Zeitschriftenartikel: „Pramana and Pramanya“

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KYUMA, Taiken. „On svatah pramanya in Buddhist Pramana Tradition“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 50, Nr. 2 (2002): 850–46. http://dx.doi.org/10.4259/ibk.50.850.

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Phule, Sharayu P., Umesh S. Ghate und Ganesh B. Patil. „APPLICATION OF UPAMANA PRAMANA (ANALOGY) TO INTERPRET CONCEPT OF PRAKRITI AND DHATU SARATA: A REVIEW“. International Journal of Research in Ayurveda and Pharmacy 11, Nr. 5 (30.10.2020): 165–70. http://dx.doi.org/10.7897/2277-4343.1105163.

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Brihtatrayiies i.e. classical texts of Ayurveda are subdivided in sthanas (sections). In each section bunch of Adhyaya (chapters) are dedicated to particular concept. The content of all treaties is in Sanskrit language only and in verse format. Hence to simplify the same various pramanas (epistemology) has been used effectively. Upamana pramana (analogy) is one of the types of pramana which is widely utilised in explanation of Sharir concepts. Upamana pramana enlightens the features of un-manifested things with a familiar or manifested thing based on similarities. These analogies are found to be helpful in understanding the basic concepts of Kriya Sharir like prakriti and Dhatusarata. Application of Upamana pramana (analogy) to interpret the same can be highly appreciated. Concept of ‘Anukatva’ is the best example of utilization of analogy. This article reviews utility of Upamana pramana in understanding the concepts of prakriti and dhatusarata.

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1, Ankita. „A REVIEW ON ROLE OF PRAMANAS IN AYURVEDIC RESEARCH METHODOLO-GY“. February 2021 9, Nr. 2 (21.02.2021): 423–29. http://dx.doi.org/10.46607/iamj1609022021.

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Research is the process of search for unknown knowledge. Research methodology is the general approach a researcher takes during research process. Research methodology is defined as the specific techniques & procedures required to identify, select, process and analyze a research problem. Various tools and tech-niques are required for research. In Ayurveda valid knowledge is termed as Prama and the means or source to acquire knowledge are known as Pramana. These Pramanas are the evidence of the critical sci-entific approach of Ayurveda. Pramanas are the tools of Research in Ayurveda. Pramanas can be of great importance in developing Ayurvedic Research Methodology. Present paper is aimed to explore the scope & importance of Pramanas described in Ayurvedic literature in Ayurvedic Research Methodology.

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T, Akhil Babu, Rupali R. Bawa, Nitin Chandurkar und Pavan R. Gulhane. „Importance of Swa Anguli Pramana in Health Assessment: Insights from Cross-Sectional Study on Aayama Relationship“. International Journal of Ayurvedic Medicine 14, Nr. 3 (03.10.2023): 851–54. http://dx.doi.org/10.47552/ijam.v14i3.3661.

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Introduction: The anthropometry techniques used today share similarities with the method described in Ayurveda by the acharyas. Ayurvedic science adopts a more personalized approach to measurement, taking into account individual variations in the body proportions for a greater precision in assessing each body part. In contrast to the modern approach, which relies on a generalized view, ayurvedic science offers significant advantages. Method: Survey conducted among 400 individuals to determine the correlation between swa anguli pramana (measurement of the width of the proximal phalanx of the middle finger in the palmar aspect) and aayama (height). Result: The study found that there was a change in the average swa anguli pramana values, which caused a noteworthy difference in the aayama of the individuals. The study clearly indicates that, swa anguli pramana is positively associated with height of individual. Discussion: However, the study does not invalidate the swa anguli pramana measurement technique or elevate the contemporary day standard metric system above it. The existing metric system has limitations, such as variations with changes in gender, race, and area, whereas swa anguli standards are individualistic and not impacted by these aspects. The study suggests that revalidation of the pramanas is required, but considering it as a standard system of measurement remains relevant.

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Paramartha, Wayan, Ni Luh Sustiawati, Ni Made Sukrawati und Gusti Ayu Dessy Sugiharni. „Tri Pramana Values in Educational Pedagogy“. Academic Journal of Interdisciplinary Studies 11, Nr. 3 (05.05.2022): 199. http://dx.doi.org/10.36941/ajis-2022-0078.

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This paper aimed to discuss systematically the study of Tri Pramana values in learning. This paper was divided into three parts, namely: 1) Tri Pramana's position in education; 2) Actualization of Tri Pramana Values in Learning, and 3) This paper was closed by presenting a conclusion which was the answer to the problems raised from this paper. The writing method used literature study and comparative analysis. The results of the analysis showed that the position of the Tri Pramana learning concept is similar to the new version of Bloom's taxonomy. So that Tri Pramana can be interpreted as an approach to learning that consists of three parts (Sabda Pramana, Pratyaksha Pramana, and Anumana Pramana). The learning indicators found in Sabda Pramana (Agama Pramana) were "references and affirmations"; in Pratyaksha Pramana were “observation, asking questions, gathering information, processing information, and communicating”; and in Anumana Pramana were "summarizing, responding, linking, formulating, colligate". The Tri Pramana concept can be used as an improved alternative to the scientific approach applied to the current learning curriculum in Indonesia. Received: 2 February 2022 / Accepted: 8 April 2022 / Published: 5 May 2022

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न्यौपानेः Neupane, शिवप्रसादो Shiva Prasad. „संशयादिपदार्थविश्लेषणम् [Samshayadipadarthavishleshanam]“. Haimaprabha 20 (30.07.2021): 74–86. http://dx.doi.org/10.3126/haimaprabha.v20i0.38613.

