Relevant bibliographies by topics / Sarira / Journal articles
To see the other types of publications on this topic, follow the link: Sarira.

Journal articles on the topic 'Sarira'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Sarira.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Choi, Bok Hee. "Stupa and ‘Alternative Sarira(relic)’." Journal of Buddhist Thought and Culture 7 (December 2015): 9–42. http://dx.doi.org/10.33521/jbs.2015.7.0.9.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Piartha, I. Nyoman. "Manifestasi Tuhan pada Tubuh Manusia dalam Teks Anggastya Prana." Sanjiwani: Jurnal Filsafat 9, no. 2 (July 7, 2020): 146. http://dx.doi.org/10.25078/sjf.v9i2.1620.

Full text
Abstract:
<p><em>The human body in the concept of Hinduism consists of three layers called Tri Sarira, namely: Sthula Sarira (body), Suksma Sarira (subtle body) and Anthakarana Sarira (causative body). Stula Sarira or coarse body is the outermost layer of the human body which is formed from the Panca Maha Buta, which consists of: Pertiwi (solid element), Apah (liquid element), Bayu (air element), Teja (heat / light element), and Akasa (ether). Suksma Sarira or subtle body which is a layer of the body that cannot be seen or touched, but is present in mankind for example the mind. Anthakarana Sarira is a fine layer that is the cause of human life called Atman. Birth is closely related to the procurement of offspring, serves to pay birth debt. Debt in Sanskrit is called Rna, which developed into Tri Rna, including: debt to the Gods (Dewa Rna), debt to parents or ancestors (Pitra Rna), and debt to the Rsi (Rsi Rna). In “Lontar Anggastya prana” it is told that the life of the baby while in the womb the mother is guarded and protected by Hyang Siwa / Siwatma.</em></p><em>The process of creation (uttpti) begins with interest or liking at the age of adolescence until the relationship occurs / intercourse until fertilization occurs between spermatozoid (kama petak) with ovum (kama bhang) becomes Sang Hyang Antigajati in the form of the seed of life. When a child is looking for birth, he is called Sang Hyang Siwatma. When humans are born into the world, he is accompanied by four brothers called Chess Sanak in the form of Yeh Nyom (amniotic fluid), placenta, shampoo, and blood. The Catur Sanak accompanies humans from birth as Sang Anggapati, Sang Prajapati, Sang Bhanaspati, and Sang Bhanaspatiraja, until humans die and change their designation according to human development, and continue with the depiction of God in the human body in the form of sacred characters.</em>
APA, Harvard, Vancouver, ISO, and other styles
3

Indra Wahyuni, Ni Made. "NILAI-NILAI PENDIDIKAN AGAMA HINDU PADA BANTEN PEMAHAYU ANGGA SARIRA DI DESA MENDOYO DANGIN TUKAD KECAMATAN MENDOYO KABUPATEN JEMBRANA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 354. http://dx.doi.org/10.25078/jpah.v1i2.265.

Full text
Abstract:
Agama Hindu memiliki suatu keyakinan terhadap <em>Ida Sang Hyang Widhi Wasa</em> yang bersumber pada Weda, dimana memiliki tiga aspek: <em>Tattwa, Etika</em> dan <em>Upacar</em>a, sebuah <em>upacara</em> dalam suatu kegiatan keagamaan pada hakekatnya diwujudkan dalam bentuk <em>yajna</em>. Dilihat dari latar belakang masalah tersebut Nilai-Nilai Pendidikan Agama Hindu pada <em>Banten Pemahayu Angga Sarira</em> di Desa Mendoyo Dangin Tukad, Kecamatan Mendoyo, Kabupaten Jembrana, memiliki keunikan tersendiri dan sangat menarik untuk diteliti sebagai karya tulis dan karya ilmiah yang bersifat spesifik. Hasil dari penelitian yang didapatkan sebagai berikut fungsi dari <em>Banten Pemahayu Angga Sarira </em>yaitu melepaskan sifat kebutaan dalam <em>angga sarira,</em> karena setiap kali seseorang sakit maupun melakukan khilafan terdapat sifat <em>bhuta</em> yang mendominasi manusia, dengan <em>Banten </em>ini sifat <em>bhuta</em> yang ada dalam diri manusia bisa di <em>Sunia</em> kembali menjadi Dewa. Nilai pendidikan Agama Hindu pada <em>bantenpemahayu angga sarira</em> adalah nilai <em>tattwa </em>terlihat pada pemahaman masyarakat terhadap fungsi dari <em>pemahayu angga sarira </em>tersebut sebagai persembahan suci secara tulus ikhlas, nilai etika terlihat pada proses pembuatan<em> pemahayu angga sarira</em>, nilai ritual upacara adalah sebagai wujud nyata dari umat Hindu dalam penyampaian rasa sujud bakti kehadapan <em>Ida Sang Hyang Widhi Wasa</em> agar diberikan keselamatan
APA, Harvard, Vancouver, ISO, and other styles
4

Nodomi, Joten. "The Cult of sarira during the Kamakura Period." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 33, no. 2 (1985): 447–51. http://dx.doi.org/10.4259/ibk.33.447.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Kim, Choon-Ho. "Development of Sarira Faith in ancient East Asia - With focus on the Sarira-related miracle stories in China and Japan -." Journal of Korean Seon Studies 38 (August 31, 2014): 203. http://dx.doi.org/10.22253/jkss.2014.08.38.203.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Arsana, I. Nyoman, I. Putu Sudiartawan, Ni Luh Gede Sudaryati, I. Made Agus Gelgel Wirasuta, Pande Made Nova Armita, Ni Kadek Warditiani, Ni Made Widi Astuti, et al. "Pengobatan Tradisional Bali Usadha Tiwang." Jurnal Bali Membangun Bali 1, no. 2 (August 6, 2020): 111–24. http://dx.doi.org/10.51172/jbmb.v1i2.113.

