Journal articles: 'Kalidasa'

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Radice, William. "Tagore and Kalidasa." South Asia Research 16, no. 1 (April 1996): 45–60. http://dx.doi.org/10.1177/026272809601600103.

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Le Thi Bich, Thuy. "Theme of love in poetic drama Sakuntala of Kalidasa." Journal of Science Social Science 65, no. 8 (August 2020): 47–54. http://dx.doi.org/10.18173/2354-1067.2020-0048.

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In Indian literature, Kalidasa always occupies the "monopoly position of the Lord of poetry" and the Sakuntala dramatic poem is an exemplary work of the court stage norm. In Sakuntala, poet Kalidasa focuses on praising pure and faithful love. He praises the pure soul and the aspirations of love, happiness of people in life and uses love to criticize the rigid and paranoid teachings of religion, as well as the strict laws of the caste system that stifle people's hearts. Kalidasa pushes the issue of caste down to secondary position, lets love become the main theme and makes the characters act and show their personality in relationships and highlight the victory of love.

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Awasthi, Suresh, Chandra Rajan, and Kalidasa. "Kalidasa: The Loom of Time." Asian Theatre Journal 10, no. 1 (1993): 119. http://dx.doi.org/10.2307/1124222.

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Mason, David. "Shakuntala: A Play by Kalidasa (review)." Asian Theatre Journal 24, no. 2 (2007): 536–38. http://dx.doi.org/10.1353/atj.2007.0038.

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NUMATA, Ichiro. "Kingship and Brahmanas in the Dramas of Kalidasa." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 2 (1991): 968–65. http://dx.doi.org/10.4259/ibk.39.968.

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SAWHNEY, SIMONA. "Who is Kalidasa? Sanskrit poetry in modern India." Postcolonial Studies 7, no. 3 (November 2004): 295–312. http://dx.doi.org/10.1080/1368879042000311098.

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MITSUI, Junshi. "A Study of Kavya Syntax in the Meghaduta of Kalidasa." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 45, no. 1 (1996): 481–78. http://dx.doi.org/10.4259/ibk.45.481.

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Fisher, E. "'Just Like Kalidasa': The Sakta Intellectuals of Seventeenth-century South India." Journal of Hindu Studies 5, no. 2 (June 20, 2012): 172–92. http://dx.doi.org/10.1093/jhs/his021.

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Saraswat, Satya Prakash. "Reflections on contemporary business ethics and the ancient wisdom of Kalidasa." International Journal of Indian Culture and Business Management 3, no. 6 (2010): 702. http://dx.doi.org/10.1504/ijicbm.2010.035673.

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Damrosch, David. "What could a message mean to a cloud? Kalidasa travels West." Translation Studies 1, no. 1 (January 2008): 41–54. http://dx.doi.org/10.1080/14781700701706450.

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Solanki, Pankaj. "A Comparative Study of Kalidasa’s Abhijnana Shakuntalam and Namita Gokhale’s Shakuntala: The Play of Memory." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 9. http://dx.doi.org/10.24113/ijellh.v7i12.10234.

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Shakuntala is one of the most acclaimed women characters of Indian Literature. For the first time Shakuntala’s character originated in The Mahabharata. Since then she has been represented in various texts in various languages of India. The present paper is an attempt to analyze the representation of Shakuntala by the authors from ancient times to the present. For this purpose ancient work Abhijnana Shakuntalam by Kalidasa and the modern work Shakuntala: The Play of Memory by Namita Gokhale are studied. In Kalidasa’s Abhijnana Shakuntalam Shakuntala is the real daughter of Sage Vishvamitra and nymph Menka. However, she is adopted and brought up by Sage Kanva and his wife Gautmi. She is a rustic girl, brought up in a hermitage. With the progress of the play, she is married to King Dushyanta who forgets her because of a curse. Later, she was adopted by sage Kashyapa and his wife Aditi. She gives birth to a brave child Bharat and finally reunites with her husband. Shakuntala: The Play of Memory by Namita Gokhale was Published in 2005 and it is a challenging work of Indian English fiction. Like the remakes of films there may be re-invention and re-interpretation of old myths embodied in literary works. In her masterpiece Shakuntala, Namita Gokhale has portrayed the story of a woman named after the heroine of Kalidasa’s classic drama Abhijnana Shakuntalam. In contrast to her legendary namesake, she is bold, spirited and imaginative. Right from her childhood she is conscious of the discrimination towards female. In her marriage with a mahasamant, Srijan, she feels suffocated by social customs. Hungry for experience she deserts home to travel with a Greek horse merchant, Nearchus. Together they travel far and wide and surrender to unbridled pleasures. Shakuntala assumes the identity of Yaduri: the ‘fallen woman.’ But she forsakes this life as well to meet her salvation in her death at Kashi.

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Khanal, Shyam. "Images of Women in Abhijnanashakuntalam as Role Model for Women Empowerment." Haimaprabha 20 (July 30, 2021): 87–96. http://dx.doi.org/10.3126/haimaprabha.v20i0.38616.

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This paper aims to oversee the forms and image of women in the play Abhijnanashakuntalam written by Kalidasa; a great poet in Sanskrit literature. It is found that most of his works represent two different aspects of woman, one in the form of the poetic and artistic depiction of woman and the other in the form of her status in the prevailing society. The women were able to inspire action and hero’s aspirations with her own nobility and deep human affection which is the typical image for female character and an endless source of inspiration for contemporary art and literature. Hence, the portrayal of women is with the outer and inner beauty in relation to social issues like religion, caste, marriage, sacrifice etc.

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Matta, Rakib Farooq, and Morve Roshan K. "AN EVALUATION OF MYSTICISM IN RABINDRANATH TAGORE’S GITANJALI (1910)." Scholedge International Journal of Multidisciplinary & Allied Studies ISSN 2394-336X 4, no. 11 (November 29, 2017): 103. http://dx.doi.org/10.19085/journal.sijmas041101.