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न्यायदर्श नस्य प्रतिपादको महर्षि गौतमो ऽस्ति । न्यायदर्शने विशेषतो ग्रन्थकारेण निःश्रे यसप्राप्तिमार्ग प्रदर्शितो विद्यत । न्यायदर्श नानुसारं पदार्थानां तत्त्वज्ञान नै व मा क्षप्राप्तिर्भ वति । प्रमाणादिषा डशपदार्था नां तत्त्वज्ञानं यथार्थ ज्ञानं वामा क्षस्य मूलमार्गा विद्यते । अतो यमाले खः पदार्थानां मध्ये संशयादिपदार्था नां प्रमाणप्रमे याभ्यां पृथगुपदेशः कारणत्वप्रतिपादने , एतेषां लक्षणविश्ले षणेचकेन्द्रितो विद्यते । अस्मिन्नालेखे सर्व प्रथमं न्यायाभिमतप्रमाणप्रमे ययो स्वरूपनिदर्श नपूर्व कं संशयादिपदार्थ स्वरूपविश्ले षणं क्रियते । प्रमाकरणरूपाणां प्रमाणानां सहयो गितया तदङ्गरूपे ण संशयादिपदार्था नामप्यन्तरभावस्य कर्तु शक्यत्वात् , अथवा प्रमायाः विषयबो धेषुप्रमे येषु मध्ये सर्व मपिसंशयादिपदार्थ जातमन्तर्भू तं भवत्यवेति, कुतः पृ थक्तया सूत्रकारेणो द्दे शः कृ तः ? इति समस्यायाः समाधानार्थ मयं प्रयत्नो वर्तते । सकारणसंशयादिपदार्थो पदे शप्रतिपादने न एतेषां स्वरूपस्य सम्यक्तया विश्लेषणमत्र विहितमस्ति । अन्तचैतेषां प्रमाणप्रमे यादिभ्यः पृथुगुपद्दे शस्य कारणत्वं प्रदश्र्य निष्कर्ष : प्रदत्तो विद्यते । अस्मान्निकर्षा न्न्यायनिर्दि ष्टानां षो डशपदार्था नामध्ययनाध्यापनाय सारल्यं भविते त्यपे क्षते । [The term NyayaDarshan was first introduced by MaharshiGautam. The philosophy NyayaDarshan especially mentions the way to achieve Moksha. The philosophy categorizes each physical and non-physical element in 16 categories known as “Padartha”. According to NyayaDarshan, having the knowledge and perceiving these Padartha in their own original form, is the only way to achieve Moksha. This paper tries to investigate the reasons for separately discussing and defining 14 Padartha other than Praman and Prameya known as Smshayadi in Nyaya Sutra. In the initial section, the brief discussion on Praman and Prameya followed by SamshayadiPadartha of NayaDarshan has been mentioned. Praman being a medium of Prama and Samshayadi being a supportive concept of Praman; as a result Smashayadi itself can be included within Praman. Additionally, as all Smashayadi are Prameya or the subjects of Prama, Smashayadi also can be included within Prameya. We have theoretical evidence that Samshayadipadartha can be included either in Praman or Prameya. Hence, this paper attempts to investigate the question, “Why does Naya Darshan mention the Samshayadi Padartha separately?” The in-depth dialog and reasons for including Samshayadipadartha within the Nyaya Sutra has also been discussed. Article includes the reasons for separating these Padartha from Praman and Prameya and concludes with the expectation of understanding 16 padartha easily for simplifying the teaching-learning process.]

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Dangwal, Avdesh, Sujata Sharma, Shukla R.B. und Seema Joshi. „STUDY OF ANGULI PRAMANA OF SHADANGA - A REVIEW“. International Ayurvedic Medical Journal 8, Nr. 9 (23.09.2020): 4467–71. http://dx.doi.org/10.46607/iamj2708092020.

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Pramana mean measurement that may be qualitative or quantitative. Qualitative measurement is based on character such as sex, education etc. But on the other hand, quantitative measurement is based on scale or unit of measurement. In Ayurveda, Anguli Pramana and Anjali Pramana are two types of measurement for different state of matter such as liquid and solid form. In humans Rasadi Dhatu are measured with the help of Anjali Pramana, in its contrast height, width and circumference are measured with the help of Anguli Pramana. Pramana are classically associated with health. Clinical implementation of Pramana may be helpful to assess the health of patient in sequence of Kshaya-Vridhi-Sama Awastha of Dosh, Dhatu, Mal and body parts in relation to his/her Anjali and Anguli Pramana. Anguli Pramana is important step in Dashvidh Aatur Pareeksha to assess physical health and to implement proper treatment according to the individual.

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Siswadi, Gede Agus. „LOGIKA DAN METODE PENALARAN DALAM PERSPEKTIF FILSAFAT NYĀYA DARŚANA“. Sophia Dharma: Jurnal Filsafat, Agama Hindu, dan Masyarakat 5, Nr. 2 (29.10.2022): 36–51. http://dx.doi.org/10.53977/sd.v5i2.807.

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Nyāya merupakan salah satu sistem filsafat India yang masuk dalam golongan Astika. Nyāya mengkhususkan diri pada eksposisi metodologi penalaran atau sebuah metode yang digunakan untuk validasi. Metode validasi dalam sistem filsafat nyāya disebut dengan pramana sehingga nyāya sangat identik dengan sistem logika. Kajian ini memfokuskan diri dengan menggunakan pendekatan penelitian studi kepustakaan. Adapun hasil dalam penelitian ini adalah terdapat empat prinsip yang perlu dilakukan dalam sebuah penalaran atau logika dalam menemukan sebuah kebenaran yakni, Pratyaksa Pramāna artinya sebuah kebenaran yang diperoleh melalui pengamatan secara langsung. Anumāna Pramāna artinya kebenaran yang diungkap melalui proses penyimpulan, selanjutnya Upamāna Pramāna yakni mengungkap kebenaran melalui perbandingan, dan terakhir adalah Śabda Pramāna yakni memperoleh suatu kebenaran melalui penyaksian. Ke empat metode itu dapat secara bersamaan digunakan untuk mendapatkan suatu kebenaran yang valid.

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Kerti, Ni Nengah. „Penerapan Catur Pramana Sebagai Metode Ilmiah Dalam Peningkatan Mutu Pembelajaran Agama Hindu“. Jurnal Penjaminan Mutu 4, Nr. 1 (28.02.2018): 87. http://dx.doi.org/10.25078/jpm.v4i1.401.

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In line with the implementation of the 2013 curriculum, the term scientific approach becomes the subject of discussion that attracts the attention of educators. Applying this approach becomes a teacher challenge through the development of student activities in learning, which in Hinduism is called catur pramana. This epistemology describes four ways to acquire and develop science, which can be called the Hindu scientific method. These ways are called prataykasa pramana. anumana pramana, upamana pramana and sabda pramana. Catur pramana can be applied in the learning of Hinduism and encourage the realization of student-centered learning. The application of scientific method of catur pramana in Hindu teaching aims to improve the quality of effective and enjoyable learning.

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Gulhane, Pavan R., Girish Kulkarni und Nitin Chandurkar. „Observational Study of janu Pramana (knee) in various geographical regions of India“. International Journal of Ayurvedic Medicine 13, Nr. 2 (08.07.2022): 361–64. http://dx.doi.org/10.47552/ijam.v13i2.2688.

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Context: Pramana Sharir (Anthropometry) is described as one of the tool to examine the patient and healthy individuals under the concept of dashvidh parikshabhava (tenfold examination) by Aacharya Charaka. Janu pramana (Knee joint measurement) is taken as one of the marker for sampramana (equal body measurement) which is 14 anguli in parinaha (circumference) cited by Aacharya Sushruta. Aim- the main aim of the study is to evaluate janu pramana (Knee joint measurement) in healthy individuals in this era. Methods and material- janu pramana (Knee joint measurement) of 400 healthy individuals from four geographical regions (100 from each region) of India was taken in four groups. Swanguali pramana (Individuals finger measurements) of individuals was taken with the help vernier callipers in centimeter and janu pramana was taken with the help of measuring tape in cm. Both this reading then converted into anguli pramana (Measurement tool by finger) and mean was drawn. Statistical analysis used- ANOVA test was used to draw the result. Result- it is observed that there is difference in the janu pramana stated by Aacharya Sushruta and janu pramana in this individuals and also there is difference in the janu pramana of individuals residing in different regions of India. Conclusion: This difference may be due to changing lifestyle and also due to some evolutionary changes. It may altered and affect the human anatomy.