Full text
Abstract:
Tujuan: Artikel ini bertujuan untuk mengkaji pengobatan tradisional Bali, dengan mengambil fokus kajian pada pengobatan yang tertuang dalam lontar Usadha Tiwang. Metode penelitian: Penelitian ini menggunakan metode kepustakaan (Library Research). Unit analisis berupa naskah lontar Usadha Tiwang, yang telah ditransliterasi dari aksara Bali ke aksara Latin. Temuan: Hasil penelitian diketahui bahwa tiwang adalah penyakit yang mempunyai gejala badan terasa meluang, sakit dan ngilu, gelisah, mata mendelik, otot kaku bahkan sampai pingsan. Jenis tiwang dicirikan berdasarkan gejala yang muncul. Pengobatan dilaksanakan secara holistik oleh pengusada sesuai tatalaksana pengusada, dengan menggunakan ramuan obat-obatan yang terbuat dari campuran berbagai jenis tumbuh-tumbuhan atau bahan lainnya seperti arak, lengis tanusan, garam, gula, kapur, maupun santen, bahkan tain seksek serta iduh bang. Penggunaannya dengan cara dimakan, diminum, ditutuhkan, disemburkan, diuapkan atau dilulurkan, maupun ditempelkan. Takaran, cara pengolahan, serta cara pemakaian masih belum jelas. Implikasi: Masyarakat Bali tetap percaya terhadap sistim pengobatan tradisional Bali. Namun demikian, masyarakat Bali yang berobat ke tempat praktik pengobatan tradisional sangat sedikit. Simpulannya adalah pengobatan tradisional Bali dilakukan secara holistik untuk mencapai keseimbangan antara shtula sarira-suksma sarira-antahkarana sarira.
APA, Harvard, Vancouver, ISO, and other styles
7

Nerta, I. Wayan. "Implementasi Ajaran Yoga Kapamangkuan Di Pasraman Mulat Sarira Desa Adat Duda Desa Duda Timur Kecamatan Selat Kabupaten Karangasem." Jurnal Penelitian Agama Hindu 5, no. 3 (July 11, 2021): 188–99. http://dx.doi.org/10.37329/jpah.v5i3.1301.

Full text
Abstract:
Kapamankuan yoga teachings are part of the implementation of tantric yoga teachings for Pamangku, namely an implementation of yoga teachings that are closely related to sādhāna. My uncle does not only need to be physically fit or physically fit but also mentally and spiritually healthy. Pamangku in his duties nganteb upakara there are steps that are carried out both physically and mentally. Parts of body posture such as the masila den apened sitting position, ngunda bayu or prānāyāma techniques, hand movements (mudras) and mantras or seha are part of the yoga attitude, namely the Kapamangkuan yoga teachings. The Mulat Sarira Pasraman, which is located in the Duda Traditional Village, is a place for deepening the teachings of Hinduism, one of which is the study of Kapamankuan teachings. Departing from this, it is necessary to conduct research, namely: Implementation of Kapamankuan Yoga Teachings, at the Mulat Sarira Pasraman, Duda Traditional Village, East Duda Village, Selat District, Karangasem Regency. Based on this, the problem formulated as follows: The teachings of Kapamangkuan Yoga, what is taught at the Mulat Sarira Pasraman? This study uses a qualitative method with the aim of analyzing the implementation of Kapamankuan yoga teachings at the Mulat Sarira Pasraman. The data from this study were obtained through observation, interviews and document studies. The collected data was verified and then analyzed by Structural Functional theory. The results of the research are the Kapamangkuan Yoga Teachings taught in the activities at the Mulat Sarira Pasraman, namely the Kapamangkuan sesana, the postures of the sitting asana masila pened, the ngunda bayu or prānāyāma breathing arrangements, and the hand gestures or mudras and mantras. As for the findings of this study is the connection between the physical and social body with mental and spiritual awareness. The existence of a social conception of "Kalingsiran" and Pamangku is referred to as a functional position "Jero Mangku," which has dimensions of kapamankuan status. The award given by the community to the title "Jero Mangku" is a specific profession as a liaison that bridges public awareness / Hindus with the abstract realm
APA, Harvard, Vancouver, ISO, and other styles
8

Kim, Bo Hyun. "Comparision study of Sarira Decoration in Ancient Korea and Japan." Journal of Buddhist Thought and Culture 7 (December 2015): 113–47. http://dx.doi.org/10.33521/jbs.2015.7.0.113.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Lee, Boon-hee. "A Studies on Geumsansa Temple’s Five-Story Stone Sarira Reliquaries." Journal of Buddhist Thought and Culture 8 (December 2016): 71–118. http://dx.doi.org/10.33521/jbs.2016.8.0.71.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

KAMATA, Shigeo. "Buddhism in the Tang Dynasty and Sarira-stupa of Kumarajiva." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 43, no. 1 (1994): 214–19. http://dx.doi.org/10.4259/ibk.43.214.

Full text
APA, Harvard, Vancouver, ISO, and other styles
11

김낙중. "The archaeological research on the Sarira reliquary of Mireuksa temple site." Journal of Paekche Culture ll, no. 57 (August 2017): 119–50. http://dx.doi.org/10.35300/bjclab..57.201708.119.

Full text
APA, Harvard, Vancouver, ISO, and other styles
12

Surur, Abubakar. "ASPEK KEAGAMAAN DALAM KEHIDUPAN SOSIAL MASYARAKAT TORAJA DI DESA SARIRA, RANTEPAO, TANATORAJA." Al-Qalam 10, no. 2 (November 11, 2018): 48. http://dx.doi.org/10.31969/alq.v10i2.598.

