Impact assessment of silver nanoparticles on plant growth and soil bacterial diversity

The present study was carried out to investigate the impact of silver nanoparticles (AgNPs) on the growth of three different crop species, wheat (Triticum aestivum, var. UP2338), cowpea (Vigna sinensis, var. Pusa Komal), and Brassica (Brassica juncea, var. Pusa Jai Kisan), along with their impact on the rhizospheric bacterial diversity. Three different concentrations (0, 50 and 75 ppm) of AgNPs were applied through foliar spray. After harvesting, shoot and root parameters were compared, and it was observed that wheat was relatively unaffected by all AgNP treatments. The optimum growth promotion and increased root nodulation were observed at 50 ppm treatment in cowpea, while improved shoot parameters were recorded at 75 ppm in Brassica. To observe the impact of AgNPs on soil bacterial community, sampling was carried out from the rhizosphere of these crops at 20 and 40 days after the spraying of AgNPS. The bacterial diversity of these samples was analyzed by both cultural and molecular techniques (denaturing gradient gel electrophoresis). It is clearly evident from the results that application of AgNPs changes the soil bacterial diversity and this is further influenced by the plant species grown in that soil. Also, the functional bacterial diversity differed with different concentrations of AgNPs. ELECTRONIC SUPPLEMENTARY MATERIAL: The online version of this article (doi:10.1007/s13205-016-0567-7) contains supplementary material, which is available to authorized users

A Descriptive Study to Assess the Knowledge regarding Home Based Care of Corona Positive Patients (Mild, Pre-symptomatic) and Quarantined People among the Students of Selected Nursing College, New Delhi

A descriptive study was conducted to assess the knowledge regarding home based care of corona positive patients (mild, pre symptomatic) and quarantined people among the students of selected nursing college. Objective of the study was to assess the knowledge of students regarding home based care of corona positive patients (mild and pre-symptomatic) and quarantined people. By using non experimental descriptive research design it was conducted among 79 subjects who were studying in DGNM 2nd year and DGNM 3rd year of Rufaida College of Nursing by non probability convenience sampling technique. The tool developed for the data collection was a self structured knowledge questionnaire. The data was analyzed using descriptive statistics. Findings revealed that out of 79 subjects, 84.81% had average knowledge followed by 11.39% having good knowledge, 2.53% having poor knowledge and 1.27% having excellent knowledge regardinghome based care of corona positive patients (mild, pre-symptomatic) and quarantined people.</jats:p

The After Life of the Buddha: Parinirvana Images in Eurasia

This article examines religions in which the life of the spiritual leader is as important as the death, and where the narratives of death (and not just of life) enter the image cycles in art. The Buddha willed himself to die when he was eighty at Kushinagara. Buddhism is one of the rare world religions where there is a huge repertoire of mahaparinairvana images. Buddhism values the release from the cycle of rebirths and deaths. The sets and cycles of images that make up the representation of the death of the Buddha in sculpture and paintings in caves spread across Eurasia are described in detail. The death images are important spatially, materially and culturally. These images began to be made in Mathura, were perfected at Gandhara and travelled all the way across Central Asia to China and beyond. The relics left behind after cremation were enshrined in stupas. They represented a continuation of dharma, of the presence of the Buddha even after he had passed on. The article analyses in detail three caves – Cave 26 in Ajanta in Maharashtra, India; Cave 205 in Kizil in Kucha, Central Asia (East Turkestan) and Cave 148 in Mogao, Dunhuang, China. All three caves juxtapose monumental images of the Dying Buddha with different themes related to his death: The Temptation of Demon Mara in Cave 26, Ajanta; how King Ajatashatru was told of Buddha’s passing along with the cremation of the coffin with the mahaparinirvana Buddha in it in Cave 205, Kizil. Cave 148 at Mogao contains the most complete set of scenes and images representing events pre- and post- Buddha’s death in sculptures and murals. In addition, there are Chinese interpretations of the Pure Lands in large murals.</jats:p