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Mysticism is “a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions”. Mysticism categorically lacks an authority and anything and everything that is related to God is put under the term mysticism. An analysis of words and ideas reveals that it is the love for “nature” and “God” that made Tagore enters the realm of mysticism. However, his mystical experiences are quite different from those of the experiences of enlightened saints of India. Saints’ mysticism is a result of the union achieved through deep meditation, but in Tagore’s case it is only love and desire for the union. As a result of this, his Gitanjali can be considered as “Nature Mysticism” rather than Soul or God Mysticism only which enlightened saints and poets like Kalidasa or Auribindo can achieve.

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Tomar, Nita. "USE OF DYES IN KALIDAS'S PAINTINGS." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1–3. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3694.

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In the field of poetry and drama, an equally extraordinary genius rich creator like Mahakavi Kalidas, will be rare in the history of world literature, who has made beautiful and accurate use of different colors as per the context in his works. Mahakavi Kalidasa's fascination for colors must have been in his psyche from the very beginning of his life, as special references to colors are found in his first work 'Ritamsakhya'. He has presented such a scheme of different colors in his creations from place to place, which easily captivates the mind. Mahakavi Kalidas has the amazing poetic power to make his similes meaningful and unique through color. काव्य एवं नाटक के क्षेत्र में एक समान असाधारण प्रतिभा के धनी महाकवि कालिदास जैसे समर्थ रचनाकार विश्व साहित्य के इतिहास में भी बिरले ही होंगे जिन्होंने अपनी कृतियों में प्रसंगानुसार यथास्थान विभिन्न रंगो का सुन्दर और सटीक प्रयोग किया है। महाकवि कालिदास के मानस में रंगों के लिए आकर्षण उनके जीवन के आरम्भ से ही रहा होगा क्योंकि उनकी प्रथम रचना ‘ऋतुसंहार’ में भी रंगों के विशेष संदर्भ मिलते हैं। उन्होंने अपनी कृतियों में स्थान-स्थान पर विभिन्न रंगों की ऐसी योजना प्रस्तुत की है, जो सहज ही मन मोह लेती है। रंगों के माध्यम से अपनी उपमाओं को सार्थक और विलक्षण बनाने की अदभुत काव्यात्मक शक्ति महाकवि कालिदास के पास है।

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Som, Reba. "Significance of the environment in the songs of Rabindranath Tagore." Gitanjali & Beyond 2, no. 1 (November 24, 2018): 41–50. http://dx.doi.org/10.14297/gnb.2.1.41-50.

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Born in a family of fourteen siblings Rabindranath Tagore spent a lot of time alone though not lonely. From his childhood he had been a lover of nature. The large expanse of meadows in Santiniketan, the wide stretches of the river Padma at Shelidah skirted by the murmuring rows of coconut palms made him feel that he was part of a universal oneness. Tagore’s philosophy behind his school in Santiniketan was to enable his students to relate to the environment. With an unorthodox approach to education he encouraged them to walk bare footed to feel the dust under their feet and experience the touch and feel of trees which they could climb. Rabindranath’s model was the forest dwellings of ancient times – the tapoban – which Kalidasa had immortalised in his epic works. Most of Tagore’s Gitanjali songs were composed in Santiniketan and spoke of a deep spiritual presence in nature’s harmony amidst the diverse moods of the seasons. To celebrate the environment Tagore organised several festivals in Santiniketan and composed songs especially for them such as Basant Utsav (for spring), Barsha Mangal (for the monsoons), Sharad Utsav (for autumn) and Ritu Ranga (for all the seasons). He also introduced the colourful festival of tree planting (Briksha ropan) from a Bali dance tradition. Harvest was celebrated with Halakarshan when agricultural fields were symbolically ploughed. In the school song ‘Santiniketan’, students sang of their communion with nature, nurtured by groves and protected by an embracing sky.

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Bhattacharya, Sayan. "Forest and Biodiversity Conservation in Ancient Indian Culture: A Review Based on Old Texts and Archaeological Evidences." International Letters of Social and Humanistic Sciences 30 (June 2014): 35–46. http://dx.doi.org/10.18052/www.scipress.com/ilshs.30.35.

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In the early periods of human history, environment strongly determined the lives and activities of the people. They were very much close to forest and natural resources as we find in historical documents. Ancient Indian texts like Arthasastra, Sathapatha Bhramanas, Vedas, Manusmrti, Brhat-Samhita, Ramayana, Mahabharata, Rajtarangini reflected the concepts of forest ecology and conservation in a sustainable manner. In the Indus valley civilization, several characteristics of the city planning and social structure showed environmental awareness. The presence of leaves, wild animals like peacocks and one-horned deer, tigers, elephants, bulls in the seals and the mud pots can indicate the pattern of biodiversity in those areas. Reduction of forests in that area was due to use of huge amount of timber-wood for burning bricks. So rainfall reduced and soil erosion caused deposition of silt in the Indus River which had choked off Mohenjodaro from the sea, causing a rise in the water table that must have been a prime factor in the destruction of Mohenjodaro. The sacred groves (Tapovana) of India were rich in biodiversity and ecological wealth, which was also mentioned in many ancient Indian documents like Abhigyan Shakuntalam written by Kalidasa. They are small packets of forests dedicated to local deities. In the Bhagavad Gita, Krishna compares the world to a single banyan tree with unlimited branches in which all the species of animals, humans and demigods wander, which reflects the concept of community ecology. The trees like Banyan and Peepal were often referred in historical background (widely protected in Asia and Africa) are keystone resources. In modern age, there are many policies developing in many countries for forest and biodiversity conservation, but they are all directly or indirectly influenced by the traditional knowledge developed in the ancient India.

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Dubey, Chandra Shekhar. "Romantic Sublime in Kalidas’s Works: An Ecocritical Approach to the Study of ‘Abhijnanashakuntalam’." SMART MOVES JOURNAL IJELLH 6, no. 10 (October 10, 2018): 14. http://dx.doi.org/10.24113/ijellh.v6i10.5097.

