A review: Nidan panchak in Ayurveda

2020 ◽  
Vol 8 (04) ◽  
Author(s):  
Pravin A. Tangade
Keyword(s):  
Eating Habits ◽  
The Body ◽  
Important Method ◽  
The People ◽  
Examination Methods ◽  
The One

There are many ways of diagnosis in Ayurveda but one of them is Nidan panchak . Nidan panchak is the one of the most important method to diagnose disease, its causes and prognosis. Nidan panchak is consist of five sub types which are Nidan  (causes), Purvroop  (symptoms), Roop (signs), Upshaya  (examination methods) and Samprati  (pathogensis). The diagnosis of disease in Ayurveda is done by Prakriti of the patient. Prakriti of the patient depends on the Dosha  (Vata, Pitta, Kapha) Diagnosis of disease depends on Tridoshas which are Vata, Pitta, Kapha. By the imbalance of these Tridoshas disease occurs in the body. These imbalances in the body Doshas is due to lifestyle, diet and eating habits of the people. Diagnosis is the important component for the treatment of disease. In Ayurveda there are many techniques other than Nidan panchak which are used for the diagnosis of the disease they are Naadi pareeksha, Dashvidh pareeksha, Asthvidh pareeksha but in this article importance of Nidan panchak is explained.

scholarly journals THE ECCLESIASTICAL COUNCIL OF MANAZKERT AND THE DOGMATIC SYSTEM OF THE ARMENIAN CHURCH

2016 ◽  
pp. 106-129
Author(s):  
ARTHUR MATEVOSYAN
Keyword(s):  
Human Nature ◽  
Complete System ◽  
The Body ◽  
Body Of Christ ◽  
Divine Nature ◽  
Holy Trinity ◽  
Perfect System ◽  
The People ◽  
History Of ◽  
The One

In the history of the Armenian Apostolic Church there is a dogmatic document of exceptional clarity and integrity in which its doctrine is set forth as a complete system. We mean 10 anathemas adopted in 726 A.D. by by the ecclesiastical council of Manazkert. This council was convened by the leaders of the Armenian and the Syrian Jacobite churches-Catholicos John of Odzun and Patriarch Athanasius of Antioch in order to overcome doctrinal differences between them. According to this anathemas, the dogmatic system of the Armenian Church can be described as follows. God is the Holy Trinity that has three Persons and one nature, and the Persosns are equally perfect. The one Person of the Holy Trinity, God the Son, incarnated Ban and became a perfect man, who had all the qualities of human nature- soul, body and mind. The human nature, accepted by Christ, was sinful and mortal like the nature of every human being. Christ had one, but not sole, divine nature. Between divine and human natures of Christ existed ontological, and not only moral connection. Christ's humanity, although it was not naturally incorruptible, was incorruptible owing to its unspeakable unity with divine nature. Christ suffered voluntarily, and not by the natural necessity. Christ was consubstantial by divinity to the Father, and by humanity to S. Virgin and all the people. The body of Christ was incorruptible since birth to resurrection. The Council of Manazkert made the doctrine of the Armenian Church solid and perfect system. It is important to note that the doctrine of the Armenian Church is quite unique, and does not coincide with doctrines of other Churches. The decisions of the Council of Manazkert still retain their importance for the Armenian Church.

Kandungan Merkuri dalam Ikan Konsumsi di Wilayah Bantul dan Yogyakarta

2017 ◽  
Vol 2 (1) ◽  
pp. 15 ◽  
Author(s):  
Suratno Suratno ◽  
Muhammad Reza Cordova ◽  
Silke Arinda
Keyword(s):  
Heavy Metals ◽  
Eating Habits ◽  
Anthropogenic Activities ◽  
Mercury Content ◽  
The Body ◽  
The People ◽  
Low Concentrations ◽  
Saltwater Fish ◽  
Fish Samples ◽  
Long Time

<strong>Mercury Content in Commercial Fishes of Bantul Areas and Yogyakarta. </strong> Mercury Content in Commercial Fishes of Bantul Areas and Yogyakarta Fish is an important energy source for the body and has many functions for human health. Hence, the fish are highly favored for consumption by the public. However, the fish has the ability to accumulate heavy metals. One type of dangerous heavy metals and can accumulate in fish is mercury because it has high toxicity at low concentrations. The presence of contaminants from anthropogenic activities that are not processed previously, makes the fish a potential hoarder for heavy metals. This study examined the concentration of mercury in freshwater fish and saltwater fish consumed by the people of Bantul areas and Yogyakarta. Fish samples were collected on 29–30 August 2015 from Prawirotaman Market, supermarket, Embankment on the River Code, and purchased from fishermen in Depok Beach. Analysis of mercury concentrations in fish was done using mercury analyzer NIC MA-3000. The results indicated that the fish with the eating habits of benthivore and planktivore accumulated higher mercury than omninore and carnivore fish. The concentration of mercury in the fish examined does not exceed the threshold of the WHO standard, BPOM-RI, and European Union standards. However, the people need to be alert on mercury bioaccumulative properties, especially when consuming the fish having accumulated mercury continuously for a long time.

