INDONESIAN ART 8Th of June 2017 INDONESIAN ART
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Tapas in the Rg Veda
TAPAS IN THE ---RG VEDA TAPAS IN THE RG VEDA By ANTHONY L. MURUOCK, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts McMaster University April 1983 MASTER OF ARTS (1983) McMaster University (Religious Studies) Hamilton, Ontario TITLE: Tapas in the fuL Veda AUTHOR: Anthony L. Murdock, B.A. (York University) SUPERVISORS: Professor D. Kinsley Professor P. Younger Professor P. Granoff NUMBER OF PAGES: v, 95 ii ABSTRACT It is my contention in this thesis that the term tapas means heat, and heat only, in the Bi[ Veda. Many reputable scholars have suggested that tapas refers to asceticism in several instances in the RV. I propose that these suggestions are in fact unnecessary. To determine the exact meaning of tapas in its many occurrences in the RV, I have given primary attention to those contexts (i.e. hymns) in which the meaning of tapas is absolutely unambiguous. I then proceed with this meaning in mind to more ambiguous instances. In those instances where the meaning of tapas is unambiguous it always refers to some kind of heat, and never to asceticism. Since there are unambiguous cases where ~apas means heat in the RV, and there are no unambiguous instances in the RV where tapas means asceticism, it only seems natural to assume that tapas means heat in all instances. The various occurrences of tapas as heat are organized in a new system of contextual classifications to demonstrate that tapas as heat still has a variety of functions and usages in the RV. -
Klas Art Auction 202O Malaysian & Southeast Asian Art Sunday, 12 July 2O2o
PETALING JAYA, SUNDAY 12 JULY 2020 KLAS ART AUCTION 202O MALAYSIAN & SOUTHEAST ASIAN ART SUNDAY, 12 JULY 2O2O Auction Day Sunday, 12 July 2020 1.00 pm Registration & Brunch Starts 11.30 am Artworks Inspection From 11.30 am onwards KL Lifestyle Art Space 31, Jalan Utara 46200 Petaling Jaya Selangor, Malaysia Supported by Lot 34 Awang Damit Ahmad Iraga “Memori Kelabu” 2004 KL Lifestyle Art Space c/o Mediate Communications Sdn Bhd 31, Jalan Utara 46200 Petaling Jaya Selangor t: +6019 333 7668 e: [email protected] Contact Information General Enquiries Nik +6019 260 9668 [email protected] Bill +6013 361 2668 [email protected] Datuk Gary Thanasan [email protected] Payment and collection Shamila +6019 333 7668 [email protected] Lot 36 Tay Mo Leong, Dato Goddess of Mercy Temple - Georgetown Penang, 1970’s Full Preview Date: 26 June - 11 July 2020 Venue: KL Lifestyle Art Space 31, Jalan Utara 46200 Petaling Jaya Selangor, Malaysia Auction Day Date: Sunday, 12 July 2020 Venue: KL Lifestyle Art Space 31, Jalan Utara 46200 Petaling Jaya Selangor, Malaysia Time: 1.00 pm Lot 73 Syed Thajudeen Lightness of Being, 1999 Map to KL Lifestyle Art Space 5 Contents Auction Information 5 Glossary 9 Lot 1 - Lot 91 20 Auction Terms and Conditions 158 Lot 21 Chen Wen Hsi Squirrels Index of Artists 168 Lumi-May (OL).pdf 1 16/04/2020 2:54 AM SALE 40 2020 Catalogue.indd 8-9 26/06/2020 11:27 AM Glossary 6 TAJUDDIN ISMAIL, DATO 1 ISMAIL ABDUL LATIFF OASIS, 2012 PUNCAK MALAM.. -
DHYANA VAHINI Stream of Meditation
DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII. -
14. Spiritual Austerity
Chapter 14. Spiritual Austerity Q. Can one realise the Atma and merge, as You say, in the Om (pranava) with this material body composed of the five elements? Can theAtma be isolated from the body? How is that done? A. By meditation and other disciplines, and by the recital of the Om mantra, one can discover the Atma and iso- late it from the body. It is something like getting butter from curds, oil from sesame, water from the subsoil, fire from wood. Churning, squeezing, crushing, boring, turning —these processes are needed, that is all. What hap- pens is the separation of the Atma from the body, the disappearance of the belief that the body is the Atma or the Self. Q. Swami! Many elders and sages say that we should visualise the individual soul (jivatma) as the Supreme Atma (Paramatma), that we should cultivate that feeling, that conviction. How is that possible? A. Why do you think it is difficult? Isn’t it easier to speak the truth than to speak falsehood? You are now declar- ing a falsehood as true, so all kinds of difficulties arise. Accept the truth that the individual soul and Supreme Lord are the same, and things become easy. First, recognise the Atma, the “Self”, as unrelated to the body; you can do this by meditation, etc. Just as scent is separated from flowers, sugar from cane, gold from rock, so separate the Atma from the physical body. Then, by means of single-pointed reflection and meditation, etc., you can visualise the individual Atma as one with the Supreme Atma. -
