1,055 research outputs found
The image of Krishna in the poems of Mīrā̃ Bāī
Get PDFThe paper by Tcvetkova S. O. “The image of Krishna in the poems of Mīrā̃ Bāī» deals with the problem
of the religious ideas reflected in the poetical heritage of Mīrā̃ Bāī (1499–1547), the famous poetess and
one of the most prominent exponents of the Krishna bhakti cult in Northern India. It is traditionally
accepted that Mīrā̃ never was a member of any of the religious communities of her age nor was she a
follower of any «earthy» religious preceptor, — it was the Lord Krishna by his own who became her
“true teacher” (satgūru). The scholars nevertheless find in her verses-songs (bhajans) many traces of
the probable influences from the part of some religious sects — namely the influence of the sermons
of the Krishna-bhakti doctrines of Vallābhācārya (1478–1530) and Caitanya (1486–1533) as well as
the teaching of the shaivite yogīs (nāthas). The image of beloved divine Krishna as depicted in the
bhajans of Mīrā̃ can throw light to this question. Krishna is represented in her poetry in two main
appearances: as Gopāl (the Herdsman), the iconic form traditionally accepted in Krishna-bhakti cult,
and as an ascetic yogī (nātha). Analyzing the possible reasons of such an unexpected representation
of Krishna as the latter in the bhajans of a Krishnaite devotee the author of this paper considers it to
be due to the influence of the conception of «bhakti-rasa» elaborated by the school of the followers of
Caitanya. Refs 11
Diagnosis and treatment of irritable bowel syndrome with predominant constipation in the primary-care setting: focus on linaclotide
No full textApoorva Krishna Chandar1,2 1Department of Gastroenterology and Liver Disease, Case Western Reserve University, 2Digestive Health Institute, University Hospitals Cleveland Medical Center, Cleveland, OH, USA Abstract: Irritable bowel syndrome (IBS) is a complex functional gastrointestinal disorder that is exceedingly common in clinical practice. IBS with predominant constipation (IBS-C) is a subtype of IBS that accounts for more than a third of the IBS diagnosed. Diagnosis of IBS requires a careful personalized approach, a comprehensive clinical history, limited but relevant investigations, and continued follow-up. Major IBS societies and guidelines recommend offering a positive diagnosis of IBS based on presenting symptomatology. Abdominal pain that may or may not be relieved by defecation is the cardinal symptom of IBS; distension and bloating are other common symptoms. Careful attention should be paid to alarm symptoms before a diagnosis of IBS is made. Pharmacotherapy with linaclotide is recommended for moderate–severe IBS-C, based on high-quality evidence from randomized controlled trials. Diarrhea is the major side effect of linaclotide, and limited cost-effectiveness data currently exist. Keywords: irritable bowel syndrome, irritable bowel syndrome with predominant constipation, primary care, Rome IV, linaclotide, systematic review 
Conviviality?: Eating Together with Hare Krishna Believers
No full textThe practice of eating together is of increasing interest in social scientific fields. Often referred to as "conviviality" or "commensality," eating together is on global decline. It is claimed that the absence or presence of the practice impacts mental development, physical health, sports achievement, and substance abuse. The decrease may be explained by changing lifestyle practices and labour patterns influenced by urbanisation, materialism, and consumerism. Led by an interest in Hare Krishna dietary practices, the researcher visited three Hare Krishna eco-communities in Europe to observe their food-sharing programmes and daily living. Food-sharing programmes are arranged to represent Krishna philosophy coupled with a lifestyle alternative based on simplicity, non-violence, and caring. As well as teaching about food, Hare Krishna communities provide a detailed educational programme on environmental sustainability through guided eco-tours and lifestyle practices. Apart from observations and participatory action, twenty-nine interviews were conducted to tease out details of Hare Krishna food practices from growing food to sharing it with others. The researcher utilised some tenets and methods of social practice theory to understand and analyse the community's dietary practices. Findings show a high level of conviviality in the community when outreach programmes and food-sharing schemes are executed. However, eating together in the official settings of temple communities falls short of the expected sociability and conviviality by encouraging individual introspection and seclusion. While the Hare Krishna movement proves exemplary in cordially sharing with outsiders more sustainable food and dietary competences, some of its spiritual practices may counterbalance the efficacy of the community's ecological education. Apart from its social scientific applications, this research offers a point of departure for interfaith discussions about eating together. [ABSTRACT FROM AUTHOR
The Hare Krishna Movement -- An Analysis
No full textFor this thesis on the Hare Krishna movement, the author combined a study of pertinent literature with personal interviewing of devotees and observation of the daily activities of temple-dwelling members. Surprisingly, there has been little written on the movement aside from some rather flippant magazine articles, and a few paragraphs in books that purport to analyze the "Hew Religions in America." The movement illustrates specifically a larger trend \ud
in American society characterized by a turning to spiritual concerns, a rejection of affluence and "conspicuous consumption", and general rejection of middle class values. Although these are traits shared with a welter of different subgroups in our society such as the Jesus people, Transcendental meditationists, Dharma bums, and a good many "alienated college students," the Krishna movement nevertheless stands out for its cohesiveness as a group and the sincere all-consuming concern of the devotees for their spiritual lives. This thesis addresses the similarities of Krishna worshippers to other spiritual movements of the present day in that there is a stratum of people (mostly between the ages of 16 and 26) from which all these movements draw their adherents, and between which there is back and forth switching of allegiances
Weights of highest weight modules over Kac-Moody algebras
No full textIn this dissertation, broadly, we treat the weight-sets of arbitrary highest weight modules (uniformly) over all general complex Kac-Moody Lie algebras ,
achieving the below.
