Academic literature on the topic '15th guru of the Namdharis'

TRAINING AS A MASTER DISSEMINATION TRAINER OF HIGH ORDER THINKING SKILLS IN MATHEMATICS IN MIDDLE SCHOOL MATHEMATICS IN BOGOR DISTRICT. The training on Higher Order Thinking Skills (HOTS) for junior high school mathematics teachers in Bogor Regency is based on government policies that include the ability to think at higher levels or HOTS in the National Examination (UN). HOTS itself is part of the PISA international survey. This activity has the aim of whether there is an increase in HOTS training for junior high school mathematics teachers in Bogor Regency after receiving training. This research took place on July 15th to 19th, 2019 at SMP Negeri 2 Cibinong, Bogor Regency. There are two types of participants in this training, namely 5 teachers as master trainers and 23 junior high school mathematics teachers, hereinafter referred to as impact teachers. The five master trainer teachers taught 23 impacted teachers. This training teaches social arithmetic, comparisons, factoring and linear equations, numbers to exponents, and sequences and series. On the sidelines of the learning process, participants were given educational games such as rush hour and logix. Before and after learning, the training participants (23 impacted teachers) were given a test in the form of choices and descriptions. The master trainer is given an assessment by assessing the ability to motivate, mastery of concepts, application of concepts, systematic delivery of concepts, ability to answer questions, ability to provide guidance, and ability to manage classes. The test results show that the significance value obtained is 0.00 < 0.05, which means that there is an increase in the HOTS ability of junior high school mathematics teachers in Bogor Regency after receiving training.

All religions were initially founded with the aim of purifying men and women and helping them to lead ethical lives through prayers. However, unfortunately religion evolved to be a force reinforcing discrimination diverted from the original motive of religion. The Vaishnavite faith initiated by the 15th century Guru, Mahapurush Srimanta Shankardeva, in the region of Assam was also based on egalitarian and humanitarian values. The ideal monkhood in a Satra is to lead a life devoid of material pleasures and offer oneself to God by taking his name all the time. The various sects that have emerged after the demise of the Guru are the proofs that the main objective of an egalitarian society has collapsed. The social hierarchy is still maintained even if the Satras claim to have removed it. The unique culture of the Satra is its liturgical training, which includes dance, drama, music and poetry. The performing art forms were specifically for the monks to be performed only within the premises of the Satra, which are now staged and have become the sources of income for many monks. The monks are more known as performing artists than religious beings or leaders. The media is a socializing agent in itself, which has changed the concept of monkhood. Ideal monkhood is still a question, and this article is an academic effort to throw light on this question. It would try to bring forth the different ways as to how the ideologies of Neo-Vaishnavism has changed with time and how the monks have adjusted to the transformation. The findings are based on both primary and secondary data using ethnographic approach.

Solanum tuberosum is an important vegetable crop worldwide. Among various diseases, black scurf disease caused by Rhizoctonia solani Kuhnh as emerged as a major problem and is known to cause qualitative and quantitative losses in potato.The management of R. solani causing black scurf is complex due to its soilborne nature and high level of survival and poses a challenge for the eco-friendly management of the disease. The existing fungicides control measures are neither economical nor environment friendly; therefore sustainable effective disease management strategy is required. Available information on management of black scurf (R. solani) disease is scanty. The present investigation was carried out in the Agricultural Research farm (Vegetable Science), Guru Kashi University, Talwandi Sabo during rabi seasons, 2021-22 and 2022- 23.The ‘Kufri Pukhraj’ infected potato tubers were planted during 15th November in both respective years under field conditions with three replications at different depth of planting (soil depth: 15, 20 and 25 cm). Results revealed that per cent disease incidence and severity increased with increase in depth of planting during both the years. Black scurf incidence and severity showed a positive correlation with morning soil temperature and soil moisture whereas, a negative correlation with evening soil temperature (STe). The optimization in depth of planting can be a good eco-friendly and economic alternative for the management of black scurf of potato.