Body of Tradition: Becoming a Woman Dalang in Bali
Body of Tradition: Becoming a Woman Dalang in Bali A dissertation presented to the faculty of the College of Fine Arts of Ohio University In partial fulfillment of the requirements for the degree Doctor of Philosophy Jennifer L. Goodlander August 2010 © 2010 Jennifer L. Goodlander. All Rights Reserved. 2 This dissertation titled Body of Tradition: Becoming a Woman Dalang in Bali by JENNIFER L. GOODLANDER has been approved for the Interdisciplinary Arts and the College of Fine Arts by William F. Condee Professor of Theater Charles A. McWeeny Dean, College of Fine Arts 3 ABSTRACT GOODLANDER, JENNIFER L., Ph.D., August 2010, Interdisciplinary Arts Body of Tradition: Becoming a Woman Dalang in Bali (248 pp.) Director of Dissertation: William F. Condee The role of women in Bali must be understood in relationship to tradition, because “tradition” is an important concept for analyzing Balinese culture, social hierarchy, religious expression, and politics. Wayang kulit, or shadow puppetry, is considered an important Balinese tradition because it connects a mythic past to a political present through public, and often religiously significant ritual performance. The dalang, or puppeteer, is the central figure in this performance genre and is revered in Balinese society as a teacher and priest. Until recently, the dalang has always been male, but now women are studying and performing as dalangs. In order to determine what women in these “non-traditional” roles means for gender hierarchy and the status of these arts as “traditional,” I argue that “tradition” must be understood in relation to three different, yet overlapping, fields: the construction of Bali as a “traditional” society, the role of women in Bali as being governed by “tradition,” and the performing arts as both “traditional” and as a conduit for “tradition.” This dissertation is divided into three sections, beginning in chapters two and three, with a general focus on the “tradition” of wayang kulit through an analysis of the objects and practices of performance. -
Proto-Indo-European Roots of the Vedic Aryans
3 (2016) Miscellaneous 1: A-V Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.A–V Proto-Indo-European Roots of the Vedic Aryans Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta ABSTRACT Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015). This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas. KEY WORDS Asko Parpola; Aryan migrations; Vedic religion; Hinduism Introduction Despite the triumph of the world-religions paradigm from the late nineteenth century onwards, the fact remains that Indologists require more precise taxonomic nomenclature to make sense of their data. Although the Vedas are widely portrayed as the ‘Hindu scriptures’ and are indeed upheld as the sole arbiter of scriptural authority among Brahmins, for instance, the Vedic hymns actually play a very minor role in contemporary Indian religion. -
Arie Smit: Mencari Cahaya Di Bali
ID Khazanah : Tulisan Lepas Source : http://majalah.tempointeraktif.com/id/arsip/1993/07/24/MEM/mbm.19930724.MEM5846. id.html Date of publication : 24 Juli 1993 Capture date : 2 April 2012 24 JULI 1993 Arie Smit: mencari cahaya di Bali Pelukis asal Belanda yang menetap di Bali, Arie Smit, tak cuma melukis dan mencari harta lewat karyanya. Dalam pergaulannya dengan penduduk setempat, ia menyumbangkan sebuah aliran yang sampai kini tetap punya pengikut: Young Artist. Inilah aliran yang lahir dari pergaulan Smit dengan anak-anak desa di sekitar Ubud, yang memberikan warna lain pada lukisan-lukisan tradisional Bali. Pengikutnya kini tak cuma anak-anak. Berkat jasa itu, antara lain, tahun lalu Smit mendapat penghargaan Dharma Kusuma dari Pemda Bali. Dalam usia 77 tahun sat ini, Smit memang tidak aktif berkeliling untuk merekam suasana Bali. Tapi ia tetap melukis di Vila Sanggingan, yang ia sebut pondok, di Desa Peliatan, Ubud. Di situlah ia menuturkan perjalanan hidupnya kepada Putu Wirata dari TEMPO. Aku memang gemar bertualang, tetapi aku tak menyangka akan menyerahkan seluruh hidupku pada Bali. Aku lahir di Zaandam, kota industri di Belanda, 15 April 1916. Ayahku Johanes Smit dan ibuku Elisabeth Ahling mewarisi perusahaan keluarga ''Smit Expeditie'', sebuah perusahaan transpor dan trailer yang sudah berumur 200 tahun lebih. Kami delapan bersaudara, empat lelaki dan empat perempuan. Ketujuh saudaraku bekerja di bidang bisnis dan pendidikan. Hanya aku sendiri yang ditarik oleh pesona dewi kesenian. Memang, sejak di bangku SD aku sudah menyukai pelajaran ilmu bumi dan mengetahui nama beberapa kota, pulau, dan danau di Indonesia. Waktu di kelas enam, aku punya teman baru dari Pulau Sumatera. -