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Rasmini, Ni Wayan. „STEM : Pembelajaran Saintifik Berbasis Kearifan Lokal Tri Ramana terhadap Capaian Profil Pelajar Pancasila Anak Usia Dini“. Jurnal Obsesi : Jurnal Pendidikan Anak Usia Dini 7, Nr. 5 (18.10.2023): 5719–32. http://dx.doi.org/10.31004/obsesi.v7i5.5283.

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Pendidikan di Indonesia saat ini mengalami krisis pembelajaran dan capaian hasil belajar yang belum mampu menghasilkan kompetensi hasil belajar berupa pengetahuan sikap dan keterampilan, serta profil pelajar Pancasila. Penelitian dilaksanakan dengan desain preexperimental one shot case study yang dilaksanakan dengan pembelajaran saintifik menggunakan STEM berbasis agama pramana, anumana pramana, dan praktyasa. Berdasarkan jenjang pelaksanaan pembelajaran, terdapat perbedaan angka rata-rata capaian profil pelajar Pancasila antara pembelajaran sangat baik, baik, dan cukup baik. Kemudian, terdapat pengaruh psoitif dan signifikan pelaksanaan pembelajaran saintifik menggunakan STEM berbasis kearifan lokal tri pramana (anumana pramana) terhadap profil pelajar Pancasila anak usia dini. Terakhir, terdapat pengaruh psoitif dan signifikan pelaksanaan pembelajaran saintifik menggunakan STEM berbasis kearifan lokal tri pramana (praktyasa pramana) terhadap profil pelajar Pancasila anak usia dini. Dari hasil penelitian ini dapat direkomendasikan kepada setiap institusi Pendidikan Anak Usia Dini untuk memiliki kurikulum tersendiri, menerapkan pembelajaran saintifik menggunakan STEM berbasis tri pramana dalam mencapai profil pelajar Pancasila yang optimal.

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SHIDA, Taisei. „Isavara as pramana“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 50, Nr. 2 (2002): 956–54. http://dx.doi.org/10.4259/ibk.50.956.

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MIYO, Mai. „grahakakara as pramana:“. Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 59, Nr. 3 (2011): 1251–55. http://dx.doi.org/10.4259/ibk.59.3_1251.

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TOMONARI, Yuki. „apasabdana or pramana?“ Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, Nr. 3 (2015): 1197–203. http://dx.doi.org/10.4259/ibk.63.3_1197.

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Fujinaga, Shin. „Recollection as pramana“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 36, Nr. 1 (1987): 463–60. http://dx.doi.org/10.4259/ibk.36.463.

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Antari, Ni Putu Udayana, I. Putu Tangkas Suwantara und Putu Era Sandhi Kusuma Yuda. „PERBANDINGAN PENGGUNAAN TANAMAN OBAT DALAM USADA TARU PRAMANA PADA PENDUDUK BANJAR SAKAH DESA PEMOGAN DAN BANJAR KERTA DESA PETANG“. Jurnal Ilmiah Medicamento 4, Nr. 1 (30.03.2018): 60–65. http://dx.doi.org/10.36733/medicamento.v4i1.885.

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Pengobatan tradisional dengan menggunakan tanaman obat sudah dilakukan secara turun-temurun oleh masyarakat jaman dulu. Sistem pengobatan tradisional masyarakat Bali banyak dituliskan di lontar, salah satunya Lontar Usada Taru Pramana. Usada Taru Pramana merupakan lontar yang membahas tanaman obat. Perkembangan tekhnologi khususnya dalam sistem pengobatan telah memperkenalkan sistem pengobatan konvensional yang lebih praktis. Perkembangan tekhnologi tentunya memberi dampak yang berbeda bagi kehidupan masyarakat kota dan masyarakat desa. Perbandingan penggunaan tanaman obat menurut Usada Taru Pramana oleh masyarakat desa dan kota bermanfaat sebagai dasar penelitian selanjutnya untuk mengetahui pola penggunaan obat tradisional oleh masyarakat. Penelitian dilaksanakan dengan metode survey di Banjar Sakah Desa Pemogan yang mewakili daerah perkotaan dan Banjar Kerta Desa Petang yang mewakili daerah pedesaan. Berdasarkan hasil penelitian, terdapat 147 tanaman obat yang disebutkan dalam Lontar Usada Taru Pramana. Sebanyak 45 tanaman (30,61%) yang disebutkan dalam Usada Taru Pramana masih digunakan oleh masyarakat Banjar Kerta, Petang. Sebanyak 11 tanaman (7,48%) yang disebutkan dalam Usada Taru Pramana masih digunakan oleh masyarakat Banjar Sakah, Desa Pemogan.

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Sentosa, I. Gede Bangkit Adi, I. Kadek Suardiana und A. A. Gede Rai Yadnya-Putra. „REVIEW OF SOME EUPHORBIACEAE PLANTS IN USADA TARU PRAMANA AND ITS PHARMACOLOGICAL ACTIVITIES“. Journal of Pharmaceutical Science and Application 3, Nr. 1 (01.06.2021): 1. http://dx.doi.org/10.24843/jpsa.2021.v03.i01.p01.

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Background: World Health Organization (WHO) states that up to 65% of the world's population uses traditional medicines. Indonesia is one of the countries where most people still use traditional medicine, especially in Bali. The traditional Balinese plant-based medical system that has existed for a long time and is still inherited today is Usada Taru Pramana. One of the many plants found in Usada Taru Pramana is the Euphorbiaceae. Objective: This work aims to review some of the Euphorbiaceae plants written in Usada Taru Pramana, which have a variety of potential pharmacological activities. Method: This article review using a primary and secondary data sources. Results: Some parts of the Euphorbiaceae plants in Usada Taru Pramana contain important phytochemical constituents such as phenols, alkaloids, flavonoids, saponins, tannins and essential oils. Some of the potential pharmacological activities that have been tested are anti-inflammatory, analgesic, and antibacterial. Conclusion: The Euphorbiaceae plants in Usada Taru Pramana have a variety of phytochemical constituents and correlates with its pharmacological activities. Further research needs to be conducted to explore other Euphorbiaceae plants species in Usada Taru Pramana to find compounds and other pharmacological activities to deal with various diseases in the community. Keywords: Usada Taru Pramana, Euphorbiaceae, Phytochemical Constituents, Pharmacological Activities

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Wulandari, Ida Ayu Gde, und Komang Wisnu Budi Wijaya. „PENGEMBANGAN KECERDASAN EMOSIONAL SISWA SEKOLAH DASAR DENGAN MODEL PEMBELAJARAN CATUR PRAMANA“. Widyacarya: Jurnal Pendidikan, Agama dan Budaya 6, Nr. 1 (29.03.2022): 49. http://dx.doi.org/10.55115/widyacarya.v6i1.1511.