Full text
Abstract:
<p>Kecenderungan pola hidup modern tidak cukup kuat mempengaruhi keunikan budaya<br />Toraja. Dan keunikan tersebut tetap mampu mempertahankan eksistensi terutama karena kuatnya<br />unsur kepercayaan lama. Sejauhmana aspek kepercayaan berpengamh dalam kehiduan<br />masyarakat itulah yang menjadi masalah peneltian dalam studi ini. Dengan menggunakan<br />pendekatan kualitatif ditemukan bahwa walaupun secara formal masyarakat Sarira, salah satu<br />desa yang dijadikan studi kasus, telah menganut agama Kristen dan Islam, namun kepercayuaan<br />baru tersebut tidak membuat mereka melepaskan diri dari ikatan kepercayaan nenek moyang<br />yang disebut Aluk Todolo. Ada dua upacara yang sangat dominan dari tradisi Aluk Todolo<br />daiam kehidupan masyarakat setempat yaitu Rambu Tuka dan Rambu Solo, yang pertama<br />merupakan keberuntungan sedang yang kedua berkaitan dengan duka.</p>
APA, Harvard, Vancouver, ISO, and other styles
13

박중환. "Development of Beakje Byunryeamun(騈儷文) through Miruk temple sarira stupa tablet." Journal of Paekche Culture 2, no. 41 (August 2009): 63–105. http://dx.doi.org/10.35300/bjclab.2.41.200908.63.

Full text
APA, Harvard, Vancouver, ISO, and other styles
14

Shin, Dae Hyun. "A Study on the Religion of Sarira and Several Main Reliquary of Ancient India." Journal of Korean Seon Studies 19 (April 30, 2008): 95. http://dx.doi.org/10.22253/jkss.2008.04.19.95.

Full text
APA, Harvard, Vancouver, ISO, and other styles
15

신용철. "A Study on the Distribution Sarira Stupa of a Great Buddhist Priest Wooundang Jinhee." Dongak Art History ll, no. 17 (June 2015): 721–50. http://dx.doi.org/10.17300/jodah.2015..17.026.

Full text
APA, Harvard, Vancouver, ISO, and other styles
16

Sonhaji, N. A. Azis, and Jamaluddin. "AUDITOR ETHICS IN “KAIN POLENG” AND “MULAT SARIRA”: TREADING IDENTITY BETWEEN BLACK AND WHITE." Russian Journal of Agricultural and Socio-Economic Sciences 66, no. 6 (June 30, 2017): 239–49. http://dx.doi.org/10.18551/rjoas.2017-06.28.

Full text
APA, Harvard, Vancouver, ISO, and other styles
17

Kim, Sungjo. "A Study on the Sarira Box of East Three Stories Pagoda in Gameen Temple." Journal of Society for Humanities Studies in East Asia 49 (December 31, 2019): 479–502. http://dx.doi.org/10.52639/jeah.2019.12.49.479.

Full text
APA, Harvard, Vancouver, ISO, and other styles
18

Lee, Young-ho. "The Inscription in the Sarira Case and the Hwangryong-sa Temple in the Silla Kingdom." Wooden Documents and Inscriptions Studies 25 (December 31, 2020): 219–56. http://dx.doi.org/10.35302/wdis.2020.12.25.219.

Full text
APA, Harvard, Vancouver, ISO, and other styles
19

Siswayanti, Novita. "Akulturasi Budaya Arsitektur Masjid Sendang Duwur." Buletin Al-Turas 24, no. 2 (October 30, 2018): 211–28. http://dx.doi.org/10.15408/bat.v24i2.6642.

Full text
Abstract:
Mosque of Sendang Duwur is broadcasting cultural heritage Sunan Sendang Duwur acculturated with the architectural vernacular of traditional Javanese and Hindu culture. This paper uses research methods descriptive analysis by describing the components of the mosque as analysis and interpretation. So that encountered a form of acculturation appears in the Sendang Duwur mosque architecture of the building is typical Joglo Javanese building forms, which were disputed by the four pillar , mustaka on the roof of the mosque bertumpang three similar buildings Meru in Hindu, the arch-shaped mihrab mosque Kalamakara like a temple, a mosque pulpit carved Jepara florish and the lotus -shaped , arch -shaped monument mosque briefly remind clicking on the shape of the building in the complex kedathon kori the Hindu kingdom. In the foyer there is candrasengkala Javanese writing on a wooden board that reads: gurhaning sarira tirta hayu ( 1483 S = 1561 AD)---Masjid Sendang Duwur adalah jejak peninggalan dakwah kultural Sunan Sendang Duwur yang gaya aristekturnya berakulturasi antara vernacular tradisi Jawa dengan Hindu.Artikel ini menggunakan metode penelitian deskripsi analisis dengan mendeskripsikan komponen-komponen masjid kemudian dianalisis dan diinterpretasikan. Dalam kajian ini ditemukan bahwa Masjid Sendang Duwur berarsitektur Joglo dengan empat soko guru yang menyanggah bangunan masjid merepresentasikan bangunan khas vulnacular daerah Jawa. Mustaka pada atap masjid bertumpang tiga mirip meru pada bangunan Hindu, mihrab masjid yang berbentuk lengkungan kalamakara seperti candi, mimbar masjid berukiran Jepara berbentuk florish dan bunga teratai, gapura masjid berbentuk tugu bentar mengingatkan pada bentuk bangunan kori pada kedathon di komplek Kerajaan Hindu. Pada serambi terdapat candrasengkala tulisan Jawa pada sebuah papan kayu yang berbunyi:gurhaning sarira tirta hayu (1483 S=1561 M).
APA, Harvard, Vancouver, ISO, and other styles
20

Cesaria, Dea Letriana. "RELIGIOSITAS MASYARAKAT TIONGHOA DALAM CERPEN DI MAJALAH STAR WEEKLY, LIBERAL, DAN PANTJAWARNA TAHUN 1954—1956." Sirok Bastra 8, no. 1 (June 30, 2020): 89–95. http://dx.doi.org/10.37671/sb.v8i1.205.

