Добірка наукової літератури з теми "Prama,Pramana and Pramanya"

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.

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.]

Anthropometry is the measurements of human frame which gives scientific techniques and strategies for taking various measurements and observations. The phrase Anthropos means human and Metry way size. it is the technology that defines physical measures of a persons length, shape and purposeful capacities. Ayurvedic literature relating Sharir Rachana furnishes certain description on measurements of body and its factors. In our classics PramanSharir is the term given to this subdivision which depicts the importance of measurements or Anthropometry. Praman, the other way defines the idea of measurements of diverse organic entities.It bears an ample significance in medical carried out technology. earlier than beginning with the Chikitsathats dont forget as work inside the field of medication, the wise doctor must carry out the Pareeksha of Karyadesha i.e. AaturSharira. Acharya Charaka explained DashveedhaPareekshavidhi and PramanPareeksha is one among them. The simple goal in the back of Pareeksha is to get understanding regarding the Bala of Rogi, in which Acharya Sushruta considered it as the principle device to get the records concerning Ayu together with that of Bala.TheSharirPraman is only tool for figuring out the Ayu of an person. The Ayurvedic classical literatures are documented along with many hypothetical ideas. within the classics Anguli (finger breadth) Pramana of different parts of the body is categorically cited Rogi Pariksha may be appreciated through the descriptions of the size of the exceptional body part given with the aid of the our Acharyas. The unit of dimension use for this is the difficulty SwaAnguliPramana (finger breadth) underneath the present scheme of Anthropometry the same old unit of Angula has no longer been utilized as the unit measurement if the very own finger breadth use for this reason this get up the query regarding the exact anatomical points where the Anguli ought to be measured to find out the unit of measurement in every individual,. So its miles vital to explore the concept of Anthropometry practiced in ancient technology as PramanaSharir and its utility in scientific, Para clinical and surgical fields.

The Nabhi is the site of Prana, also Moolasthana of Sira. The Nabhi Marma is located between the Pakvashaya and Amashaya of the body (Udara Marma), Sira Marma. Injury to Nabhi Marma can cause immediate death or death within seven days (Sadhyahara Pranahara). Measurement of Nabhi Marma is about 4 Angula Pramana. It is also a surface landmark of the anterior abdominal wall. The exact location & structure of Nabhi Marma is not mentioned in the classics; scattered references are available in classical texts of Ayurveda about Nabhi, which does not make a proper interpretation. So, there is a need to properly review & observation to assess the possible location & structure of Nabhi Marma.

Marma is originated from the Sanskrit root word etymologically, ‘Mr’- Marne and the term ‘Sthana’ signi-fies the location. This jointly signifies the vitality of Marma in the human body. Any kind of injury to these parts of body may cause sensory or functional deformity or severe haemorrhage or even collapse and death instantaneously or lately. The Marma have been included as one of the important chapters in Sharir Sthana of Sushruta Samhita. In which Marma are categorized according to fatality, dimensions, integrity etc. Marma has a common factor as being a seat of Prana or seat of life in Ayurveda literature. Marma therapy focuses on stimulation of these points for activation of Prana factor in management of related dis-orders. But only described as danger spots of body Marma points have gained a lot of therapeutic im-portance nowadays. Considering present modern anatomy Marma being a physical entity also should be explored parallelly as it still lacks the adequate and comprehensive western science description. The meas-urements are given in Anguli Pramana of the person himself. Sushruta has described the anatomical classi-fication of Marma which makes it a little easier to explore them. This will lead to a proper understanding, for better learning and practice of Marma. Gulfa Marma is explored anatomically and in similarity to struc-ture and various other characteristics with modern anatomy.

In the today’s competitive era Ayurvedic practitioner have to go through plenty of challenges, right from counseling, examination, diagnosis, treatment etc…of patient. Some of the patients attending OPD or IPD come with a big file of investigations that will put the clinician in the dilemma whether to go with Ayurvedic concept only or go with modern diagnosis along with Ayurvedic treatment. In My view we should not move from our basic concepts of diagnosis and treatment. In such a situation one can utilize the concept of modern diagnostic parameters to correlate or understand the exact Vyadhi Avastha. Laboratory investigations or other invasive or non-invasive investigations are near to pratyaksha, Anumana or yukti praman. Which can add to the more success, if anyone considers as conjuncts for conventional Ayurvedic Diagnostic Methods.