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Penelitian ini bertujuan untuk mendeskripsikan strategi pengembangan kecerdasan emosional anak usia sekolah dasar melalui model pembelajaran berbasis Catur Pramana. Penelitian ini tergolong dalam penelitian studi kepustakaan. Sumber data dari penelitian ini adalah berupa buku, jurnal, makalah dan berbagai sumber lainnya yang memuat tentang kecerdasan emosional dan model pembelajaran Catur Pramana. Data ini kemudian dianalisis dengan teknik analisis isi. Hasil penelitian menyatakan bahwa model pembelajaran Catur Pramana dapat digunakan untuk mengembangkan kecerdasan emosional siswa sekolah dasar melalui berbagai kegiatan misalnya diskusi, konflik kognitif dan kegiatan pembelajaran lainnya.Kata Kunci : kecerdasan emosional, sekolah dasar, model pembelajaran, Catur Pramana

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Widiantana, I. Kadek. „Kebertahanan Kosa Kata Tanaman Obat Tradisional dalam Lontar Taru Pramana di Desa Padangaji, Kecamatan Selat, Karangasem“. Dharma Sastra: Jurnal Penelitian Bahasa dan Sastra Daerah 2, Nr. 2 (28.10.2022): 103–11. http://dx.doi.org/10.25078/ds.v2i2.1874.

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Lontar taru pramana merupakan salah satu lontar pengobatan. Keberadaan tanaman obat yang termuat dalam lontar tersebut, seiring perkembangan jaman semakin ditinggalkan. Hal ini juga akan berimplikasi pada kebertahanan kosakata tanaman obat tersebut. Oleh karenanya perlu diperlukan kajian terhadap kebertahanan kosakata tersebut. Teori yang yang dipergunakan adalah teori pemertahanan bahasa. Berdasarkan hasil wawancara yang dilakukan, kebertahanan kosa kata tanaman obat tradisional dalam lontar taru pramana di Desa Padangaji masih cukup bertahan. Dari 156 tanaman obat tradisional yang tercantum dalam teks lontar taru pramana, 102 jenis tanaman diketahui oleh masyarakat Padangaji, namun kebertahanan penggunaan tanaman obat tradisional dalam lontar taru pramana di Desa Padangaji sudah tidak bertahan. Hal ini dikarenakan dari 156 jenis tanaman obat yang ada dalam lontar taru pramana, hanya 40 tanaman yang diketahui kegunaannya oleh masyarakat Padangaji atau hanya 25 %. Hal ini tidak terlepas dari kemajuan dunia kesehatan. Kebertahanan kosa kata tanaman obat tradisional dalam naskah lontar taru pramana tidak berkaitan erat dengan kebertahanan penggunaan tanaman obat tradisonal di desa tersebut.Walaupun penggunaannya sudah tidak bertahan, namun kosa kata tanaman obat masih bertahan di tengah masyarakat Padangaji.

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Tuty Setiarsih, Dewa Ayu Putu, und Gede Agus Siswadi. „Implementasi Ajaran Paravidya dan Aparavidya Dalam Memerangi Hoax Sebagai Upaya Membangun Sumber Daya Manusia Hindu Unggul“. Kamaya: Jurnal Ilmu Agama 6, Nr. 2 (18.05.2023): 235–46. http://dx.doi.org/10.37329/kamaya.v6i2.2488.

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Social media basically has a big influence on the dimensions of human life, because humans in their various activities cannot be separated from the existence of social media. Social media will have a good impact, if people understand and use it wisely, but it will have a bad impact if they don't use it wisely. This research principally aims to understand how Hindu teachings are to be wise and critical in managing information on social media, bearing in mind that there are two types of knowledge in Hinduism namely Paravidya and Aparavidya. The method used in this study is a qualitative method with a critical discourse analysis approach. The results of this study indicate that Paravidya and Aparavidya knowledge is the main basis that must be understood by Hindus in relation to managing information on social media. By having these two knowledges, humans can have a balance between worldly and spiritual life. In addition, the teachings of Paravidya and Aparavidya are used as a basis for analyzing further information in the process of pratyaksa pramana (namely by direct observation using the five senses), anumana pramana understands the phenomena that occur by examining them through the causal process, then upamana pramana namely through doing the process of comparison or comparison, and pramana's words, namely through instructions from people who have authority about this information. By understanding this, Hindus will be wise in controlling the information they obtain on social media.

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M.R., Pragalbh, Poojarani K.P und Hinduja P.S. „A Comprehensive Study of Pramana Shareera W.S.R. to Lalaata Pramana and its Relation with IQ“. Indian Journal of Ancient Medicine and Yoga 10, Nr. 3 (2017): 91–94. http://dx.doi.org/10.21088/ijamy.0974.6986.10317.2.

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V. S, Sreeja, und Vikram Kumar. „STANDARDIZATION OF NASYA DOSE BY BINDU PRAMANA WITH KARPASASTYADI TAILA“. International Ayurvedic Medical Journal 9, Nr. 6 (15.06.2021): 1200–1204. http://dx.doi.org/10.46607/iamj0709062021.

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Panchakarma therapy has a very important role in maintaining health of a person and eradication of diseases. The success with Panchakarma therapies can be achieved not only through correct assessment of the patient and the medicines used but also the dose of the medicine. Dose for this therapy is very specific and is explained in the classics on the basis of Bindu Pramana. Dose is a very important factor in any of the Panchakarma procedures to get optimum result of the therapy. Change in dose can change the result and further, it can lead to side effects or no effects. However, standardization of this dose had not been made yet. This paper deals with classical concept of Bindu Pramana, preparation, and standardization of Karpasastyadi Taila in Bindu Pramana Matra. The objective is to standardize the process of measurement of Bindu Pramana Matra of Karpasastyadi Taila. Healthy 60 individuals consisting of staffs and students of Alvas Ayurveda Medical College of either gender aged between 20 years to 60 years were selected and purposively assigned into study group. Results were observed and tabulation of data with a statistical commentary based on percentages of different observations was made. Study shows variation in quantity of Madhyama Bindu Pramana Matra and differs from patient to patient. Bindu Pramana varies from subject to subject. Analysis of the results showed that Bindu is not equivalent to drop. Keywords: Panchakarma; Nasya Karma; Karpasastyadi Taila; Bindu Pramana

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L.P.C. Dewi, D.P. Parmiti und I.G. Astawan. „EFEKTIVITAS E-MODUL BERBASIS CATUR PRAMANA PADA PEMBELAJARAN IPA UNTUK MENINGKATKAN HASIL BELAJAR“. PENDASI: Jurnal Pendidikan Dasar Indonesia 7, Nr. 1 (14.04.2023): 107–19. http://dx.doi.org/10.23887/jurnal_pendas.v7i1.1991.