Full text
Abstract:
Sastra Peranakan Tionghoa adalah karya sastra dalam bahasa Indonesia yang dihasilkan oleh orang Tionghoa yang dilahirkan di Indonesia. Seusai Perang Dunia II, sastra peranakan tetap berkembang. Bentuknya bukan lagi novel tetapi cerpen. Namun, berbeda dengan keadaan sebelum Perang Dunia II, pada zaman Pasca-Perang itu tidak lagi terdapat majalah seperti Tjerita Romans atau Penghidoepan. Kebanyakan karya dimuat dalam majalah-majalah umum atau berita, seperti Star Weekly, Liberal, dan Pantjawarna. Tujuan dari penelitian ini adalah melihat kontribusi majalah Star Weekly, Pantjawarna, dan Liberal pada tahun 1950-an terhadap publikasi karya penulis Tionghoa. Metode yang digunakan adalah metode kualitatif dan deskriptif. Hasil penelitian menunjukkan bahwa cerpen dalam majalah Star Weekly, Liberal, dan Pantjawarna menggambarkan religiositas masyarakat Tionghoa dalam menjalani kehidupan yang multikultural di Indonesia. Konsep kemanusiaan dalam ajaran Konghucu erat kaitannya dengan konsep Tepa Sarira dalam kebudayaan Jawa. Chinese Literature is literary works in Indonesian produced by Chinese people who were born in Indonesia. After World War II, peranakan literature continued to flourish. The form is no longer a novel but a short story. However, in contrast to the situation before World War II, the Post-War era there were no magazines anymore, such as Tjerita Romans or Penghidoepan. Most of his work is published in public magazines or news, such as Star Weekly, Liberal, and Pantja Warna. The purpose of this study is to look at the contributions of Star Weekly, Pantja Warna and Liberal magazines in the 1950s to the publication of works by Chinese writers. The method used is qualitative and descriptive methods. The results showed that short stories in Star Weekly, Liberal, and Pantjawarna, magazines illustrate the religiosity of the Chinese community in leading a multicultural life in Indonesia. The concept of humanity in Confucianism is closely related to the concept of Tepa Sarira in Javanese culture.
APA, Harvard, Vancouver, ISO, and other styles
21

이분희. "A Studies on Geumsansa Temple's Five-Story Stone Sarira Reliquaries - focus on Buddha statues enshrined in the pagoda." Dongak Art History ll, no. 15 (September 2013): 117–43. http://dx.doi.org/10.17300/jodah.2013..15.005.

Full text
APA, Harvard, Vancouver, ISO, and other styles
22

Lee, Dong-Sik, and Yoon-Sook Choi. "A Study on the State and Preserving Conditions of Sarira Reliquary in Mireuksaji Stone Pagoda in Iksan, Korea." Journal of the Korean Conservation Science for Cultural Properties 28, no. 1 (March 20, 2012): 75–86. http://dx.doi.org/10.12654/jcs.2012.28.1.075.

Full text
APA, Harvard, Vancouver, ISO, and other styles
23

Han, Min Su. "Characteristic Analysis of Chemical Compositions for Ancient Glasses Excavated from the Sarira Hole of Mireuksaji Stone Pagoda, Iksan." Journal of Conservation Science 33, no. 3 (June 20, 2017): 215–23. http://dx.doi.org/10.12654/jcs.2017.33.3.06.

Full text
APA, Harvard, Vancouver, ISO, and other styles
24

Han, Joung-Ho. "Processing during the time of Sarira Reliquary and King Gyeongmun during the Founding Period of 9-story Pagoda of Hwangryong-sa." Journal of Buddhist Art 28 (October 30, 2019): 655–75. http://dx.doi.org/10.36620/bms.2019.28.27.

Full text
APA, Harvard, Vancouver, ISO, and other styles
25

An, Bo Yeon. "A Study on the Enshrinement Position and Classification of Textile from Sarira Reliquary of Stone Pagoda at Mireuksa Temple site in Baekje period." Journal of the Korean Society of Costume 67, no. 7 (November 30, 2017): 86–102. http://dx.doi.org/10.7233/jksc.2017.67.7.086.

Full text
APA, Harvard, Vancouver, ISO, and other styles
26

Witczak, Krzysztof Tomasz. "O kilku możliwych śladach duale tantum w językach indoeuropejskich." LingVaria 13, no. 26 (November 16, 2018): 47–58. http://dx.doi.org/10.12797/lv.13.2018.26.04.