scholarly journals The Effect of Bore Loi on the Comfort of the Body in the Concept of Pine Lining in the Bima Community

2019 ◽  
Author(s):  
Sukmawati . ◽  
Aniharyati . ◽  
Luluk Widarti
Keyword(s):  
Design Method ◽  
The Body ◽  
Wilcoxon Test ◽  
P Value ◽  
Entire Body ◽  
Test Results ◽  
Test Statistic ◽  
Significance Level ◽  
The People ◽  
The One

Bore Loi is a kind of herb known to the people of Bima, and is a heritage from ancient times. Bore Loi is an herb that is made as a ”scrub” which is applied (bore) to the entire body, and let it dry for 16 hours and cleaned the next day with a warm bath. The purpose of this study was to determine the effect of Bore loi (Spice Body Scrub) on the comfort of the freshness of the body of the Bima community in Bolo Village RT 11 RW 03 Madapangga District Bima, this study used the ”One Group Pretest-Posttest Design” method, the researchers tested the changes occurred after an experiment or an intervention. In this study a Wilcoxon test statistic test with a significance level of p ≤ 0.05 was used. Observation 1 respondent as many as 39 people stated uncomfortable after the bore loi action, the second observation experienced a change in which of the 39 respondents 28 people still felt uncomfortable and 11 people felt comfortable. Then a third observation was taken for 28 respondents and the results obtained where of the 28 respondents who did the re-observation there were 24 people felt comfortable and 4 people still felt uncomfortable, this was due to several factors such as age, and physical activity. Wilcoxon Test statistical test results, where from the test results obtained P value = 0.000 <0.05 with a confidence level of 95%. This means that Ho is rejected and H1 is accepted by the influence of bore loi (LulurRempah).

Nidana Panchaka - A tool of diagnosis in Ayurveda

2019 ◽  
Vol 4 (1) ◽  
Author(s):  
Dr. Varun Sawant ◽  
Dr. Ashu . ◽  
Dr. Akhilanath Parida ◽  
Dr.N. A. Prasad
Keyword(s):  
Eating Habits ◽  
Signs And Symptoms ◽  
The Body ◽  
Important Method ◽  
Etiological Factors ◽  
The Many

Nidana Panchaka is one of the many methods of diagnosis in Ayurveda. It is the most important method to diagnose disease, know its causes and predict its prognosis. Nidana Panchaka consists of five things which are Nidana (etiological factors), Purvaroopa (primordial symptoms), Roopa (signs and symptoms), Upashaya (like and dislike) and Samprati (etiopathogensis). Diagnosis of disease depends on Tridoshas which are Vata, Pitta, Kapha which are responsible for every disease that occurs in the body. These imbalances in the body Doshas are due to etiological factors such as lifestyle and eating habits of a person. Prior diagnosis is essential before one goes for the treatment of disease. There are many other techniques which are used for the diagnosis of the disease like Ashtavidha Pareeksha, Dashavidha Pareeksha, Chaturvidha Pareeksha, but this article is only concerned with importance of Nidana Panchaka.

scholarly journals Sultan Abdul Qahir dalam Pengembangan Islam di Bima

2019 ◽  
Vol 7 (2) ◽  
pp. 126
Author(s):  
Rahmat Rahmat ◽  
Nurwahidah Nurwahidah
Keyword(s):  
Main Channel ◽  
The Body ◽  
Islamic Art ◽  
The People ◽  
The One

Regarding Sultan Abdul Qahir is very interesting because since he was appointed by the king of Gowa and embraced Islam became the beginning of the development of Islam in Bima. Education as the main channel of Islamization is carried out in households raised by parents and ulemas, religious teachers such as the art of reading barzanji which is still valid in the villages. Carving, seen in the pulpit of the mosque, heirloom keris carved in such a way that it looks very beautiful grooves. Hadra, which is a kind of Islamic art in the form of dhikr in Arabic while shaking the body according to the tambourine rhythm which is done by sitting also standing. The second channel is a fairly successful propaganda method carried out by preachers is by approaching the community such as, adjusting to the situation and conditions of the people who hold fast to the old beliefs of Animism and Dynamism. The method of preaching like the one above is to look at the situation and condition of the community indeed has been exemplified by the Prophet Muhammad.Mengenai Sultan Abdul Qahir sangat menarik karena sejak Ia dilantik oleh raja Gowa dan memeluk Islam menjadi awal perkembangan Islam di Bima. Pendidikan sebagai saluran utama islamisasi  dilakukan dalam rumah tangga yang diasuh oleh orang tua dan para ulama. Pelajaran untuk didikan anak dilingkungan kesultanan Bima waktu itu selain belajar agama Islam (rukun, iman, rukun Islam, thaharah, adab), juga untuk meyiapkan putra-putrinya secara khsusus untuk tujuan-tujuan dan tanggung jawab yang dihadapinya dalam kehidupan mendatang.  Kegiatan pendidikan Islam di istana sebagaimana yang diuraikan di atas membawa pengaruh yang luas dikalangan masyrakat, yang berdatangan untuk belajar agama Islam dan berguru kepada mubalig/guru di istana untuk beberapa lama.  Saluran kedua dengan cara pendekatan kepada masyarakat seperti, penyesuaian diri dengan situasi dan kondisi masyarakat yang berpegang teguh pada kepercayaan lama Animisme dan Dinamisme. Metode dakwah yang seperti tersebut diatas adalah dengan melihat situasi dan kondisi masyarakat memang sudah dicontohkan oleh Nabi Muhammad saw.