Kota Tua Jakarta
Short Research Article The Influence of Social Media on the Domestic Tourist’s Travel Motivation Case study: Kota Tua Jakarta ABSTRACT The growth of information and technology has given significant influence on the tourism industry and system, both positive and negative impacts. As of now, through social media, tourists and destinations or tourism attractions may interact with one another, monitor, and give opinions, as well as evaluate every form of service given firsthand, by various internet platforms. One of the heritage site tourism attractions that utilize social media in attracting tourists’ interest is Kota Tua. This study aims to identify social media used by the Kota Tua tourism area manager as a media to promote; furthermore, this study compares the performance of each social media platforms. In addition, this study also examines the influence of social media toward tourist motivation in visiting Kota Tua Jakarta. The approach utilized in this study is quantitative with a descriptive method. Whereas the sampling technique used is incidental sampling with the number of involved respondents of 100 people. Gathered data is then analyzed through linear regression analysis method by using SPPS v.25.0 program. Linear regression analysis is conducted to see if there are any social media influences toward the tourist motivation of visit. This study has found that visitors that come to Kota Tua are mostly High school students, whereas the most frequently used type of social media to access information about Kota Tua is Instagram. The result of data analysis also shows that there is indeed a correlation between social media variable with the tourist motivation of visit to Kota Tua Jakarta. -
Back in the Netherlands After Seventy Years LEE MAN FONG
Back in the Netherlands after seventy years LEE MAN FONG Back in the Netherlands after seventy years The Chinese-Indonesian artist Lee Man Fong (1913-1988, also known as Lee Man-Fung) is very well known in South-east Asia. In the Netherlands, however, many people never heard about him, even though he lived in our country for several years. His exhibitions were met with much enthusiasm. Zeeland Auctioneers has auctioned many of his paintings already. All of this led us to offer the Dutch public a new introduction to Lee Man Fong by means of an exhibition. We also wish to acquire more information for our book on Lee Man Fong’s Dutch period. Zeeland Auctioneers has sold by auction all displayed paintings during the years 2007 – 2018. Most of these paintings were sold for surprisingly high prices. The highest result was reached in June 2017 with ‘The Eagle’: € 450.000 (hammer price), a world record for these typical tall, Chinese scroll-shaped paintings by this artist! This painting is a unique piece because of its multiple symbolic meaning. In Chinese metaphors, an eagle on a rock in the sea symbolizes a hero who fights a lone battle. In Lee Man Fong in 1949. ancient animist beliefs, the eagle is considered one of the primordial animals, together with, (amongst others) Naga, the mythical snake, inspired by which undulated keris came to be, and Bedawang Nala, the cosmic turtle that carries the world. In the Hindu and Buddhist Born in 1913 in Guangzhou, China, Lee Man Fong was one of 10 children. -
Historical Attachment of Colonial Building Through Community Perception: Case Study of Museum Fatahillah, Kota Lama Jakarta
Geographia Technica, Vol. 14, Special Issue, 2019, pp 166 to 175 HISTORICAL ATTACHMENT OF COLONIAL BUILDING THROUGH COMMUNITY PERCEPTION: CASE STUDY OF MUSEUM FATAHILLAH, KOTA LAMA JAKARTA Ari Widyati PURWANTIASNING1, Saeful BAHRI2 DOI: 10.21163/GT_2019. 