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Kalidas’s plays are replete with descriptive details of flora and fauna and vivid pictures of naturedrawn from diverse sources and rich imagery. His works particularly “Ritusambharam’’, “Meghdutam’’ and ‘’Abhijnanashakuntalam’’ also show a symbiotic relationship between man and nature. Though there are many works on his plays and epicscritiquingnature,its grandeur and other related aspects. This paper attempts to critique the Ecocritical concept of Romantic sublime in “Abhijnanashakuntalam “. This paper examines the ecosystem presented in this play by Kalidas, which endorses the emotional experiences of the wonder of nature. It also critiques the text with reference to Lee Rozelle’s concept of ‘ ecosublime’ which suggests that sublime encounter with nature inspires awe which further invites ecological catastrophe as well as environmental responsibility. This paper further discusses the profundity of thought, emotion and spirit represented by spectacular landscapes, characters and living and non-living objects in the forest. It further interrogates the ecocentric setting of the play which extends an egalitarian perspective with respect to all elements of nature and acknowledges the intrinsic value of all living beings. The paper concludes that ‘Abhjjnashakuntalam’ presents the ecocritical perspective of society, culture and gender,which highlight nature and evoke emotional experiences with awe and wonder in postmodern world faced with danger of environmental catastrophe.

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Mishra, Dr Devesh Kumar. "Kalidas: Ek Rashtiya Kavi." Paripex - Indian Journal Of Research 3, no. 8 (January 15, 2012): 171–72. http://dx.doi.org/10.15373/22501991/august2014/51.

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Jamison, Stephanie W., and Martina Jackmuth. "Die Bildersprache Kalidasas im Kumarasambhava." Journal of the American Oriental Society 124, no. 2 (April 2004): 389. http://dx.doi.org/10.2307/4132249.

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Murat KARAER, Erdem GÜLÜMSER, Hanife MUT, and Hüseyin Tevfik GÜLTAŞ. "Ana Ürün Silajlık Mısır Yetiştiriciliğinde Sulama Suyu Kullanım Etkinliği ve Ekonomik Analiz." ISPEC Journal of Agricultural Sciences 5, no. 3 (September 4, 2021): 652–58. http://dx.doi.org/10.46291/ispecjasvol5iss3pp652-658.

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Bu çalışmada, 6 farklı silajlık mısır çeşidinin (Samada-07, AGA, SY-Antex, SY-Inove, Kalideas, Simpatico) silaj verimi üzerine su kullanımın etkinliğinin etkileri incelenmiştir. Ayrıca, farklı FAO olum gruplarına sahip silajlık mısır çeşitleri ekonomik analize tabi tutulmuş ve çeşitlerin net kazanç değerleri belirlenmiştir. Çalışma Bilecik ekolojik koşullarında iki yıl süreyle (2019 ve 2020) ve tesadüf blokları deneme desenine göre 3 tekrarlamalı olarak kurulmuştur. En yüksek su kullanım etkinliği ve silaj verimi Samada-07 (sırasıyla 21.15 kg/m ve 94.6 t/ha) ve AGA (sırasıyla 18.73 kg/m ve 83.77 t/ha) çeşitlerinden elde edilmiştir. En düşük su kullanım etkinliği değeri SY-Antex, silaj verimi ise Sy-Antex, Kalideas ve Simpatico çeşitlerinden elde edilmiştir. En yüksek net kazanç Samada-07 ve AGA, en düşük ise Sy-Antex, Kalideas ve Simpatico çeşitlerinden elde edilmiştir. Sonuç olarak, Bilecik ekolojik koşullarında ana ürün mısır yetiştiriciliğinde; silaj verimi, su kullanım etkinliği ve ekonomik analizlere göre yerel ve geççi çeşitler olan Samada-07 ve AGA çeşitleri ön plana çıkmıştır. Ayrıca erkenci çeşitler (Kalideas ve Simpatico) ortancı çeşitlere (SY-Inove ve SY-Antex) göre oranla daha iyi performans sergilemiştir.

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Sýkorová Goffová, Z., I. Kožárová, D. Máté, S. Marcinčák, Z. Gondová, and D. Sopková. "Comparison of detection sensitivity of five microbial inhibition tests for the screening of aminoglycoside residues in fortified milk." Czech Journal of Food Sciences 30, No. 4 (June 13, 2012): 314–20. http://dx.doi.org/10.17221/86/2011-cjfs.

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The assessment of detection sensitivity of five microbial inhibition tests (MITs), STAR (screening test for antibiotic residues) with the test strain Bacillus subtilis BGA, Delvotest® S  P-NT, Total Antibiotics, Kalidos TB, and Kalidos MP with the test strain Bacillus stearothermophilus var. calidolactis to five aminoglycosides (AMGs), gentamicin, neomycin, streptomycin, kanamycin, and spectinomycin in fortified milk samples were studied. The sensitivity of MITs to AMGs was evaluated on the basis of experimental determination of detection limits (LODs) of MITs for AMGs. The LODs of these tests were compared with the maximum residue limits (MRLs) established for milk by the Commission Regulation (EU) No. 37/2010. LODs of STAR for AMGs in fortified milk samples were at the levels of MRL for neomycin (1.50 µg/g), gentamicin (0.10 µg/g), streptomycin (0.20 µg/g) and kanamycin (0.15 µg/g). Spectinomycin (0.20 µg/g) was not detected at the level of MRL. The LODs determined by Delvotest® SP-NT, Total Antibiotics and Kalidos MP were comparable, but only gentamicin and neomycin were reliably detected at the levels of MRL. Kalidos TB was more sensitive to AMGs than Delvotest® SP-NT, Total Antibiotics and Kalidos MP. Gentamicin, neomycin and streptomycin were detected at the levels of MRL.