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Penelitian ini bertujuan untuk (1) mengetahui validitas E- Modul Berbasis Catur Pramana Pada Pembelajaran IPA, (2) mengetahui kepraktisan E- Modul Berbasis Catur Pramana Pada Pembelajaran IPA dan (3) mengetahui efektivitas E- Modul Berbasis Catur Pramana Pada Pembelajaran IPA. Subjek penelitian adalah 6 orang ahli yang terdiri dari ahli media, materi, bahasa untuk menguji validitas produk, guru sebanyak 4 orang menguji kepraktisan produk dan siswa 35 orang siswa menguji kepraktisan dan efektivitas produk. Metode pengumpulan data kuesioner dan kepraktisan serta tes hasil belajar untuk efektivitas. Instrumen pengumpulan data pada kuesioner terdiri dari; instrumen media, materi, ahli bahasa, dan instrumen hasil belajar berupa tes pilihan ganda. Analisis data dekriptif kuantitatif dan kualitatif. Jenis penelitian ini adalah penelitian pengembangan. Adapun produk yang dihasilkan berupa E-modul berbasis Catur Pramana dengan menggunakan model ADDIE. Adapun hasil penelitian pengembangan sebagai berikut (1) validitas E- Modul Berbasis Catur Pramana Pada Pembelajaran IPA yaitu meperoleh hasil validitas melalui ahli materi 98,59% sangat valid, validitas ahli media 95,63% sangat valid, skor validitas ahli bahasa 94,28% sangat valid. (2) Keprktisan validitas E- Modul Berbasis Catur Pramana Pada Pembelajaran IPA yaitu meperoleh hasil oleh praktisi guru yaitu sebesar 100% sedangkan persentase hasil uji coba kelompok kecil oleh siswa yaitu sebesar 95,55% dan (3) efektivitas E- Modul Berbasis Catur Pramana Pada Pembelajaran IPA menunjukan bahwa hasil belajar IPA Siswa meningkatan dengan skor rata-rata sebelum menggunakan E-Modul yakni 70,00 dan sesudah menggunakan E-Modul adalah 89,60.

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Adnyana, Putu Eka Sura. „Sosiologi Lingkungan Dalam Lontar Taru Pramana: Manusia, Lingkungan, Dan Pengobatan Tradisional Bali“. JURNAL YOGA DAN KESEHATAN 4, Nr. 1 (31.03.2021): 49. http://dx.doi.org/10.25078/jyk.v4i1.2058.

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Lontar Taru Pramana is a lontar containing many types of plants that can be used in traditional medicine. Through the contents of Taru Pramana's lontar text, it is possible to trace the types of plants that have lived and are still growing in Bali's natural ecosystem, of course, with an environmental sociology perspective. The relationship between environmental sociology and Taru Pramana's lontar text semiotics explains the meaning of the relationship between humans and the environment. Three conceptions view nature in environmental sociology, namely: 1) Sustainable use of natural resources; 2) "arcadian" approach to the interpretation of nature; 3) natural social construction approach. This conception of nature as a resource has three main characteristics. First, nature is instrumental, which means that nature has value when other values can be manifested through it. Both realms function as a supplier of human material needs, such as food production, health, the availability of space for life, and a supplier of energy and materials. The three definitions of nature are generally closely related to natural science. The preservation of Taru Pramana plants is very important in addition to environmental harmony and as a form of human relations with palemahan (environment). Four types of rationality for human development. First, traditional rationality. The Second, effective rationality. Third, value-oriented rationality. Fourth, instrumental rationality. The ideology of Taru Pramana's text is the preservation and planting of medicinal plants in the ecosystem of traditional Balinese medicine.

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Yawale, Roshani, Yusuf Sheikh M, Rajni Gurmule und Gopal Sharma. „Scientific Study of Dalhanokta Anguli Pramana (Measurement) with reference to Purusha Ura Vistaar (Male Chest Breadth)“. International Journal of Ayurvedic Medicine 14, Nr. 4 (07.01.2024): 926–30. http://dx.doi.org/10.47552/ijam.v14i4.3873.

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In Ayurveda the word “Pramana” refers to measurement. Ayurveda classic have explained the normal measurements of Anga Pratyanga in terms of Ayama (length), Vistaar (breadth), Utsedha (height) and Parinaha (circumference) with the help of Swa-Anguli Pramana (measurement by own finger). In the ancient time length, breadth, and height of body’s parts measured by using the technique of Anguli Pramana in which measurements of parts of body have given in terms of Swa-Anguli. It can be the perfect parameter irrespective of age, sex, race and place etc. Principles of Ayurveda have given the individualistic approach rather than the generalized by providing the concept of Swa-Anguli Pramana. Acharyas said that before we start the treatment one should do the Ayu Pariksha (longativity of life) of that patient which is depends upon proper measurement of parts and sub parts of body along with Sara of body. Present study was taken to validate the Dalnhokta Anguli Pramana of Purusha Ura Vistaar (Male chest breadth) which was given as 24 Angula. The data of Purusha Ura Vistaar of 60 healthy volunteers was collected and statistically analyzed. As the very less work has been done the current study was conducted. Keywords: Anthropometry, Swa-Anguli Pramana (measurements by own finger), Measurements, Diameter, Ayam (length),

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Visave, Pratibha, Deepnarayan Shukla und Deepali Choudhari. „Gender wise consideration of Anguli Pramana in the present era“. International Journal of Ayurvedic Medicine 13, Nr. 2 (08.07.2022): 469–72. http://dx.doi.org/10.47552/ijam.v13i2.2580.

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Introduction: Anguli pramana is a unique concept in Ayurved. It was stated by acharyas at times when there was no any sort of standardised unit of measurements. Acharyas have mentioned Anguli pramana for various parts of the body. In respect of male and female gender, no separate anthropometric values found to be mentioned. Hence, the present study aimed at gender wise consideration of Anguli pramana. Method: After seeking ethical permission, 770 healthy participants of both gender between age group 18-50 years in Ahmednagar and Nashik region were selected for the study. Measurements were taken for selected body parts. The middle finger width of the right hand at proximal interphalangeal joint was used as a unit for Anguli pramana. Collected data treated with the Student’s t test for inference. Result: Measured values for selected parameters when compared with the standard values stated by acharya in both genders found statistically different except for a few i.e., Pad parinah and Pad vistar. Discussion: Variations in Anguli pramana may be due to evolutionary changes and lifestyle in the present era. The present study concluded that Anguli pramana is not valid in the present era. Its validity was checked according to gender separately. Though the findings are confined to the selected sample size and selected parameters, it could further be extended to arrive at generalization.

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Ghosh, Puja. „Nyaya Theory of Pramana“. RESEARCH REVIEW International Journal of Multidisciplinary 6, Nr. 2 (14.02.2021): 4–6. http://dx.doi.org/10.31305/rrijm.2021.v06.i02.002.

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Ghosh, Puja. „Nyaya Theory of Pramana“. RESEARCH REVIEW International Journal of Multidisciplinary 6, Nr. 2 (14.02.2021): 4–6. http://dx.doi.org/10.31305/rrijm.2020.v06.i02.002.

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Kawaguchi, Ken. „Sriharsa's View of pramana“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 38, Nr. 2 (1990): 906–2. http://dx.doi.org/10.4259/ibk.38.906.

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MORIYAMA, Shin'ya. „Ratnakarasanti's Theory of pramana“. Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, Nr. 1 (2011): 479–72. http://dx.doi.org/10.4259/ibk.60.1_479.

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Fujinaga, Shin. „Akalanka's Classification of pramana“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, Nr. 1 (1985): 411–07. http://dx.doi.org/10.4259/ibk.34.411.

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Bhalerao, Supriya, Anagha Ranade und Ashok D. B. Vaidya. „Bloom's taxonomy reiterates Pramana“. Journal of Ayurveda and Integrative Medicine 8, Nr. 1 (Januar 2017): 56–57. http://dx.doi.org/10.1016/j.jaim.2017.01.002.