Full text
Abstract:
On Some Possible Traces of Duale Tantum in Indo-European LanguagesThe paper is devoted to three selected Indo-European nouns that can be considered as dualia tantum. On the basis of lexical data preserved in historical Indo-European languages, I have reconstructed three probable archetypes:(1) IE. *ḱelī- (< PIE. *ḱel-ih1) f. duale tantum ‘two-component body of a human or animal’ is precisely attested in Avestan sairi f. du. tant. ‘two solid components of the human and animal body, i.e. the skin together with meat and bones; body, dead body, corpse’. The primitive dual form seems to appear in Old Indic (Vedic) śárīram n. ‘body, body frame, solid parts of the body, pl. bones’, also ‘a dead body’ (a derivative noun created by means of the suffix -ra- < IE. *-lo-), cf. also Pali sarīra- n. ‘body’, Prakrit sarira- n. ‘id.’; West Pahari sarīr, Old Gujarati saïra, sayara n. ‘body’.(2) IE. *agu̯ sī- f. sg. ‘axe’ (< PIE. *h2egu̯ s-ih1 f. du. tant. ‘double axe, two-edged battle-axe’) can be seen not only in the Germanic languages (e.g. Gothic aqisi f. ‘axe’, Old High German acchus ‘id.’, English axe ‘id.’), but also in some Greek-Latin derivatives (see Greek ἀξῑ́νη f. ‘double axe, twoedged battle-axe’, Modern Greek αξίνα f. ‘hoe, mattock, pickaxe’, Latin ascia f. ‘axe, trowel’). The original meaning ‘double axe, two-edged item’ is firmly confirmed by the Greek data.(3) IE. *oldhī- f. sg. ‘a kind of boat’ (< PIE. *h3eldh-ih1 f. du. tant. ‘a primitive boat built from two troughs’ ← *h3eldh- f. ‘trough’) is reflected in Tocharian AB olyi ‘boat’, Lithuanian eldijà f. ‘a canoe, a boat hollowed out from one trunk’, dial. aldijà f. ‘id.’, Old Church Slavic ladija f. ‘πλοῖον, σκάφη / navis, navicula’, also alъdija ‘id.’, Old Czech lodí f. ‘ship, boat’, Polish łódź f. ‘boat’ and so on. The basic noun *h3eldh- ‘trough’ is securely attested in the Germanic languages, cf. Norwegian alde f. ‘wooden trough’, Danish olde ‘id.’ (< Proto-Germanic *aldōn- f.).
APA, Harvard, Vancouver, ISO, and other styles
27

Alwi, Muhammad Sunandar. "Pemikiran Filsafat Islam Jawa Damardjati Supadjar." JURNAL INDO-ISLAMIKA 10, no. 1 (September 30, 2020): 15–27. http://dx.doi.org/10.15408/idi.v10i1.17509.

Full text
Abstract:
This article discusses the thoughts, methods, origins, and influences of Javanese Islamic philosophical thought Damardjati Supadjar. Born in Losari Village, Grabag District, Magelang Regency, March 30, 1940 died 17 February 2014 in Sleman Yogyakarta. The method of thinking is: unique, operational, and testified. The origin and influence of the philosophy of the process were greatly influenced by Whitehead, who developed himself by Damardjati Supadjar who became an (othak-athik gathuk) philosophy. Damardjati Supadjar thoughts about Javanese Islamic philosophy can be seen from the view of nature as sangkan paraning dumadi, which is about the origin and purpose of everything in the universe that comes from God and returns to Him. Humans as khalifatullah mongko ojo dumeh (forbidden from acting arbitrarily). In divinity there is sarira batara (kawula-gusti), that is, humans are only kumawula (servants) who have to melt in the leprosy (God). Then education is ngelmu iku kalakone kanthi laku behavior when the intention to get knowledge must be lived through behavior (the process of seeking knowledge). While morality is critical thinking on the basis of the teaching of acting to be a good human being.
APA, Harvard, Vancouver, ISO, and other styles
28

Yulia Sukma Yanti, Ni Luh Putu. "UPACARA NGABEN NINGKEB DI BANJAR KEBON DESA PAKRAMAN BLAHBATUH KECAMATAN BLAHBATUH KABUPATEN GIANYAR (Kajian Filosofis)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 472. http://dx.doi.org/10.25078/jpah.v1i2.284.

Full text
Abstract:
<p><em>Ngaben Ningkeb interpreted Ngaben ceremony that ended in a reversed way or called Ningkeb.Fenomena background researcher to examine the problems about the implementation of Ngaben Ningkeb Ceremony with the formulation of the problem include: 1). How is the Ngompen Ningkeb Ceremony Procession in Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? 2). What is the function of Ngaben Ningkeb Ceremony in Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? 3). What is the philosophical meaning contained in Ngompen Ningkeb Ceremony at Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? With the aim of research can implement the science of religion obtained in the life of the community and know in general about the Procession, Functions and Meaning philosophical related Ngaben Ningkeb Ceremony.</em></p><p><em>This research is discussed using several theories, among others, Religious Theory, is used because this research includes the research of Religion, Structural Functionalism Theory, used to dissect the problems related to Ngaben Ningkeb Ceremony, and Symbol Theory, is used to study the meaning of Philosophy. This type of research is qualitative research with primary data source from the field that is by observation and interview while secondary data obtained through documentation technique.</em></p><p><em>The results of the study as follows: 1). A. The initial procession Ngaben ningkeb ceremony, among others: Nyamuh, Matur Piuning, Mapajati, Ngulapin and Nyiramin. B. Ningkeb peak procession among others: Nedunin Sawa, Towards Setra, Sprinkle various types Tirta, Ngeseng Sawa, and last Ningkeb. C. The process after the implementation of Ngaben Ningkeb, among others: Mapegat and Mecaru. 2). Function Ceremony Ngaben Ningkeb include: A. Sustainability Function, where Ngingken ningkeb ceremony can be practically can be a ceremony that deserves to be preserved because in every process is something sacred and different with Ngaben in general. B. The return function of Sanghyang Panca Mahabhuta, which outlines the elements of Panca Mahabhuta in this great realm and usher Atma (Spirit) into Pitra nature by deciding Atma's love with his world. C. Purgatory function, in this case, purification is intended as a main foundation that should be put forward in the process Ngaben ningkeb ceremony. 3). And the meaning contained in Ngingken ningkeb ceremony is a philosophical meaning, where the conception of sarira is used as the meaning of philosophy Ngaben ningkeb is the conception of Sarira according to Wrhaspati Tattwa. And the meaning of Return Panca Mahabhuta, where basically all will return by itself although not done ceremony Ngaben, but it takes a very long time, hence from cultivated to return by cremation (Ngaben).</em></p>
APA, Harvard, Vancouver, ISO, and other styles
29