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Dixit, Dr Bhairavi. "Female bonding in Kalidasa’s Play The Abhigyanshakuntalam." Indian Journal of Applied Research 3, no. 4 (October 1, 2011): 431–32. http://dx.doi.org/10.15373/2249555x/apr2013/142.

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Sari, Risma Lupita, Umboro Lasminto, and Nastasia Festy Margini. "Perencanaan Jaringan Drainase Sub Sistem Kalidami Surabaya." Jurnal Hidroteknik 2, no. 1 (April 1, 2017): 28. http://dx.doi.org/10.12962/jh.v2i1.4399.

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Ghorai, Arun. "Patriarchal Values of Indian womanhood and Its Legacy in Kalidas' Shakuntala." International Journal of English Literature and Social Sciences 5, no. 5 (2020): 1444–46. http://dx.doi.org/10.22161/ijels.55.17.

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Desai. "Commerce as Romance: Nanji Kalidas Mehta's Dream Half-Expressed." Research in African Literatures 42, no. 3 (2011): 147. http://dx.doi.org/10.2979/reseafrilite.42.3.147.

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Hansen, Kathryn, and Hank Heifetz. "The Origin of the Young God: Kalidasa's "Kumarasambhava."." Pacific Affairs 60, no. 1 (1987): 132. http://dx.doi.org/10.2307/2758858.

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Choiriyah, Choiriyah. "PERSEPSI PEMUSTAKA TERHADAP PUSTAKAWAN DALAM PELAYANAN REFERENSI DI PERPUSTAKAAN UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA." Publication Library and Information Science 1, no. 2 (November 30, 2017): 1. http://dx.doi.org/10.24269/pls.v1i2.692.

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This study aims to determine the level of user perceptual categories of the librarian in reference service. By knowing user perception, it can be used as a donation of thought and consideration for the performance of the librarian in the library in order to make the services in the reference at the Library of the State Islamic University Sunan Kalidjaga is as maximal as user expectation. The type of this research is quantitative research. The sample number of this research is 100 users which take from the user that uses the service of reference or population. The sample was taken by accidental sampling method. The researcher collected the data by using questionnaire, observation, interviews, and documentation. While the analysis of the data used descriptive quantitative data analysis. Based on the description of the results of research on the user perception in the librarian reference service at the Library of the State Islamic University Sunan Kalidjaga, it can be concluded that the general perception of user to the librarian in the reference service can be categorized into good category with the score of grand mean; 2.64. While the indicator score for the librarians who find information to answer a specific question, can be good category with a grand mean score; 2.70. For the second indicator, librarians help users find the information was categorized into good category with a grand mean score; 2.70. The third indicator, librarians guide users in using library resources and how to conduct research were categorized into good category with a grand mean score; 2.53. This results indicate that there are no indicators that the score of the grand mean is 3:26 to 4:00 or excellent category, it means that the management of library and librarians in the Library of the State Islamic University of Yogyakarta Sunan Kalidjaga should maintain and improve its performance in serving the users at State Islamic University of Yogyakarta Sunan Kalijaga

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Roy, Kumkum. "The wilderness in Kalidasa’s poetry: A classical ancient formulation?" Studies in People’s History 2, no. 2 (December 2015): 145–54. http://dx.doi.org/10.1177/2348448915600918.

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Sarmin, Sarmin, Irkham Widiyono, and Slamet Widiyanto. "Pembangunan Infrastruktur Pertanian dan Sosial Dalam Rangka Mempersiapkan Selopamioro Mandiri Sejahtera Berbasis Potensi Lokal." Jurnal Pengabdian kepada Masyarakat (Indonesian Journal of Community Engagement) 2, no. 1 (December 15, 2016): 30–38. http://dx.doi.org/10.22146/jpkm.22090.

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Tis program aims to develop agricultural infrastructure and social culture for Selopamioro empowering and prosperous based on local potential. Te priority of frst year programs were development of water reservoir in Kalidadap 2 and Srunggo, smart home fnishing in Srunggo 1, processed cashew as jam and shredded, promotion assistance in Bantul Expo event, branding and packaging innovation for cashew, to initiate government licensing, and develop standar operating procedure in processed cashew. All of programs as baseline to holistic development in Selopamioro based on local potential.

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Sharma, Ansh. "The Evolution of Man: Studying Sri Aurobindo's Dramatic Ouevre." SMART MOVES JOURNAL IJELLH 8, no. 9 (September 17, 2020): 39–53. http://dx.doi.org/10.24113/ijellh.v8i9.10752.

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Sri Aurobindo wrote around eleven verse plays, much in the tradition of the Elizabethan poetic plays. Many similarities and equally numbered distinctions may be traced midst the dramatic output of William Shakespeare and Sri Aurobindo. However, of the eleven plays only five plays are complete, in that they have a five act structure, namely- Viziers of Bassora, Eric, Rodogune, Perseus: The Deliverer and Vasavadutta. The genealogy of all these plays may be traced to the legends or myths, of the various ancient cultures which populated the world and shaped its history. Irrespective of their different myths of origin, Sri Aurobindo, much like Shakespeare employs these stories only as the raw clay, while he mould the statue out of it, according to his own vision, that is the Evolution of Man. An analysis of Sri Aurobindo’s plays elucidates the unparalleled range and vision to which his plays bear testimony. The notable feature of Sri Aurobindo’s plays is that they portray diverse cultures and nations in different aeons, populated with an array of characters, moods and sentiments. Sri Aurobindo spent almost all his growing years in England, studying English and other classical literatures and the impact of this reading is discernible in his plays. He seems to be particularly impressed by the Elizabethan drama and employs its technique in matters of plot construction and characterisation. He is said to have perfected the English blank verse which he deftly displays in the dialogues of his characters. His plays can thus be said to be a unique blend of the Sanskrit and Western philosophical and aesthetic theories as the plot, the climax, the progression and the theme is unmistakably Indian. He seems to have been influenced by the Sanskrit playwrights like Bhasa, Kalidas and Bhavabhuti and all five plays are imbued with the poetry and romance which is similar in spirit and flavour of the distinctive dramatic type which was the signature style of Bhasa, Kalidas and Bhavabhuti, and simultaneously preserve the Aurobindonian undertones. The paper attempts to elucidate the ‘Evolution of Man’ which Sri Aurobindo mounts through his plays.