We obtain a uniform, explicit, cancellation-free and positive formula for the weight-sets of all highest weight modules (of all highest weights) over all Kac-Moody .
Interestingly, our formula for the weights of involves basic ingredients, namely the independent subsets in the Dynkin diagram of determined by , and nothing else!
Prior to our work, it seems that even for all (non-integrable) simple highest weight -modules - despite these being treated for over a half century - their weight-formulas were not known until a few years ago.
Namely, these were written-up in Khare [J. Alg. 2016] and Dhillon-Khare [Adv. Math. 2017 and J. Alg. 2022]; and our general formula recovers the formulas for simples in these papers.
Leaving out general Kac-Moody or even general semisimple settings, given an arbitrary highest weight module over or in particular , even in this case the weights of were not written down in the literature to the best of our knowledge.
More importantly, our weight-formula naturally drives us to introduce and study a finite family of ``higher order Verma modules" over Kac-Moody , for every highest weight and (any) collection of independent subsets in the Dynkin diagram of .
This family generalizes and includes: all Verma modules at zeroth order level, and the parabolic Verma modules (which were introduced and studied by Lepowsky, Kumar, Mathieu,... to name but a few) at first order level.
Importantly, our higher order Verma modules are crucial and universal for weight considerations:
their weight-sets (which are finitely many when we fix their highest weight) are pairwise disjoint and exhaust the weight-sets of all highest weight -modules.
In this thesis, we also initiate the study of the characters of these universal modules, by computing them via BGG-type resolutions in certain cases.
Next, a phenomenon in root systems which rewarded us with many applications on the weights side.
First, recall the partial sum property for Kac-Moody root systems: every root of is an ordered sum of simple roots such that each partial sum is also a root.
The course/journey to finding and proving our weight-formula mentioned above begins from proving a parabolic-generalization of this property, which we call as the parabolic partial sum property.
Given a subset of simple roots, it allows one to write any (positive) root involving some simple roots from as: an ordered sum of roots, in which each root involves exactly one simple root from (unit -height roots) and with each partial sum also being a root.
The parabolic partial sum property has been devised in order to obtain a ``minimal" description for the weights of all (non-integrable) highest weight simples, which was posed by Khare.
This thesis exhibits such minimal descriptions as an immediate application of the parabolic partial sum property;
in fact we will more strongly show this property at the level of Lie words for any general Lie algebra graded over any free abelian semigroup.
There is also another generalization of the partial sum property due to Khare and Kumar for highest weight simples in finite type, which we extend to the Kac-Moody setting in this thesis.
There is another notable application of the parabolic partial sum property shown in this thesis. Chari and her coauthors [Adv. Math. 2009 and J. Geom. Phys. 2011] introduced and studied certain combinatorial subsets called weak faces and -closed subsets of finite root systems. This is in order to construct Koszul algebras, study Kirillov-Reshetikhin modules over specializations of quantum affine algebras, and also to classify nilpotent ideals in the parabolic Lie subalgebras of finite type , etc.
These subsets (say subsets of a set ) are some discrete analogues/ generalizations of the faces for convex sets (the faces of the convex hull of ).
In this thesis, we are concerned with such subsets of a weight-set, generalizing the faces for convex hulls of weight-sets.
Using the weak faces for weight-sets of finite-dimensional simples (in finite type) Khare extended the aforementioned results of Chari et al.
Motivated by the applications of these two modern notions to representation theory, we completely classify the weak faces and -closed subsets of weights of all highest weight modules (again uniformly) over all Kac-Moody ; extending and completing the partial classification results of Chari, Khare, and their co-authors from finite type.
We more strongly show that both these notions are the same as the weights falling on the faces, for the convex hulls of these weight-sets.