scholarly journals OSSETIAN MYTH -RELIGIOUS SONGS IN HONOR OF ALARDY

2018 ◽  
Author(s):  
Д.М. ДЗЛИЕВА
Keyword(s):  
Complex System ◽  
Historical Development ◽  
Eye Diseases ◽  
The Body ◽  
The Past ◽  
The People ◽  
Scientific Archive ◽  
The One ◽  
Healing Songs ◽  
Over Time

Осетинский народный календарь представляет собой сложную систему счета и регламентации годового времени. Одним из самых почитаемых во всей Осетии народных кален- дарных праздников до сих пор является праздник в честь покровителя оспы, кори и глазных болезней — Аларды. Вероятно, именно с этим связана достаточно хорошая сохранность музыкальной составляющей культа. По свидетельствам информантов, обязательным атрибутом обрядов в честь покровителя оспы было исполнение песен «Алардыйæн зарæг» (ʻПесня в честь Аларды᾿). Источниками для проведения исследования послужили сборники «Ирон адæмон сфæлдыстад» — «Памятники народного творчества осетин», материалы  из фондов Научного архива СОИГСИ (НА СОИГСИ), а также собственных полевых исследований. Музыкальный материал «Алардыйæн зарæг» достаточно широко представлен как в НА СОИГСИ, так и в личном аудиофонде автора. В рамках исследования проведен анализ более 20 образцов песен в честь Аларды. Выявлены поэтические особенности текстов, особое внимание уделено ладогармоническим и мелодическим особенностям песен. Общие наблюдения касаются динамики исторического развития, связанной с угасанием культа и потерей контекстов исполнения обрядовых песен. Анализ музыкальной составляющей культа Аларды, в котором отражаются древние религиозные представления и верования народа, дает возможность сделать выводы о том, что корпус песен в честь этого покровителя в прошлом состоял из трех типологических групп, исполняемых в различных обрядовых контекстах. Однако с течением времени культ осетинского покровителя оспы постепенно угасал, в связи с чем полностью вышли из употребления врачевальные песни, а также песни, исполняемые женщинами в честь Аларды во время обряда Тулæнтæ.  Ossetic folk calendar is a complex system for counting and regulating year period. One of the most revered among all Ossetic folk calendar holidays, is the one honoring the patron of smallpox, measles and eye diseases — Alardy. Rather good preservation of the musical component of the cult may account for its popularity. According to our informants, the obligatory attribute of rituals in honor of the patron of smallpox was the performance of the songs «Alardyan zaræg» (Songs honoring Alardy). Sources for the study were the collections of «Iron Adæmon Sfældystad», «Ossetic Folk Art Monuments», as well as materials from the V. I. Abaev NOIHSS VSC Scientific Archive and our own field researches. The musical material «Alardyæn zaræg» is fairly well represented in the V. I. Abaev NOIHSS VSC Scientific Archive and personal author’s audio-fund. The study analyzed more than 20 samples of songs in honor of Alardy. Poetic features of the texts are revealed, special attention is paid to the harmonic and melodic features of the songs. General observations relate to the dynamics of historical development associated with the extinction of the cult and the loss of contexts for the performance of ritual songs. Analysis of the musical component of the Alardy cult, which reflects the ancient religious beliefs and beliefs of the people, makes it possible to conclude that the body of songs in honor of this patron, in the past consisted of three typological groups performed in various ritual contexts. However, over time, the cult of the Ossetic patron of smallpox gradually faded away, and therefore healing songs and songs performed by women, in honor of Alardy during the Tulanta rite completely disappeared.