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Gouli, Mohan Raj. "Human Beings’ Affinity with Nature in Meghadutam." Batuk 5, no. 2 (July 31, 2019): 63–73. http://dx.doi.org/10.3126/batuk.v5i2.30118.

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Kalidasa's Meghadutam evokes a strong correspondence between nature and human beings. The poem was composed at a time when there was no any polluted environmental problem created by the inventions of science and technology. It was a time when people passionately lived with nature and worshiped it bringing different images of divinity. Nature was a source of inspiration and people had unshakable trust in it. When human beings were deceived and mistreated or they were in trouble because of their own activities or some other outside problematic agencies, they naturally tried to seek shelter to be with nature.

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Supriatna, Supriatna, Thaqibul Fikri Niyartama, and Iwan Kuswidi. "Determination of Leisure Levels of Village Patronage UIN Sunan Kalijaga Yogyakarta: Improving Governance Patronage towards Rural Green Village and Environmentally Friendly." Biology, Medicine, & Natural Product Chemistry 5, no. 1 (April 15, 2016): 15. http://dx.doi.org/10.14421/biomedich.2016.51.15-18.

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This study took place in the village of Patronage UIN Sunan Kalidjaga Yogyakarta that consist of 13 hamlets (Klidon, Banjarsari, Wonosalam, Dongkelsari, Puntuk, Tanjung Sari, Karang Lo, Purworejo, Tanjung, Banturejo, Nglengkong and Surirejo), Sukoharjo Village, District Ngaglik, DIY Sleman regency. Data are collect and analysed in order to obtain results in a level of comfort. The analysis was performed by using a formula based on the comfort level Temperature Humidity Index (THI). The results showed that Hamlet Klidon, Banjarsari, Wonosalam, and Dongkelsari shows Not Comfortable, whereas Hamlet Puntuk, Tanjung Sari, Karang Lo, Purworejo, Tanjung, Banturejo, Nglengkong, Surirejo and Mujen show Strongly Comfortable mainly on the clock 10:00 to 15:00.

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Ojwang. "In a Restless State: Mercantile Adventure and Citizenship in the Autobiography of Nanji Kalidas Mehta (1888––1969)." Africa Today 57, no. 3 (2011): 57. http://dx.doi.org/10.2979/africatoday.57.3.57.

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Basak, Bishnupriya. "The Journey of Kalidas Datta and the Construction of Regional History in Pre- and Post-Independent Bengal, India." Public Archaeology 10, no. 3 (August 2011): 132–58. http://dx.doi.org/10.1179/175355311x13149692332295.

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Modi, Renu, and Mala Pandurang. "Women as an invisible constituency: a gendered reading of the life narratives of Nanji Kalidas Mehta and Muljibhai Madhvani." South Asian Diaspora 9, no. 2 (June 15, 2017): 179–92. http://dx.doi.org/10.1080/19438192.2017.1339842.

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Smith, D. "Beauty and Words Relating to Beauty in the Ramayana, the Kavyas of Asvaghosa, and Kalidasa's Kumarasambhava." Journal of Hindu Studies 3, no. 1 (March 23, 2010): 36–52. http://dx.doi.org/10.1093/jhs/hiq010.

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Setiawan, B., and U. Lasminto. "Numerical simulation of the water level of the channel and the Kalidami boezem by pump operation." IOP Conference Series: Materials Science and Engineering 930 (November 4, 2020): 012076. http://dx.doi.org/10.1088/1757-899x/930/1/012076.

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Buse Thorne, Eduardo, Mario Chong Chong, and Juan CarloS Mathews Salazar. "Modelo de gestión empresarial asociativo para PROACHIRKO, comunidad de Huanangui, Perú." Industrial Data 18, no. 2 (December 24, 2015): 14. http://dx.doi.org/10.15381/idata.v18i2.12091.

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La presente investigación se realizó para los Productores Asociados de Chirimoya de Kalidad Óptima (PROACHIRKO); asociación agrícola creada en el año 2009 y constituida por cincuenta socios, ubicada en el distrito de Leoncio Prado, provincia de Huaura, Región Lima. Se dedica al cultivo y cosecha de la chirimoya en diferentes condiciones naturales. La investigación tiene como finalidad desarrollar un plan de acción basado en una propuesta de modelo de gestión empresarial asociativo que contemple la participación articulada de los sectores público, privado y académico, conjuntamente con una integración total basada en la confianza, sin embargo, deben mejorar su competitividad y ampliar su oferta en el mercado global. Mediante la investigación se analizará el entorno de PROACHIRKO, se identificarán sus características productivas, administrativas, aspectos asociativos, entre otros, para proponer el modelo que les permitirá garantizar su permanencia en el mercado local y capitalizar el entorno comercial favorable existente para las exportaciones.

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Tri Sasmita Putri, Tri Sasmita Putri, and Liva Maita Liva Maita. "ASUHAN KEBIDANAN PADA IBU HAMIL TRIMESTER 1DENGAN PEMBERIAN OIL ESSENSIAL LEMON UNTUK MENGURANGI MUAL DAN MUNTAH DI BPM DELIANA SARAGIH PEKANBARU TAHUN 2020." Jurnal Kebidanan Terkini (Current Midwifery Journal) 1, no. 1 (March 16, 2021): 11–21. http://dx.doi.org/10.25311/jkt/vol1.iss1.309.

