1,112 research outputs found
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Justice V.R. Krishna Iyer on fundamental rights and directive principles /
No full textThe image of Krishna in the poems of Mīrā̃ Bāī
No full textThe 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
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
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Justice V.R. Krishna Iyer on the Muslim Women (Protection of Rights on Divorce) Act, 1986.
No full textIncludes the text of the act
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
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
No full textThe 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
No full textThe 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
Author response
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
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Speaking for the bench ::selected judgments of justice V.R. Krishna Iyer /
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