‘If you shoulder a rifle […] let it be for Ireland’: James Connolly's War on War

2018 ◽  
Vol 13 (3) ◽  
pp. 364-381
Author(s):  
Margot Gayle Backus ◽  
Spurgeon Thompson
Keyword(s):  
World War I ◽  
The Body ◽  
Party Leader ◽  
Irish Nationalism ◽  
British Imperialism ◽  
Communications Networks ◽  
Easter Rising ◽  
Trade Unionist ◽  
The One ◽  
National Governments

As virtually all Europe's major socialist parties re-aligned with their own national governments with the outbreak of World War I, Irish socialist and trade unionist James Connolly found himself internationally isolated by his vociferous opposition to the war. Within Ireland, however, Connolly's energetic and relentless calls to interrupt the imperial transportation and communications networks on which the ‘carnival of murder’ in Europe relied had the converse effect, drawing him into alignment with certain strains of Irish nationalism. Connolly and other socialist republican stalwarts like Helena Molony and Michael Mallin made common cause with advanced Irish nationalism, the one other constituency unamenable to fighting for England under any circumstances. This centripetal gathering together of two minority constituencies – both intrinsically opposed, if not to the war itself, certainly to Irish Party leader John Redmond's offering up of the Irish Volunteers as British cannon fodder – accounts for the “remarkably diverse” social and ideological character of the small executive body responsible for the planning of the Easter Rising: the Irish Republican Brotherhood's military council. In effect, the ideological composition of the body that planned the Easter Rising was shaped by the war's systematic diversion of all individuals and ideologies that could be co-opted by British imperialism through any possible argument or material inducement. Although the majority of those who participated in the Rising did not share Connolly's anti-war, pro-socialist agenda, the Easter 1916 Uprising can nonetheless be understood as, among other things, a near letter-perfect instantiation of Connolly's most steadfast principle: that it was the responsibility of every European socialist to throw onto the gears of the imperialist war machine every wrench on which they could lay their hands.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

Senam Sehat dalam Meningkatkan Imun Tubuh pada Masa Pandemi Covid 19 di Desa Peringgasela Selatan

10.29210/9940 ◽  
2020 ◽  
Vol 1 (1) ◽  
pp. 32-36
Author(s):  
Muhammad Husni Tamim ◽  
Rina Nopiana
Keyword(s):  
Physical Activity ◽  
Community Service ◽  
Public Awareness ◽  
The Body ◽  
Health Study ◽  
Study Program ◽  
Education And Health ◽  
The People ◽  
Real Work ◽  
Sports Activities

Doing physical activity can make the body fit and increase the body's immunity to be able to fight the virus during the Covid-19 pandemic. Based on this, sports activities are needed to invite people to maintain their physical health through healthy exercise activities which are held aimed at increasing people's interest in exercising during the Covid-19 pandemic during new normal so that their body endurance is better. This community service (PKM) is a form of real work from the Hamzanwadi University Physical Education and Health Study Program for the people of South Pringgasela Village to participate in healthy gymnastics as an effort to prevent Covid-19. Healthy gymnastics activities can increase public awareness of the importance of maintaining health in the era of the Covid-19 pandemic.

IMPLEMENTATION OF FATWA ULAMA COUNCIL ACEH CONCERNING MAINTAINING FARDHU KIFAYAH FOR THE MUSLIM’S CORPSE INFECTED BY COVID 19 IN BANDA ACEH

2020 ◽  
Author(s):  
Andri Nirwana
Keyword(s):  
Health Workers ◽  
Descriptive Analysis ◽  
Body Fluids ◽  
The Body ◽  
Analysis Approach ◽  
Data Sets ◽  
Infected People ◽  
The Public ◽  
The People ◽  
Banda Aceh

Abstract: The phenomenon of the people who forcibly took covid's corpse 19 from the hospital to be taken care of by Fardhu Kifayah by his family and the community, became a conclusion that there was community doubt about the management of Tajhiz Mayat conducted by the hospital. Coupled with the circulation of the video of the Ruku movement 'in the corpse prayer conducted by unscrupulous parties at the Hospital, became added doubts from the public against the hospital. To solve this problem, this research uses a Descriptive Analysis approach, namely by formulating a question, namely How to arrange Covid 19's body in Banda Aceh and this question will be answered with several theories and data sets from the field. So it was concluded in a conclusion that answered the formulation of the problems mentioned. Theoretically the spread of covid 19 is very fast, the size of the virus is only 0.1 micrometer and is in body fluids, especially nasopharyngeal fluid and oropharyngeal fluids of infected people, fluids in the body of covid 19 bodies can get out through every gap of the body such as mouth, nose, eye and rectum, because it requires special techniques in its management. Fardhu kifayah to covid 19 bodies should be carried out by trained Ustad and trained health workers, so that the spread stopped. The results of this study concluded that the management of the Moslem bodies died at Zainal Abidin Hospital in Banda Aceh was in accordance with the Fatwa of the Aceh Ulama Council (MPU) and the bodies were handled by trained Ustad and health workers.

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