Kakawin is one of the Old Javanese literary works which is essentially bound by the metrum (guru laghu) which has developed rapidly in Java. After the collapse of the Majapahit Kingdom in the 15th century, Old Javanese literature experienced a decline, eventually moving to Bali. Until now, efforts to save ancestral heritage in Bali continue to be carried out by clearly copying these literary works. Kakawin received considerable attention from the Balinese people, especially among lovers of classical literature. This is proven by the existence of free groups (pesantian groups) in almost every village in Bali. Kakawin Mayaspati has many interesting things to study because Kakawin Mayaspati contains moral messages that are conveyed through the character of each characterization. In addition, Kakawin Mayaspati also has an appeal in every episode of the story, meaning that each stage or incident has a value that needs to be imitated or not at all. Examples of good and bad deeds so that Kakawin Mayaspati contains religious values, especially Hinduism. Theories used to solve research problems are: (1) Structural Theory, (2) Value Theory. This research is in the form of a qualitative design. Data were collected using document techniques and interview techniques. After the data was collected, the data were analyzed using descriptive qualitative techniques. Based on this analysis, conclusions were obtained as a result of the research, as follows: (1) Kakawin Mayaspati's Narrative Structure which includes Incident, Plot, Setting, Characterization, Theme and Mandate of Kakawin Mayaspati. (2) The teachings contained in Kakawin Mayaspati which include the teachings of Karma Phala, these teachings are contained in the quote from Kakawin Mayaspati XXII: 45a Mayaspati III: 10a and 11a, the teachings of Tri Kaya Parisudha especially about Kayika, the teachings of Tri Kaya Parisudha especially Kayika are contained in Mayaspati VI quote: 14a stanza 4 and 14b stanza 4 and Mayaspati XXX: 63b. and the teachings of Tri Hita Karana are mainly emphasized on the Palemahan element, the teachings of Tri Hita Karana especially Palemahan are contained in Mayaspati XI quotes: 25a stanza 2 and 26a stanza 2.

Famous as a pioneer of the liberal social system, Saint Kabir Das was one of the major indices of the medieval Bhakti movement. Although permanent evidence is not available, according to most beliefs, the poet Kabir Das was born in Kashi (Varanasi, Uttar Pradesh) in the mid-15th century. The details of Kabir's life is still unknown till date. As far as recorded, there are stories of Kabir's birth mystery has a similar trail found in Biblical texts. Among his most famous writings are his Doha or couplets and poems that sometimes refer the Sikh scripture Guru Granth Sahib. Kabir was deeply focused on his spiritual knowledge. In Davistan in Mosinfani and Aineakbari in Abu'l-Fazur, he is called "Muwahid" or "Believer of God." He criticized both Hinduism and Islam, the former as per him being misinterpretation of the Vedas. He frequently questioned meaningless rituals such as sacred threads and circumcision. Kabir is a brave pioneer, a great pioneer in the unification of the Hindu and Muslim communities of India, an apostle of human faith, and taught that God has been revealed to all of humanity. Although his life is a mystery and lesser known, his contribution as a social and religious reformer has become a promoter of social progress and laid a solid foundation for modern society. However, the implementation of Kabir's philosophy is still incomplete and uninterpreted. With the inspiration of this gap, the current review of Kabir Das's ideals and contributions to human unity takes into account the legendary saint's theory and view of human unity as an important element of a stable and constructive society.

Introduction: There is a wide variation in different dimensions of trachea in same age group as well as in different age groups in both sexes. Besides anthropometry, the study of these morphometric variations is of profound clinical importance as it may help the pulmonologists to understand the aetiology of several pulmonary diseases like bronchitis, emphysema, pulmonary fibrosis and tuberculosis. Aim: To determine the variations in the dimensions of human trachea in the cadavers of age group 20-70 years in Northern India. Materials and Methods: This cross-sectional study was conducted in the Department of Anatomy, Sri Guru Ram Das Institute of Medical Sciences and Research, Amritsar, Punjab, India, during March 2019 to December 2021. A total of 40 tracheas were obtained from adult human cadavers which were included in present study by convenience sampling. The trachea was dissected with the larynx and principal bronchi and measurements were taken. Data collected was saved on Microsoft excel and was analysed by calculating percentages, mean and Standard Deviation (SD). Results: Mean length of trachea was 109.25 mm, mean subcarinal angle was 75.45°. Mean anteroposterior diameter, transverse diameter, mean height and distance between posterior ends of rings was 16.70 mm and 18.10 mm, 4.53 mm and 12.15 mm respectively and mean of inter-ring distance between 1st-2nd, 5th6th, 10th-11th, 15th-16th Tracheal rings was 1.12 mm. Conclusion: The present study revealed a wide variation in different dimensions viz. length, transverse and anteroposterior diameters, mean height, inter-tracheal ring distance and the subcarinal angle. Accurate anatomical knowledge of the variations is essential for understanding the pathophysiology and management of different airway disorders and in reconstructive surgery of tracheobronchial tree.