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Adnyana, Putu Eka Sura. „Lontar Taru Pramana: Pelestarian Budaya Pengobatan Tradisional Bali“. JURNAL YOGA DAN KESEHATAN 2, Nr. 2 (03.07.2020): 178. http://dx.doi.org/10.25078/jyk.v2i2.1572.

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Lontar Taru Pramana menguraikan obat-obatan alternatif dengan bahan tumbuh-tumbuhan. Disamping itu Lontar Taru Pramana bermanfaat untuk kesehatan. Pengobatan dengan obat berdasarkan Lontar Taru Pramana sangat murah karena tidak banyak mengeluarkan biaya, terjangkau bagi seluruh kalangan masyarakat. Bahan-bahan obat dapat diambil dari alam diramu secara mudah. Disamping itu meningkatnya obat alternatif memanfaatkan tumbuh-tumbuhan secara tidak langsung akan melestarikan tumbuhan-tumbuhan itu, dengan lestarinya tumbuhan-tumbuhan maka pelestarian lingkungan sebagai sumber kesehatan mahluk hidup akan meningkat, sebagaimana progam dari pemerintah. Ajaran pengobatan Taru Pramana, bahwa dalam Lontar Taru Pramana menjelaskan mitologi tumbuh-tumbuhan itu dapat berbicara dan menceritakan khasiat dirinya. Setiap tumbuh-tumbuhan menyatakan dirinya dapat menyembuhkan suatu penyakit tertentu, baik dengan daunnya bunganya, buahnya, kulitnya, akarnya, bahkan kayunya. Fungsi Tumbuh-Tumbuhan Sebagai Bahan Pengobatan, disebutkan bahwa dalam Taru Pramana semua tumbuh-tumbuhan menyatakan dirinya dapat dijadikan obat ketika ia dicampur dengan tumbuh-tumbuhan yang lainnya dengan presentase tertentu. Setiap campuran ada dengan cara dihaluskan kemudian ditambah dengan air lalu diminum dipakaikan jamu. Adapun tujuan pelestarian tumbuh-tumbuhan disamping sebagai bahan obat adalah juga menjaga keseimbangan ekosistem dalam kehidupan serta melestarikan keanekaragaman hayati yang bermanfaat bagi ilmu pengetahuan dan masyarakat.

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Pratibha, VIsave, Deepnarayan Shukla und Deepali Choudhari. „A Systematic Review: Standard Measurement method of Anguli pramana“. International Journal of Ayurvedic Medicine 11, Nr. 2 (03.07.2020): 165–69. http://dx.doi.org/10.47552/ijam.v11i2.1489.

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Introduction: Anguli pramana is an ancient form of anthropometric measurements where individual’s own finger width is used as a unit of measurement. Different researchers had attempted to standardize the Anguli pramana. This systematic review aims to review all the available published literature and to provide the narrative summary on Anguli pramana. Methods: References were sought in Google scholar, AYUSH Research portal, DHARA online, Pub med, Shodhganga, eShodhSindhu datasets and other sources like Grey literature by utilizing all the keywords and MeSH terminologies. Following PRISMA guidelines, 32 full-text eligible papers were assessed and 9 articles extracted for study design, population parameters, methodology, evaluation system, outcome and other relevant findings. Result: 5 out of 9 studies have reconfirmed that breadth of middle finger (BM) of right hand proved as more accurate method of measurement in Anguli pramana while in 3 studies average of right and left middle finger at proximal interphalangeal joint is used as a method of measurement. Only 1 study shows use of average of breadth of four fingers at metacarpophalangeal joints of right and left hand as a method of measurement. Discussion: Present systematic review concludes that breadth of middle finger of the right hand at proximal interphalangeal joint (BM) is the standard method of measurement for Anguli pramana.

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Budiasa, Kadek, Ni Made Ernawati und Ni Nyoman Triyuni. „Alternative Strategy to Increase Room Sales at Pramana Watu Kurung“. Jurnal Sains Terapan Pariwisata 9, Nr. 1 (30.03.2024): 41–50. http://dx.doi.org/10.56743/jstp.v9i1.362.

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Purpose: The Pramana Watu Kurung is a local chain hotel under Pramana Hotels & Resorts. The promotional strategy online as well as offline to increase room sales. Data shows to see the revenue growth from 2018 to 2019 however, it is fall in 2020 due to the pandemic Covid-19, there was massive cancellation and drop the revenue due to Bali was start to lock down in March 2020. This study is aim to know the strategy applied to increase Room Sales at Pramana Watu Kurung in facing competition and developing business growth and to find alternative strategy to increase room sales at Pramana Watu Kurung.Methods: This study is quantitative and qualitative with the questionnaire on the likert scale. Its method uses SWOT analysis on IFAS and EFAS.Implication: Second strategies to maximize the strengths in order to eliminate threats which is apply dynamic pricing tobe competitive against the competition and focus on the current target market. Second strategy is to maximize the opportunities to eliminate the weaknesses by an attractive promotion including packages, email marketing and seasonal campaign to push room sales.

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Wiratma, I. G. L., und I. A. A. Yuliamiastuti. „Ethnochemistry Potential of Vines Contained in Lontar Usada Taru Pramana on Students’ Scientific Explanation Skills through Task-Based Learning“. Jurnal Pendidikan IPA Indonesia 12, Nr. 2 (21.06.2023): 208–20. http://dx.doi.org/10.15294/jpii.v12i2.42826.

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This research focuses on the analysis of the ethnochemistry potential of the vines contained in the Lontar Usada Taru Pramana. Lontar Usada Taru Pramana is a note written on palm leaves about plants that are useful as medicines used as a reference for traditional Balinese medicine. This study aims to analyze the effectiveness of task-based learning that utilizes the ethnochemistry potential of vines contained in Lontar Usada Taru Pramana, on students’ scientific explanations skills. This research was conducted during the post-Covid-19 period in vocational and high schools with 234 students. This research was quantitative and applied The One-Group Pretest-Posttest Design with replication where there was no control class and all research subjects were given the same treatment. Task instructions were passed through pre-task, process task, and post-task. The type of task in learning is to make scientific studies of ethnochemistry by sharing personal experiences and solving problems. The data collection technique used tests as descriptive essay questions to measure students’ scientific explanation skills on some materials in booklets of Taru Pramana Lontar. The tests in this study described several components: plant classification, chemical content, benefits and methods of concocting it as medicine, and the scientific version of the Lontar Usada Taru Pramana composition. The effectiveness of task-based learning was analyzed using the N-Gain and T-test. The results of this study indicate that giving assignments based on Lontar Usada Taru Pramana in chemistry learning is effective in increasing students’ ability to explain the scientific study of vines as medicine. The N-gain results are in the high category of 0.76 for vocational students and 0.72 for high school students. While the T-test result shows that there is a significant difference between students’ pretest and posttest results in both vocational school and high school with a significance of .01. Students tend to correctly give scientific explanations to the plants they often encounter. This study shows that the ethnochemistry potential of the vines on Lontar Usada Taru Pramana can improve students’ scientific explanation skills. This study recommends elaborating chemistry concepts in the preservation of cultural heritage through transferring knowledge on using traditional and modern medicinal plants and their development in research.