Bae, Geum-ran. "A Study on Practical Meaning of the Efficacy of Buddhānussati(念佛) : With Reference to the Miracular Case of Increased 'Sarira' in the Jajangam (慈藏庵) Temple." Journal of Korean Association for Buddhist Studies 90 (May 31, 2019): 71–105. http://dx.doi.org/10.22255/jkabs.90.3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
30

Nafsiyah, Zakyyatun, and Ibnu Hajar Ansori. "KIDUNG RUMEKSO ING WENGI DAN KORELASINYA DENGAN SURAT MU’AWWIDHATAIN (KAJIAN LIVING QUR’AN)." QOF 1, no. 2 (December 15, 2017): 143–57. http://dx.doi.org/10.30762/qof.v1i2.921.

Full text
Abstract:
This article is the result of a review of the correlation between Kidung Rumekso Ing Wengi with Surah Mu'awwidhatain based on its content of meaning and function. It can be concluded that Kidung Rumekso Ing Wengi has a close correlation with the Surah Mu'awwidhatain, which is a manifestation of the meaning of the word Qul which includes the value of Tawheed and the teaching of doing Tirakat in order to maximize the potential for self-protection from night, human, jin and satan and other creatures of God. The Song of Rumekso Ing Wengi is an early part of the song Fiber containing 41 stupas of Dhandhanggula's electric, which illustrates the sweetness of the spiritual teaching. The forty-one verses are divided into four parts of the hymn. The first part is the first statue until the 10th is the Song of Rumekso Ing wengi or Kidung Sarira Ayu. The 11th to 24th Chapters are the Art of Songs. The next verse, which is the 25th to 35th is Kidung Jati Mulya, and the last part of the 36th to 41st stanza is the Song of Mar Marti. The Surah Mu'awwidhatain is the name of two Surahs that go hand in hand, namely al-Falaq and al-Na s. The name Mu'awwidhatain is derived from the word a'udhu which means I seek refuge, so Mu'awwidhatain means two Surahs that guide the reader to the shelter, or put it into a protected arena.
APA, Harvard, Vancouver, ISO, and other styles
31

Choi Eungchon. "A Study on the Characteristics and Adoption of the Sarira Reliquary Style of Chinese Ashoka Stupa -Focused on the Stone Ashoka Stupa in the Collection of the Dongguk University Museum." Dongak Art History ll, no. 12 (June 2011): 31–63. http://dx.doi.org/10.17300/jodah.2011..12.002.

Full text
APA, Harvard, Vancouver, ISO, and other styles
32

Rao, Y. V. Subba. "HUMAN BEINGS’ BIRTH, DEATH AND BEYOND." International Journal of Research -GRANTHAALAYAH 8, no. 9 (October 12, 2020): 404–14. http://dx.doi.org/10.29121/granthaalayah.v8.i9.2020.1411.

Full text
Abstract:
Everything in the physical creation, including the human body, is composed of the five great natural elements called ‘Panchabhutas’. These elements have originated in a particular order of ‘akāsh’ (ether) to the last element ‘prithivi’ (earth) and the birth as a human being, which is exceedingly rare, is thus born on earth with its matching fundamental frequency of the earth. As the existing literature is quite unclear regarding the human birth, death and beyond, it is attempted to show a plausible way connecting the dots of the process of birth, death, rebirth and liberation based on vibrations of frequency of mind, word, and deed. The final moments of death, step by step, where these pancha- bhutas are dissolved, in the reverse order of their formation, following the chakra system (wheels of energy) of Kundalini in a human being, similar to DNA, withdrawing the soul from the base (mulādhāra) upwards. Subtle bodies (sookshma sarira) and soul have infinite possibilities for their onward journey at the moment of death go to the dimension that corresponds to how one lived one’s life on Earth. The subtle body finds its dimension and level of frequency according to merits of purity of the subtle body derived by one’s life’s activities rise to higher lokas for enjoying the fruits of good actions or attain liberation or to be reborn. An enlightened soul attains liberation from bondage as in the case of Swāmi Vivekānanda, and also has the freedom to be born again or not.
APA, Harvard, Vancouver, ISO, and other styles
33

Reis, Ramon, and Vitor Pinheiro Grunvald. "Sarita Themônia." Novos Debates 5, no. 1-2 (January 1, 2019): 143–57. http://dx.doi.org/10.48006/2358-0097-5216.

Full text
APA, Harvard, Vancouver, ISO, and other styles
34

Suyanto, Suyanto. "Diksi Bung Karno dalam Memoar Sarinah: Sebuah Analisis Wacana Kritis Feminis Model Sara Mills." Nusa: Jurnal Ilmu Bahasa dan Sastra 15, no. 1 (February 28, 2020): 134–46. http://dx.doi.org/10.14710/nusa.15.1.134-146.

