1,721,102 research outputs found
The Krishnacore Chronicles #7 Balarama Das interviewed by Madhu Brata Das and Mike Dines
No full textMadhu Brata Das and Mike Dines interview the inspirational Balarama Das from N4S
Pola Konsumsi Makanan Satwika Pada Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar
No full textFood is a means of survival. In terms of food, humans have each associated with food consumption patterns. In this research, what is interesting is that Bhakta Hare Krishna in Sri Sri Krishna Balarama Ashram Denpasar has a different food consumption pattern than the general public. Bhakta Hare Krishna in Sri Sri Krishna Balarama Ashram Denpasar does not provide food containing meat, fish, and eggs. This food consumption pattern is called the satwika food consumption pattern. About the observations in this paper related to the pattern of consumption of satwika food at Bhakta Hare Krishna in Sri Sri Krishna Balarama Ashram Denpasar.In further observation of functional choice theory and structural functionalism became a knife of analysis to reveal patterns of consumption of satwika food at Bhakta Hare Krishna at Sri Sri Krishna Balarama Denpasar Ashram.
Bhakta Hare Krishna applies the pattern of consumption of satwika food based on the applicable provisions, rational choice of devotees, and functional for life both physical and spiritual life. Satwika food consumption patterns indicate five agreed components (1) how to obtain satwika food ingredients, (2) types of satwika food ingredients, (3) satwika food menu, (4) how to process satwika food, and (5) how to serve satwika food. As well as the implications obtained from the application of the satwika food consumption patterns have physical, mental and spiritual implications.
Keywords: Satwika Food Consumption Pattern, Bhakta Hare Krishna, Sri Sri Krishna Balarama Ashram DenpasarMakanan merupakan sarana untuk bertahan hidup. Dalam hal makanan, manusia memiliki kebudayaan masing-masing mengenai pola konsumsi makanan. Pada penelitian ini, yang menarik adalah Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar memiliki pola konsumsi makanan tersendiri yang berbeda dengan masyarakat pada umumnya. Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar tidak mengkonsumsi makanan yang mengandung daging, ikan, dan telur. Pola konsumsi makanan ini disebut dengan pola konsumsi makanan satwika. Adapun pengamatan dalam tulisan ini adalah terkait dengan pola konsumsi makanan satwika pada Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar. Dalam pengamatan lebih lanjut teori pilihan rasional dan fungsionalisme struktural menjadi pisau analisis untuk mengungkap pola konsumsi makanan satwika pada Bhakta Hare Krishna di Sri Sri Krishna Balarama Ashram Denpasar.
Secara hasil pengamatan ini diperoleh hal-hal yang mendorong Bhakta Hare Krishna menerapakan pola konsumsi makanan satwika didasari oleh aturan yang berlaku, pilihan rasional bhakta, dan fungsional terhadap kehidupan baik kehidupan jasmani maupun spiritual. Pola konsumsi makanan satwika menunjukkan lima komponen yang berlaku diantaranya (1) cara memperoleh bahan makanan satwika, (2) jenis-jenis bahan makanan satwika, (3) menu makanan satwika, (4) cara mengolah makanan satwika, dan (5) cara menghidangkan makanan satwika. Serta implikasi yang diperoleh dari penerapan pola konsumsi makanan satwika berimplikasi terhadap fisik, mental dan spiritual.