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Mual (nause) dan muntah (emesisgravidarum) adalah gejala yang wajar dan seringdidapatkan pada kehamilan trimester 1.Mualbiasanya terjadi pada pagi hari, tetapi dapat pulatimbul setiap saat dan malam hari. Mual dan muntah merupakan keluhan yang paling sering dialami oleh sekitar 70-80% wanita hamil, mual dan muntah terjadi karena adanya estrogen dan progesterone yang meningkat. Berdasarkan survey yang dilakukan di BPM Deliana sebanyak 100 orang ibu hamil yang mengalami mual muntah pada trimester I (0-12 minggu) sekitar 30 orang. Laporan tugas akhir ini bertujuan untuk mengetahui pengaruh pemberian oil essensial lemon pada ibu hamil trimester 1 dengan mual dan muntah minimal 4 x kunjungan. Laporan tugas akhir dilakukan dirumah pasien di wilayah kerja BPM Deliana Saragih. Pada kajian 1 ibu mengalami mual dan muntah dengan frekuensi 5 kali dalam sehari, setelah dilakukan asuhankebidanan dengan pemberian oil essensial lemon maka hasil yang didapatkanpada kajian terakhir yaitu ibu tidak mengalami muntah dan frekuensi mual 2 kalidalam 24 jam dan hasilnya mual muntah dapat berkurang. Disarankan kepada BPM Deliana Saragih tidak hanya menyediakan farmakologis tapi jugamenyediakan non farmakologis untuk mengatasi mual muntah.

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Esleben, J. ""Indisch lesen": Conceptions of Intercultural Communication in Georg Forster's and Johann Gottfried Herder's Reception of Kalidasa's akuntala." Monatshefte XCV, no. 2 (June 1, 2003): 217–29. http://dx.doi.org/10.3368/m.xcv.2.217.

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Tabhane, V. A., Sangeeta Agarwal, and M. Kalidoss. "Kalidoss—Jacobson Free Length Theory Applied to Binary Liquid Mixtures of CCI4+Toluene/Aniline/oCresolm-cresolp-Cresol." Physics and Chemistry of Liquids 40, no. 1 (January 2002): 39–45. http://dx.doi.org/10.1080/00319100208086647.

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Muraleedharan, Divya. "Politics of Translation of Kalidasa’s Sakuntalam into Malayalam: A Paratextual Study of the “First” Translation into Malayalam." South Asian Journal of Social Sciences and Humanities 02, no. 01 (2021): 39–48. http://dx.doi.org/10.48165/sajssh.2021.2104.

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Kalidos, Raju. "Dance of Viṣṇu: the spectacle of Tamil Āvārs." Journal of the Royal Asiatic Society 9, no. 2 (July 1999): 223–50. http://dx.doi.org/10.1017/s1356186300011032.

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Is Viṣṇu Naṭarāja? yes, according to the (Vaiṣṇava saints of the Tamil country) Viṣṇu is Naṭaraja. The pan-Indian tradition associates two important forms of Viṣṇu with dance. They are Kāliyamardana and rāśaknḍa, merry making sports of Kṣīs. According to the Cilappatikāram (Kaṭalāṭukātai 11. 37–63) Viṣṇu presents mal while fighting with a demon, alliyam (a group dance) at the time rendition of KaṆsa, kuṭam as Trivikrama, pēṆi as the eunuch Kāmadeva, an aspect of Viṣṇu, and pāvai is performed by Tiru, Śrīdevī, consort of Viṣṇu. This seems to be an ancient tradition (c. 5th century A. D.), reiterated by the . The are Vaiṣṇava mystics of the Tamil bhakti age, in total twelve in number. They have contributed enormously to literature, grouped under the heading, Nālāyiratiwiyapirapantam “4000 Melodious Hymns” (cf. Hardy 1983: 247–50; Settar 1993: 223–40; Kalidos 1993: 181–88). The twelve are authors of 24 literary pieces, dated during the 5th–9th centuries A.D. The are grouped under three chronological heads as follows:

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Dixit, Dr Bhairavi. "Portrayal of Dharini as a Perfect Package of Power, Possession, Punishment and Politeness in the Light of Kalidasa’s Play the Malavikagnimitram." International Journal of Scientific Research 2, no. 4 (June 1, 2012): 340. http://dx.doi.org/10.15373/22778179/apr2013/123.

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Emberton, Kenneth C. "Twenty-nine new land-snail species of the genus Kalidos from Northern Madagascar (Pulmonata: Helicarionidae)." Archiv für Molluskenkunde: International Journal of Malacology 136, no. 2 (December 17, 2007): 245–89. http://dx.doi.org/10.1127/arch.moll/0003-9284/136/245-289.

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Chatterjee, Sudipto. "SOUTH ASIAN AMERICAN THEATRE: (UN/RE-)PAINTING THE TOWN BROWN." Theatre Survey 49, no. 1 (May 2008): 109–17. http://dx.doi.org/10.1017/s0040557408000069.

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In his second year at the University of California, Berkeley, Arthur William Ryder (1877–1938), the Ohio-born Harvard scholar of Sanskrit language and literature, collaborated with the campus English Club and Garnet Holme, an English actor, to stage Ryder's translation of the Sanskrit classic Mrichchhakatikam, by Shudraka, as The Little Clay Cart. The 1907 production was described as “presented in true Hindu style. Under the direction of Garnet Holme, who … studied with Swamis of San Francisco … [and] the assistance of many Indian students of the university.” However, in the twenty-five-plus cast, there was not a single Indian actor with a speaking part. The intended objective was grandeur, and the production achieved that with elaborate sets and costumes, two live zebras, and elephants. Seven years later, the Ryder–Holme team returned with Ryder's translation of Kalidasa's Shakuntala, “bear cubs, a fawn, peacocks, and an onstage lotus pool with two real waterfalls.” While the archival materials do not indicate the involvement of any Indian actors (barring one Gobind B. Lal, who enacted the Prologue), its importance is evinced by the coverage it received in the Oakland Tribune, the Overland Monthly and Out West Magazine, and the Los Angeles Times.