This shows the equivalence of these two notions, to the classical faces for the convex hulls of weights (which have been pursued from the 1960s).NBHM Ph.D. Fellowship (Ref. No. 2/39(2)/2016/NBHM/R&D-II/11431) and by a Swarnajayanti Fellowship from the DST and SERB (Govt. of India)
FIGURE 1. A in Treatise on the Isoptera of the World
No full textFIGURE 1. A. Carl Linnaeus (Carl von Linné), the founder of taxonomy; B. Pierre A. Latreille, author of the family Termitidae; C. Charles De Geer, French naturalist; D. Johann C. Fabricius, Danish entomologist and one of the more successful "apostles" of Linnaeus.Published as part of <i>Krishna, Kumar, Grimaldi, David A., Krishna, Valerie & Engel, Michael S., 2013, Treatise on the Isoptera of the World, pp. 200-623 in Bulletin of the American Museum of Natural History 2704 (377)</i> on page 12, DOI: 10.1206/377.2, <a href="http://zenodo.org/record/10113630">http://zenodo.org/record/10113630</a>
Krishna Sobti’s Views on Literature and the Poetics of Writing
Get PDFThe Hindi writer Krishna Sobti (1925-2019) carved out a special place for herself within the post-Partition Hindi literary sphere thanks to her idiosyncratic use of language and her bold choices of topics. Known primarily as a novelist, she is also the author of essays and other non-fictional texts. Focusing on the main themes of Sobti’s oeuvre, this study analyses the relationship between her views on poetics and her own literary practice
Krishna Sobti’s Views on Literature and the Poetics of Writing
Get PDFThe Hindi writer Krishna Sobti (1925-2019) carved out a special place for herself within the post-Partition Hindi literary sphere thanks to her idiosyncratic use of language and her bold choices of topics. Known primarily as a novelist, she is also the author of essays and other non-fictional texts. Focusing on the main themes of Sobti’s oeuvre, this study analyses the relationship between her views on poetics and her own literary practice
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No full textMaintaining attention at a task-relevant spatial location while making eye-movements necessitates a rapid, saccade-synchronized shift of attentional modulation from the neuronal population representing the task-relevant location before the saccade to the one representing it after the saccade. Currently, the precise time at which spatial attention becomes fully allocated to the task-relevant location after the saccade remains unclear. Using a fine-grained temporal analysis of human peri-saccadic detection performance in an attention task, we show that spatial attention is fully available at the task-relevant location within 30 milliseconds after the saccade. Subjects tracked the attentional target veridically throughout our task: i.e. they almost never responded to non-target stimuli. Spatial attention and saccadic processing therefore co-ordinate well to ensure that relevant locations are attentionally enhanced soon after the beginning of each eye fixation.When we look at a scene, our gaze does not move continuously across it. Instead, our eyes move discontinuously, shifting gaze rapidly from point to point to focus on different locations in the scene. These eye movements are known as saccades, and during them the brain temporarily and selectively stops processing visual information. In the brain, a particular area of a scene is represented by different neurons before and after a saccade. Paying attention to a relevant location in a scene across an eye movement therefore requires the brain to shift its attentional effects from the neurons that represented that location in the scene before the saccade to the set of neurons that do so after the saccade. Ideally, this shift should happen rapidly and be synchronized with the eye movement. Exactly how long it takes for attention to emerge at a relevant location after a saccade was not clear because attention had not been recorded on a fine enough time-scale immediately after an eye movement. Yao et al. have now addressed this issue in a series of experiments that asked volunteers to focus their eyes on a fixed point. The volunteers had to follow the point with their eyes as it jumped to a new location, and at the same time had to look out for a change in the movement of a pattern of random dots. The results reveal that attention is fully available at the relevant location within 30 milliseconds after the saccade. In fact, the 30-millisecond delay in the emergence of attention matches the period during which vision is suppressed during a saccade. Thus, the change in the brain’s focus of attention coordinates with the saccadic eye movement to ensure that attention can be fixed on a relevant location as soon as possible after the eye movement ends. More studies are now needed to investigate how the brain coordinates its attention and eye-movement processes to synchronize the shift in attention with the eye movement
Speaking of Krishna : rhetoric and revelation in the International Society for Krishna Consciousness (ISKCON)
No full textDrawing on ethnographic research carried out with Hare Krishna devotees in Sydney, Australia, this article examines the relationship between rhetoric and belief in Hare Krishna religious practice. The ethnography explores how doctrinal belief is revealed and consolidated for the religious neophyte in contexts of religious instruction and scriptural pedagogy, in formal and informal reading practices, and in conversant interaction with rhetorically accomplished others. The process of learning and rehearsing movement rhetoric is presented here as a creative process of skill development, the mastery of rhetorical technique being one of the essential aptitudes of the advanced religious practitioner. Even where religious pedagogy demands rote learning or faithful repetition, the author argues, neophytes are far from passive recipients in this learning process, but are rather engaged in a highly creative practice of self-transformation. As rhetorical and citational techniques are learned, rehearsed, and continually refined, they emerge in this account as a primary instrument for effecting the realisation of belief and the religious transformation of the self
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