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Katyar, Priyanka, und Vipin Kumar. „A REVIEW ON CONCEPT OF PRAMANA IN NYAYA DARSHANA AND CHARAK SAMHITA“. International Ayurvedic Medical Journal 11, Nr. 12 (17.12.2023): 3061–65. http://dx.doi.org/10.46607/iamj1511122023.

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Both Nyaya Darshana and Ayurveda are highly influenced and complemented by each other as both sciences developed in the same period. The concepts of Nyaya Darshana have been selectively incorporated into Ayurve-da to suit its purposes, viz. Swasthya Rakshana and RogaPrashamana. Most of the concepts of the Nyaya are accepted as such, but some are modified as needed. There are similarities between some concepts of Charaka Samhita and Nyaya Darshana Shastra, in which Pramana is the main source of Nyaya Darshana, and it has given Pratyaksha, Anumana, Upamana, and Shabd. In Charak Samhita, Acharya Charak accepted Pramana as Pariksha. In this article, we will try to correlate the Pramana of NyayaDarshana and their influence upon Charak Samhita.

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Phillips, Stephen H., und Purushottama Bilimoria. „Sabda-pramana: Word and Knowledge“. Philosophy East and West 45, Nr. 2 (April 1995): 273. http://dx.doi.org/10.2307/1399568.

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Nityananda, R., und H. R. Krishnamurthy. „Supplements to Pramana—J. Physics“. Pramana 41, S1 (Juli 1993): n1. http://dx.doi.org/10.1007/bf02908072.

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Ngurah Eka Kurniawan, Wayan. „SUMBER PENGETAHUAN MENURUT FILSAFAT ADVAITA VEDANTA“. Jnanasiddhanta : Jurnal Teologi Hindu 4, Nr. 2 (05.06.2023): 175. http://dx.doi.org/10.55115/jnana.v4i2.3141.

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Humans have a very large curiosity that is very difficult to satisfy. As stated by Maslow, this dissatisfaction is partly because humans have needs that are hierarchically increasing in line with the achievement of lower needs, they will try or desire to achieve other higher needs. To satisfy their curiosity, humans make efforts, both consciously and sometimes unconsciously. Human efforts to fulfill this curiosity then produce two types of knowledge, namely ordinary knowledge and scientific knowledge. In writing this article the method used is qualitative method, using qualitative descriptive analysis. Furthermore, in analyzing the research data, the authors carried out a series of stages so that the results of this study were logical, objective and empirical. The series of stages are reducing data, displaying data, verifying data and interpreting research data. According to Advaita Vedanta, human knowledge is the result of a combination of sensory data obtained through the Pratyaksa Pramana method with ideas in the mind in the form of memory which are processed, analyzed or synthesized following the Anumana Pramana and Upamana Pramana methods, and can even be equipped with with the Pramana Word method, Arthapatti and Anupalabdi. Keywords: Humans, Knowledge, Scientific

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Visave, Pratibha, Deepnarayan Shukla und Deepali Choudhari. „An Observational Study to Assess the Validity of Anguli Pramana in the Present Era“. International Journal of Ayurvedic Medicine 12, Nr. 1 (31.03.2021): 90–93. http://dx.doi.org/10.47552/ijam.v12i1.1795.

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Introduction: The concept of Anguli pramana is one of the hypothetical concepts in Ayurved put forth by acharyas. It mainly deals with the measurements of various parts of the human body. After reviewing the previous research done, it was noticed that, not a single study was being carried out by anyone of the researchers for assessing the validity of Anguli pramana in the present era. Therefore, the present study was planned. Method: After ethical clearance, the study was conducted. In total 770 participants of age group 18-50 years from Ahmednagar and Nashik region were selected. Measurements were taken for selected parameters, recorded and converted into Swa-anguli pramana. Swa-anguli pramana was measured by taking width of the middle finger at the proximal interphalangeal joint of right hand. All the measurements were taken following Standard Operating Procedure. The data was analyzed with the test of Normality, Z score using Systat 13.0 version software. Result: In the present study, obtained value and standard value stated by Acharya Charaka for the selected parameters were compared and found statistically different. Similarly, obtained value and standard value stated by Acharya Sushruta for the selected parameters were compared and found statistically different. Discussion: The results were negative i.e., non comparable with the standard values stated by acharas for the selected parameters. It was observed that the Anguli pramana mentioned in ancient literature may not be considered valid in the present era. It may be because of evolutionary changes and lifestyle changes of the human being.

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Mertayasa, I. Komang. „Hoax Dalam Perspektif Hindu“. Satya Widya: Jurnal Studi Agama 2, Nr. 1 (25.06.2019): 101–20. http://dx.doi.org/10.33363/swjsa.v2i1.57.

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Peredaran hoax sangat cepat karena beberapa pengguna media sosial membagikan tanpa membaca atau mengetahui lebih mendalam apakah itu benar atau tidak. Peningkatan Literasi dapat dilakukan dengan baik apabila seseorang memiliki pengetahuan keagamaan yang memadai. Ajaran agama hindu memiliki pandangan akan keberadaan hoax, dengan memahaminya dapat berfungsi sebagai pondasi dan penyaring informasi untuk memutus rantai beredarnya hoax. Hoax dibuat dengan bertujuan untuk membuat opini publik, menggiring opini publik, membentuk persepsi yang menguji kecerdasan dan kecermatan pengguna internet dan media sosial. Berita bohong (hoax) merupakan perbuatan yang tidak baik (asubha karma) sehingga dapat menjadi penyebab penderitaan, oleh karena itu dalam menerima informasi hendaknya memaksimalkan weiweka untuk mengkaji. Terdapat tiga cara yang digunakan untuk menelaah sebuah informasi yang dimuat dalam media sosial untuk dapat mengetahui kebenarannya yaitu 1). Pratyaksa Pramana; 2). Anumana Pramana; 3). Agama Pramana.

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Lestiawati, I. Made, Sofia Hartati und Nurbiana Dhieni. „TEACHER STRATEGIES IN IMPLEMENTING HINDU LEARNING FOR EARLY CHILDHOOD“. IJIET (International Journal of Indonesian Education and Teaching) 7, Nr. 2 (30.06.2023): 183–94. http://dx.doi.org/10.24071/ijiet.v7i2.6369.

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The purpose of this study is to describe teacher strategies in implementing Hindu nuanced learning, the lack of information related to the teacher in its application so that there needs to be an innovation created by the teacher to provide good practices for early childhood education through several learning strategies used by class teachers in one of PAUD Pratama Widya Pasraman in Tabanan district. The research method used is qualitative research with taxonomic data analysis techniques. The results showed several teacher strategies in implementing Hindu nuanced learning, divided into the first three stages, understanding Hindu nuanced learning. Second, planning learning, and Third, management in the learning process. The Hindu nuanced learning that is instilled is the concept of Tri Kaya Parisudha, Tri Pramana, Dwi Pramana, Eka Pramana, and Catur Guru.