प्रस्तुत लेखमा दर्शनका बारे सामान्य परिचय दिंदै पूर्वीय सभ्यताअन्तर्गत भारतीय खण्ड वा हिमाली क्षेत्रबाट प्रवर्तित प्राचीन दर्शनहरूको उल्लेख गरिएको छ । यसक्रममा षड्दर्शन अन्तर्गत पर्ने साङ्ख्य,योग,न्याय,वैशेषिक,मीमांसा र वेदान्तदर्शनएवम् वेदको अस्तित्वलाई अस्वीकार गर्ने चार्वाक,जैन र बौद्घदर्शनको पहिचान गरिएको छ । तत्वमीमांसा र ज्ञानमीमांसा भनेको के हो ? भन्ने विषयमा संक्षिप्त रुपले विश्लेषण गरिएको छ । पूर्वीय क्षेत्रबाट प्रवर्तित प्राचीन नौवटा दर्शनको सामान्य परिचय दिदै तिनीहरूमा पाइने तत्वमीमांसा र ज्ञानमीमांसाका बारे संक्षेपमा उल्लेख गरिएको छ । यसक्रममा तत्वमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा प्रकृति र पुरुषसहित पच्चीस तत्त्व, योगदर्शनमा छब्बीस तत्त्व, न्यायदर्शनमा सोह्र पदार्थ, वैशेषिकदर्शनमा सात पदार्थ, मीमांसा दर्शनमा पञ्चकर्म, वेदान्तदर्शनमा अद्वैतवाद(ब्रह्मवाद), चार्वाक दर्शनमा भौतिकवाद, जैन दर्शनमा बहुतत्ववाद र बौद्घदर्शनमा शून्यवाद मुख्य तत्वका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । त्यसैगरी ज्ञानमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा कार्यकारण सिद्घान्त र सत्कार्यवाद, योग दर्शनमा चित्तको व्याख्या र अष्टाङ्ग योग, न्यायदर्शनमा प्रमा, प्रमाता, प्रमाण र प्रमेयकाबारे वृहत् छलफल, वैषेशिकदर्शनमा परमाणुवाद, मीमांसादर्शनमा धर्मफल(कर्मफल सिद्घान्त÷कर्मवाद), वेदान्तदर्शनमा ज्ञानका प्रकार र मोक्षप्राप्तिका साधन, चार्वाक दर्शनमा प्रत्यक्ष प्रमाणका आधारमा लौकिक संसारको व्याख्या, जैन दर्शनमा अनेकान्तवाद, स्याद्वाद र सप्तभङ्गीनयको व्याख्या गर्दै ज्ञानका प्रकार एवम् विधि र बौद्ध दर्शनमा प्रतीत्यसमुत्पाद, कर्मवाद, अनित्यवाद, अनात्मवाद, क्षणिकवाद, शून्यवाद मुख्य ज्ञानका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । [This article briefly introduces philosophy focusing on eastern philosophy specifically based on the ancient philosophies originated in Indian sub-continent or Himalayan region. It discusses the philosophies like Sankhya, Yog, Nyaya, Vaiseshik, Mimamsa and Vedanta that fall under six basic philosophies and three other philosophies like Charvak, Jain, and Bauddha which discard the existence of Veda. This essay briefly analyses metaphysics and epistemology, and discusses the metaphysics and epistemology of those nine different philosophies originated in the eastern landscape. Talking about metaphysics, this article has mentioned twenty-five Tatwa including Prakriti and Purush under Sankhya philosophy. Under Yog philosophy, there are twenty-six Tatwa, sixteen matters in Nyaya philosophy, seven matters in Vaiseshik philosophy, Panchakarma in Mimamsa philosophy, Bramhaism in Vedanta philosophy, materialism in Charvak philosophy, multi-physicalism (Bahutatwabad) in Jain philosophy and zeroism (Sunyabad) in Buddhist philosophy as discussed in the article. Regarding epistemology, there is discussion of the philosophy of good deed (Satkaryabad) in Sankhya philosophy, description of Chitta and eight folded yoga in Yog philosophy, discussion of Prama, Paramata, Praman and Prameya under Nyaya philosophy, atomism (Paramanubad) in Vaiseshik philosophy, Dharmaphal in Mimamsa philosophy, types of knowledge and ways of achieving salvation in Vedanta philosophy, description of physical world in Charvak philosophy, types of knowledge and their methods in Jain philosophy, and lastly, Karmabad, Anityabad, Anatmabad, Sunyabad, kshanikbad in Buddhist philosophy.]