Kata Kunci: Pola Konsumsi Makanan Satwika, Bhakta Hare Krishna, Sri Sri Krishna Balarama Ashram Denpasa
La mort de Krishna et Balarama : Album de 192 illustrations de L'Histoire de Krishna ou Incarnation de Vishnu
No full textKarikal (Tanjore), entre 1742 et 1758Sentant sa mort proche, Krishna fait venir Uddhava, puis il se rend au désert avec Arjuna et Balarama ; Krishna couché sous un arbre reçoit une flèche dans le talon (sa partie vulnérable), tirée par le chasseur Jara, qui a cru voir une gazelle. Krishna meurt et va au Vaikuntha (le paradis de Vishnu) ; Balarama meurt à son tour de tristesse et prend l'aspect d'un serpent à cinq têtes (Ananta) pour abriter Krishna.téléchargeabl
Krishna and Balarama escape from burning hill, c. 1760-65, Basohli, (The Archer Collection)
No full textFollowing his ultimate departure from Brindaban, his killing of the demon king Kansa and assumption of his role as a feudal prince, Krishan endeavours to re-establish his Yadava community in Mathura. Two of Kansa's widows are daughters of Jarasandaha, a demon king of Magadha, and at their insistence Jarasandha mobilizes a large army and invests the city. Krishna and Balarama attack the demon hordes single-handed & capture Jarasandha, but release him so they can kill more demons. After defeating him 17 times another demon, Kaljaman, attempts to exterminate the Yadavas and Krishna evacuates Mathura and goes to newly-created city of Dwarka on western seaboard, returning with Balarama to eliminate Kaljaman. Alone in Mathura they await Jarasandhas final onslaught, but pretend to be vanquished & ascend steep hill which J. surrounds and sets fire to, but K. &. B. escape from the blaze unnoticed, and J. concludes they are dead. Some years later they meet again and Krishna kills Jarasandha. -- 11 x 15 inches
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Rohini donne naissance à Balarama : Album de 192 illustrations de L'Histoire de Krishna ou Incarnation de Vishnu
No full textKarikal (Tanjore), entre 1742 et 1758Vishnu a demandé à Mayadevi de s'incarner dans le sein de Yachoda pour prendre la forme d'une fille. Deux registres : en haut, Yachoda assise, et, à gauche, Mayadevi debout devant elle ; en bas, Rohini, assise, tenant dans ses bras Balarama, et Vasudeva debout.téléchargeabl
Variations on the Author
Get PDF“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Get PDFWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Krishna et Balarama dérobent le beurre : "Divinités indiennes", deux albums de 195 illustrations
No full textSud de l'Andhra Pradesh (au nord de Madras), limitrophe du Karnataka, vers 1720-1730Krishna, réincarnation de Vishnu, est représenté en noir et parfois en bleu foncé. Balarama, son frère, puissant et agréable, réincarnation de Shesha ou Ananta (le serpent à milles têtes sur lequel repose Vishnu dans l'Océan de lait) et considéré comme étant une partie de Vishnu lui-même, est représenté en blanc. Nés à Mathura de l'union de Vasudeva et de Devaki, les deux frères sont élevés à Gokula (puis à Vrindavan) par Nand et Yashoda afin de les protéger de Kansa (le frère de Devaki, roi de Mathura et synonyme de tyrannie). Ce dernier sera finalement tué par Krishna, ainsi qu'un présage l'avait annoncé. Les exploits de Krishna, connus sous le nom de Krishna-Lîlâ , et ses espiègleries connues sous celui de Bal-Lîlâ sont détaillés dans le Bhagavata Purana , et abondent également dans la littérature populaire de indienne. Ils sont aussi fréquemment dépeints sur les murs des temples. De même que les autres enfants du village, l'enfant Krishna raffolait du beurre et dès qu'il en avait l'opportunité, il en dérobait avec l'aide de ses camarades. Ainsi, le surnomme-t-on Makhan-chor , le voleur du beurre. L'artiste dépeint ici une scène où Krishna dérobe du beurre en compagnie de Balarama pendant que sa mère Yashoda essaie de les en empêcher tout en barattant du lait. Dans un épisode du Bhagavata Purana Yashoda explique à Krishna l'origine du poison et du nectar en lui racontant l'histoire du barattage de l'océan de lait en faisant un parallèle avec le barattage du lait qui donne du beurre. La relation de Yashoda et Krishna est aussi souvent représentée comme étant une relation idéale entre une mère et son enfant : abondance d'amour et de patience. (S. J.)téléchargeabl
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