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Kaur, Kulwinder, and Anjali Pandey. "ART OF TYEB MEHTA." International Journal of Research -GRANTHAALAYAH 9, no. 3 (April 14, 2021): 347–52. http://dx.doi.org/10.29121/granthaalayah.v9.i3.2021.3783.

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English : Most of the paintings of internationally renowned painter and sculptor Tyeb Mehta, honored with Kalidas and Padma Bhushan, have been influenced by many incidents in the childhood, Edward Munsch and Kokoshka had a great influence on Tyeb, born in Kheda, Gujarat, in his art style from time to time. But change is seen. In the initial paintings, the expression has been given space, in the medium level pictures, the expression of the space has been replaced by the bifurcated two- dimensional picture and the empty space, the diagonal took its place in the final pictures, under which started drawing pictures in triangles. With festivals, Kali, etc., he was counted among the most expensive artists of India. During his lifetime, he produced very few artifacts and died in 2009. Apart from the sculptor, he was also a film maker. Hindi : कालिदास और पद्म भूषण से सम्मानित अंतरराष्ट्रीय स्तर के प्रसिद्ध चित्रकार और मूर्तिकार तैयब मेहता के चित्रों में से अधिकांश बचपन में कई घटनाओं से प्रभावित रहे हैं, एडवर्ड मुंस और कोकश्का ने अपनी कला में गुजरात के खेड़ा में पैदा हुए तैयब पर काफी प्रभाव डाला था। समय-समय पर शैली। लेकिन बदलाव देखा जाता है। प्रारंभिक चित्रों में, अभिव्यक्ति को स्थान दिया गया है, मध्यम स्तर के चित्रों में, अंतरिक्ष की अभिव्यक्ति को द्विभाजित दो-आयामी चित्र और खाली स्थान से बदल दिया गया है, विकर्ण ने अंतिम चित्रों में अपना स्थान लिया, जिसके तहत त्रिकोणों में चित्र बनाना शुरू किया। त्योहारों, काली आदि के साथ, उन्हें भारत के सबसे महंगे कलाकारों में गिना जाता था। अपने जीवनकाल के दौरान, उन्होंने बहुत कम कलाकृतियों का निर्माण किया और 2009 में उनकी मृत्यु हो गई। मूर्तिकार के अलावा, वह एक फिल्म निर्माता भी थे।

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Pathak, Sontesh, and Manisha Bhatt. "RELATION OF SOCIAL BACKGROUND AND FOLK MUSIC OF UTTARAKHAN." International Journal of Research -GRANTHAALAYAH 3, no. 1SE (January 31, 2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i1se.2015.3473.

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The world is the largest unit of human society and its important part is society. Folk literature, folk art and consequent folk culture are the creation of this way of life. Many families form a society by joining one family. Every person in the family plays an important role in building the family, society, nation and the world. India is a culture oriented country in the whole world. The word Sanskrit is related to Sanskar which means to amend, to refine and to make perfect. The word culture became synonymous with the English word culture. It means to create or improve. Rites are hidden in culture itself. Even though the music art originated in the religion-oriented India, the innate feelings and inspirations of human beings have changed. It has been developed and brought up in the womb of music. The social background and folk music of Uttarakhand is closely related. Garhwal and Kumaon divisions, Uttarakhand, the birthplace of Adyashakti Parvati, has been the taphbhoomi of sages and sages since ancient times, Mahakavi Kalidas has worshiped the Himalayas in the Mangal Shloka of his epic and called Nagadhiraj the deity of God and earth. Both these centers of Devbhoomi took their area of influence, due to which the influence area of Kedar came to be called 'Kedarkhand' and Kailash Mansarovar's area of influence was called 'Manaskhand'. विश्व मानव समाज की वृहत्तम इकाई है और इसका महत्वपूर्ण अंग है, समाज। लोक साहित्य, लोककला और परिणामस्वरूप लोक संस्कृति इस जीवन पद्धति की निर्मिति है। एक परिवार से जुड़कर अनेक परिवार समाज बनाते हैं। परिवार में प्रत्येक व्यक्ति, परिवार, समाज, राष्ट्र और विश्व के निर्माण में एक महत्वपूर्ण भूमिका निभाता है। समस्त विश्व में भारत संस्कृति प्रधान देश है। संस्कृति शब्द का सम्बन्ध संस्कार से है जिसका अर्थ है - संशोधन करना, परिष्कार करना एवं उत्तम बनाना। संस्कृति शब्द अंग्रेजी शब्द कल्चर का पर्यायवाची बना। इसका अर्थ है पैदा करना या सुधारना। संस्कृति में ही संस्कार छिपे होते हैं। धर्म प्रधान भारत में संगीत कला का उद्गम भले ही मानव की सहज भावनाओं एवं प्रेरणाओं के अभ्यंतर हुआ हो। उसका विकास व पालन-पोषण संगीत की कोख में हुआ है। उत्तराखण्ड की सामाजिक पृष्ठभूमि और लोकसंगीत का गहरा सम्बन्ध है। ‘‘गढ़वाल तथा कुमाऊँ मण्डल, आद्यशक्ति पार्वती की जन्मभूमि उत्तराखण्ड, प्राचीनकाल से ही ऋषि-मुनियों की तपोभूमि रही है, महाकवि कालिदास ने अपने महाकाव्य के मंगल श्लोक में हिमालय की वंदना कर नगाधिराज को देवात्मा एवं पृथ्वी का मानदण्ड कहा है। देवभूमि के इन दोनों केन्द्रों ने अपने प्रभाव क्षेत्र में लिया था जिस कारण केदार के प्रभाव क्षेत्र को ‘केदारखण्ड’ और कैलाश मानसरोवर के प्रभाव क्षेत्र को ‘मानसखण्ड’ कहा जाने लगा।9

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Mushaitir, Mushaitir. "PEMEROLEHAN SINTAKSIS (B1) BAHASA “SASAK” PADA ANAK USIA 4-6 TAHUN DI LOMBOK TIMUR MELALUI PERMAINAN TRADISIONAL." Jurnal Pendidikan Bahasa dan Sastra 16, no. 1 (August 29, 2016): 33. http://dx.doi.org/10.17509/bs_jpbsp.v16i1.3060.

