Balinese Hindu temples; elsewhere it has been referred to as satcitananda
↑  George Michell (1988), The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, (ردمك 978-0226532301), Chapter 1
↑  Stella Kramrisch (1976), The Hindu Temple, Vol. 1, (ردمك 81-208-0223-3), p. 8.
1 2  Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258
↑  S Bafna, On the Idea of the Mandala as a Governing Device in Indian Architectural Tradition, Journal of the Society of Architectural Historians, Vol. 59, No. 1 (Mar., 2000), pp. 26-49
↑  Meister، Michael W. (مارس 2006). "Mountain Temples and Temple-Mountains: Masrur". Journal of the Society of Architectural Historians. ج. 65 ع. 1: 26–49. DOI:10.2307/25068237. JSTOR:25068237.
↑  Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, (ردمك 978-81-208-0222-3), pp. 10-11.
↑  George Michell (1988), The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, (ردمك 978-0226532301), pp. 21-22.
↑  Edmund Leach, "The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture", Journal of Anthropological Research, Vol. 39, No. 3 (Autumn 1983), pp. 243-264. نسخة محفوظة 2020-11-06 على موقع واي باك مشين.
↑ See:
Julius J. Lipner, Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, (ردمك 978-0-415-45677-7), page 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu.";
Lester Kurtz (Ed.), Encyclopedia of Violence, Peace and Conflict, (ردمك 978-0123695031), Academic Press, 2008;
MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see p. 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu." نسخة محفوظة 2020-11-21 على موقع واي باك مشين.
↑ See the following two in Ewert Cousins series on World Spirituality:
Bhavasar and Kiem, "Spirituality and Health", in Hindu Spirituality, Editor: Ewert Cousins (1989), (ردمك 0-8245-0755-X), Crossroads Publishing New York, pp. 319-337;
John Arapura, "Spirit and Spiritual Knowledge in the Upanishads", in Hindu Spirituality, Editor: Ewert Cousins (1989), (ردمك 0-8245-0755-X), Crossroads Publishing New York, pp. 64-85.
↑  Gavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, (ردمك 978-90-04-17893-9), see Article on Wisdom and Knowledge, pp. 881-884.
↑  Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, (ردمك 978-81-208-0222-3), pp. 8-9.
1 2  E Leach, "The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture", Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp. 249-250. نسخة محفوظة 2020-11-06 على موقع واي باك مشين.
↑  Mary Beth Heston, "Iconographic Themes of the Gopura of the Kailāsanātha Temple at Ellora", Artibus Asiae, Vol. 43, No. 3 (1981–1982), pp. 219-235.
↑  E Leach, "The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture", Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp. 262. نسخة محفوظة 2020-11-06 على موقع واي باك مشين.
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ضبط استنادي: وطنية :  المكتبة الوطنية الفرنسية (BnF)  المكتبة القومية الإسرائيلية (J9U)  مكتبة الكونغرس (LCNAF)  قاعدة البيانات الوطنية التشيكية (NLCR AUT) 
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 مشارق الأذكار (البهائية)  وات (البوذية)  كنيسة (المسيحية)  Hof (الوثنية)  معبد هندوسي (الهندوسية)  Jain temple/basadi (الجاينية)  كنيس (اليهودية)  مسجد (الإسلام)  جينجا (الشنتوية)  كردوارة (السيخية)  Taoist temple (طاوية)  Magic circle (ويكا)  معبد نار (الزرادشتية)  Sun temple (مُختلفة) :  مشارق الأذكار (البهائية)  وات (البوذية)  كنيسة (المسيحية)  Hof (الوثنية)  معبد هندوسي (الهندوسية)  Jain temple/basadi (الجاينية)  كنيس (اليهودية)  مسجد (الإسلام)  جينجا (الشنتوية)  كردوارة (السيخية)  Taoist temple (طاوية)  Magic circle (ويكا)  معبد نار (الزرادشتية)  Sun temple (مُختلفة) 
بوابة عمارة
بوابة الأديان
بوابة الهندوسية
عناصر في عمارة معبد هندوسي .
مخطط تخطيط شبكة 9x9 (81) "بارما بسيكا " (أعلاه) الموجود في المعابد الهندوسية الاحتفالية الكبيرة. إنها واحدة من العديد من الشبكات المستخدمة لبناء المعابد الهندوسية. في بنية التناظر هذه، كل طبقة متحدة المركز لها أهمية. تشير الطبقة الخارجية، بايساتشيكا باداس، إلى جوانب أسوراس والشر؛ بينما يشير ديفيكا باداس الداخلي إلى جوانب ديفاس و الخير. بين الخير والشر توجد طبقة متحدة المركز من مانوشا باداس تشير إلى حياة الإنسان؛ كل هذه الطبقات تُحيط ببراهما باداس، والتي تدل على الطاقة الإبداعية وموقع المعبود الأساسي للدارسانا. أخيرًا في قلب براهما باداس يوجد غرابهقيريا (فراغ بوروسا)، مما يدل على وجود المبدأ العالمي في كل شيء وكل شخص .
نحت يوضح أسلوب شيتراردا في معبد هندوسي .