Tribal communities have a rich history as some of the earliest inhabitants of the Indian subcontinent, living in harmony with nature for thousands of years. These indigenous or ethnic groups are spread throughout India, with significant concentrations in states like Chhattisgarh (30.5%), Jharkhand (26.0%), Odisha (22.8%), Madhya Pradesh (21.0%), Gujarat (14.7%), Rajasthan (13.4%), and Maharashtra (9.3%). In the peninsular region, notable tribal groups include Bhils, Santhals, Gonds, Ho, Kondh, Kols, Mundas, and Kharia, while in the northeast region, the prominent ones are Nagas, Mizos, Mikris, and Kukis. However, their access to healthcare is hindered by limited infrastructure, illiteracy, poverty, unemployment, socio-economic challenges, and marginalization. As a result, tribal communities often turn to traditional healers and indigenous medicinal practices, giving preference to traditional healing over modern healthcare options. Tribal traditional healers lack formal medical degrees, but their deep connection with indigenous communities makes them a preferred choice for healthcare. They are easily accessible to tribal populations and offer cost-effective services. These healers rely on their extensive traditional knowledge and skills, utilizing locally available medicinal plants, animal, and mineral substances, and incorporating specific ritual practices in their treatment methods for patients. Tribal healers are integral components of the available local healthcare system and play a critical role in delivering primary care services. The primary objective of this landscape analysis was to conduct a comprehensive examination of the socio-economic status, healing practices, and knowledge transfer methods of tribal healers and folk practitioners. Additionally, it aimed to create an evidence-based roadmap for their integration into the mainstream through upskilling, certificating, and federating the tribal healers. The study was ethnographic descriptive cross-sectional research conducted between May 15th and September 30th, 2023. The study comprised 1649 participants, encompassing Herbalists, Spiritual Healers, Diviners, Bone Setters, and Traditional Birth Attendants hailing from 43 districts in 7 tribal dominated states predominantly inhabited by tribal communities, namely Chhattisgarh, Jharkhand, Odisha, Madhya Pradesh, Maharashtra, Assam, and Arunachal Pradesh. Data collection occurred across 43 districts situated within the aforementioned states. The selection of tribal healers was done using an Exponential non-discriminative snowball non-probability sampling approach. The research methodology encompassed ethnographic research, interviews with healers, and documentary analysis. The analysis showcased the diversity of traditional healers, representing about 240 tribes, and emphasized the rich cultural and regional variations in their healing practices. The study involved tribal healers with an average age of 52.6 years, of which 82.4% were above 40 years old. These healers had varied roles and expertise, such as general herbalists, bone setters, Ojhas, or Dondai, each employing distinct diagnostic methods and treatments for the indigenous population. About 53.9% of folk healers were skilled in indigenous medicine, using natural substances for healthcare. Additionally, 42.5% of religious practitioners integrated social, cultural, and religious beliefs into their treatments, including rituals and sacrifices. Knowledge transmission followed the traditional guru-shishya tradition, where tribal healers learned from experienced healers orally, without written texts. Certification was valued as a way to gain public trust, and NGOs and federations played pivotal roles in advocating for traditional healing practices. Successful integration into mainstream healthcare required collaboration, coordination, and mutual respect between traditional and modern healthcare providers. Despite deep-rooted connections with their own communities, traditional healers face several common challenges in their practice such as Stigmatization and lack of recognition, Limited resources and infrastructure, Lack of formal training and certification, Legal and regulatory challenges, Ethical and legal dilemmas, and economic challenges. In conclusion, the landscape analysis shed light on the diverse healing traditions within tribal communities, emphasizing the importance of preserving and respecting these practices to safeguard cultural heritage and wisdom. Integrating traditional healing into comprehensive healthcare systems can enhance inclusivity and provide holistic care for tribal populations.