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Abstrak Tujuan penelitian ini adalah untuk mengetahui pemerolehan sintaksis (B1) bahasa “sasak” pada anak usia 4-6 tahun di Lombok Timur melalui permainan tradisional. Metode penelitian yang digunakan adalah metode deskriptif kualitatif. Data penelitin ini adalah klausa atau kalimat (B1). Sumber data diperoleh dari anak usia 4-6 tahun di Lombok Timur selaku penutur asli (B1) bahasa “sasak” di desa Kalijaga, Kecamatan Aikmel, Kabupaten Lombok Timur. Teknik pengumpulan data yang digunakan adalah teknik simak dan rekam audio visual. Teknik analisis data yang digunakan adalah mentranskrip data, penerjemahan, pengklasifikasian berdasarkan jenis klausa atau kalimat, dan penganalisisan. Hasil analsis data yang diperoleh adalah terdapat penggunaan kalimat tunggal, di antaranya (1) klausa berdasarkan kelengkapan unsur intinya, di dalamnya terdapat klausa lengkap dan klausa tidak lengkap; (2) klausa berdasarkan struktur internalnya, di dalamnya terdapat klausa berstruktur runtut dan klausa berstruktur inversi; dan (3) klausa berdasarkan unsur negasi pada predikat;. Selain itu, terdapat pula penggunakan kalimat majemuk koordinatif dan kalimat majemuk subordinatif.Kata kunci: pemerolehan sintaksis B1, anak usia 4-6 tahun, permainan tradisional AbstractThe purpose of this study is to investigate the acquisition of syntax (B1) of children aged 4-6 years through traditional games. The method used is descriptive qualitative. The research data is a clause or sentence (B1). Sources of data obtained from children aged 4-6 years as native speakers (B1) of “Sasak” language in the village Kalidjaga, Aikmel sub-district, East-Lombok district. The data collection technique used is the listen and record technique using audio-visual equipment. Data analysis technique used was transcribing the data, translation, classification based on the type of clause or sentence, and analyzing. The results of the analysis of data obtained is a single sentence contained use, including: (1) clause based on the completeness of the point, in which there is a complete clause and the clause is not complete; (2) clause based on the internal structure, in which there is a coherent structured clause, and clause inversion structure; and (3) clause based on a predicate negation element ;. In addition , there is also the use of complex sentences coordinative and subordinate compound sentencesKeywords: syntactic derivation B1, children aged 4-6 years, traditional games

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Putra, Rano. "ANALISIS PERILAKU KONSUMSI MAHASISWI FAKULTAS SYARI’AH DAN EKONOMI ISLAM (FSEI) INSTITUT AGAMA ISLAM NEGERI (IAIN) PONTIANAK DALAM MENGIKUTI TREND FASHION (SEBUAH TELAAH TEORI KONSUMSI ISLAM)." Al-Maslahah Jurnal Ilmu Syariah 13, no. 2 (October 1, 2017): 247. http://dx.doi.org/10.24260/almaslahah.v13i2.927.

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Abstract The development of fashion trend always changes annually. Meanwhile, the customers never miss the change and as the result they shift their sopping pattern. This research was aimed at: 1) determining the consumption behavior of FSEI IAIN Pontianak students according to fashion trend changing, 2) analyzing the behavior of FSEI IAIN Pontianak students according to fashion changing and based on Islamic perspective of consumption theory. This was descriptive qualitative research. The data were collected through observation, interviews, and document analysis. The primary data source was 20 students while the secondary data source was documents related to customers’ behavior, profiles of FSEI, and so on. The results show that 1) the consumption behavior of FSEI students according to fashion trend changing vary: they do fashion shopping to get rewards, or because they have big amount of budget. Besides, they are motivated to do fashion shopping since the places are comfortable to visit: malls, modern fashion shops, boutiques and other cozy places. 2) The students of FSEI IAIN Pontianak are very consumptive according to their consumption behavior.Keywords: Consumption behavior, Trend Fashion, Consumption in Islam. Abstrak Perkembangantrend fashion yang selalu berganti setiap tahun membuat para konsumen tak ingin ketinggalan untuk mengikutinya sehingga membuat pola belanja para konsumen menjadi berubah. Penelitian ini bertujuan untuk: 1) Mengetahui perilaku konsumsi mahasiswi FSEI IAIN Pontianak dalam mengikutitrend fashion, 2) Menganalisisperilaku konsumsi mahasiswi FSEI IAIN Pontianak dalam mengikutitrend fashion menurut perspektif Teori Konsumsi Islam.Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif.Pengumpulandata melalui observasi, wawancara, dan dokumentasi. Sumber data primer yaitu mahasiswi FSEI berjumlah 20 orang dan sumber data sekunder berupadokumen-dokumen yang berkaitan dengan perilaku konsumsi, profil FSEI, dan sebagainya.Berdasarkan hasil penelitian,disimpulkan: 1)Perilaku mahasiswi FSEI dalam mengikuti trend fashion berbeda-beda, misalnya keinginan membeli yang disebabkan adanya iming-iming hadiah,anggaran yang disiapkan untuk berbelanja setiap bulannya, frekuensi berbelanja yang dilakukan satu sampai dengan tiga kalidalam sebulan, harga yang tergolong mahal, sesuai dengan trend, serta lokasi belanja yang tergolong mewah seperti mall, distro, butik dan lain sebagainya. 2) Perilaku konsumsi mahasiswi FSEI yang dapat tergolong dalam perilaku konsumtif.Kata Kunci: Perilaku konsumsi, trend fashion, konsumsi Islam.

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Journal articles on the topic 'Kalidasa'

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