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Pooja, Yadav, und Kolarkar Rajesh. „SIGNIFICANCE AND PRACTICAL APPLICABILITY OF APTOPDESHA PRAMANA“. International Ayurvedic Medical Journal 12, Nr. 02 (18.02.2024): 404–7. http://dx.doi.org/10.46607/iamj1412022024.

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Ayurveda, an ancient science renowned for its unique theories and philosophies, is widely recognised for its characteristics that promote a healthy lifestyle. Among the various ayurvedic theories, one of the most prominent is 'Pramana’ or 'Pariksha', which translates to 'Proof'. Pramana encompasses four main types: Aptopdesha, Pratyaksha, Anumana, and Yukti. Acharya Charak elaborated on these types in the 11th adhyaya of Sutrasthan. Aptopdesha holds significant importance as it represents an authoritative statement of fact provided by a knowledgeable and trustworthy individual, an 'Apta purush'. Aptopdesha serves as a fundamental source of information in any scientific discipline. Its role is crucial in the diagnosis, prevention, and treatment of diseases, as well as in research methodologies. This paper aims to provide a comprehensive review of the utility of Aptopdesha Pramana.

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Claria, Dewa Ayu Kadek, Ketut Artawa, Made Sri Satyawati und Anak Agung Putu Putra. „existence of lexicon Taru Pramana on Balinese traditional medicine“. Linguistics and Culture Review 7, S1 (20.09.2023): 116–26. http://dx.doi.org/10.21744/lingcure.v7ns1.2243.

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This paper explains the existence of lexicon Taru Pramana on Balinese traditional medicine by using ecolinguistic perspective. Taru Pramana known as medicinal plants or herbal medicine in Bali where their existence is need to be preserved as one of the cultural heritages that reflects the local wisdom. The ecolinguistic perspective help this research concern in documenting the lexicon by listing the lexicon and their benefits or functions to avoid the extinction of the use of lexicon itself. The results show that the lexicon of medicinal plants in the concept of Taru Pramana has experienced a shift in the term of their naming and functions referring to the habits of the community in modern times which caused the medical plants no longer used in traditional ways as loloh (to drink) or boreh (to rub) but through several chemical processes.

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Budi Wijaya, I. Komang Wisnu, und Ni Wayan Satri Adnyani. „VALUE OF PANCASILA STUDENT PROFILE IN CATUR PRAMANA LEARNING MODEL“. International Journal of Instructions and Language Studies 1, Nr. 2 (20.12.2023): 53–60. http://dx.doi.org/10.25078/ijils.v1i2.3161.

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The information age brings humans to live in uncertainty and unpredictable change. Therefore, to prepare competitive graduates, the government has prepared a curriculum known as the Merdeka Curriculum. The main aim of the Merdeka curriculum is to form a Pancasila student profile. Talking about learning, Hinduism recognizes a way of learning or acquiring knowledge known as Catur Pramana. In this article, the value of the Pancasila student profile contained in Catur Pramana-based learning will be analyzed as literature research. The research stages consisted of collecting literature, reviewing the collected literature, sorting library sources according to the research objectives, analyzing data and drawing conclusions. The data analysis technique was carried out using content analysis techniques. The research results show that all the values of the Pancasila student profile are contained in the Catur Pramana learning model.

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Buana, I. Made Ego Teja, und I. Gede Astawan. „Improving Students’ Creative Thinking Skill in Mathematics through PBL Based on Catur Pramana by Controlling Students’ Numeric Skill“. Jurnal Ilmiah Sekolah Dasar 4, Nr. 3 (08.09.2020): 440. http://dx.doi.org/10.23887/jisd.v4i3.25984.

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The Low Learning Thinking of students in learning Mathematics becomes a major problem in this research. This is caused by the learning model used which is incorrect and less varied. This study analyzed the influence of Problem Based Learning (PBL) models based on Catur Pramana on critical thinking skills with numerical ability control. This research was a quasi-experimental, with Posttest Only Control Group Design. The population in this study were all fifth-grade elementary schools with 177 students. The data collection method was done by using multiple-choice tests and essay tests. The data obtained were analyzed using the ANAKOVA test (covariance analysis) with the help of SPSS 20.0 for windows. The results of this study are significant results of the Problem Based Learning Model (PBL) based on Catur Pramana on critical thinking skills with Fcount 29,219 with sig; = 0,000 <0.05, there is a significant effect of Problem Based Learning (PBL) model based on Catur Pramana on mathematical thinking skills after obtaining numerical ability of students who obtain Fcount 9,398 with sig. = 0.004 <0.05; and are considered significant who have numerical ability to critical thinking skills of 35.05%. Based on these findings, it can be concluded that the Problem Based Learning Model based on Catur Pramana proves positive and there is a contribution of numerical ability to the critical thinking ability of Mathematics studentsl.

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Antari, Ni Putu Udayana, I. Putu Tangkas Suwantara und Erna Cahyaningsih. „The Correlation of Pemogan Community Knowledge about Usada Taru Pramana with the Behaviour of Utilization and Conservation of Herbal Medicine“. Majalah Obat Tradisional 22, Nr. 3 (21.12.2017): 206. http://dx.doi.org/10.22146/mot.29687.

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Usada Taru Pramana is a record of hundreds medicinal plants. Researcher is interested to know the knowledge level of Pemogan Villager about Usada Taru Pramana and its influence on the utilization behavior and conservation of herbal medicine. Data were collected using a valid and reliable structured questionnaire with a cross-sectional survey design. According to Spearman's test result from total 150 samples, Pemogan Villager knowledge about Usada Taru Pramana is not correlated with the utilization behavior and conservation of herbal medicine (P value=0,280 and r=0,089). There were no significant differences between the both variables with respondents' education level, age and gender. The results showed that the factor which influenced the studied variables is very complex. There were "aja wera" belief in Balinese society, which means that the general public is prohibited from learning directly from the Lontar. Pemogan Villager also hampered by the scarcity of land and medicinal plants around them.

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ONODA, Harumi. „The Placement of Agama in Pramana“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, Nr. 2 (2004): 785–83. http://dx.doi.org/10.4259/ibk.52.785.

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Gunale, Ravindra, Shrikant B. Darokar und Hari Krishna Shriwas. „ANALYTICAL STUDY ON BASTI DRAVYA PRAMANA“. International Journal of Advanced Research 9, Nr. 12 (31.12.2021): 750–54. http://dx.doi.org/10.21474/ijar01/13969.

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Panchakarma modalities are specialized therapeutic procedures well proven in all categorise and any stage of diseases due to the combination of metallic & non metallic herbal formulations. Amongst all these Basti therapy is known as Ardha chikitsa in Ayurvedic science, because it has various actions like snehana, bruhana, utkleshana, shodhana, shaman, lekhana, rasayana and Vajikarana etc. Acharya in Ancient time described their pramana also according to vyadhi and shareer bala Aushadhi, dosha bala, satmya, satwa, prakruti, Agni and Vaya. In present era which basti dravya pramana is applicable to administer the basti procedure which can be given in accurate as mentioned in classic and which cannot be used, this is described according to calculations of basti dravya in various samhita.

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