Full text
Abstract:
This study aims to explain the use of words or phrase categories: general form; mark and not mark; naming and androcentrism; and semantic derogation in Sarinah's memoir. The material object of this research is Sarinah's memoir, written by Bung Karno and formal object is words and phrases used in Sarinah's memoir. Obtaining the data of this study uses the refer method. Data analysis was used the matching (padan) method. This study uses a tool analysis of the theory of critical analysis of feminist stylistics in Sara Mills's model. The results of the data analysis show that naming and androcentrism, such as the soft or weak, the stupid, the short-minded, the nerimo, the beauty, and the "sex-appeal are the most used in Sarinah's memoir. The intensive use of naming and androcentrism because our lives are based on patriarchal culture. The impact of the practice of the patriarchal system is the intensive use of words and phrases that have mark or not mark, such as the movement of women, liberate women, International Women's Day, women weaving workers, Women's Day and International Women's Day. The use of general form words or phrases in Sarinah's memoirs is used at least and even semantic derogation words or phrases are not used in Sarinah's memoirs.Intisari Penelitian ini bertujuan menjelaskan pemakaian kata-kata atau frasa kategori: betuk umum; bermarkah dan tidak bermarkah; penamaan dan androsentrisme; dan derogasi semantik dalam memoar Sarinah. Objek material penelitian ini adalah memoar Sarinah, karya Bung Karno dan objek formalnya adalah pemilihan kata dan frasa yang digunakan dalam memoar Sarinah. Pemerolehan data studi ini mempergunakan metode simak. Analisis data dilakukan dengan metode padan. Studi ini menggunakan pisau analisis teori analisis wacana kritis stilistika feminis model Sara Mills. Hasil analisis data menunjukkan bahwa penamaan dan androsentrisme, seperti kaum lemah, kaum bodo, kaum singkat pikiran, kaum nerimo, kecantikannya, kejelitaannya, dan “sex-appeal paling banyaak digunakan dalam memoar Sarinah. Intensifnya penggunaan kata atau frasa penamaan dan androsentrisme karena kehidupan kita berbasis budaya patriarkhi. Dampak dari praktik sistem patriarkhi adalah intensifnya penggunaan kata dan frasa bermarkah atau tidak bermarkah,seperti pergerakan wanita, merdekalah wanita, Hari Wanita Internasional, kaum buruh tenun wanita, Hari Wanita dan Hari Internasional kaum buruh wanita. Pemakaian kata-kata atau frasa bentuk umum dalam memoar Sarinah paling sedikit dipergunakan dan bahkan kata-kata atau frasa derogasi semantik tidak digunakan dalam memoar Sarinah.
APA, Harvard, Vancouver, ISO, and other styles
35

Ananda Bramana Putra, Ida Bagus. "STRATEGI KOMUNIKASI TOKOH MASYARAKAT HINDU-ISLAM DALAM MENANGGULANGI POTENSI KONFLIK (Studi di Desa Kusamba dan Desa Kampung Kusamba Kecamatan Dawan Kabupaten Klungkung)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 530. http://dx.doi.org/10.25078/jpah.v1i2.294.

Full text
Abstract:
<p><em>The villagers of Kusamba and Kampung Kusamba are social reality that cannot be separated and they interact with each other. Behind the robust spirit of multiculturalism and social harmony that are built continually, it does not mean that there does not appear conflict potential. Since conflict can reduce and even ruin the inter-village relation, a lot of strategies emerge. The objective of this research is to explore three scope of problems: (1) analysis of the inter-village conflict potential; (2) communication strategies of Hindu-Muslim leaders; and (3) the supporting and inhibiting factors of the communication strategy.</em></p><p><em>This research takes place in Kusamba and Kampung Kusamba village. This research is also sort of qualitative descriptive research, which uses purposive sampling to determine the informant. Some relevant theories that serve as guidelines in this research include the theory of symbolic interactionism and the theory of face negotiation. Data collection methods employed in this research are moderate participation observation technique, in-depth interview, and documentation science. Meanwhile, this research utilizes modern ethnographic approach as a data analysis method.</em></p><p><em>The obtained results show that: (1) </em><em>The inter-village conflict potential stems from the social problems of youth which often give rise to friction, and sometimes misusing of the community sentiments to carry out a plan of attack will give rise to far greater conflicts. Besides, conflict potential also stems from socio-economic problems faced by migrant populations. (2) Hindu-Muslim leaders overcome the conflict potential through interpersonal communication strategies such as informal dialogue, group communication strategies, negotiation and mediation, as well as traditional communication strategies using local traditions and cultural performance which is strengthened by the value of local wisdom heritage for example matilesang raga, mulat sarira, nawang lek, and manyama braya. (3) The supporting factors of the communication strategy are the credibility of the leaders, mutual understanding, and the infrastructure factors, while the inhibiting factors are the difference of the framework of thinking, cultural differences, and negative prejudices.</em></p><p><em> </em></p>
APA, Harvard, Vancouver, ISO, and other styles
36

Saraiva, Althiéris de Sousa, Diego Fernandes Dornelas, Bruno Fernandes Mota Doernelas, Rogério Cavalcante Gonçalves, Eduardo Andrea Lemus Erasmo, Renato de Almeida Sarmento, and Thomas Vieira Nunes. "Crescimento e produção de pinhão-manso (Jatropha curcas L.) sob doses de fósforo." Journal of Biotechnology and Biodiversity 4, no. 3 (August 1, 2013): 240–48. http://dx.doi.org/10.20873/jbb.uft.cemaf.v4n3.saraiva.

Full text
Abstract:
O presente trabalho objetivou avaliar a influência da adubação fosfatada sobre o crescimento e produção do pinhão-manso (Jatropha curcas L.). Mudas de pinhão-manso, com dois meses de idade foram transplantadas no mês de fevereiro de 2007. No mês de junho de 2008 foi realizada poda drástica em todas as plantas na altura de 80 cm do solo. Os tratamentos foram constituídos pelas doses de P2O5: 0, 50, 100, 150 e 200 g cova-1.O delineamento experimental utilizado foi em blocos casualizados,com quatro repetições de oito plantas, totalizando 40 plantas por bloco. O período de avaliação do experimento compreendeu-se entre o mês de outubro de 2008 a outubro de 2009 (correspondente ao 2° ano de avaliação), e entre o mês de outubro de 2009 a outubro de 2010 (correspondente ao 3° ano de avaliação),sendo as variáveis avaliadas:o número de ramos antes da poda, o número de ramos após a poda,o número de ramos com inflorescência,o número de inflorescência planta-1,o número de ramos com cachos,o número de cachos planta-1 e aprodutividade. A poda estimulou o crescimento e produção do pinhão-manso. O incremento na adubação fosfatada elevou a produtividade de pinhão-manso, alcançando uma estabilidade a partir da dose de 150 g ha-1 de P2O5. A cultura de Pinhão-manso pode ser considerada uma espécie que responde à adubação fosfatada.
APA, Harvard, Vancouver, ISO, and other styles
37

Laroche, Colette. "L'atelier de la Sarra." Gallia 54, no. 1 (1997): 55–61. http://dx.doi.org/10.3406/galia.1997.3236.