141.30 ABSTRACT: This study aims to identify the extent of the historical attachment of colonial buildings in conservation areas, especially in the Old City of Jakarta. This research is part of a multi- year study that examines historical attachments in conservation areas as the main topic and discusses several case studies. Fatahillah Museum has been taken as a case study which located in the Old City area of Jakarta. The idea of this research is based on the existence of social and cultural phenomena in the community concerning conservation of architecture for historic buildings. The community in Jakarta as a metropolitan city has a direct impact on the implementation of the concept of building conservation. By digging up information from literature and old archives of historic buildings in Jakarta Old Town, as well as collecting data and explained using descriptive qualitative analysis, case studies can be described thoroughly. The results of this study through community perceptions turned out to be able to present a historical level of attachment to colonial buildings, especially the Fatahillah Museum in the Old City District of Jakarta. Key-words: Historical attachment, Historical buildings, Fatahillah Museum, Community perception, Architectural conservation. 1. INTRODUCTION Jakarta Old Town has been regarded as an area of urban heritage in Indonesia which has suffered from the impact of globalization. One of the efforts from the government is to preserve and conserve all historic buildings within the area. -
Global Kamasan Siobhan Campbell 1*
Global Kamasan Siobhan Campbell 1* Abstract The painting tradition of Kamasan is often cited as an example of the resilience of traditional Balinese culture in the face of globalisation and the emergence of new forms of art and material culture. This article explores the painting tradition of Kamasan village in East Bali and it’s relationship to the collecting of Balinese art. While Kamasan painting retains important social and religious functions in local culture, the village has a history of interactions between global and local players which has resulted in paintings moving beyond Kamasan to circulate in various locations around Bali and the world. Rather than contribute to the demise of a local religious or cultural practice, exploring the circulation of paintings and the relationship between producers and collectors reveals the nuanced interplay of local and global which characterises the ongoing transformations in traditional cultural practice. Key Words: Kamasan, painting, traditional, contemporary, art, collecting Introduction n 2009 a retrospective was held of works by a major IKamasan artist in two private art galleries in Bali and Java. The Griya Santrian Gallery in Sanur and the Sangkring Art Space in Yogyakarta belong to the realm of contemporary Indonesian art, and the positioning of artist I Nyoman Mandra within this setting revealed the shifting boundaries 1 Siobhan Campbell is a postgraduate research student at the University of Sydney working on a project titled Collecting Balinese Art: the Forge Collection of Balinese Paintings at the Australian Museum. She completed undergraduate studies at the University of New South Wales in Indonesian language and history and is also a qualified Indonesian/English language translator. -
Balinese Cosmology: Study on Pangider Bhuwana Colors in Gianyar’S Contemporary Art
How to Cite Karja, I. W., Ardhana, I. K., & Subrata, I. W. (2020). Balinese cosmology: Study on pangider bhuwana colors in Gianyar’s contemporary art. International Journal of Humanities, Literature & Arts, 3(1), 13-17. https://doi.org/10.31295/ijhla.v3n1.127 Balinese Cosmology: Study on Pangider Bhuwana Colors in Gianyar’s Contemporary Art I Wayan Karja Indonesian Hindu University, Denpasar, Indonesia Corresponding author email: [email protected] I Ketut Ardhana Universitas Hindu Indonesia, Denpasar, Indonesia Email: [email protected] I Wayan Subrata Universitas Hindu Indonesia, Denpasar, Indonesia Email: [email protected] Abstract---Adat (custom) and religion cannot be separated in the context of Balinese culture. One of the aspects of Balinese culture is the concept of mandala, called pangider bhuwana. Based on Balinese culture and religion, the Balinese mandala, is formally known as pangider bhuwana. The main focus of this essay is to explore the way the artist expresses and visualizes, using the colors of the mandala. A comprehensive analysis was conducted on the methods that the colors of the Balinese mandala are visualized in Gianyar's contemporary painting. Keywords---contemporary painting, cosmology, pangider bhuwana colors, visualization. Introduction Balinese cosmology is depicted in mandala form as religious and cosmic symbology, which is used to unify the Self. Based on the Balinese Hindu beliefs and tradition, each direction of the compass embodies specific characteristics (Bandem, 1986; Cameron, 2016; Chopra & Kafatos, 2017; Casas et al., 1991). The most important characteristic is color, while other characteristics include a protective entity, a script, a form of movement, and a balancing force, to name just a few.