Full text
APA, Harvard, Vancouver, ISO, and other styles
38

Khanarsa, Paisit. "Automatic SARIMA Order Identification Convolutional Neural Network." International Journal of Machine Learning and Computing 10, no. 5 (October 5, 2020): 662–68. http://dx.doi.org/10.18178/ijmlc.2020.10.5.988.

Full text
APA, Harvard, Vancouver, ISO, and other styles
39

Vargas Caicedo, Hernando. "Alberto Sarria Molina (1934-2015)." Revista de Ingeniería, no. 42 (January 2015): 4–6. http://dx.doi.org/10.16924/revinge.42.1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
40

Ferchiou, Naidé. "Henchir Bez, l'antique Vazi Sarara." Antiquités africaines 38, no. 1 (2002): 415–21. http://dx.doi.org/10.3406/antaf.2002.1379.

Full text
APA, Harvard, Vancouver, ISO, and other styles
41

Min, Kyung-Chang, and Hun-Koo Ha. "Forecasting the Korea's Port Container Volumes With SARIMA Model." Journal of Korean Society of Transportation 32, no. 6 (December 31, 2014): 600–614. http://dx.doi.org/10.7470/jkst.2014.32.6.600.

Full text
APA, Harvard, Vancouver, ISO, and other styles
42

Tomczak, M., A. Richard, M. Robert, and G. Ferrin. "Sarima Modeling of an Irrigation System." IFAC Proceedings Volumes 22, no. 6 (July 1989): 371–74. http://dx.doi.org/10.1016/s1474-6670(17)54403-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
43

Barthélémy, Fabrice, and Michel Lubrano. "Unit roots tests and SARIMA models." Economics Letters 50, no. 2 (February 1996): 147–54. http://dx.doi.org/10.1016/0165-1765(95)00734-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
44

Redžić, Emilija. "Types of speech in the novel Mitrova Amerika by Petar Sarić." Зборник радова Филозофског факултета у Приштини 49, no. 1 (2019): 125–40. http://dx.doi.org/10.5937/zrffp49-20385.

Full text
APA, Harvard, Vancouver, ISO, and other styles
45

Amaefula, Chibuzo Gabriel. "A SARIMA and Adjusted SARIMA Models in a Seasonal Nonstationary Time Series; Evidence of Enugu Monthly Rainfall." European Journal of Mathematics and Statistics 2, no. 1 (February 19, 2021): 13–18. http://dx.doi.org/10.24018/ejmath.2021.2.1.15.

Full text
Abstract:
The paper compares SARIMA and adjusted SARIMA(ASARIMA) in a regular stationary series where the underlying variable is seasonally nonstationary. Adopting empirical rainfall data and Box-Jenkins iterative algorithm that calculates least squares estimates, Out of 11 sub-classes of SARIMA and 7 sub-classes of ASARIMA models, AIC chose ASARIMA(2,1,1)12 over all sub-classes of SARIMA(p,0,q)x(P,1,Q)12 identified. Diagnostic test indicates absence of autocorrelation up to the 48th lag. The forecast values generated by the fitted model are closely related to the actual values. Hence, ASARIMA can be recommended for regular stationary time series with seasonal characteristics and where parameter redundancy and large sum of square errors are penalized.
APA, Harvard, Vancouver, ISO, and other styles
46

Oddó, David, and Yobani Díaz. "Sarcina ventriculi." Revista chilena de infectología 36, no. 1 (February 2019): 41–42. http://dx.doi.org/10.4067/s0716-10182019000100041.

Full text
APA, Harvard, Vancouver, ISO, and other styles
47

Louis, G. B., P. Singh, and K. Vaiphei. "Sarcina infection." Case Reports 2014, jan13 1 (January 13, 2014): bcr2013201185. http://dx.doi.org/10.1136/bcr-2013-201185.

Full text
APA, Harvard, Vancouver, ISO, and other styles
48

Tintara, Supisara, Sean Rice, and Dhyanesh Patel. "Sarcina Organisms." American Journal of Gastroenterology 114, no. 6 (June 2019): 859. http://dx.doi.org/10.14309/ajg.0000000000000124.

Full text
APA, Harvard, Vancouver, ISO, and other styles
49

Schröder, G. "Mario Sarbia." Der Pathologe 37, S2 (November 2016): 268–69. http://dx.doi.org/10.1007/s00292-016-0227-z.

Full text
APA, Harvard, Vancouver, ISO, and other styles
50

Bendeliani, Nikolai A., G. B. Demishev, T. I. Dyuzheva, G. N. Ermolaev, E. S. Itskevich, Tat'yana N. Kolobyanina, Yu S. Konyaev, Z. V. Malyushitskaya, Svetlana V. Popova, and Sergei M. Stishov. "In memory of Sarra Samsonovna Kabalkina." Physics-Uspekhi 43, no. 4 (April 30, 2000): 425–26. http://dx.doi.org/10.1070/pu2000v043n04abeh000709.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the bibliographies on the topic 'Sarira' for other source types:
Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography