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2295 Sun 23 Jul 2017 LESSON http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University and related NEWS through http://sarvajan.ambedkar.org in
105 sarvajan.ambedkar.org Google’s free service instantly translates words, phrases, and web pages between English and over 100 other languages. and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal D. Paṭikūlamanasikāra Pabba in 23) Classical English,41) Classical Hungarian - klasszikus magyar,42) Classical Icelandic-Klassísk íslensku,43) Classical Igbo,44) Classical Indonesian-Bahasa Klasik Indonesia,45) Classical Irish-Classical Gaeilge,46) Classical Italian- Classica italiana,47) Classical Japanese-古典的な日本語,
Filed under: Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ
Posted by: @ 6:16 am


2295 Sun 23 Jul 2017 LESSON


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D. Paṭikūlamanasikāra Pabba

in 23) Classical English,41) Classical Hungarian - klasszikus magyar,42) Classical Icelandic-Klassísk íslensku,43) Classical Igbo,44) Classical Indonesian-Bahasa Klasik Indonesia,45) Classical Irish-Classical Gaeilge,46) Classical Italian- Classica italiana,47) Classical Japanese-古典的な日本語,

Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skin and full of various kinds of impurities: “In this kāya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.” �

Just as if,
bhikkhus, there was a bag having two openings and filled with various
kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame
seeds and husked rice. A man with good eyesight, having unfastened it,
would consider [its contents]: “This is hill-paddy, this is paddy, those
are mung beans, those are cow-peas, those are sesame seeds and this is
husked rice;” in the same way, bhikkhus, a bhikkhu considers this very
body, from the soles of the feet up and from the hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.” �

Thus
he dwells observing kāya in kāya internally, or he dwells observing kāya
in kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.

https://www.youtube.com/watch?v=O6Ourmzuxf4
Johannes Brahms: Hungarian Dances - Wiener Philharmoniker, Claudio Abbado (Audio video)
41) Classical Hungarian
41) klasszikus magyar

2295 Szo 23 Július 2017 LESSON


R Muniappaji apja RAMAIAH. (88 éves), aki támogatója volt, és a
Techno-Politico-Socio Transformation és a gazdasági Emancipatio Mozgalom
dinamikus védője, békésen elhunyt 2017. július 21-én, 16 órakor. A
hamvasztása egy nagy felvonulás után, a lakóhelyétől a Hennur Grave
udvarig, 11 órakor zajlott. Minden vezető, köztük Sri Marasandra
Muniappaji Karnataka állam BSP, Sri Kamalanabhanji alelnök, Sri
Laxminarayan főtitkár és sok férfi és nő járta a távolságot.

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D. Paṭikūlamanasikāra Pabba

Továbbá,
Bhikkhus, a bhikkhu ezt a testet tekinti a
Lábak felfelé és a haj fején lefelé, amelyet határol
Bőre és különböző szennyeződésekkel teli: “Ebben a káya-ban vannak
A fej szőrszálak, a szőrszálak, a körmök, a fogak, a bőr, a test,
Inak, csontok, csontvelő, vesék, szív, máj, mellhártya, lép,
Tüdő, belek, mesentéria, gyomor, annak tartalmával, székletével, epével,
Váladék, genny, vér, verejték, zsír, könnyek, zsír, nyál, orrnyálkahártya,
Szinoviális folyadék és vizelet. “

Ahogyan,
Bhikkhus, volt egy táska, amelynek két nyílása van, és tele van különbözőekkel
A gabonafélék fajtái, például a dombornyak, a rizs, a mung bab, a tehénbab, a szezám
Magvak és előhántolt rizs. Egy jó látású ember, miután kikapcsolta,
Megfontolja [annak tartalmát]: “Ez a dombhéj, ez a rizs, azok
A babbab, a tehénbab, a szezámmag, és ez
Előhántott rizs “, ugyanúgy, bhikkhus, a bhikkhu ezt tartja
Test, a talpoktól a felfelé és a hajból a fej lefelé,
Amelyet bőrének határol és különböző szennyeződésekkel teli:
“Ebben a káyában vannak a fej hajszálai, a test szőrei,
Körmök, fogak, bőr, hús, inak, csontok, csontvelő, vesék, szív,
Máj, mellhártya, lép, tüdő, belek, mezentéria, gyomor és annak
Tartalmak, széklet, epe, váladék, genny, vér, verejték, zsír, könnyek, zsír,
Nyál, orrnyálkahártya, szinovális folyadék és vizelet. “

És így
Ő lakik megfigyelése kāya kāya belül, vagy ő lakik figyelem kāya
Kāya külsõleg, vagy a kāya kāya megfigyelésén kívül tartózkodik, és
külsőleg; Ő lakik megfigyelve a samudaya a jelenségek kāya, vagy ő
Tartózkodik megfigyelve a jelenségek elhalálozását káyában, vagy lakik
Megfigyelve a samudayát és a jelenségek elhaladását káyában; különben,
[Felismerve:] “ez káya!” Sati jelen van benne, csak annyira
Puszta ñāṇa és puszta paṭissati, ott lakik, és nem tapad
Bármit a világon. Így bhikkhus, a bhikkhu megfigyelés alatt áll
Kāya in kāya.



It
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Depending on your real job, it’s a…
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https://www.youtube.com/watch…

42) Classical Icelandic
42) Klassísk íslensku

2295 sunnudagur 23. júlí 2017 LESSON


R Muniappaji faðir RAMAIAH. (88 ára) sem var stuðningsmaður okkar og
öflugur varnarmaður Techno-Politico-Socio Transformation og Economic
Emancipatio Movent fór friðsamlega á 21. júlí 2017 klukkan 16:00.
Cremation hans eftir grand procession frá búsetu sinni til Hennur Grave
garðsins átti sér stað klukkan 11:00. Allir leiðtogar þar á meðal, Sri
Marasandra Muniappaji Karnataka ríki BSP, Sri Kamalanabhanji
varaforseti, Sri Laxminarayan framkvæmdastjóri og margir karlar og konur
gengu í fjarlægð. State forseti N Maheshji greiddi tributes hans.

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Og láttu þér rétta þýðingu á móðurmálinu fyrir þessa google þýðing til að ná eilífri sælu sem lokamarkmið

D. Paṭikūlamanasikāra Pabba

Að auki,
Bhikkhus, bhikkhu telur þessa líkama, frá sólunum á
Fætur upp og frá hárið á höfuðið niður, sem er afmarkað af henni
Húð og fullt af ýmis konar óhreinindi: “Í þessu kaki eru
Hárið á höfði, hár á líkamanum, neglur, tennur, húð, hold,
Sinar, bein, beinmerg, nýru, hjarta, lifur, pleura, milta,
Lungum, þörmum, blöðruhálskirtli, maga með innihaldsefnum, hægðum, galli,
Slegla, blása, blóð, svita, fita, tár, fita, munnvatn, nefslímur,
Samhliða vökva og þvag. “

Rétt eins og ef,
Bhikkhus, það var poki með tvær opnir og fyllt með ýmsum
Tegundir af korni, svo sem Hill-Paddy, Paddy, Mung baunir, kýr-ert, sesam
Fræ og husked hrísgrjón. Maður með góða sjón, að hafa fest það,
Myndi íhuga [innihald þess]: “Þetta er Hill-Paddy, þetta er Paddy, þá
Eru mung baunir, það eru kýr-ert, það eru sesamfræ og þetta er
Husked hrísgrjón; “á sama hátt, bhikkhus, bhikkhu telur þetta mjög
Líkami, frá sóla fótanna upp og frá hárið á höfuðið niður,
Sem er afmarkað af húðinni og fullt af ýmis konar óhreinindi:
“Í þessum kaki eru hárið á höfði, hár líkamans,
Neglur, tennur, húð, hold, sinar, bein, beinmerg, nýra, hjarta,
Lifur, pleura, milta, lungur, þörmum, mesentery, maga með
Innihald, saur, galli, slímhúð, pus, blóð, sviti, fita, tár, fita,
Munnvatni, nefslímhúð, samhliða vökva og þvag. “

Þannig
Hann dvelur að fylgjast með Kāya í Kāya innbyrðis, eða hann dvelur að fylgjast með Kāya
Í Kāya utan, eða hann býr að fylgjast með Kāya í Kāya innan og
Utan Hann dvelur að fylgjast með samudaya fyrirbæri í Kāya, eða hann
Dvelur að fylgjast með brottför fyrirbæri í Kāya, eða hann býr
Fylgjast með samudaya og sleppa fyrirbæri í kāya; eða annars,
[Að átta sig á:] “Þetta er kāya!” Sati er til staðar í honum, bara að því marki
Aðeins ñṇṇa og aðeins paṭissati, hann býr í aðskilinn, og lýkur ekki
Til neitt í heiminum. Þannig bhikkhus, bhikkhu dvelur að fylgjast með
Kāya í kāya.

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Magnus Þór Sigmundsson: “For all those who want to order this CD it
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vocals “Í…

Happy
Registration Day fellow Heroes and Heroines. Today is the big day to
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https://www.youtube.com/watch?v=D9HK7K3Db2Y
CLASSIC CULTURE IGBO UKWU WHERE KINGS ARE LIFTED HIGH

43) Classical Igbo

2295 Sun 23 Jul 2017 IHEÞM


R Muniappaji nna RAMAIAH. (88 afọ) bụ onye anyị supporter na a na-akpa
ike agbachitere Techno-Politico-ọhaneze Mgbanwe na Economic Emancipatio
Movent agabigawo n’udo on 21 Jul 2017 na 4pm. Ya ịkpọ ozu ọkụ mgbe a
magburu edikan si ya obi na Hennur Shiol yad mere na 11am. All isi
gụnyere, Sri Marasandra Muniappaji Karnataka State BSP, Sri
Kamalanabhanji Vice President, Sri Laxminarayan General Secretary na
ọtụtụ ndị ikom na ndị inyom na-eje ije na distance.State President N
Maheshji ugwo ya tributes.

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na-ejere ezi translation na nne gị ire maka google translation iru Ebigh Bliss ka Final Mgbaru Ọsọ

D. Paṭikūlamanasikāra Pabba

Ọzọkwa,
bhikkhus, a bhikkhu weere nke a n’ahụ, si ọbụ
ụkwụ na si ntutu na isi ala, nke a na-delimited site ya
akpụkpọ jupụtara iche iche iche iche nke adịghị: “Na nke a kāya, e nwere
ntutu isi, ntutu nke ahụ, mbọ, ezé, anụ ahụ, anụ ahụ,
akwara, ọkpụkpụ, ụmị ọkpụkpụ, akụrụ, obi, imeju, pleura, splin,
akpa ume, eriri afọ, mesentery, afo na ya, feces, bile,
phlegm, abu, ọbara, ọsụsọ, abụba, anya mmiri, griiz, asu, gọzie gị imi,
synovial ọmụmụ na mmamịrị. “

Dị nnọọ ka ọ bụrụ na,
bhikkhus, e a akpa na-enwe abụọ oghere na jupụtara dị iche iche
iche iche nke ọka, dị ka ugwu paddy, paddy, mung agwa, ehi-peas, sesame
mkpụrụ-husked osikapa. A nwoke na-ezi ụzọ, ebe unfastened ya,
ga-atụle [dị na ya na]: “Nke a bụ ugwu ugwu paddy, nke a bụ paddy, ndị
bụ mung agwa, ndị na-ehi-peas, ndị bụ sesame osisi na nke a bụ
husked osikapa; “ke otu ụzọ, bhikkhus, a bhikkhu weere nke a
ahu, si ọbụ ụkwụ elu na si ntutu na isi ala,
nke a na-delimited site ya akpụkpọ jupụtara iche iche iche iche nke adịghị:
“Na nke a kāya, e nwere ntutu isi, ntutu nke ahụ ahụ,
mbọ, ezé, anụ ahụ, anụ ahụ, akwara, ọkpụkpụ, ụmị ọkpụkpụ, akụrụ, obi,
imeju, pleura, splin, akpa ume, eriri afọ, mesentery, afo na ya
ọdịnaya, feces, bile, phlegm, abu, ọbara, ọsụsọ, abụba, anya mmiri, griiz,
asu, gọzie gị imi, synovial ọmụmụ na mmamịrị. “

N’ihi ya
o bi edebe kāya na kāya internally, ma ọ bụ o bi edebe kāya
na kāya externally, ma ọ bụ o bi edebe kāya na kāya internally na
externally; o bi edebe samudaya nke phenomena na kāya, ma ọ bụ ọ
bi-edebe agabiga nke phenomena na kāya, ma ọ bụ o bi
edebe samudaya na-agabiga nke phenomena na kāya; ma ọ bụ ọzọ,
[Ifiọkde:] “nke a bụ kāya!” Sati bụ ugbu a na ya, dị nnọọ ruo n’ókè
nke mere Nana na mere paṭissati, o bi mmasị, na anaghị jidesienụ
na ihe ọ bụla na ụwa. N’ihi ya, bhikkhus, a bhikkhu bi edebe
kāya na kāya.


IGBO
UKWU PEOPLE OF ANAMBRA STATE, NIGERIA STILL HOLD THEIR ANCIENT CULTURE
VERY TIGHT. EVERY YEAR THEY CELEBRATE THEIR NEW YAM FESTIVAL IN A
CLASSICAL WAY

https://www.youtube.com/watch?v=2nrgTossoB0&t=540s
Degung Sundanese Music of West Java

44) Classical Indonesian
44) Bahasa Klasik Indonesia

2295 Sun 23 Jul 2017 PELAJARAN

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Dan membuat terjemahan yang benar dalam bahasa ibu Anda untuk
terjemahan google ini untuk mencapai kebahagiaan abadi sebagai tujuan
akhir

D. Paṭikūlamanasikāra Pabba

Selanjutnya,
Para bhikkhu, seorang bhikkhu menganggap tubuh ini, dari telapak tangan para bhikkhu
Kaki dan dari rambut di kepala ke bawah, yang dibatasi olehnya
Kulit dan penuh dengan berbagai jenis kotoran: “Di kāya ini ada
Rambut kepala, rambut dari tubuh, kuku, gigi, kulit, daging,
Tendon, tulang, sumsum tulang, ginjal, jantung, hati, pleura, limpa,
Paru-paru, usus, mesenterium, perut dengan isinya, kotoran, empedu,
Dahak, nanah, darah, keringat, lemak, air mata, lemak, air liur, lendir hidung,
Cairan sinovial dan urin. “

Sama seperti jika,
Para bhikkhu, ada tas yang memiliki dua bukaan dan diisi dengan berbagai macam
Jenis gandum, seperti padi bukit, padi, kacang hijau, kacang polong, wijen
Biji dan beras. Seorang pria dengan penglihatan yang baik, setelah melepasnya,
Akan mempertimbangkan [isinya]: “Ini adalah bukit-padi, ini adalah padi, itu
Adalah kacang hijau, yaitu kacang-kacangan, yaitu biji wijen dan ini adalah biji wijen
Nasi, “dengan cara yang sama, para bhikkhu, seorang bhikkhu menganggap ini sangat penting
Tubuh, dari telapak kaki ke atas dan dari rambut di kepala ke bawah,
Yang dibatasi oleh kulitnya dan penuh dengan berbagai jenis kotoran:
“Di kāya ini, ada rambut kepala, bulu tubuh,
Kuku, gigi, kulit, daging, tendon, tulang, sumsum tulang, ginjal, jantung,
Hati, pleura, limpa, paru-paru, usus, mesenterium, perutnya
Isi, kotoran, empedu, dahak, nanah, darah, keringat, lemak, air mata, minyak,
Air liur, lendir hidung, cairan sinovial dan urin. “

Demikian
Dia tinggal mengamati kāya di kāya secara internal, atau dia berdiam mengamati kāya
Di kāya secara eksternal, atau dia tinggal mengamati kāya di kāya secara internal dan
Secara eksternal; Dia tinggal mengamati samudaya fenomena di kāya, atau dia
Tinggal mengamati fenomena yang berlalu di kāya, atau dia tinggal
Mengamati samudaya dan mewariskan fenomena di kāya; atau,
[Sadari:] “ini kāya!” Sati hadir di dalam dia, sejauh
Hanya ñāṇa dan hanya paṭissati, dia tinggal terpisah, dan tidak berpegangan
Untuk apapun di dunia Dengan demikian, para bhikkhu, seorang bhikkhu berdiam mengamati
Kāya di kāya


Artists:
Suara Parahiangan. Album: Degung-Sabilulungan: Sundanese Music of West
Java, Vol. 2. Sounds of the World (1999). Track list below. Enjoy the
music! …
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https://www.youtube.com/watch?v=8a9UpX9PTUo
Indonesian natural beauty secrets


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Inisheer - Irish Traditional Music

45) Classical Irish
45) Classical Gaeilge

2295 Sun 23 Iúil, 2017 CEACHT

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agus a sholáthar aistriúchán ceart i do theanga mháthair ar an
aistriúchán google a bhaint amach Eternal Bliss mar Sprioc Deiridh

D. Paṭikūlamanasikāra Pabba

Ina theannta sin,
bhikkhus, measann bhikkhu seo comhlacht an-, ó na boinn na
chosa in airde agus ón ghruaig ar an ceann síos, a theorainneacha socraithe ag a
craiceann agus go hiomlán de chineálacha éagsúla na n-eisíontas: “Sa Kaya, tá
na ribí an chinn, ribí de chuid an chomhlachta, tairní, fiacla, craiceann, flesh,
tendons, cnámha, smeara, duáin, croí, ae, pleura, spleen,
scamhóga, intestines, mesentery, boilg lena bhfuil ann, feces, bile,
phlegm, pus, fuil, allas, saill, deora, ramhar, seile, mucus nasal,
sreabhach synovial agus fuail. “

Díreach amhail is dá gcuirtí
bhikkhus, bhí mála a bhfuil dhá oscailtí agus líonadh le éagsúla
cineálacha gráin, cosúil le cnoc-Paddy, Paddy, pónairí mung, bó-piseanna, sesame
síolta agus rís scilligthe. Fear le radharc na súl go maith, tar unfastened é,
Bheadh ​​a mheas [a bhfuil ann]: “Tá cnoc-Paddy, Tá sé seo an Paddy, iad siúd
Tá pónairí mung, iad siúd bó-piseanna, tá na síolta sesame agus tá sé seo
rís scilligthe = “ar an mbealach céanna, bhikkhus, measfaidh bhikkhu seo an-
comhlacht, ó na boinn na cosa suas agus as an ghruaig ar an ceann síos,
atá teormharcáilte ag a chraiceann agus go hiomlán de chineálacha éagsúla na n-eisíontas:
“Sa Kaya, tá na ribí an chinn, ribí de chuid an chomhlachta,
tairní, fiacla, craiceann, flesh, tendons, cnámha, smeara, duáin, croí,
ae, pleura, spleen, na scamhóga, intestines, mesentery, boilg lena
t-ábhar, feces, bile, phlegm, pus, fuil, allas, saill, deora, ramhar,
seile, mucus nasal, sreabhach synovial agus fuail. “

dá bhrí sin
dwells sé ag breathnú Kaya i Kaya go hinmheánach, nó dwells sé Kaya breathnú
i Kaya go seachtrach, nó dwells sé ag breathnú Kaya i Kaya laistigh agus
go seachtrach; dwells sé ag breathnú ar an samudaya na feiniméin i Kaya, nó sé
dwells breathnú ar an rith ar shiúl na feiniméin i Kaya, nó dwells sé
breathnú ar an samudaya agus rith ar shiúl na feiniméin i Kaya; nó eile,
[A bhaint amach:] “Is é seo Kaya!” Tá Sati i láthair i dó, ach a mhéid
de nana ach ní bhíonn ach agus paṭissati ach ní bhíonn ach, dwells sé scoite, agus ní cling
le haon ní ar fud an domhain. Dá bhrí sin, bhikkhus, dwells a bhikkhu breathnú
Kaya i Kaya.


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December 2013…
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46) Classical Italian
46) Classica italiana

2295 dom 23 lug 2017 LESSON

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D. Paṭikūlamanasikāra Pabba

Inoltre,
Bhikkhus, un bhikkhu considera questo stesso corpo, dalle suole del
I piedi in su e dai capelli sulla testa verso il basso, che è delimitata dal suo
Pelle e piena di vari tipi di impurità: “In questo kāya ci sono
I peli della testa, i peli del corpo, le unghie, i denti, la pelle, la carne,
Tendini, ossa, midollo osseo, reni, cuore, fegato, pleura, milza,
Polmoni, intestini, mesenteria, stomaco con il suo contenuto, feci, bile,
Fegato, pus, sangue, sudore, grasso, lacrime, grasso, saliva, muco nasale,
Liquido sinoviale e urine “.

Proprio come se,
Bhikkhus, c’era una borsa avente due aperture e riempita di varie
Tipi di grano, come riso, risaia, mung fagioli, mucche, sesamo
Semi e riso semigreggio. Un uomo dalla buona vista, dopo averlo scolpito,
Avrebbe preso in considerazione [il suo contenuto]: “Questo è il riso, questo è risone, quelli
Sono fagioli di mung, quelli sono mucche, sono semi di sesamo e questo è
Riso semigreggio “, allo stesso modo, bhikkhus, un bhikkhu lo considera molto
Corpo, dalle suole dei piedi in su e dai capelli sulla testa in giù,
Che è delimitata dalla sua pelle e piena di vari tipi di impurità:
“In questo kāya, ci sono i peli della testa, i peli del corpo,
Chiodi, denti, pelle, carne, tendini, ossa, midollo osseo, reni, cuore,
Fegato, pleura, milza, polmoni, intestini, mesenteria, stomaco con il suo
Contenuti, feci, bile, flegma, pus, sangue, sudore, grasso, lacrime, grasso,
Saliva, muco nasale, liquido sinoviale e urina “.

così
Egli dimora osservando kāya in kāya internamente, o si abita osservando kāya
In kāya esternamente, o dimora osservando kāya in kāya internamente e
esternamente; Egli vive osservando il samudaya dei fenomeni in kāya, o lui
Abita ad osservare il passaggio di fenomeni in kāya, o si dimora
Osservando il samudaya e abbandonando i fenomeni in kāya; o altro,
[Realizzando:] “questo è kāya!” Sati è presente in lui, solo nella misura
Di mera ñāṇa e mere paṭissati, dimora distaccato e non si aggrappa
A tutto il mondo. Così, bhikkhus, un bhikkhu abita osservando
Kāya in kāya.


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47) Classical Japanese
47)古典的な日本語

2295 Sun 2011年7月23日レッスン

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D.PaṭikūlamanasikāraPabba

さらに、
bhikkhus、bhikkhuは、この非常に体を、
頭の上の髪の毛を上にして、下の髪の毛から
さまざまな種類の不純物でいっぱいになっています: “このkāyaでは、
頭の髪、体の髪、爪、歯、皮膚、肉、
腱、骨、骨髄、腎臓、心臓、肝臓、胸膜腔、脾臓、
肺、腸、腸間膜、胃の内容物、糞便、胆汁、
痰、膿、血液、汗、脂肪、涙、グリース、唾液、鼻粘液、
滑液および尿。

まるで、
ビックフース、2つの開口部を持ち、様々な
山菜、水田、緑豆、牛肉、ゴマなどの穀類
種子と玄米。良い視力を持つ男は、それを外して、
[その内容]を考えてみましょう: “これは山腹です、これは水田です。
彼らは牛のエンドウ豆、それらはゴマであり、これは
同じように、bhikkhus、bhikkhuはこれを非常に考慮する
身体、足の裏から頭の上の髪の毛まで、
その皮膚によって区切られ、様々な種類の不純物で満たされている:
「このカヤには、頭の毛、体の毛、
爪、歯、皮膚、肉、腱、骨、骨髄、腎臓、心臓、
肝臓、胸膜腔、脾臓、肺、腸、腸間膜、胃
内容物、糞便、胆汁、痰、膿、血液、汗、脂肪、涙、グリース、
唾液、鼻粘液、滑液および尿が含まれる。

従って
彼はkāyaを内部で観察しているか、kāyaを観察している
kāyaを外部で観察するか、彼はkāyaを内部的に観察しています。
外部;彼はkāyaの現象のsamudayaを観察している、または彼は
kāyaの現象の通過を観察するか、彼が住む
samudayaを観察し、kāyaの現象を追い払う。そうでなければ、
[実現する]「これはkāyaです!」satiは彼の中に存在します。
単なるñāṇaおよび単なるpaṭissatiの、彼は離れて住み、そして固まらない
世界の何かにこうして、ビックフ、ビックフは観察を続ける
kāyaのkāya。


The
Lord hath taken away thy judgments, he hath cast out thine enemy: the
King of Israel, even the Lord, is in the midst of thee: thou shalt not
see evil any…
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07/22/17
Online Dr. B.R. Ambedkar Conference 2017 – Quest for Prabuddha Bharath
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Online Dr. B.R. Ambedkar Conference 2017 – Quest for Prabuddha Bharath

The Government of the State of Karnataka (India) organized a three day
International Conference on the theme: ‘Reclaiming Social Justice,
Revisiting Ambedkar’ between 21 – 23 July 2017. This Conference
celebrates the 126th birth Anniversary of Dr. B.R. Ambedkar by using his
life and work as inspiration to reflect on the contemporary
significance of social, political and
economic justice in India and across the world. The organizers hope and
believe that this Conference may reshape and reorder political and
policy priorities in current public discourse especially in complex,
deeply diverse, and inegalitarian societies such as India. This event
will emphasize sustained engagement between theory and practice by
bringing together academics and social activists on one hand and those
involved in governance, politics, and policy on the other.

Panelist : Sudhir Krishnaswamy, Managing Trustee at the CLPR will chair
a keynote session on 22nd July 2017 between 2 P.M and 3.3o P.M.

Details : Concept note, list of speakers , panels and updates can be accessed here : https://www.questforequity.org/ and //www.facebook.com/events/1914478008795222/


The
Government of the State of Karnataka (India) will organize a three day
International Conference on the theme: ‘Reclaiming Social Justice,
Revisiting…
clpr.org.in

https://www.questforequity.org/aboutIntro.php#Legacy

About Babasaheb Dr.B.R. Ambedkar
Popularly known as Babasaheb, Dr. Bhimrao Ambedkar is best remembered
for his role as Chairman of the Drafting Committee of the Indian
Constitution. His visionary charter guarantees socio-economic equality
for all (“Right to Equality & Right against Exploitation”),
religious tolerance and secularism (“Right to Freedom of Religion”) and
equally importantly, the “Right to Live with Human Dignity”. Together
these vouchsafe legal protections for “life, liberty and the pursuit of
happiness” regardless of a person’s caste, religion, gender or
ideological inclination. Under his able leadership, our Constitution
made a drastic departure from the regressive social norms that had been
pervasive in India.

However, in hailing Dr. Ambedkar for
spearheading this pioneering social charter, we must not limit his
contribution to just the Constitution. It is critical that we revisit
the remarkable man, and the rich legacy that he has left behind for us.


First, Dr. Ambedkar was one of the foremost intellectuals that India
has seen. His seminal analyses of the root causes of socio-economic and
political inequities (not just in India, but in the Americas and Europe)
and his strategies to overcome these have continued to be a source of
inspiration to various struggles throughout the world. His masterful
analyses on Indian culture and religion, on labour rights, on macro and
development economics etc. continue to radically shape the study of
politics, sociology, human rights and economics. Apart from MK Gandhi
and J. Nehru, B. Ambedkar is the one of the few public figures from
India who is systematically studied in various universities across the
world.

Second, Dr. Ambedkar was an institution builder, and he
has crafted a number of organisations of modern India. Most of these
survive even today, and are critical to the day to day functioning of
India. For instance, Dr. Ambedkar’s PhD thesis of 1923 titled “The
Evolution of Provincial Finance in British India” dealt with
centre-state finances in British India between 1833 and 1921. It
received international acclaim and went on to influence the federal
structures adopted by various nations including India. India’s 14
Finance Commissions, which address problems of vertical and horizontal
imbalances in finances, are an outcome of this seminal thesis.


Dr. Ambedkar was also inextricably connected with the Reserve Bank of
India (RBI). RBI was created on the basis of guidelines he presented to
the “Royal Commission on Indian Currency & Finance” in 1925 and his
book titled “The Problem of the Rupee- Its Problems and Its Solution”.


Similarly, Dr. Ambedkar was almost single handedly responsible for
establishing the Central Technical Power Board, the National Power Grid
System and the Central Water Irrigation and Navigation Commission. He
also played an important role in the establishment of the Damodar Valley
project, Hirakud project and Sone river project.

Third, B.
Ambedkar was a champion of labour rights at a time when the concept of
workers’ rights did not exist. In India, much before other nations even
started thinking about instituting just and fair conditions for workers,
Dr. Ambedkar successfully led the struggle for reducing work from 12
hours a day to 08 hours in 1942. He also vehemently (and successfully)
protested against the “Black Bill” which the colonial government was
using to suppress workers’ strikes.

His commitment to labour
rights is also visible in Article 19 (c) of our Constitution which
guarantees the fundamental right to form associations or unions.


Fourth, Dr. Ambedkar was one of the most prominent voices supporting the
empowerment of women. His first academic paper, which he presented to
Alexander Goldenweiser’s anthropology seminar in May 1916, specifically
addressed the position of women in India. He posited that women
traditionally enjoyed a high status in ancient India, and with unerring
accuracy pointed out that because of the inherent patriarchy of the
Manusmriti, women in India were accorded no rights to education,
property or divorce, or even of mobility. Thus, in Dr. Ambedkar’s mind,
reforming the social status of women was critical in the fight against
caste.

As India’s first Law Minister, Babasaheb Ambedkar
spearheaded the introduction of the Hindu Code Bill, giving rights of
inheritance and property ownership to women. Both he and Jawaharlal
Nehru believed it was a “vital step in the introduction of true
democracy in India, and would remove the practices and the logic that
underpinned the caste system. To them, it was state sanctioned legality
to secure the “ethical revolution” needed to implement “true democracy
in India.

Fifthly, Babasaheb firmly believed that a government’s
primary duty was to guarantee and deliver those conditions that would
actualise fullness of life for every citizen regardless of their caste,
gender, religion or class. Therefore, along with the Congress Party, he
gave India the world’s oldest and farthest-reaching affirmative action
programme, which guarantees equality of opportunity for all. Today this
programme is hailed the world over as the most radical programme of
social justice ever conceived.

This programme is specifically
designed to rectify centuries of historical injustices and create a
holistic future for people who have hitherto been excluded from
societies. It is nothing short of State sponsored social re-engineering
to establish a just and equitable society, something Dr. Ambedkar firmly
believed in. He saw in the institutions of Indian democracy the best
guarantee for the future development and welfare of all peoples’ in
India, especially the oppressed and marginalised.


https://www.questforequity.org/resources.php

Legislation related to
Scheduled Castes and Scheduled Tribes Welfare

BD Sharma Draft Model Guidelines, Panchayats (Extension to the Scheduled Areas) Act
Centre, State Acts and Rules on Manual Scavenging
Constitution (Eighty-Ninth Amendment)Act, 2003
Constitution (Sixty-fifth Amendment) Act, 1990
Draft Model Panchayat and Gram Swaraj Act
Employment of Manual Scavengers and Construction of Dry Latrines Prohibition Act, 1993
Forest (Conservation) Act, 1980, with amendments made in 1988
Model Rules for Panchayats (Extension to the Scheduled Areas) Act
National Rural Employment Guarantee Act, 2005
Panchayats (Extension to the Scheduled Areas) Act, 1996
Prohibition of Manual Scavenging Act, 2013
Prohibition of Manual Scavenging Rules, 2013
Proposed amendments to Article 243 of the Constitution
Protection of Civil Rights Rules, 1977
The National Commission for Safai Karamcharis Act, 1993
The Protection of Civil Rights Act, 1955
The Protection of Human Rights Act, 1994
The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Act, 1989
The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Act, 2015
The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Amendment Act, 2016
The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Rules, 1995
The Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Rules, 2016
The Scheduled Tribes and other Traditional Forest Dwellers (Recognition of Forest Rights) Act, 2006


“Humans are mortal. So are ideas. An idea needs propagation as much as a
plant needs watering. Otherwise both will wither and die.”
data on
scheduled castes and scheduled tribes

Access to Public Services
Discrimination
Economic data
Education data
Employment in Private Sector
Employment in Public Sector
Health data
Household Data


“Democracy is not merely a form of Government. It is primarily a mode
of associated living, of conjoint communicated experience. It is
essentially an attitude of respect and reverence towards our fellow
men.”
Papers and Articles
Filter By Author :

Case for Caste-based Quotas in Higher Education
Repairing Complex Historical Injustice
Punishing Dalit Assertiveness
For a New Rendezvous with Dr. Ambedkar
The Dalit Issue: A Hindu Perspective
Cultural Diversity Acclaimed but Social and Economic Diversity Ignored
Inclusive Development as an Effective Nation Building Strategy: A
Macro View of Status of Excluded and Marginalized Communities in India
Dalits To Accept Globalisation: Lessons from the Past and Present
Health Status of Dalits in India
Growing crimes against Dalits in India Despite Special Laws: Relevance of Ambedkar’s Demand for ‘Separate Settlement
Identifying Other Backward Classes
The Plights of Dalit: A Challenge to the Social Work Profession
U. P. Tops in Punishing Those Committing Crimes Against Dalits
Social Democracy in Indian Villages: The Experience of Dalits in Southern Tamil Nadu
Untouchability and Intercaste Relations in Rural India: The Case of Southern Tamil Villages
Reserved, but Restricted
The Political Economy of Capitalism, ‘Development’, and Resistance: the State and Adivasis in India
Situating Scheduled Castes and Scheduled Tribes in the Post-2015 Development Framework
Making Post-2015 Matter for Socially Excluded Groups in India
India: Moving Towards Equal Opportunities for All
When Women Farm India’s Land: How to Increase Ownership?
Protecting Women from Domestic Violence
Why India Needs the Women’s Reservation Bill
Thorny Transition: Women’s Empowerment and Exposure to Violence in India
Measuring Poverty
Poverty and Inequality in India: A Re-Examination
Food and Nutrition in India: Facts and Interpretations
Counting the World’s Poor: Problems and Possible Solutions
Data and Dogma: The Great Indian Poverty Debate
High income improves evaluation of life but not emotional well-being
Regional Poverty Estimates for India
Relative Deprivation, Inequality, and Mortality
Health, Inequality, and Economic Development
How to Monitor Poverty for the Millennium Development Goals
Inequalities in Income and Inequalities in Health
Is World Poverty Falling
Restoring ‘Title Deeds to Humanity’: Lawless Law, Living Death, and the Insurgent Reason of Babasaheb Ambedkar
Political Justice, Legislative Reservation for Scheduled Castes and Social Change
Humiliation and Justice
Emanicipation as Justice: Babasaheb Ambedkar’s Legacy and Vision
The Twilight of Human Rights in India
Why Did Poverty Decline in India? A Non-Parametric Decomposition Exercise
Access to Bank Credit: Implications for Dalit Households
Access to Health Care and Patterns of Discrimination: A Study of
Dalit Children in Selected Villages in Gujarat and Rajasthan.
Addressing Group Inequalities Social Inclusion Policies in the Great Transformation of Emerging Economies
Capturing Benefits from Public Policy Initiatives in
India-InterGroup Differences in Access to and Usage of the Rashtriya
Swasthya Bima Yojana Health Insurance.
Caste and Social Exclusion Issues Related to Concept, Indicators and Measurement
Caste Discrimination and Social Justice in Sri Lanka-An Overview
Caste, Employment, and Wages in India How do Employees from Different Social Groups Fare in India’s Labour Market
Caste-Based Discrimination and Atrocities on Dalit Christians and the Need for Reservations
Caste-Based Discrimination in South Asia- A Study of Bangladesh.
Christian Communities of India-A Social and Historical Overview.
Comparative Contexts of Discrimination Caste and Untouchability in South Asia
Dalit Children in Rural India- Issues Related to Exclusion and Deprivation
Dalit Christians in India: Discrimination, Development Deficit and the Question for Group-Specific Policies.
Dalit Empowerment and Vocational Education — An Impact Study
Dalits and the Right to Food Discrimination and Exclusion in Food-related Government Programms.
Dalits in Business- Self Employed Scheduled Castes in Northwest India.
Dalits with Disabilities-The Neglected Dimension of Social Exclusion
Discriminatory Behaviour- A Review of the Issues
Dr. Ambedkar’s Strategies Against Untouchability and the Caste System
Engaging with Caste Academic Discourses, Identity Politics and State Policy
Ethnicity, Religion and Culture based Discrimination- A Study of Malaysia
Evaluating the Social Orientation of India’s Integrated Child Development Services (Anganwadi)
Exclusion and Discrimination in Schools Experiences of Dalit Children
Gender and Caste-Based Inequality in Health Outcomes in India
Gendered Risks, Poverty and Vulnerability in India- Case Study of the Indian National Rural Emploment Act (Madhya Pradesh)
Health Status and Access to Health Care Services Disparities among Social Groups in India
Hostel Schemes for Dalit Students How Inclusive and Incentive Oriented for Higher Education
Housing Situation among the Poor and Marginalised Rural Households-
A Study of Indira Awaas Yojana in Selected Districts of Odisha and
Maharashtra.
Human Development and the Status of Social Groups in Gujarat
Human Development Index Calculations for Social Groups in India
with Extensions to Include Living Conditions and Social Networks
In the Footsteps of Ambedkar: Mobility, Identity and Dalit Initiatives for Change
In the Name of Globalisation-Meritocracy, Productivity and the Hidden Language of Caste
Interactions between Religion and Development in India-Values, Organizations and Social Movements
Local Governance in the Fifth Scheduled Tribal Areas-A Study of Maharashtra and Odisha
Observations on the Dalits in Indian Villages — 1963-2004
Religious Communities in India -A Development Profile
Reservation in Employment, Education and Legislature — Status and Emerging Issues
Reservation Policy in India - Dimensions and Issues
Reservations in the Private Sector – Issues, Concerns and Prospects
Rural Non-Farm Employment of the Scheduled Castes – A Comparative Study
Socio-Economic Characteristics of Tribal Communities That Call Themselves Hindu
Urban Labour Market Discrimination
Will India’s Attainment of MDGs Be An Inclusive Process
Blind Spots- Measuring the Limitations of Polio Vaccination Delivery in Dalit Communities in Gujarat, India
Broken Can Heal: The Life and Work of Manjula Pradeep of India
Dalit Rights
Equality- Study on Manual Scavenging
From Promise to Performance- Ecological Sanitation As a Step Towards The Elimination of Manual Scavenging in India
Gender Violence and Access to Justice for the Dalit Woman
Is the Present Education a Tool for Liberation of Dalit Women.
Justice Undelivered- Public Hearing on the Lack of Enforcement of
The Scheduled Castes and The Scheduled Tribes (Prevention of Atrocities)
Act, 1989 in Gujarat
Education for Social Engineering
A Legally Immune Form of Discrimination: A Report on the Socio-Economic Boycott of Dalits in Gujarat
Story of Denial: What the Media Has to Say
Struggle for Justice and Survival: A Study on Socio-Economic
Condition of Families Affected due to the Death of Head of the Family
Working as Manhole Worker
Lesser Humans: Scavengers of the Indian Republic
Understanding Untouchability: A Comprehensive Study of Practices and Conditions in 1589 Villages
Untouchable in School: Experiences of Dalit Children in Schools in Gujarat
Caste, Inequality, and Poverty Inter-Household Income and Consumption Disparities in India
Caste-Based Discrimination in Nepal
Ambedkarites against Ambedkar
Caste in the Play of Corruption
Counting Castes Advantage the Ruling Class
Dalits Cry on the Eve of the Ambedkar Festival
Dance of Demonocracy
Debating Dalit Emancipation
Deconstructing Ambedkar
Dichotomisation of Caste and Class
Dismantling Dalit with a Poisonous PIL
High Courts Verdict on Khairlanji Justice Diminished
How the State Treats Friends and Foes of the Oppressed
Humiliation - Class Matters Too
In Thy Name Ambedkar
Indias Jati Panchayati Raj
Khairlanji and Its Aftermath Exploding Some Myths
No Swachh Bharat without Annihilation of Caste
One More Reservation
Reverting to the Original Vision of Reservations
Subalternism vs Dalitism
The Holy Cow
To the Self Obsessed Marxists and Pseudo Ambedkarites
Two Years of an Ambedkar Bhakt and the Plight of Dalits
Caste and the Power Elite in Allahabad
Philosophies and Respect, Self-Respect, Freedom, Recognition and Liberation
The Thought and Ideology of Jotirao Phule
Caste
Reinventing Mahatma Jotiba Phule for the Twenty First Century
Dalits and African Americans in 21st Century- Learning from Cross-Cultural Experiences
Changes in Dalit and Afro-American Identity in the Context of Intensified Capitalism
Ambedkar’s Legacy Viewed From The 21st Century
Contesting ‘Self’ and ‘Other’- Identities of Caste, Tribe, Gender and Beyond
Revolutionary Traditions of Indian Feminism
The State, Religious Conflicts and Tribal Oppression
Higher Education and the Scheduled Castes in Maharashtra


“What are we having this liberty for? We are having this liberty in
order to reform our social system, which is full of inequality,
discrimination and other things, which conflict with our fundamental
rights.”
Reports

A Handbook of Dalit Human Rights Defenders, Swadhikar-National Campaign on Dalit Human Rights
Caste Discrimination and UN Human Rights Bodies, International Dalit Solidarity Network
Dalit Rights, National Human Rights Commission
Draft Recommendations, Essential Elements of the Implementation
Framework of Scheduled Castes Sub-Plan, National Advisory Council
Draft Recommendations, Working Group on Denotified and Nomadic Tribes, National Advisory Council
Equality at work, the Continuing Challenge, International Labour Organisation
Equality in Aid – Addressing Caste Discrimination in Humanitarian Response, International Dalit Solidarity Network
First Report of Review Committee on the Backward Region Grants Fund, Ministry of Panchayati Raj, Government of India
Human Development Report, 2011, Planning Commission
Impact of Climate Change on Life and Livelihoods of Dalits,
National Dalit Watch of National Campaign on Dalit Human Rights and
Society for Promotion of Wasteland Development
Implementation of
Scheduled Tribes and other Traditional Forest Dwellers Act, 2006,
Standing Committee on Social Justice and Empowerment, Lok Sabha
Institutional Exclusion in Education, Centre for Social Equity and Inclusion and Swadhikar
Joint Stakeholders’ Report on Caste Based Discrimination in India,
27th Session of the Universal Periodic Review of the UN Human Rights
Council, National Campaign on Dalit Human Rights
Leave No One Behind - Inclusion of Dalits in Sendai Framework of Action 2015-2030, Asia Dalit Rights Forum
Raghav Chandra Report on Panchayats (Extension to the Scheduled
areas) Act, 1996, Ministry of Panchayati Raj, Government of India

Recommendations of Technical Advisory Group on for the development of
Denotified, Nomadic and Semi-nomadic Tribes, Ministry of Social Justice
and Empowerment, Government of India
Recommendations on Measures to Eradicate Manual Scavenging, National Advisory Council
Report Card on the Scheduled Caste and Scheduled Tribe (Prevention
of Atrocity) Act, 1989, National Coalition for Strengthening SCs and STs
(Prevention of Atrocities) Act
Report of the Task Group on Development of Scheduled Castes and Scheduled Tribes, Planning Commission
Report on Constitution (Scheduled Caste) Orders (Amendment) Bill, 2014
Report on Denotified and Nomadic Tribes in India, Forum for Facting Finding Documentation and Advocacy
Report on Development of Primitive Tribal Groups, Standing Committee on Labour and Welfare, Lok Sabha
Report on Prohibition of Employment as Manual Scavengers and their
Rehabilitation Bill, 2012, Standing Committee on Social Justice and
Empowerment, Lok Sabha
Report on Reservation in Judiciary, National Commission for Scheduled Castes
Report on Reservation in Promotion, National Commission on Scheduled Castes
Report on Scheduled Caste and Scheduled Tribes (Prevention of
Atrocity) Amendment bill, 2014, Standing Committee on Social Justice and
Empowerment, Lok Sabha
Report on Scholarship Schemes for
Scheduled Castes, Scheduled Tribes and Other Backward Castes, Standing
Committee on Social Justice and Empowerment, Lok Sabha
Report on Sub-Group on Safai Karmacharies, Working Group on the “Empowerment of Scheduled Castes, XI Five Year Plan
Report on The Problems of Migrant Scheduled Castes in Obtaining
Caste Certificates, National Commission for Scheduled Castes
Report on the Committee on Elimination of Racial Discrimination, General Assembly, United Nations
Report on the Protection of Civil Rights Act, 1955, Ministry of Social Justice and Empowerment, Government of India
Report on the Scheduled Caste and Scheduled Tribe (Prevention of
Atrocities) Act for the year 2008, Ministry of Social Justice and
Empowerment, Government of India
Status of Special Component Plan for SCs and Tribal Sub Plan for STs, National Campaign for Dalit Human Rights
Study of Cases of Exploitation of Scheduled Caste Labour in the Brick Kiln Sector, National Commission of Scheduled Castes
Task force to Review Guidelines under the Scheduled Caste and Scheduled Tribe Sub-Plans, Planning Commission
UPA Government’s report to the People, 2004-’08
Working Group on Empowerment of the Other Backward Classes (OBCs)
and Nomadic, Semi-nomadic and Denotified Tribes, Planning Commission


“Political tyranny is nothing compared to the social tyranny and a
reformer who defies society is a more courageous man than a politician
who defies Government”
Principles of
Human Rights

Declaration on the Rights and Responsibilities of Individuals, Groups and Organs of Society.
Declaration on the Rights of Indigenous Peoples.
Declaration on the Rights of Persons belonging to National or Ethnic, Religious and linguistic minorities.
Human Rights Committee concluding observations under article 40 of the covenant.
ILO Convention 107.
ILO Convention 169.
International Bill of Human Rights.
International Convention on the Suppression and Punishment of the Crime of Apartheid.
International Conventions, instruments on manual scavenging.
International Covenant on Civil and Political Rights.
International Covenant on Economic, Social and Cultural Rights.
Universal Declaration of Human Rights.

“Constitution is not a mere lawyer’s document, it is a vehicle of Life, and its spirit is always the spirit of Age.”

Babasaheb Dr. Ambedkar
Resources
Legislation related to Scheduled Castes and Scheduled Tribes Welfare
Data on Scheduled Castes and Scheduled Tribes
Papers and Articles
Reports
Principles of Human Rights
Idea of India
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https://www.questforequity.org/nationalcongress.html

Idea of India


At a time when other political and cultural organisations were sowing
the seeds of partition, Pandit Jawaharlal Nehru, Mahatma Gandhi, Sardar
Vallabbhai Patel, Maulana Abul Kalam Azad, Sarojini Naidu and all of
India’s founding fathers and mothers were crafting the idea of India and
Indian-ness at the Karachi session of the All India Congress Committee
in 1931.

Presided over by Sardar
Patel and spearheaded by Pandit Nehru, the Indian National Congress
unanimously resolved to institutionalize socio-economic equality for
all, irrespective of their religion, caste, gender and birth (which
subsequently became the Right to Equality & Right against
Exploitation in the Constitution of India), abolition of untouchability,
religious tolerance and secularism (the Right to Freedom of Religion),
safeguarding minority rights (affirmative action and Cultural and
Educational Rights of minorities), the right to form associations,
freedom of expression of thought, universal adult franchise, inclusive
industrial development, and socialism. Each of these norms and
principles are deeply enshrined in the Indian Constitution, which
defines who we are as a people.

Dr. B.R. Ambedkar saw his own
principles mirrored in the Congress Party’s resolution. That is why he
closely partnered with the Congress in embedding each of its principles
in the Constitution of India, eventually becoming the principal author
of the Constitution Bill. Despite their disagreements, their fundamental
agreements on ideology and issues overshadowed everything else. Working
in close collaboration, they strived to to forge an India which is
just, empowering, and inclusive.

It is because of the discipline
of the Congress Party that the Drafting Committee was able to pilot the
Constitution in the Assembly with the sure knowledge as to the fate of
each article and each amendment. The Congress Party is, therefore,
entitled to all the credit for the smooth sailing of the Draft
Constitution in the Assembly.

Making of Idea of India
Idea of India

Babasaheb Dr.B.R. Ambedkar
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Idea of India
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2439128

https://www.questforequity.org/about.php#Themes

Reclaiming Social Justice,Revisiting Ambedkar
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Concept Note
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This Conference takes place at a time when the values of social,
political and economic justice are under attack at several levels:
constitutional norms and public institutions created to fight against
dominance and subservience have proved inadequate or have been
subverted; norms and policies often pay lip service to egalitarian
considerations; and the rise of social intolerance and exclusion tends
to effectively whittle down or even sabotage an inclusive conception of
polity and citizenship. The complexity of the social, political and
economic environment in which the value of social justice has to be
envisaged too has undergone significant changes too: we understand
social inequality and diversity to be layered and multidimensional; and
the state has to reckon with several competing centers of religious,
communal and cultural allegiances. Despite these challenges new sites
for social and political assertions have reemerged renewing the call for
social justice. Social activism in India today is much inspired by Dr
B.R. Ambedkar’s insightful work analyzing complex social and political
challenges and proposing daring and radical policy measures in response.
His approach to critical intellectual and policy challenges may inspire
similar interventions elsewhere in the world, particularly in the
global South.

This conference is an invitation to substantially
re-think current social, political and economic paradigms motivated by
Dr. B.R. Ambedkar’s imaginative and creative work.
The conference has the following objectives:


(a). To explore the idea of social justice for a society that
encompasses manifold social inequalities, deep diversities, exclusion
and marginality.
(b). To suggest constitutional, institutional and policy responses to the concern of social justice.
(c). To reformulate the conceptual and policy linkages between social justice on one hand and other related norms and concerns.
(d). To identify modes of thought and social and political practices inimical to the pursuit of social justice.
(e). To delineate social and political agency and modes of action conducive to the furtherance of social justice.


Dr. B.R. Ambedkar’s conception of social justice and his life’s work
shaping the idea of India through it offers the Conference a vantage
point for sustained reflection on concerns of social justice and its
relation to other human values in India and elsewhere. Such a Conference
would encourage a wide inter-disciplinary engagement among academics,
scholars, activists and policy makers on the sub-themes outlined here
below:
Idea of Justice

(a) Social justice and human equality
(b) Justice and the market
(c) Justice and culture
(d) Justice, exclusion and marginality


Conventionally the idea of social justice is primarily concerned with
the distribution and redistribution of a variety of human wants and
needs, powers and resources. While Ambedkar dwelt extensively on the
wider concern of social justice he focused his attention primarily on
social marginalities that keep people ‘outside the fold’ by denying them
cultural and social access to social belonging. Under deep diversity
which predisposes people to different ultimate values, social relations
and cultural dispositions, he felt, some belief systems may even justify
unequal access to social resources. Keeping the idea of human dignity
in the forefront, Ambedkar embraced a model of social justice with
radical equality and democracy at its core. The role and place of the
market came to be redefined in the process.
Political Justice

(a) Nationalism and the idea of India
(b) Nation-state, citizenship and sovereignty
(c) Democracy and representation
(d) Rights, constitutionalism and rule of law


Ambedkar was deeply committed to democratic modes of resolving social
and political disagreements. He understood democracy to be a political
association of equal and free citizens defining itself in the indefinite
future. He was committed to designing democratic institutions for
post-colonial India as a politician, lawyer and the Chairperson of the
Drafting Committee of the Constituent of India. While he endorsed modern
political institutions he invoked a complex notion of citizenship: one
that recognized deep cultural and religious diversities and a sustained
conversation across them. This socially embedded character of
citizenship motivated ideas of political representation of groups that
was novel and unfamiliar to conventional liberal democratic theory.
Further, the prospects of nationalism as a political ideal was informed
and limited by the nature of citizenship.
Social Justice and Social Context

(a) Caste, class and identity
(b) Marginality, degradation and exclusion
(c) Categorizing the disadvantaged and public policy
(d) Social movements and social transformation


Dr. Ambedkar undertook many studies examining specific social
formations, particularly India, and proposed new categories for social
analysis. In this work he emphasized the need to concretely study social
relations before developing social categories for public policy. These
new social categories and analysis were at the core of the theories of
social justice he advanced. Ambedkar argued that political democracy
without social and economic democracy has little to offer to the vast
masses of India. He emphasized the interrelated ways in which caste and
ethnicity sustained relations of patriarchy and reproduced marginality
of women. He advanced the view that the category of class could not be
the basis for a viable political movement unless it addressed caste and
other social cleavages undergirding it. He argued that a democratic
polity should be partisan to social movements striving for social
justice. While the substantive concerns of Ambedkar were deeply bound
with Indian society and its transformation, the methodological
perspective that he developed has wider application. In this context the
conversation across class, caste and gender inequalities needs to be
reopened, and new strategies of mobilizing for social justice need to be
forged.
Economic Justice

(a) Constitutionalism and the market
(b) Development and redistribution
(c) Equity, marginality, and affirmative action
(d) Environmental concerns and social justice


Ambedkar envisaged a pro-active role for the state and public policy to
intervene in favour of the disadvantaged and marginalized. While he
supported state intervention in the economy, he also stressed the need
to adopt strong policies for affirmative action that reshaped the state
and made it representative, responsive and accountable. Above all,
Ambedkar developed a pragmatic view on the relative ability of the state
and the market to achieve social, political and economic justice. The
turn to market oriented economic reforms in India and elsewhere poses
new challenges for the social vision that Ambedkar bequeathed. This
conference is an apt platform to think through Ambedkar and offer
imaginative and creative strategies to achieve economic justice in a
modern complex economy.
Social Justice and the Cultural Domain

(a) Religion and social justice
(b) Religion and communalism
(c) Secularism and cultural pluralism
(d) Cultural dominance and the cultures of the marginalized


For Ambedkar, religion is of critical personal and social value as it
upholds the moral fabric of a society and ensures its creative
reproduction. In his work he emphasized the public and social effects of
religion. However, his critical engagement with existing religions was
far-reaching and he saw in the Buddha’s teachings essential ingredients
to sustain a good society. He understood the relationship between
culture and human agency dialectically: cultures can undermine human
agency and sustain subservience and marginality or they can nurture a
positive and affirming human agency. There is only one world to cherish:
the human world. The secular domain of everyday and ordinary living
becomes the space for self-perfection. He strongly believed that the
clue to resolution of incommensurable beliefs lies in the expansion of
the secular domain.
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https://www.questforequity.org/FInal_Session_Plan.pdf#viewer.action=download

https://www.questforequity.org/acknowledge.html


Acknowledgements


In its commitment to
establishing a just and equitable society, the Indian National Congress
has viewed India’s constitutional framework as the principal means to
rectifying centuries of historical injustices and to further liberty,
equality and fraternity. It has strived to guarantee and deliver those
conditions that would actualise fullness of life, especially for those
who have hitherto been excluded from society.



However, despite this
radical charter and the efforts of successive governments, segregation
and discrimination against historically excluded and marginalised groups
is pervasive throughout India. Equality of opportunity and status is a
norm followed more in the breach.



This is a major
challenge for India. In trying to understand how to make the promise of
this nation equitably accessible, it is imperative that we continuously
study why and how marginalised groups are discriminated against or
excluded. It is only then that scholars, activists and policy makers
can evolve and re-calibrate India’s social justice paradigm to uplift
and empower.


“Quest for Equity”
aims to further that cause, and serve as the definitive platform for
data, research and legislation on issues related to Scheduled Castes,
Scheduled Tribes, and minority communities. In doing so, it hopes to
take Babasaheb Dr. B.R. Ambedkar’s spirit forward by encouraging
critical analyses of contemporary socio-economic and political issues
that India faces.



This website was made
possible with the kind support of the following individuals and
organizations:


  • Columbia
    University, which has granted permission to host some of Dr. BR
    Ambedkar’s books; Dr. Ambedkar Foundation, for providing archival
    pictures and the collected works of Dr. Ambedkar; the National Archives
    of India, for providing manuscripts of Dr. Ambedkar’s correspondence;
    and Rajya Sabha Television for allowing us to host Samvidhaan, a
    ten-part mini-series on ‘The Making of the Constitution of India’.

https://www.questforequity.org/pressandmedia.html

comments (0)
07/21/17
2294 Sat 22 Jul 2017 LESSON R Muniappaji’s father RAMAIAH. ( 88 years ) who was our supporter and a dynamic defender of Techno-Politico-Socio Transformation and Economic Emancipatio Movent passed away peacefully on 21 Jul 2017 at 4pm. His cremation after a grand procession from his residence to the Hennur Grave yard took place at 11am. All leaders including, Sri Marasandra Muniappaji Karnataka State BSP, Sri Kamalanabhanji Vice President, Sri Laxminarayan General Secretary and many men and women walked the distance. http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University and related NEWS through http://sarvajan.ambedkar.org in
105 sarvajan.ambedkar.org Google’s free service instantly translates words, phrases, and web pages between English and over 100 other languages. and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal If paper ballots are used the Bahuth Jiyadha Psychopaths (BJP) will not even get 1% votes. The 1% intolerant, militant, shooting, lynching, number one terrorist horrorist lunatic, mentally retarded cannibal chitpavan brahmin RSS ((Rakshasa Swayam Sevaks) remotely controlling Bahuth Jiyadha Psychopaths are mischievous who cannot work and not willing for the welfare, happiness and peace of the sarvajan samaj including, SC/STs/OBCs/Religious Minorities and the poor upper castes to work neither letting other parties to work. All the opposition in the country have united to throw out these fanatic BJP and must not rest till the elections are conducted with paper ballots.-Chirayu 5 Ways to Teach a Kid How to Wait! D. Paṭikūlamanasikāra Pabba in 23) Classical English, Classical Gujarati- ક્લાસિકલ ગુજરાતી,35) Classical Haitian Creole-Klasik kreyòl ayisyen,36) Classical Hausa,37) Classical Hawaiian-panina Hawaiian,38) Classical Hebrew-עברית קלאסית 39) Classical Hindi-शास्त्रीय हिंदी,40) Classical Hmong
Filed under: General, Sutta Pitaka, Tipiṭaka, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 4:50 pm


2294 Sat 22 Jul 2017 LESSON

R
Muniappaji’s  father RAMAIAH. ( 88 years ) who was our supporter and
a dynamic defender of Techno-Politico-Socio Transformation and Economic
Emancipatio Movent passed away peacefully on 21 Jul 2017 at 4pm. His
cremation after a grand procession from his residence to the Hennur
Grave yard took place at 11am. All leaders including, Sri Marasandra
Muniappaji Karnataka State BSP, Sri Kamalanabhanji Vice President, Sri
Laxminarayan General Secretary and many men and women walked the
distance.

If paper ballots are used the Bahuth Jiyadha Psychopaths (BJP) will not even get 1% votes.


The 1% intolerant, militant, shooting, lynching, number one terrorist
horrorist lunatic, mentally retarded cannibal chitpavan brahmin RSS
((Rakshasa Swayam Sevaks) remotely controlling Bahuth Jiyadha
Psychopaths are mischievous who cannot work and not willing for the
welfare, happiness and peace of the sarvajan samaj including,
SC/STs/OBCs/Religious Minorities and the poor upper castes to work
neither letting other parties to work.

All the opposition in the
country have united to throw out these fanatic BJP and must not rest
till the elections are conducted with paper ballots.-Chirayu

5 Ways to Teach a Kid How to Wait!


D. Paṭikūlamanasikāra Pabba

in 23) Classical English, Classical Gujarati- ક્લાસિકલ ગુજરાતી,35) Classical Haitian Creole-Klasik kreyòl ayisyen,36) Classical Hausa,37) Classical Hawaiian-panina Hawaiian,38) Classical Hebrew-עברית קלאסית

39) Classical Hindi-शास्त्रीय हिंदी,40) Classical Hmong



.

D. Paṭikūlamanasikāra Pabba

https://www.youtube.com/watch?v=ozchylfEAP0
Gujarati Jalso 2017 Live Streaming

34) Classical Gujarati
34) ક્લાસિકલ ગુજરાતી
2294 સત્ર 22 જુલાઇ 2017 પાઠ


મુનિઆપાલજીના પિતા રામિયાહ (88 વર્ષ) આપણા ટેકેદાર હતા અને
ટેક્નો-પોલિટિકો-સોશિયો ટ્રાન્સ્ફોર્મેશનના એક ગતિશીલ ડિફેન્ડર અને
ઇકોનોમિક ઇમ્ાન્સીપિટો મગ્રેન્ટ 21 મી જુલાઈ 2017 ના રોજ સાંજે 4 વાગ્યા
સુધી શાંતિપૂર્ણ મૃત્યુ પામ્યા હતા. તેમના નિવાસસ્થાનથી હેનન ગ્રેવ યાર્ડ
સુધી ભવ્ય સરઘસ પછી તેમના અંતિમ સંસ્કાર 11 મી વાગે યોજાઈ. કર્ણાટક રાજ્ય
બીએસપી, શ્રી કમલાનાભનજી વાઇસ પ્રેસિડેન્ટ, શ્રી લક્ષ્મણનારાયણ, મહામંત્રી
અને ઘણા પુરુષો અને સ્ત્રીઓ સહિતના તમામ નેતાઓ અંતર ચાલતા હતા. રાજ્યના
પ્રમુખ એન મહેશજીએ તેમની શ્રદ્ધાંજલિ આપી હતી.

Http://buddhadharmaobfinternational.files.wordpress.com/…/c…
ઇન્સાઇટ-નેટ - મફત ઓનલાઇન ટીપિકા સંશોધન અને પ્રેક્ટિસ યુનિવર્સિટી અને સંબંધિત સમાચાર http://Sarvajan.ambedkar.org/105 ક્લાસિક ભાષાઓ દ્વારા
Pl નો ઉપયોગ કરો https://translate.google.com

અને અંતિમ માળ તરીકે શાશ્વત બ્લિસ પ્રાપ્ત કરવા માટે આ google અનુવાદ માટે તમારી માતૃભાષામાં સાચો અનુવાદ રેન્ડર કરો

ડી. પિકુલામનસીકા પબ્બા

વધુમાં,
ભીખુસ, એક ભિક્હ આ શરીરને જુએ છે, ના શૂઝથી
પગ ઉપર અને માથું પર વાળ માંથી, જે તેના દ્વારા સીમાંકિત છે
ચામડી અને વિવિધ પ્રકારના અશુદ્ધિઓથી ભરપૂર: “આ કાયામાં, ત્યાં છે
માથાના વાળ, શરીરના વાળ, નખ, દાંત, ચામડી, માંસ,
રજ્જૂ, હાડકા, અસ્થિ મજ્જા, કિડની, હૃદય, લીવર, પ્લ્યુરા, બરોળ,
ફેફસાં, અંતઃસ્ત્રાવો, મેસ્ન્ટેરી, તેના સમાવિષ્ટો સાથે પેટ, મળ, પિત્ત,
કફ, પીસ, લોહી, પરસેવો, ચરબી, આંસુ, મહેનત, લાળ, અનુનાસિક લાળ,
શેવાળ પ્રવાહી અને પેશાબ. “

જેમ જેમ,
ભિક્ષુ, ત્યાં એક બેગ હતું જેમાં બે ખુલ્લા અને વિવિધ ભરાયેલાં હતાં
અનાજનો પ્રકાર, જેમ કે ટેકરી-ડાંગર, ડાંગર, મગની દાળો, ગાય-દાળો, તલ
બીજ અને ચોખા ચોખા સારો દેખાવ ધરાવનાર માણસ, તેને ખુલ્લું કરી દીધું,
[તેના સમાવિષ્ટો] ને ધ્યાનમાં લેશે: “આ પર્વત-ડાંગર છે, તે ડાંગર છે, તે
મગ બીન્સ છે, તે ગાય-વટાણા છે, તે તલનાં બીજ છે અને આ તે છે
ચોખાના ચોળા; “એ જ રીતે, ભિક્ષુ, ભિક્હ આને ખૂબ જ ગણે છે
શરીર, પગના શૂઝ ઉપરથી અને માથું ઉપર વાળથી,
જે તેની ચામડીથી જુદું પડે છે અને વિવિધ પ્રકારની અશુદ્ધિઓથી ભરેલું છે:
“આ કાયામાં, મસ્તકનાં વાળ છે, શરીરના વાળ છે,
નખ, દાંત, ચામડી, માંસ, રજ્જૂ, હાડકા, અસ્થિ મજ્જા, કિડની, હૃદય,
યકૃત, પ્લ્યુરા, બરોળ, ફેફસા, આંતરડા, માસેન્ટ્રી, તેની સાથે પેટ
સમાવિષ્ટો, મળ, પિત્ત, કફ, માદક, રક્ત, પરસેવો, ચરબી, આંસુ, મહેનત,
લાળ, અનુનાસિક લાળ, શેવાળ પ્રવાહી અને પેશાબ. “

આમ
તે આંતરિક રીતે કાયામાં ક્યા અવલોકન કરતો રહે છે, અથવા તે ક્યા નિરીક્ષણ કરતા રહે છે
બાહ્ય રીતે ક્યામાં, અથવા તે આંતરિક રીતે કાયામાં કાયદાનું નિરીક્ષણ કરે છે
બાહ્ય; તે ક્યામાં અસાધારણ ઘટનાની સમૂદાય જોવાનું રહે છે, અથવા તે
ક્યામાં અસાધારણ ઘટનાના અવશેષોનું નિરીક્ષણ કરતો રહે છે, અથવા તે રહે છે
સમ્યતા જોયા અને કાયામાં અસાધારણ ઘટના પસાર કરી; અથવા અન્ય,
[અનુભૂતિની:] “આ ક્યા છે!” સતી તેનામાં હાજર છે, માત્ર હદ સુધી
માત્ર નિન અને માત્ર પનિષતિની, તે અલગ રહે છે, અને ચોંટે નહીં
વિશ્વમાં કંઈપણ. આમ, ભિક્ષુ, એક ભીખુ નિરીક્ષણ કરે છે
કાયા માં ક્યા


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Rodrigue Milien - Confession

35) Classical Haitian Creole
35) Klasik kreyòl ayisyen

2294 Sat 22 Jul 2017 LESON


RAMAIAH papa R Muniappaji la. (88 ane) ki moun ki te sipòtè nou yo ak
yon defandè dinamik nan Teknolojik-politik-sosyo Transfòmasyon ak
ekonomik Emancipatio Movent te pase lwen pasifikman sou 21 Sep 2017 nan
4pm. ensinerasyon l ‘apre yon pwosesyon Grand nan rezidans li nan lakou a
Hennur Grev te fèt nan 11am. Tout chèf ki gen ladan, Sri Marasandra
Muniappaji Karnataka Eta bsp, Sri Kamalanabhanji Vis Prezidan, Sri
Laxminarayan Sekretè Jeneral ak anpil gason ak fanm te mache
distance.State Prezidan N Maheshji a peye tribi l ‘yo.

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D. Paṭikūlamanasikāra Pabba

Anplis de sa,
bhikkhus, se yon bhikkhu konsidere kò sa a trè, ki soti nan plant yo nan la
pye leve, li soti nan cheve a sou tèt la desann, ki se séparer pa li yo
po e plen ak divès kalite enpurte: “Nan ka sa Kaya, gen
cheve nan tèt la, ata grenn cheve nan kò, klou, dan, po, kò fizik la,
tandon, zo, mwèl zo, ren, kè, fwa, plèvr, larat,
poumon, trip, mezantèr, nan lestomak ak sa li yo, poupou, kòlè,
flèm, pi, san, swe, gen anpil grès, dlo nan je, grès, krache, larim nan nen,
synovial likid ak pipi. “

Menm jan si,
bhikkhus, te gen yon sak tou de ouvèti ak plen ak divès kalite
kalite grenn jaden, tankou mòn-Paddy, Paddy, pwa meng, bèf-pwa, wowoli
grenn ak diri dekortike. Yon nonm ki gen bon Visions, li te gen kase l ‘,
ta konsidere [sa li yo]: “Sa a se mòn-Paddy, sa a se Paddy, moun
yo pwa meng, sa yo se bèf-pwa, sa yo se grenn wowoli ak sa a se
dekortike diri; “nan menm fason an, bhikkhus, se yon bhikkhu konsidere sa a trè
kò, ki soti nan plant yo nan pye yo leve, li soti nan cheve a sou tèt la desann,
ki se séparer pa po li yo ak plen ak divès kalite enpurte:
“Nan ka sa Kaya, gen cheve nan tèt la, ata grenn cheve nan kò a,
klou, dan, po, kò, tandon, zo, mwèl zo, ren, kè,
fwa, plèvr, larat, poumon, trip, mezantèr, nan lestomak ak li yo
sa, poupou, kòlè, flèm, pi, san, swe, gen anpil grès, dlo nan je, grès,
krache, larim nan nen, synovial likid ak pipi. “

Se konsa
li rete obsève Kaya nan Kaya intern, oswa li rete obsève Kaya
nan Kaya deyò, oswa li rete obsève Kaya nan Kaya andedan ak
deyò; li rete obsève samudaya nan fenomèn nan Kaya, oswa li
rete obsève pase a ale nan fenomèn nan Kaya, oswa li rete
obsève samudaya a ak lontan ankò nan fenomèn nan Kaya; oswa lòt moun,
[Ka akonpli:] “sa a se Kaya!” Sati se prezan nan li, jis nan limit ki
nan Nana sèlman ak paṭissati sèlman, li rete detache, epi yo pa rete kole
nan anyen nan mond lan. Kidonk, bhikkhus, se yon bhikkhu rete obsève
Kaya nan Kaya.


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How to Get Rid of Impurities and Dead Cells - DIY Face Mask

36) Classical Hausa

2294 Sat 22 Jul 2017 DARASIN


R Muniappaji mahaifin RAMAIAH. (Shekaru 88) wanda yake da goyon bayan
da wani tsauri mai kare Techno-POLITICO-Rayuwa Sake Kama da kuma
tattalin arziki Emancipatio Movent shige daga lumana a ranar 21 Jul 2017
at 4pm. Ya ƙonawa bayan wani babban procession daga gidansa zuwa Hennur
Kabari yadi ya faru a 11am. All shugabannin ciki har da, Sri Marasandra
Muniappaji Karnataka Jihar BSP, Sri Kamalanabhanji mataimakin shugaban
kasar, Sri Laxminarayan babban sakataren kuma da yawa maza da mata
tafiya da distance.State shugaban N Maheshji ya biya Tributes.

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D. Paṭikūlamanasikāra Pabba

Bugu da ƙari,
bhikkhus, a bhikkhu ya wadãtu da wannan sosai jiki, daga tafin na
ƙafafunsa har da daga gashi a kai saukar, wanda aka delimited ta
fata da kuma cike da iri daban-daban impurities: “A cikin wannan Kaya, akwai
da gashin kai, hairs na jiki, da kusoshi, hakora, fata, da nama,
tendons, kasusuwa, bargo, kodan, zuciya, hanta, pleura, saifa,
huhu, hanjinsu, mesentery, ciki tare da abinda ke ciki, tumbi, bile,
phlegm, ruɓaɓɓen jini, jini, gumi, mai, hawaye, man shafawa, yau, hanci gamsai,
synovial ruwa da fitsari. “

Kamar yadda idan,
bhikkhus, akwai wani jakar da ciwon biyu takware da kuma cika da daban-daban
nau’o'in hatsi, kamar tudun-Paddy, Paddy, garin jan wake, saniya-Peas, sesame
tsaba da kuma husked shinkafa. Wani mutum da mai kyau gani, tun unfastened shi,
zai la’akari [abinda ke ciki]: “Wannan ne tudun-Paddy, wannan shi ne Paddy, waɗanda
ne garin jan wake, da waɗanda suke saniya-Peas, waɗannan sũ ne mãsu sesame tsaba da kuma wannan shi ne
husked shinkafa. “a cikin wannan hanya, bhikkhus, a bhikkhu ya wadãtu da wannan sosai
jiki, daga tafin kafa up kuma daga gashi a kai saukar,
wanda aka delimited ta da fata da kuma cike da iri daban-daban impurities:
“A wannan Kaya, akwai da gashin kai, hairs na jiki,
kusoshi, hakora, fata, da nama, tendons, kasusuwa, bargo, kodan, zuciya,
hanta, pleura, saifa, huhu, da hanjinsu, mesentery, ciki tare da
abinda ke ciki, tumbi, bile, phlegm, ruɓaɓɓen jini, jini, gumi, mai, hawaye, man shafawa,
yau, hanci gamsai, synovial ruwa da fitsari. “

Kamar wancan
ya yi kawaici lura Kaya a Kaya ƙ, ko ya yi kawaici lura Kaya
a Kaya externally, ko ya yi kawaici lura Kaya a Kaya ƙ kuma
azahiri. ya yi kawaici lura da samudaya na mamaki a Kaya, ko ya
zaune lura da rasuwar mamaki a Kaya, ko ya yi kawaici
lura da samudaya da rasuwar mamaki a Kaya. ko kuma,
[Farga:] “wannan shi ne Kaya!” Sati ne ba a shi, kawai zuwa mutuža
na kawai Nana da mere paṭissati, ya zaune ware, kuma ba ya jingina
to wani abu a cikin duniya. Saboda haka, bhikkhus, a bhikkhu zaune lura
Kaya a Kaya.


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【Hawaiian Cafe Music】Chill Out Guitar Music - Music For Relax - Instrumental Music

37) Classical Hawaiian
37) panina Hawaiian

2294 Noho 22 Jul 2017 Aula


R Muniappaji ka makua kāne RAMAIAH. (88 makahiki) ka mea i kā mākou
poʻe kākoʻo iā ia, a me ka hōʻeuʻeu hoopakele ae o
Techno-Politico-kaiapili hou ‘a me Economic Emancipatio Movent hala aku
ai peacefully ma 21 Jul 2017 ma 4pm. Kona cremation ma hope o ka
huakaʻi, mai kona noho a hiki i ka lua kupapaʻu Hennur pa i wahi ma ka
11am. All luna me, Sri Marasandra Muniappaji Karnataka State BSP, Sri
Kamalanabhanji Hope Pelekikena, Sri Laxminarayan General Kakauolelo, a
he nui na kanaka a me na wahine i hele i ka distance.State Pelekikena N
Maheshji uku i kona a me ka hoʻokupu.

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D. Paṭikūlamanasikāra Pabba

Eia kekahi,
bhikkhus, he bhikkhu E hoomanao i keia mea kino, mai nā kapuwaʻi o ka
kapuai mai, a mai ka lauoho ma luna o ke poʻo i lalo, a ua delimited ma kona
ili a me ka piha o nāʻano likeʻole o nā impurities: “Ma keia kāya, ma laila nō
ka lauoho o ke poo, lauoho o ke kino, kui, niho,ʻili, io,
tendons, iwi, ka iwi ka lolo, puupaa, naau, akepaa, pleura, spleen,
ia maʻiʻaʻai, liʻiliʻi, mesentery,’ōpū a me kona Contents, feces, bile,
phlegm, pus, ke koko, ka hou, momona, waimaka, oil, tuha, nasal mucus,
synovial loli a me ka mimi. “

E like me ina,
bhikkhus, ua he eke me nā puka a me ka piha i nā
ano keia ano o ka hua liilii, e like me puʻu-paddy, paddy, mung ka papapa maka, bipi-peas, sesame
hua a me ka aa ka raiki. A ke kanaka me ka maikai eyesight, a hemo wale no ia ia,
makemake noʻonoʻo [konaʻAoʻao]: “This ua puu-paddy, keia mea paddy, ka poe
i mung ka papapa maka, ka poe i bipi-peas, ka poe i sesame anoano a me keia mea
aa raiki, “i loko o ka mea no hoi, bhikkhus, he bhikkhu E hoomanao i keia loa
ke kino, mai nā kapuwaʻi o nā wāwae i, a mai ka lauoho ma luna o ke poʻo i lalo,
i ua delimited ma kona ili a me ka piha o nāʻano likeʻole o nā impurities:
“Ma keia kāya, ma laila nō i ka lauoho o ke poo, lauoho o ke kino,
kui, niho,ʻili, io, tendons, iwi, ka iwi ka lolo, puupaa, naau,
akepaa, pleura, spleen, maʻiʻaʻai, liʻiliʻi, mesentery,’ōpū a me kona
Contents, feces, bile, phlegm, pus, ke koko, ka hou, momona, waimaka, oil,
tuha, nasal mucus, synovial loli a me ka mimi. “

Ke i mai
mea, ke noho ka nānā kāya ma ka kāya i loko o, a me ka mea e noho nānā kāya
ma ka kāya externally, a mea, ke noho ka malama ana kāya ma ka kāya i loko o a me ka
externally; mea, ke noho ka nānā i ka samudaya o kaʻike manaʻo i loko o kāya, a ia
e noho ana ka nānā i ka hele ana aku o kaʻike manaʻo i loko o kāya, a me ka mea e noho
malama i ka samudaya, a hele aku o kaʻike manaʻo i loko o kāya; ai ole, ea,
[Hoʻomaopopo:] “keia mea kāya!” Sati mea i loaʻa i loko ona, e like me ka mea i
o maula NANA a me maula paṭissati,ʻo ia ke noho nei Hoʻokaʻawale, a aole i hoopili
i kekahi mea i loko o ke ao nei. Penei, bhikkhus, he bhikkhu noho ai ka malama ana
kāya ma kāya.


https://www.youtube.com/watch?v=lYCW9XPw8lI
Learning Ancient Hebrew (introduction)

38) Classical Hebrew
38) עברית קלאסית

2294 שבת 22 יולי 2017 שיעור


R Muniappaji אבא של RAMAIAH. (88 שנים) שהיה תומך שלנו מגן דינמי של טכנו
פוליטיקו- שינוי חברתי כלכלית Emancipatio Movent נפטר בשלווה ב 21 יולי
2017 בשעה 16:00. שריפתו לאחר תהלוכה מפוארת ממקום מגוריו לחצר קבר הנאר
התקיימה בשעה 11 בבוקר. כל המנהיגים, כולל סרי Marasandra Muniappaji
Karnataka מדינת BSP, סרי Kamalanabhanji סגן הנשיא, סרי Laxminarayan
המזכיר הכללי גברים רבים ונשים צעדו המרחק. נשיא המדינה N Maheshji שילם את
המחוות שלו.

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ולעבד תרגום נכון בשפת אמא שלך עבור התרגום הזה גוגל כדי להשיג את הנצח הנצחי כמו המטרה הסופית

ד פאיקולאמאנאנאסיקארה פאבא

יתר על כן,
Bhikkhus, bhikkhu רואה את הגוף הזה מאוד, מן הסוליות של
כפות רגליים למעלה ומשערות על הראש למטה, אשר תחומה על ידי שלה
עור ומלא סוגים שונים של זיהומים: “בקאיה הזאת, יש
שערות הראש, שערות הגוף, הציפורניים, השיניים, העור, הבשר,
גידים, עצמות, מוח עצם, כליות, לב, כבד, pleura, טחול,
הריאות, המעיים, mesentery, הבטן עם תוכנו, צואה, מרה,
ליחה, מוגלה, דם, זיעה, שומן, דמעות, שומן, רוק, ריר האף,
נוזל סינוביאלי ושתן “.

בדיוק כמו,
Bhikkhus, היה שקית שיש שני פתחים ומלא שונים
סוגים של דגנים, כגון גבעות- paddy, אורז, שעועית מונג, פרה, אפונה, שומשום
זרעים ואורז קלוע. אדם עם ראייה טובה, לאחר unfastened זה,
ישקול [תוכנו]: “זה גבעות- paddy, זה אורז, אלה
הם פולי מונג, אלה פרה אפונה, אלה שומשום וזהו
אורז כבוש: “באותו אופן, bhikkhus, bhikkhu רואה את זה מאוד
הגוף, מכפות הרגליים למעלה ומשערות הראש למטה,
אשר תחומה על ידי העור שלה מלא סוגים שונים של זיהומים:
“בקאיה הזאת, יש שערות הראש, שערות הגוף,
ציפורניים, שיניים, עור, בשר, גידים, עצמות, מוח עצם, כליות, לב,
הכבד, pleura, הטחול, הריאות, קרבים, mesentery, הבטן עם שלה
תכשירים, צואה, מרה, ליחה, מוגלה, דם, זיעה, שומן, קרעים, שומן,
רוק, ריר האף, נוזל סינוביאלי ושתן.

כָּך
הוא מתבונן בקאיה בקאיה פנימית, או שהוא מתבונן בקאיה
בקאיה חיצונית, או שהוא מתבונן בקאיה בקאיה פנימית
מבחינה חיצונית; הוא מתבונן בסמודייה של תופעות בקאיה, או הוא
מתבונן בהתרחקות של תופעות בקאיה, או שהוא שוכן
התבוננות בסמודיה והעברת תופעות בקאיה; אחרת,
[Realising:] “זה קאיה!” סאטי נמצא בו, רק במידה
של רק ñāṇa ו paṭissati בלבד, הוא שוכב מנותק, ולא להיאחז
לכל דבר בעולם. לכן, bhikkhus, bhikkhu שוכנת התבוננות
קאיה בקיה.


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Best Of Mohammad Rafi Hit Songs | Old Hindi Superhit Songs | Evergreen Classic Songs


39) Classical Hindi
39) शास्त्रीय हिंदी

22 9 4 शनि 22 जुलाई 2017 पाठ


मुनिआप्पाजी के पिता रामियाह (88 वर्ष) जो हमारे समर्थक थे और
तकनीकी-राजनीतिक-सामाजिक परिवर्तन और आर्थिक गतिशीलता परिवर्तन की गतिशील
रक्षक थे, 21 जुलाई 2017 को 4 बजे शांतिपूर्ण रूप से निधन हो गए। उनके
निवास से हन्नूर ग्रेव यार्ड तक एक भव्य जुलूस के बाद उनकी संस्कार 11 बजे
हुआ। श्री मारसंद्रा मुनिपापी कर्नाटक राज्य बसपा सहित सभी नेताओं, श्री
कमलनावन, उपराष्ट्रपति श्री लक्ष्मीनारायण, महासचिव और कई पुरुष और महिलाएं
दूरी पर चली गईं। राज्य के अध्यक्ष एन महेशजी ने अपनी श्रद्धांजलि अर्पित
की।

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और अंतिम लक्ष्य के रूप में अनन्त आनंद प्राप्त करने के लिए इस Google अनुवाद के लिए अपनी मातृभाषा में सही अनुवाद प्रस्तुत करें

डी। पिकमुलमानिक शिक्षा पब्बा

इसके अलावा,
भिक्खु, एक भिक्खु इस शरीर को समझता है, इस तलवों से
पैर ऊपर और नीचे से सिर पर बाल, जो इसके द्वारा सीमांकित है
त्वचा और विभिन्न प्रकार की अशुद्धताओं से भरा है: “इस काम में, वहाँ हैं
सिर के बाल, शरीर के बाल, नाखून, दांत, त्वचा, मांस,
रंध्र, हड्डियों, अस्थि मज्जा, गुर्दे, हृदय, यकृत, फुफ्फुसा, प्लीहा,
फेफड़े, आंतों, मेसेंटरी, पेट की सामग्री, मल, पित्त,
कफ, मवाद, रक्त, पसीना, वसा, आँसू, तेल, लार, नाक बलगम,
श्लेष्म के द्रव और मूत्र। “

बस के रूप में अगर,
भिक्खु, दो खुलने वाला एक बैग था और विभिन्न से भर गया था
अनाज के प्रकार, जैसे पहाड़ी-धान, धान, मूंग सेम, गाय-मटर, तिल आदि
बीज और भूसी चावल एक व्यक्ति जो अच्छी दृष्टि से है, इसे छोड़कर,
[इसकी सामग्री] पर विचार करेंगे: “यह पहाड़ी-धान है, यह धान है, उनको
मैग बीन्स हैं, वे गाय-मटर हैं, ये तिल के बीज हैं और यह है
भूसी चावल; “उसी तरह, भिक्खु, एक भिक्खु यह समझता है
शरीर, पैरों के तलवों से और सिर पर बाल से,
जो इसकी त्वचा से सीमांकित है और विभिन्न प्रकार की अशुद्धताओं से भरा है:
“इस कार्य में, सिर के बाल, शरीर के बाल,
नाखून, दाँत, त्वचा, मांस, नलिका, हड्डियों, अस्थि मज्जा, गुर्दे, दिल,
जिगर, फुफ्फुसा, प्लीहा, फेफड़े, आंतों, मेसेंटरी, इसके साथ पेट
सामग्री, मल, पित्त, कफ, मवाद, रक्त, पसीना, वसा, आँसू, तेल,
लार, नाक बलगम, शुक्राणु द्रव और मूत्र। “

इस प्रकार
वह आंतरिक रूप में कया में कया देखता रहता है, या वह कया देखता रहता है
बाहरी रूप में कया में, या वह आंतरिक रूप में और काये में कया देखता रहता है
बाहर से; वह कया में घटना की समूदा देख रहे हैं, या वह
काया में घटनाओं की मृत्यु का निरीक्षण करते हैं, या वह निवास करता है
सामुदाय को देखकर और कया में घटनाओं का नाश करना; वरना,
[एहसास:] “यह कया है!” सती उसमें मौजूद है, सिर्फ हद तक
केवल निना और केवल पद्सति की, वह अलग रहती है, और चिपटना नहीं करता
दुनिया में कुछ भी करने के लिए इस प्रकार, भिक्खु, एक भंकु देखता रहता है
काया में कया


Enjoy the classic hits of Mohammed Rafi songs on Bollywood Classics. Mohammed Rafi (24 December…
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40) Classical Hmong

2294 Sat 22 Jul 2017 ZAJ KAWM


R Muniappaji txiv RAMAIAH. (88 xyoo) uas yog peb supporter thiab ib tug
dynamic nrog rau Techno-Politico-plawg Transformation thiab Economic
Emancipatio Movent dhau mus lawm twj ywm hauv 21 Jul 2017 ntawm 4 pm.
Nws kev hlawv cev tom qab ib tug neeg pej xeem nrog Procession kev los
ntawm nws qhov chaw nyob mus rau lub Hennur Ntxa vaj coj qhov chaw nyob
rau 11 am. Tag nrho cov thawj coj xws li, Sri Marasandra Muniappaji
Karnataka State BSP, Sri Kamalanabhanji Vice President, Sri Laxminarayan
General Secretary thiab ntau tus txiv neej thiab cov poj niam taug
distance.State Thawj Tswj Hwm N Maheshji them nws tributes.

http://buddhadharmaobfinternational.files.wordpress.com/…/c…
Pom-NET - FREE Online Tipiṭaka Research & Xyaum University thiab lwm yam XOV XWM los ntawm http://sarvajan.ambedkar.org in105 CLASSICAL LANGUAGES
Pl siv https://translate.google.com


thiab kav tseeb translation nyob rau hauv koj leej niam tus nplaig rau
no google txhais lus lub Nyob Mus Ib Txhis Bliss li kawg lub hom phiaj

D. Paṭikūlamanasikāra Pabba

Tsis tas li ntawd,
bhikkhus, ib tug bhikkhu considers no heev lub cev, ntawm lub qab xib taws ntawm lub
taw mus thiab los ntawm cov plaub hau nyob hauv lub taub hau cia, uas yog delimited los ntawm nws cov
daim tawv nqaij thiab tag nrho cov ntau hom impurities: “Nyob rau hauv no Kaya, muaj
lub plaub mos mos ntawm lub taub hau, plaub mos mos ntawm lub cev, rau tes, cov hniav, daim tawv nqaij, cev nqaij daim tawv,
tendons, cov pob txha, pob txha, ob lub raum, lub plawv, lub siab, pleura, tus po,
ntsws, cov hnyuv, mesentery, mob plab nrog nws txheem, quav zis, kua tsib,
phlegm, kua paug, ntshav, tawm hws, roj, kua muag, roj, qaub ncaug, qhov ntswg hnoos qeev,
synovial cov kua thiab zis. “

Ib yam li hais tias,
bhikkhus, muaj ib lub hnab muaj ob tug keeb thiab muaj ntau yam
hom ntawm grain, xws li toj-liaj, liaj, mung taum, nyuj-taum mog, noob hnav
noob thiab husked mov. Ib tug txiv neej uas muaj zoo puas pom kev, muaj unfastened nws,
yuav xav txog [nws txheem]: “Qhov no yog toj-liaj, qhov no yog liaj, cov neeg
yog mung taum, cov uas muaj nyuj-taum mog, cov uas muaj noob hnav noob thiab qhov no yog
husked mov; “nyob rau hauv tib txoj kev, bhikkhus, ib tug bhikkhu considers no heev
lub cev, ntawm lub qab xib taws ntawm tus taw mus thiab los ntawm cov plaub hau nyob hauv lub taub hau cia,
uas yog delimited los ntawm nws daim tawv nqaij thiab tag nrho cov ntau hom impurities:
“Nyob rau hauv no Kaya, muaj cov plaub mos mos ntawm lub taub hau, plaub mos mos ntawm lub cev,
tes, cov hniav, daim tawv nqaij, cev nqaij daim tawv, tendons, cov pob txha, pob txha, ob lub raum, lub plawv,
siab, pleura, tus po, lub ntsws, cov hnyuv, mesentery, mob plab nrog nws
txheem, quav zis, kua tsib, phlegm, kua paug, ntshav, tawm hws, roj, kua muag, roj,
qaub ncaug, qhov ntswg hnoos qeev, synovial cov kua thiab zis. “

Yog li
nws phem tsom kwm Kaya nyob rau hauv Kaya hauv, los yog nws phem tsom kwm KAYA
nyob rau hauv Kaya externally, los yog nws phem tsom kwm Kaya nyob rau hauv Kaya hauv thiab
externally; nws phem tsom kwm tus samudaya ntawm phenomena nyob rau hauv Kaya, los yog nws
phem tsom kwm tus dua tseg ntawm phenomena nyob rau hauv Kaya, los yog nws phem
tsom kwm tus samudaya thiab dua deb ntawm phenomena nyob rau hauv Kaya; los yog lwm tus,
[Realizing:] “qhov no yog Kaya!” Sati yog tam sim no nyob rau hauv nws, cia li mus raws li
ntawm mere Nana thiab mere paṭissati, nws phem detached, thiab tsis lo
rau txhua yam nyob rau hauv lub ntiaj teb no. Yog li, bhikkhus, ib tug bhikkhu phem tsom kwm
KAYA nyob rau hauv Kaya.


Geographies of race and food
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http://www.thehindu.com/…/mayawati-may-…/article19319974.ece

If paper ballots are used the Bahuth Jiyadha Psychopaths (BJP) will not even get 1% votes.

There is a need for the scattered opposition to unite to stop Murderers of democratic institutions (Modi) going
authoritarian because of sheer numbers acquired by tampering the fraud
EVMs (Evil Voting Machines) to win elections both at the Centre and
States.

The 1% intolerant, militant, shooting, lynching, number
one terrorist horrorist lunatic, mentally retarded cannibal chitpavan
brahmin RSS ((Rakshasa Swayam Sevaks) remotely controlling Bahuth
Jiyadha Psychopaths are mischievous who cannot work and not willing for
the welfare, happiness and peace of the sarvajan samaj including,
SC/STs/OBCs/Religious Minorities and the poor upper castes to work
neither letting other parties to work.

All the opposition in the
country have united to throw out these fanatic BJP and must not rest
till the elections are conducted with paper ballots.

Bahujan
Samaj Party (BSP) supremo Mayawati, whose resignation from the Rajya
Sabha was accepted on Thursday by Chairman Hamid Ansari, is likely to
contest the Phulpur Lok Sabha seat that has fallen vacant after Keshav
Prasad Maurya became Deputy Chief Minister of Uttar Pradesh.

On
Thursday, talk began in Opposition circles about fielding her as a joint
candidate in Phulpur, as part of a political experiment ahead of the
2019 Lok Sabha elections to forge a grand coalition of the Samajwadi
Party, the BSP and the Congress in Uttar Pradesh.

In 1988, when
the Allahabad LS seat fell vacant after Amitabh Bachchan was forced to
step down as MP over the Bofors case, V.P. Singh who had left the
Congress contested as the joint Opposition candidate against Sunil
Shastri.

Singh’s victory was seen at the time as a defining
moment in the lead-up to the defeat of the Congress in the 1989 Lok
Sabha elections.

BSP sources said that if Ms. Mayawati did become
the joint Opposition candidate with the SP and the Congress backing
her, and RJD leader Lalu Prasad and Bihar Chief Minister Nitish Kumar,
too, backed her, she had a fair chance of winning the seat. Phulpur has a
substantial number of Muslim and SC/ST voters along with OBCs and poor
upper castes as she is a leader of Sarvajan Samaj for Sarvajan Hitay
Sarvajan Sukhay. Given the current mood in the country, a joint
Opposition candidate could hope to win most of these voter segments, the
party feels.

Ms. Mayawati has resigned from the Rajya Sabha,
accusing the BJP and the Chair of not allowing her to raise the issue of
anti-SC/ST violence in U.P. This is already resonating on SC/ST and
also the sarvajan Samaj websites and Twitter accounts.

A victory
in Phulpur would not just help Ms. Mayawati’s Techno-Politico-Socio
Transformation and Economic Emancipation Movement, but come as a big
boost to the Opposition that is working to unite as many parties as
possible to take on the challenge of the BJP.

This also comes in
the wake of Mr. Lalu Prasad announcing in May that he would hold a
joint rally to be addressed by leaders of key national and regional
Opposition parties in Patna on August 27. The SP national president
Akhilesh Yadav has confirmed that he and Ms. Mayawati would be present
at the rally.

Hence forth the slogans will be

fraud EVMs hato Ballot Papers lao!

Jo Zamin Sarkari hai woh hamari hai!

Jo vyapar Vushiya ki hai woh hamari hai!

Jo Naukri Sarkari hai woh hamari hai!

Jo Mandir Bagahavan ki hai who hamari hai!

Jo Vihar Budh ki hai woh hamari hai!

Jo Masjid Allah ki hai woh hamari hai!

Jo Church Jesus ki hai woh hamari hai!

Yeh Desh Hamari Hai ! Hum Yek Hai!

.

Likely to contest Phulpur LS seat
thehindu.com

http://indianexpress.com/…/uttar-pradesh-opposition-walks-…/


The 1% intolerant, militant, shooting, lynching, number one terrorist
horrorist lunatic, mentally retarded cannibal chitpavan brahmin RSS
((Rakshasa Swayam Sevaks) remotely controlling Bahuth Jiyadha
Psychopaths are mischievous who cannot work and not willing for the
welfare, happiness and peace of the sarvajan samaj including,
SC/STs/OBCs/Religious Minorities and the poor upper castes to work
neither letting other parties to work.

All the opposition in the
country have united to throw out these fanatic BJP and must not rest
till the elections are conducted with paper ballots.-Chirayu

Uttar Pradesh: Opposition walks out from House; SP, BSP say will boycott rest of Budget Session


“They are threatening to put our entire family in jail. Members are
being humiliated and we are not getting protection from the Speaker. I
have never seen such a situation in the House in past 40 years. We all
are walking out, now you run it (the House) as you want.”


Accusing the BJP (Bahuth Jiyadha Psychopaths) after gobbling the master
Key at the Centre and at States by tampering the fraud EVMs (Evil Voting
Machines) of suppressing its voice, Opposition parties on Thursday
walked out of the Assembly with SP and BSP announcing that their members
will boycott the House for the rest of the session.

Opposition was being threatened not to speak.


They are threatening to put our entire family in jail. Members are
being humiliated and are not getting protection from the Speaker. They
have never seen such a situation in the House in past 40 years. They all
walked out, now the BJP run it (the House) as they want.

BSP and Congress leaders joined in the protest and all Opposition members walked out of the House.

BJP was not concerned with democracy.


Maintaining that his party will boycott the rest of the session, BSP
leader Lalji Verma said: “The Yogi Adityanath gave a (Budget) speech in
the House on Wednesday with arrogance and used insulting words for the
Opposition. The speech was against the rules because usually, the
finance minister speaks during discussion on the Budget. Moreover, the
Leader of Opposition was not allowed to speak.

“Yesterday, after
the finance minister’s address, there was no provision of address by the
Leader of House. If he was allowed, the LoP is also entitled to
address. This is against the dignity of the House. Unparliamentary words
are also being used. There is no point remaining in the House in such a
scenario,” he added.

Congress Legislature Party leader Ajay
Kumar ‘Lallu’, meanwhile, said he will seek the opinion of the party’s
central leadership to take a call on whether to boycott the rest of the
session. “This was the first time in the history of the House that
microphone of the Leader of Opposition was switched off (on Wednesday).
The CM used threatening words to gag the voice of the Opposition. First
time, Budget for various departments was passed in the House in absence
of the Opposition today,” said Lallu.

The Budgets were passed in the absence of any Opposition member.


Meanwhile, similar uproar were witnessed in the Legislative Council too
as Opposition members squatted in the Well as soon as the Council met.


Alleging that Adityanath had threatened the Opposition in the Assembly
on Wednesday and Chowdhury’s mike was switched off, Leader of Opposition
Ahmad Hasan said: “As the yogi,bhogi,rohi, deshdrohi has failed to
control law and order, it is silencing the Opposition.

All the
while, SP members raised slogans like “detergent (powder) wali ye sarkar
nahi chalegi”, alleging that the powder found in the Assembly recently
was detergent for swach UP assembly that is stinking and not explosive.
Soon, they were joined by BSP and Congress members.

At the
beginning of the Question Hour, SP, BSP and Congress members trooped
into the Well to object to the CM’s Budget speech on Wednesday. This
lead to the House being adjourned for 30 minutes, which was later
extended. When the House resumed, Opposition members again started
sloganeering. Following this, Chairman Ramesh Yadav adjourned the House
till 3.30 pm.

The Opposition members continued their protest and
threw papers towards the chair. Following this, Yadav adjourned the
House for next day.


“They
are threatening to put our entire family in jail. Members are being
humiliated and we are not getting protection from the Speaker. I have
never seen such a…
indianexpress.com


5 Ways to Teach a Kid How to Wait!

Being
patient and having to wait can be exhausting for an adult, let alone
for a child. Thankfully there are methods that can help your child
develop self control without getting bored, and more importantly,
without having to resort to any gadgets. Here are a few simple tricks
you should try:

teaching kids to waot
teaching kids to waot
teaching kids to waot
teaching kids to waot
teaching kids to waot
Even
if children have learned to have fun on their own or not to interrupt
adults it is still difficult for them to wait for important dates such
as their birthday, vacations, Christmas
Buddha Jayanthi, Id Mubarakh, Gurunanak Birthday and so on. Preparing an Advent
calendar however, can make the waiting seem shorter. Each day before the
upcoming date is marked by postcards with wishes or creative tasks,
little sacks with presents, or packets of candy. It can be enjoyed by
children of all ages too!

comments (0)
07/20/17
2293 Fri 21 Jul 2017 LESSON We deeply regret to announce that our Vice President Karnataka BSP R Muniappaji has lost his father today at 4PM. Our heartfelt condolences to the bereaved. Place Hennur http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University and related NEWS through http://sarvajan.ambedkar.org in
105 INSIGHT-NET - FREE Online Tipiṭaka Research & Practice … sarvajan.ambedkar.org INSIGHT-NET -FREE Online Tipiṭaka Research & Practice University through http://sarvajan.ambedkar.org in 105 CLASSICAL LANGUAGES Pl use https://translate.google.com Google Translate translate.google.com Google’s free service instantly translates words, phrases, and web pages between English and over 100 other languages. and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal D. Paṭikūlamanasikāra Pabba 60m SLUM Population Growth, No Jobs 3 Yrs, Then Promotion in 23) Classical English,28) Classical French-français classique,29) Classical Frisian-Classical Frysk,30) Classical - Clásico galego,31) Classical Georgian-კლასიკური ქართული,32) Classical German- Klassisch Deutsch,33) Classical Greek- Κλασσικά Ελληνικά
Filed under: General, Sutta Pitaka, Tipiṭaka, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 8:20 pm

2293 Fri 21 Jul 2017 LESSON



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INSIGHT-NET
-FREE Online Tipiṭaka Research & Practice University through
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60m SLUM Population Growth, No Jobs 3 Yrs, Then Promotion


28) Classical French-français classique,29) Classical Frisian-Classical Frysk,30) Classical - Clásico galego,31) Classical Georgian-კლასიკური ქართული,32) Classical German- Klassisch Deutsch,33) Classical Greek- Κλασσικά Ελληνικά


https://www.youtube.com/watch?v=ZfZPoxvRDgY
GADKY I 3 McDonald’s HAPPY MIL Toys MINIONS
28) Classical French
28) français classique

2293 ven. 21 juil. 2017 LEÇON

INSIGHT-NET - GRATUIT Université de recherche et de pratique en ligne de Tipiṭaka et nouvelles connexes à travers http://sarvajan.ambedkar.org in105 LANGUES CLASSIQUES
Pl utilise https://translate.google.com


Et traduisez une traduction correcte dans votre langue maternelle pour
cette traduction de google pour atteindre Eternel Bliss en tant
qu’objectif final

D. Paṭikūlamanasikāra Pabba

En outre,
Bhikkhus, un bhikkhu considère ce corps même, à partir des semelles de la
Des pieds en haut et des cheveux sur la tête vers le bas, ce qui est délimité par son
Peau et plein de diverses sortes d’impuretés: “Dans ce kāya, il y a
Les cheveux de la tête, les cheveux du corps, les ongles, les dents, la peau, la chair,
Tendons, os, moelle osseuse, reins, coeur, foie, plèvre, rate,
Les poumons, les intestins, le mésentère, l’estomac avec son contenu, les excréments, la bile,
Flegme, pus, sang, sueur, graisse, larmes, graisse, salive, mucus nasal,
Le liquide synovial et l’urine “.

Comme si,
Bhikkhus, il y avait un sac ayant deux ouvertures et rempli de divers
Types de grains, tels que les rizières, le riz, les haricots mungo, les pois de vache, le sésame
Des graines et du riz décortiqué. Un homme avec une bonne vue, l’avoir détaché,
Considérerait [son contenu]: “Il s’agit de paddy, c’est paddy, ceux-là
Sont les haricots mung, ce sont des pois de vache, ce sont des graines de sésame et ceci est
Riz décortiqué; “de la même manière, bhikkhus, un bhikkhu le considère très bien
Corps, de la plante des pieds et des cheveux sur la tête,
Qui est délimité par sa peau et rempli de diverses sortes d’impuretés:
“Dans ce kāya, il y a les cheveux de la tête, les cheveux du corps,
Ongles, dents, peau, chair, tendons, os, moelle osseuse, reins, coeur,
Foie, plève, rate, poumons, intestins, mésentère, estomac avec son
Contenu, excréments, bile, flegme, pus, sang, sueur, graisse, larmes, graisse,
La salive, le mucus nasal, le liquide synovial et l’urine “.

Ainsi
Il s’habille à observer kāya en kāya en interne, ou il s’habille à observer kāya
Dans kāya à l’extérieur, ou il s’habille à observer kāya en kāya en interne et
À l’extérieur; Il habite l’observation de la samudaya des phénomènes chez kāya, ou il
Habite l’apparition du décès des phénomènes dans kāya, ou il habite
En observant le samudaya et en passant de phénomènes dans kāya; ou sinon,
[Réalisant:] “c’est kāya!” Sati est présent en lui, juste dans la mesure où
De simple ñāṇa et de simple paṭissati, il habite détaché et ne s’accroche pas
À n’importe quoi dans le monde. Ainsi, bhikkhus, un bhikkhu habite l’observation
Kāya in kāya.


ГАДКИЙ Я 3 Макдональдс ХЭППИ МИЛ Игрушки МИНЬОНЫ Музыка: Norfis Sound. Ссылка: https://vk.com/norfissound Великий ЧЕЛОВЕК ПАУК и ЧЕРНЫЙ Человек Паук Костюм П…

https://www.youtube.com/watch?v=i1_WyIxk1bI
Green Clay Hair Masque for Defined Curls (Application & Results-very detailed)


I wanted to find out why and if the clay would truly define my curls as it is hailed to do. I used the…
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xkcd-Topics - Topic extraction from xkcd comics, using LDA
github.com


https://www.youtube.com/watch?v=jMMkVEups7Q
Suspense: The X-Ray Camera / Subway / Dream Song

29) Classical Frisian
29) Classical Frysk

2293 Tue 21 Jul 2017 les

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en render korrekt oersetting yn jo memmetaal foar dizze google oersetting te ferwêzentlikjen Ivich Bliss as Final Goal

D. Paṭikūlamanasikāra Pabba

Fierder
bhikkhus, in bhikkhu achtet dit hiel lichem, fen ‘e soallen fan’ e
fuotten op en út it hier op ‘e holle del, dat wurdt Delimited troch syn
hûd en fol mei ferskate soarten fan impurities: “Yn dizze Kaya, der binne
it hier fan ‘e holle, hier fan it lichem, spikers, tosken, fel, fleis,
tendons, bonken, bienmurch, nieren, hert, lever, pleura, mankelikens,
longen, darmen, mesentery, mage mei syn ynhâld, stront, galle,
phlegm, pus, bloed, swit, fet, triennen, grease, flibe, nasale mucus,
synovial floeistof en urine. “

Krekt as soe,
bhikkhus, der wie in tas mei twa iepeningen en fol mei ferskate
soarten fan nôt, lykas heuvel-paddy, paddy, mung beane, cow-earte, sesam
sied en husked rys. In man mei goede eagen, dat unfastened it,
soe beskôgje [syn ynhâld]: “Dit is heuvel-paddy, dit is paddy, dy
binne mung beans, dy binne cow-earte, dy binne sesamzaad en dit is
husked rys; “yn deselde wize, bhikkhus, in bhikkhu achtet dit hiel
liif, fan ‘e soallen fan’ e fuotten op en út it hier op ‘e holle del,
dat wurdt Delimited troch syn hûd en fol mei ferskate soarten fan impurities:
“Yn dizze Kaya, dêr binne de hier fan ‘e holle, hier fan’ e lea,
nails, tosken, fel, fleis, tendons, bonken, bienmurch, nieren, hert,
lever, magnesio, mankelikens, longen, darmen, mesentery, mage mei syn
ynhâld, stront, galle, phlegm, pus, bloed, swit, fet, triennen, grease,
flibe, nasale slym, synovial floeistof en urine. “

Dus
Hy wennet observearjen fan Kaya yn Kaya yntern, of hy wennet observearjen fan kaya
yn Kaya fan bûten, of hy wennet observearjen fan Kaya yn kaya yntern en
ekstern; Hy wennet observeerje de samudaya fan ferskynsels yn Kaya, of hy
wennet observearjen fan it fergean fan de ferskynsels yn Kaya, of hy wennet
observeerje de samudaya en it fergean fan de ferskynsels yn kaya; of oars,
[Realisearjen:] “dit is Kaya!” Sati is oanwêzich yn him, krekt foar sa fier
fan mere nana en mere paṭissati, hy wennet frijsteand, en net oanhingje
foar alles yn ‘e wrâld. Sa, bhikkhus, in bhikkhu wennet observearjen
Kaya yn kaya.


youtube.com


https://www.youtube.com/watch?v=XEz7Fbb5S88
How to Get Rid of Skin Impurities


How to Get Rid of Skin Impurities
youtube.com


Gretchen
Rubin practically invented the concept of hacking your happiness. With
her blog and then best-selling book The Happiness Project, she’s been
experimenting for years with how to find and maintain happiness in this
crazy world.
lifehacker.com



https://www.youtube.com/watch?v=ZcHVIepo2Gg
La banda de gaitas Xarabal - Bagpipe Folklore Group from Galicia Spain

30) Classical Galician
30) Clásico galego

2293 ven 21 de xullo de 2017 LECCIÓN

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Utiliza https://translate.google.com

E traduce correctamente na túa lingua materna esta tradución de Google para acadar a felicidade eterna como obxectivo final

D. Paṭikūlamanasikāra Pabba

Ademais,
Bhikkhus, un bhikkhu considera este mesmo corpo, desde as plantas do
Pés arriba e do cabelo na cabeza para abaixo, que está delimitado polo seu
Pel e chea de varios tipos de impurezas: “Neste kāya, hai
Os pelos da cabeza, os pelos do corpo, as uñas, os dentes, a pel, a carne,
Tendóns, ósos, medula ósea, riles, corazón, fígado, pleura, bazo,
Pulmóns, intestinos, mesenterias, estómago cos seus contidos, feces, bilis,
Fociño, pus, sangue, suor, graxa, bágoas, graxa, saliva, moco nasal,
Líquido sinolóxico e orina “.

Así como se,
Bhikkhus, había unha bolsa con dúas aberturas e estaba chea de varios
Tipos de grans, como paddy de monte, arroz, feixón mung, chícharos de vaca, sésamo
Sementes e arroz descascados. Un home con boa vista, desbancándolo,
Consideraría [o seu contido]: “Este é un arrozal, este é un arroz, aqueles
Son beans mung, estes son chícharos de vaca, estes son sementes de sésamo e isto é
Arroz descascado “, do mesmo xeito, bhikkhus, un bhikkhu considérase isto moi
Corpo, desde as plantas dos pés cara arriba e do cabelo na cabeza cara abaixo,
Que está delimitada pola súa pel e chea de varios tipos de impurezas:
“Neste kāya, hai os pelos da cabeza, os pelos do corpo,
Unhas, dentes, pel, carne, tendóns, ósos, medula ósea, riles, corazón,
Fígado, pleura, bazo, pulmón, intestino, mesentería, estómago co seu
Contidos, feces, bilis, flema, pus, sangue, suor, graxa, bágoas, graxa,
Saliva, moco nasal, fluído sinovial e orina “.

Así
El vive observando kāya en kāya internamente, ou el vive observando kāya
En kāya externamente, ou vive observando kāya en kāya internamente e
Externamente; El vive observando a samudaya de fenómenos en kāya, ou el
Vive observando o falecemento de fenómenos en kāya, ou el habita
Observando a samudaya e falecemento de fenómenos en kāya; Ou ben,
[Entender:] “¡isto é kāya!” Sati está presente nel, só na medida
De mera ñāṇa e mera paṭissati, habita separado e non se aferra
A calquera cousa do mundo. Así, bhikkhus, bhikkhu mora observando
Kāya in kāya.


Performance
of a bagpipe ensemble “La banda de gaitas Xarabal” at Festival du
Houblon, Haguenau, France on 21/8/3015 The translation of gaitas means
pipes. T…
youtube.com


https://www.youtube.com/watch?v=SXG04sMsJKo
Georgian Style Architecture

31) Classical Georgian
31. კლასიკური ქართული

2293 პარ 21 ივლ 2017 გაკვეთილი

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და სწორად თარგმნოს თქვენი მშობლიური ენა ამ Google თარგმანისთვის, რათა მივაღწიოთ მარადიულ ბისს საბოლოო მიზანს

დ. პატიკამლამენასკა პაბბა

გარდა ამისა,
ბიკხუსი, ბიკიხი მიიჩნევს, რომ ეს სხეული ძირშია
ფეხები და თმა თმაზე ქვემოთ ჩამოთვლილ მდგომარეობაში, რაც მისი ნაზავია
კანისა და სავსე სხვადასხვა სახის მინარევებისაგან: “ამ კაიაში არსებობს
თმის თმა, სხეულის თმა, ლურსმნები, კბილები, კანი, ხორცი,
ტვინი, ძვლები, ძვლის ტვინი, თირკმლები, გული, ღვიძლი, პლეირი, ელენთის,
ფილტვები, ნაწლავები, mesentery, კუჭის მისი შინაარსი, განავალში, ნაღვლის,
ფლიგმი, პსუსი, სისხლი, ოფლი, ცხიმი, ცრემლები, ცხიმი, ნერწყვი, ცხვირის ლორწოს,
სინოვიალური სითხე და შარდი. “

ზუსტად ისე, თითქოს,
Bhikkhus, იყო ჩანთა მქონე ორი გახსნა და ივსება სხვადასხვა
სახის მარცვლეული, როგორიცაა გორაკ-პედი, პედი, მუნჯი ლობიო, ძროხა, ბარდა, სესია
თესლი და husked ბრინჯი. კაცის კარგი მხედველობა,
განიხილავდა მის შინაარსს: “ეს არის გორაკზე, ეს არის პედი, ესენი
არიან ნაღმები, რომლებიც ძროხა-ბარდა, ეს არის სეზამის თესლი და ეს არის
Husked რაისმა “, ისევე როგორც ბიკიკუსი, ბიკიხი მიიჩნევს, რომ ეს ძალიან
სხეულის, ძირები ფეხზე მდე და თმა ხელმძღვანელი ქვემოთ,
რომელიც გაჯანსაღებულია მისი კანისა და სავსე სხვადასხვა სახის მინარევებით:
“ამ კაიაში არის თვალის თმა, სხეულის თმა,
კბილები, კბილები, კანი, ხორცი, tendons, ძვლები, ძვლის ტვინი, თირკმლები, გული,
ღვიძლის, პლევრის, ელენთა, ფილტვების, ნაწლავების, შარდმდენის, კუჭის მასთან
შინაარსი, ნაყოფები, ნაღვლის, ფლეგმ, პსუსი, სისხლი, ოფლი, ცხიმი, ცრემლები, ცხიმი,
ნერწყვი, ცხვირის ლორწოს, სინოვიალური სითხე და შარდი. “

ამდენად
ის ცხოვრობს კაიაში, სადაც ცხოვრობს კაიაში, ან ის ცხოვრობს კაიაში
კაიაში გარედან, ან ის ცხოვრობს კაიაში, სადაც ცხოვრობს კაია შინაგანად
გარედან; ის ცხოვრობს კაიაში, ანუ ის ფენომენის სამუდეას დაკვირვებაზე
ცხოვრობს დაკვირვება ფენომენების ქაიაში, ან ის ცხოვრობს
დაკუადება დაკვეიაში და ფენომენების დაშორება კაიაში; ან კიდევ,
[ხვდებიან:] “ეს არის კაია!” სატი იმყოფება მხოლოდ მასზე
უბრალო ñāṇa და უბრალო paṭissati, იგი dwells მოშორებით, და არ cling
არაფერს მსოფლიოში. აქედან გამომდინარე, ბიკიხუსი, ბიკიხი დააკვირდება
Kāya in kāya.


This
month we are going to explore all the various house styles throughout
the United States. Each day we will go over the key features and
elements that mak…
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For
all I know, Uber’s food delivery service UberEats is a perfectly fine
method of ordering food. But the stomach-turning product that a Canadian
couple claims…
gizmodo.com

https://www.youtube.com/watch…
SAFAR: Musicians from Afghanistan and Germany play Traditional Afghan Music

32) Classical German
32) Klassisch Deutsch

2293 Fr 21 Jul 2017 LEKTION

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D. Paṭikūlamanasikāra Pabba

Außerdem,
Bhikkhus, ein Bhikkhu betrachtet diesen Körper, von den Sohlen der
Füße hoch und von den Haaren auf den Kopf nach unten, die durch seine begrenzt ist
Haut und voll von verschiedenen Arten von Verunreinigungen: “In diesem Kāya gibt es
Die Haare des Kopfes, die Haare des Körpers, die Nägel, die Zähne, die Haut, das Fleisch,
Sehnen, Knochen, Knochenmark, Nieren, Herz, Leber, Pleura, Milz,
Lunge, Darm, Mesenterie, Magen mit Inhalt, Kot, Galle,
Schleim, Eiter, Blut, Schweiß, Fett, Tränen, Fett, Speichel, Nasenschleim,
Synovialflüssigkeit und Urin. “

Genauso wie,
Bhikkhus, da war eine Tasche mit zwei Öffnungen und mit verschiedenen gefüllt
Arten von Getreide, wie Hügel-Paddy, Paddy, Mung Bohnen, Kuh-Erbsen, Sesam
Samen und geschälten Reis Ein Mann mit gutem Sehvermögen, nachdem er es gelöst hatte,
Würde [seinen Inhalt] betrachten: “Das ist Hügel-Paddy, das ist Paddy, die
Sind Mungobohnen, das sind Kuh-Erbsen, das sind Sesamsamen und das ist
Geschälter Reis, “in der gleichen Weise, Bhikkhus, ein Bhikkhu betrachtet das sehr
Körper, von den Sohlen der Füße und von den Haaren auf den Kopf nach unten,
Die durch ihre Haut und voll von verschiedenen Arten von Verunreinigungen begrenzt ist:
“In diesem Kāya gibt es die Haare des Kopfes, die Haare des Körpers,
Nägel, zähne, haut, fleisch, sehnen, knochen, knochenmark, nieren, herz,
Leber, Pleura, Milz, Lunge, Darm, Mesenterie, Magen mit seinem
Inhalt, Kot, Galle, Schleim, Eiter, Blut, Schweiß, Fett, Tränen, Fett,
Speichel, Nasenschleim, Synovialflüssigkeit und Urin. “

So
Er wohnt, kāya in kāya intern zu beobachten, oder er wohnt, Kāya zu beobachten
In kāya nach außen, oder er wohnt, kāya in kāya intern zu beobachten und
Von außen; Er wohnt, die samudaya von phänomenen in kāya zu beobachten, oder er
Wohnt, das Vergehen von Phänomenen in Kāya zu beobachten, oder er wohnt
Beobachtung der Samudaya und Vergehen von Phänomenen in Kāya; oder aber,
[Das verwirklicht:] das ist kāya! “Sati ist in ihm vorhanden, nur soweit
Von bloßen ñāṇa und nur paṭissati, wohnt er los und klammert sich nicht
Auf alles in der Welt. So, Bhikkhus, ein Bhikkhu wohnt zu beobachten
Kāya in kāya


Afghanistan was well known for its cultural diversity, and equally renowned for its music. Under the Taliban…
youtube.com


Most
hermit crabs live their lives in an endless episode of House Hunters,
switching from one shell to the next. A newly discovered species of
hermit crab, however, chooses to live in an unusual abode that’s
actually also alive. Together, the home…
gizmodo.com

https://www.youtube.com/watch?v=0EiyuZwPKFQ
History: The Greek Empire Documentary on Ancient Greece

33) Classical Greek
33) Κλασσικά Ελληνικά

2293 Παρ 21 Ιούλ 2017 ΜΑΘΗΜΑ

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Στόχο

D. Paṭikūlamanasikāra Pabba

Επί πλέον,
Bhikkhus, ένα bhikkhu θεωρεί αυτό το σώμα, από τα πέλματα του
Τα πόδια επάνω και από τα μαλλιά στο κεφάλι προς τα κάτω, η οποία οριοθετείται από την
Δέρμα και γεμάτο από διάφορες ακαθαρσίες: “Σε αυτό το kāya, υπάρχουν
Οι τρίχες του κεφαλιού, οι τρίχες του σώματος, τα νύχια, τα δόντια, το δέρμα, η σάρκα,
Τένοντες, οστά, μυελό των οστών, νεφρά, καρδιά, ήπαρ, υπεζωκότα, σπλήνα,
Πνεύμονες, έντερα, μεσεντερία, στομάχι με τα περιεχόμενά του, κόπρανα, χολή,
Φλύγμα, πύον, αίμα, ιδρώτα, λίπος, δάκρυα, γράσο, σάλιο, ρινική βλέννα,
Το αρθρικό υγρό και τα ούρα. “

Ακριβώς όπως,
Bhikkhus, υπήρχε μια τσάντα που είχε δύο ανοίγματα και ήταν γεμάτη με διάφορα
Είδη σιτηρών, όπως λόφο-paddy, paddy, φασόλια mung, αγελάδα-μπιζέλια, σουσάμι
Σπόρους και αποφλοιωμένο ρύζι. Ένας άνθρωπος με καλή όραση, έχοντας το ξεκολλήσει,
Θα θεωρούσε [το περιεχόμενό του]: “Αυτό είναι λόφο-paddy, αυτό είναι paddy, αυτά
Είναι φασόλια mung, αυτά είναι αγελάδες, αυτά είναι σουσάμι και αυτό είναι
Αποφλοιωμένο ρύζι “· με τον ίδιο τρόπο, ο bhikkhus, ένας bhikkhu το θεωρεί πολύ αυτό
Σώμα, από τα πέλματα των ποδιών μέχρι και από τα μαλλιά στο κεφάλι κάτω,
Η οποία είναι οριοθετημένη από το δέρμα της και γεμάτη από διάφορα είδη ακαθαρσιών:
“Σε αυτό το kaya, υπάρχουν οι τρίχες του κεφαλιού, οι τρίχες του σώματος,
Νύχια, δόντια, δέρμα, σάρκα, τένοντες, οστά, μυελός των οστών, νεφρά, καρδιά,
Ήπαρ, υπεζωκότα, σπλήνα, πνεύμονες, έντερα, μεσεντερία, στομάχι με το
Περιεχόμενα, κόπρανα, χολή, φλέγμα, πύον, αίμα, ιδρώτα, λίπος, δάκρυα, λίπος,
Σάλιο, ρινική βλέννα, αρθρικό υγρό και ούρα. “

Ετσι
Κατοικεί παρατηρώντας το kāya in kāya εσωτερικά, ή κατοικεί παρατηρώντας το kāya
Στο kāya εξωτερικά, ή κατοικεί παρατηρώντας kāya in kāya εσωτερικά και
Εξωτερικά. Κατοικεί παρατηρώντας τις samudaya των φαινομένων στην kāya, ή αυτός
Κατοικεί παρατηρώντας το πέρασμα των φαινομένων στο kaya ή κατοικεί
Παρατηρώντας τις samudaya και περνώντας μακριά από τα φαινόμενα της kāya. ή αλλιώς,
[Συνειδητοποιώντας:] “αυτό είναι kaya!” Η σατί είναι παρούσα σε αυτόν, μόνο στο βαθμό
Της απλής ñāṇa και της απλής paṭissati, κατοικεί αποσπασμένος και δεν προσκολλάται
Σε οτιδήποτε στον κόσμο. Έτσι, bhikkhus, ένα bhikkhu μένει παρατηρώντας
Kāya in kāya.


Ancient
Greece was a civilization belonging to a period of Greek history that
lasted from the Archaic period of the 8th to 6th centuries BC[citation
needed] …
youtube.com

https://www.youtube.com/watch?v=x8rPrhhlgaE
The Return of the Native (05 of 10) (audiobook)


Subtitles
available. Book 3 (Ch. 1 to 5) Audio courtesy of LibriVox. Read by:
Marlo Dianne, Chip, Betsie Bush, Graham Williams, David Barnes, Katy
Preston, a…
youtube.com


Holy crap, that is a huge friggin’ payout.
gizmodo.com




Mayawati may fight as Opposition candidate

Smita Gupta

NEW DELHI,

JULY 21, 2017 01:46 IST

UPDATED: JULY 21, 2017 01:47 IST

Likely to contest Phulpur LS seat


Bahujan Samaj Party (BSP) supremo Mayawati, whose resignation from the
Rajya Sabha was accepted on Thursday by Chairman Hamid Ansari, is likely
to contest the Phulpur Lok Sabha seat that has fallen vacant after
Keshav Prasad Maurya became Deputy Chief Minister of Uttar Pradesh.


On Thursday, talk began in Opposition circles about fielding her as a
joint candidate in Phulpur, as part of a political experiment ahead of
the 2019 Lok Sabha elections to forge a grand coalition of the Samajwadi
Party, the BSP and the Congress in Uttar Pradesh.

In 1988, when
the Allahabad LS seat fell vacant after Amitabh Bachchan was forced to
step down as MP over the Bofors case, V.P. Singh who had left the
Congress contested as the joint Opposition candidate against Sunil
Shastri.

Singh’s victory was seen at the time as a defining
moment in the lead-up to the defeat of the Congress in the 1989 Lok
Sabha elections.

BSP sources said that if Ms. Mayawati did become
the joint Opposition candidate with the SP and the Congress backing
her, and RJD leader Lalu Prasad and Bihar Chief Minister Nitish Kumar,
too, backed her, she had a fair chance of winning the seat. Phulpur has a
substantial number of Muslim and Dalit voters. Given the current mood
in the country, a joint Opposition candidate could hope to win most of
these voter segments, the party feels.

×

In any case, Ms.
Mayawati has resigned from the Rajya Sabha, accusing the BJP and the
Chair of not allowing her to raise the issue of anti-Dalit violence in
U.P. This is already resonating on Dalit websites and Twitter accounts. A
victory in Phulpur would not just help to resurrect Ms. Mayawati’s
sagging career, but come as a big boost to the Opposition that is
working to unite as many parties as possible to take on the challenge of
the BJP.

This also comes in the wake of Mr. Lalu Prasad
announcing in May that he would hold a joint rally to be addressed by
leaders of key national and regional Opposition parties in Patna on
August 27. The SP national president Akhilesh Yadav has confirmed that
he and Ms. Mayawati would be present at the rally.

General elections 2009

Indian general elections, 2009: Phulpur

Party

Candidate

Votes

%

±

BSP

Kapil Muni Karwariya

1,67,542

30.36

SP

Shyama Charan Gupta

1,52,964

27.72

Independent

Dr. Sone Lal Patel

76,699

13.90

INC

Dharmaraj Singh Patel

67,623

12.25

BJP

Karan Singh Patel

44,828

8.12

Majority

14,578

2.64

Turnout

5,51,917

38.69


·

If paper ballots are used the Bahuth Jiyadha Psychopaths (BJP) will not even get 1% votes.

60m SLUM Population Growth, No Jobs 3 Yrs, Then Promotion
July20, 2017 (C) Ravinder Singh progressindia2015@gmail.com


Rural India supports 70% population and produce 80% to 85% Babies in
India therefore of 26m Babies born in India, more than 20m are born in
rural India but this government had completely neglected RURAL INDIA.
[Birth Rate was higher for earlier generations]


In addition Growing attacks on Farmers, Communities and Castes had
forced large scale population Migration in to Urban Slums – 60m moved to
cities in 3 years seeking work.

Guj - INC Promised 1m, BJP 5m New Homes, Built 140,190 in 4 Yrs


Election Promise of INC was to build 1m homes in 5 Years, BJP 5m but
only 140,190 are built in first four years – Elections are due in few
weeks to make new promises.

Rural Gujarat produces 1m Babies out
of 1.3m Babies born in state every year – need 2,00,000 new homes plus
more for homeless every year, Rural Housing contributed just 16,462
homes.

2012-13 Target to build Rural Homes was 1,36,470 but
reduced to 28,753 in 2015-16 reduction of 79% in Targets and 52,490
homes built in 2012-13 just 16,462 in 2015-16.


Worst of All
GOI has Completely Neglected Rural Micro, Small and Medium Industries,
Farmers Storage of Excess Production than Distress Sales at Markets. A
small Flour or Dal Mill, Fruits & Vegetables Preserves, Small Cold
Stores, Home Deep Freezers, Primary Processing & Food Processing
could create 20 Crore Rural Jobs – sustainable living.

Ministers who fail get promotions.

How Can A Government Neglect 90 Cr People and Win?

Ravinder Singh, Inventor & Consultant, INNOVATIVE TECHNOLOGIES AND PROJECTS
Y-77, Hauz Khas, ND -110016, India. Ph: 091- 9871056471, 9718280435, 9650421857
Ravinder Singh* is a WIPO awarded inventor specializing in Power, Transportation,
Smart Cities, Water, Energy Saving, Agriculture, Manufacturing, Technologies and Projects

comments (0)
07/19/17
2292 Thu 20 Jul 2017 LESSON http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES Pl use https://translate.google.com and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal D. Paṭikūlamanasikāra Pabba Techno-Politico-Socio Transformation and Economic Emancipation Movement Creating Change makers What Is a Vegan and What Do Vegans Eat? Uttar Pradesh government mulling to introduce sweets made of cow milk as prasad: State Dairy Minister Laxmi Narayan Chaudhary in 23) Classical English,21) Classical Danish- Klassisk dansk,22) Classical Dutch- Klassiek Nederlands,24) Classical Esperanto-Klasika Esperanto,25) Classical Estonian- klassikaline eesti keel,26) Classical 26) Classical Filipino,27) Classical Finnish-Klassinen suomalainen
Filed under: General, Sutta Pitaka, Tipiṭaka, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 5:02 pm

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and related NEWS through http://sarvajan.ambedkar.org in
105
CLASSICAL LANGUAGES

Pl use https://translate.google.com
and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal


D. Paṭikūlamanasikāra Pabba

Techno-Politico-Socio Transformation and Economic Emancipation Movement

Creating Change makers


What Is a Vegan and What Do Vegans Eat?


Uttar Pradesh government mulling to introduce sweets made of cow milk as prasad: State Dairy Minister Laxmi Narayan Chaudhary

in 23) Classical English,21) Classical Danish- Klassisk dansk,22) Classical Dutch- Klassiek Nederlands,24) Classical Esperanto-Klasika Esperanto,25) Classical Estonian- klassikaline eesti keel,26) Classical 26) Classical Filipino,27) Classical Finnish-Klassinen suomalainen

D. Paṭikūlamanasikāra Pabba

Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skin and full of various kinds of impurities: “In this kāya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.” �

Just as if,
bhikkhus, there was a bag having two openings and filled with various
kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame
seeds and husked rice. A man with good eyesight, having unfastened it,
would consider [its contents]: “This is hill-paddy, this is paddy, those
are mung beans, those are cow-peas, those are sesame seeds and this is
husked rice;” in the same way, bhikkhus, a bhikkhu considers this very
body, from the soles of the feet up and from the hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.” �

Thus
he dwells observing kāya in kāya internally, or he dwells observing kāya
in kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.

https://www.youtube.com/watch…
Fini Henriques - Children’s Trio in G Major for Violin, Cello & Piano, Op.31
21) Classical Danish
21) Klassisk dansk

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D. Paṭikūlamanasikāra Pabba

Desuden,
Bhikkhus, en bhikkhu betragter denne meget krop, fra solens sår
Fødder op og fra håret på hovedet ned, som er afgrænset af dets
Hud og fuld af forskellige slags urenheder: “I denne kāya er der
Hovedets hår, hovedets hår, negle, tænder, hud, kød,
Sener, knogler, knoglemarv, nyrer, hjerte, lever, pleura, milt,
Lunger, tarm, mesenteri, mave med indhold, afføring, galde,
Slim, pus, blod, sved, fedt, tårer, fedt, spyt, næse slim,
Synovialvæske og urin. “

Ligesom om
Bhikkhus, der var en taske med to åbninger og fyldt med forskellige
Former for korn, såsom Hill-Paddy, Paddy, Mung bønner, Kuper, sesam
Frø og afskallet ris. En mand med et godt syn, idet han havde frigjort det,
Ville overveje [dens indhold]: “Dette er Hill-Paddy, dette er Paddy, dem
Er mungbønner, det er kuperter, det er sesamfrø, og det er det
Husked ris; “på samme måde, bhikkhus, en bhikkhu anser dette meget
Legeme, fra solens fødder op og fra håret på hovedet ned,
Som er afgrænset af sin hud og fuld af forskellige former for urenheder:
“I dette kāya er der hovedets hår, kroppens hår,
Negle, tænder, hud, kød, sener, knogler, knoglemarv, nyrer, hjerte,
Lever, pleura, milt, lunger, tarm, mesenteri, mave med dens
Indhold, afføring, galde, slim, pus, blod, sved, fedt, tårer, fedt,
Spyt, næse slim, synovial væske og urin. “

Dermed
Han bor iagttagelse af kāya i kāya internt, eller han bor iagttagelse af kāya
I kāya eksternt, eller han bor iagttagelse af kāya i kāya internt og
eksternt; Han bor iagttagelse af samudaya af fænomener i kāya, eller han
Bor og overvåger fænomenet i kāya, eller han dvæler
At observere samudayaen og forlade fænomener i kāya; ellers,
[Realisere:] “dette er kāya!” Sati er til stede i ham, bare i det omfang
Af bare ñāṇa og mere paṭissati, han bor løsrevet og klamrer ikke
Til noget i verden. Således bor bhikkhus, en bhikkhu, der observerer
Kāya in kāya.


Børne
Trio in G Major for Violin, Cello & Piano, Op.31 Tre Musici Ulrikke
Høst-Madsen, cello. John Damgaard, piano. Elisabeth Zeuthen, violin.
Henriques comp…
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How to get clear, glowing, spotless skin by using aloe Vera gel


Hi
everyone! Hope you all are doing well… Today. I’ll Show…Use aloe
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·

Dungeon Keeper Ami by Pusakuronu Imported from Anime Addventure Originally on 2009-09-16T18:51:00
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https://www.youtube.com/watch…
Andrew Martin - The ABC of the Classical Dutch

22) Classical Dutch
22) Klassiek Nederlands

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D. Paṭikūlamanasikāra Pabba

Voorts
Bhikkhus, een bhikkhu beschouwt dit hele lichaam, van de zolen van de
Voeten omhoog en van het haar op het hoofd naar beneden, die door zijn is afgebakend
Huid en vol met verschillende soorten onzuiverheden: “In deze kāya zijn er
De haren van het hoofd, haaren van het lichaam, nagels, tanden, huid, vlees,
Pezen, botten, beenmerg, nieren, hart, lever, pleura, milt,
Longen, darmen, mesenterie, maag met de inhoud ervan, ontlasting, gal,
Slijm, pus, bloed, zweet, vet, tranen, vet, speeksel, neusslijm,
Synoviale vloeistof en urine. “

Net alsof,
Bhikkhus, er was een tas met twee openingen en gevuld met diverse
Soorten graan, zoals heuvel-padie, padie, mung bonen, koeien, sesam
Zaden en gedopte rijst. Een man met goed gezichtsvermogen,
Zou de inhoud ervan overwegen: “Dit is Hill-Paddy, dit is Paddy, die
Zijn mung bonen, dat zijn koeien, dat zijn sesamzaden en dit is
Gedronken rijst; “op dezelfde manier, bhikkhus, een bhikkhu beschouwt dit zeer
Lichaam, van de zolen van de voeten omhoog en van het haar op het hoofd naar beneden,
Die door zijn huid is afgebakend en vol met verschillende soorten onzuiverheden:
“In deze kāya zijn er de haren van het hoofd, haaren van het lichaam,
Nagels, tanden, huid, vlees, pezen, botten, beenmerg, nieren, hart,
Lever, pleura, milt, longen, darmen, mesenterie, maag met haar
Inhoud, ontlasting, gal, slijm, pus, bloed, zweet, vet, tranen, vet,
Speeksel, neusslijmvlies, synoviale vloeistof en urine. “

dus
Hij woont in het binnenland van Kāya in Kāya, of hij woont in het observeren van Kāya
In kāya extern, of hij woont in huis kāya in kāya en
extern; Hij woont de samudaya van fenomenen in Kāya te observeren, of hij
Woont in het observeren van het overlijden van fenomenen in Kāya, of hij woont
Observatie van de samudaya en het verstoren van fenomenen in kāya; of anders,
[Realiseren:] “dit is kāya!” Sati is alleen in hem aanwezig, alleen voor zover
Van blote ñāṇa en blote paṭissati, hij woont losgelaten en klampt niet
Naar alles in de wereld. Dus, bhikkhus, woont een bhikkhu waarnemen
Kāya in kāya.


http://chessbase-shop.com/en/products/martin_the_classical_dutch?ref=RF8-LCJ1MGZO0J This is a video sample from the new DVD “The ABC of the Classical Dutch” …
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https://www.youtube.com/watch?v=JHgLsWXLBVs
shoulders soak ample absorption meaning keep area several King infamous Bay Laboratory Cooperative



Shiva Ayyadurai believes a lot of odd things.
gizmodo.com

https://www.youtube.com/watch?v=UwFXvc1rJDw
Savings and Loan Crisis: Explained, Summary, Timeline, Bailout, Finance, Cost, History

24) Classical Esperanto
24) Klasika Esperanto

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D. Paṭikūlamanasikāra Pabba

Plue,
bhikkhus, kiel Bhikkhu konsideras nuna korpo, de la plandoj de la
piedojn supren kaj de la haroj sur la kapo malsupren, kiu estas limigita de ĝia
haŭto kaj plena de diversaj specoj de malpuraĵoj: “En ĉi tiu Kaya, ekzistas
la haroj de la kapo, haroj de la korpo, ungojn, dentoj, haŭto, karno,
tendenoj, ostoj, medolo, renoj, koro, hepato, pleŭro, lieno,
pulmoj, intestoj, krispon, stomako kun ĝia enhavo, feĉoj, galo,
muko, puso, sango, ŝvito, graso, larmoj, graso, salivo, naza muko,
sinovial fluida kaj urino. “

Ĝuste kvazaŭ,
bhikkhus, estis sako havante du aberturas kaj plena de diversaj
specojn de greno, kiel monteto-paddy, paddy, mung fabojn, bovino-pizoj, sésamo
semoj kaj husked rizo. Viro kun bona vido, esti malligis ĝin,
konsiderus [ĝia enhavo]: “Tio ĉi estas monteta paddy, tio paddy, tiuj
estas mung fabojn, tiuj estas bovino-pizoj, tiuj estas sezamosemoj kaj tio ĉi estas
husked rizo; “same, bhikkhus, kiel Bhikkhu konsideras ĉi tre
korpo, de la plandoj de la piedoj kaj de la haroj sur la kapo malsupren,
kiu estas limigita de lia haŭto kaj plena de diversaj specoj de malpuraĵoj;
“En ĉi Kaya, estas la haroj de la kapo, haroj de la korpo,
ungojn, dentoj, haŭto, karno, tendenoj, ostoj, medolo, renoj, koro,
hepato, pleŭro, lieno, pulmoj, intestoj, krispon, stomako kun ĝia
enhavo, feĉoj, galo, muko, puso, sango, ŝvito, graso, larmoj, graso,
salivo, naza muko, sinovial fluida kaj urino. “

tiel
Li loĝas observi Kaya en Kaya interne, aŭ li loĝas observi Kaya
en Kaya ekstere, aŭ li loĝas observi Kaya en Kaya interne kaj
ekstere; Li loĝas observi la samudaya de fenomenoj en Kaya, aŭ li
loĝas observi la forpaso de fenomenoj en Kaya, aŭ li loĝas
observi la samudaya kaj forpaso de fenomenoj en Kaya; alie,
[Rimarki:] “ĉi tiu estas Kaya!” Sati ĉeestas en li, nur por la amplekso
de nura Nana kaj nura paṭissati, li loĝas indiferenta, kaj ne alkroĉiĝas
por nenio en la mondo. Tiel, bhikkhus, kiel Bhikkhu loĝas observado
Kaya en Kaya.


The entire wikipedia with video and photo galleries for each article. Find something interesting to watch in seconds.
wikivisually.com

https://www.youtube.com/watch?v=dIcr_qq_QZ8
“Forging for the swords” - Orchestra of the Estonian Academy of Music and Theatre @ YEC2016

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25) klassikaline eesti keel

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D. Paṭikūlamanasikāra Pabba

Lisaks sellele
Bhikkhus, bhikkhu peab seda väga keha, selle tallast
Jalad üles ja juuksed pea alla, mis on piiratud tema
Nahk ja täis mitmesuguseid lisandeid: “Selles kujas on olemas
Pea juuksed, keha juuksed, küüned, hambad, nahk, liha,
Kõõlused, luud, luuüdi, neerud, süda, maks, pleura, põrn,
Kopsud, soolte, soolkonna, selle sisu mao, roojaga, sapiga,
Flegm, põrn, veri, higi, rasv, pisarad, rasv, sülg, nina lima,
Sünoviaalne vedelik ja uriin. “

Nagu oleks
Bhikkhus, seal oli kott, millel oli kaks ava ja täidetud erinevad
Näiteks teraviljakartuli, padjapähklipuu, räimed, mungakarbid, lehmakarjad, seesam
Seemned ja kooritud riis. Hea nägemise mees, selle kinnistamata
Kaaluks [selle sisu]: “See on mäe-padjad, see on riis, need
On mungakarbid, need on lehm peas, need on seesamiseemned ja see on
Kooritud riis; “samamoodi, bhikkhus, bhikkhu arvab seda väga
Keha, jalgade tallast ja juuste pealest alla
Mis on piiratud naha ja täis erinevaid saasteaineid:
“Selles kajas on juhi juuksed, keha juuksed,
Naelad, hambad, nahk, liha, kõõlused, luud, luuüdi, neerud, süda,
Maksa, pleura, põrna, kopsude, soolte, soolkonna, kõhuga
Sisu, väljaheited, sapi, flegm, põrn, veri, higi, rasv, pisarad, rasv,
Sülg, nina lima, sünoviaalvedelik ja uriin. “

Nii
Ta elab, kui jälgib koja sisemiselt, või ta elab, jälgides, kuidas
Kui mõni väliselt, või ta elab, kui jälgib mõnda kodu ja sisemiselt
Väliselt; Ta elab vaatades samuudaiat nägude kohta kajas või tema
Elab jälgides näiajääkide kadumist mõisas või elab
Jälgides samuudaiat ja nähtuste kadumist kajas; või muidu,
[Realizing:] “see on kuja!” On satis tema sees, ainult ulatuses
Ainuüksi ṇāṇa ja lihtsalt paṭissati, ta elab lahti ja ei jälgi
Midagi maailmast. Seega, bhikkhus, bhikkhu elab jälgides
Kaya in kāya.


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The history of hair


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World Famous PINK BEACH In The Philippines

26) Classical Filipino

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Goal

D. Paṭikūlamanasikāra Pabba

At saka,
Ang bhikkhu, ang isang bhikkhu ay isinasaalang-alang ang mismong katawan, mula sa mga talampakan ng
Paa at mula sa buhok sa ulo pababa, na kung saan ay delimited sa pamamagitan nito
Balat at puno ng iba’t ibang uri ng mga impurities: “Sa kaya na ito, may mga
Ang mga buhok ng ulo, mga buhok ng katawan, mga kuko, ngipin, balat, laman,
Tendons, buto, utak ng buto, bato, puso, atay, pleura, pali,
Baga, bituka, mesentery, tiyan na may mga nilalaman nito, feces, apdo,
Plema, nana, dugo, pawis, taba, luha, grasa, laway, ilong uhog,
Synovial fluid at ihi. “

Tulad ng kung,
Bhikkus, may isang bag na may dalawang bakanteng at puno ng iba’t ibang
Mga uri ng butil, tulad ng burol, saging, mung beans, baka-mga gisantes, linga
Buto at binubuan ng bigas. Ang isang tao na may mabuting paningin, na binubuksan ito,
Ay isasaalang-alang [ang mga nilalaman nito]: “Ito ay burol-palay, ito ay palay, yaong
Ay mung beans, ang mga baka-mga gisantes, ang mga buto ng linga at ito ay
Husked rice; “sa parehong paraan, ang bhikkhu, ang isang bhikkhu ay isinasaalang-alang ito
Katawan, mula sa mga talampakan ng paa at mula sa buhok sa ulo pababa,
Na kung saan ay delimited sa pamamagitan ng balat at puno ng iba’t ibang mga uri ng mga impurities:
“Sa ganitong kaya, may mga buhok ng ulo, mga buhok ng katawan,
Mga kuko, ngipin, balat, laman, tendon, buto, utak ng buto, bato, puso,
Atay, pleura, pali, baga, bituka, mesentery, tiyan
Nilalaman, feces, apdo, plema, pus, dugo, pawis, taba, luha, grasa,
Laway, ilong uhog, synovial fluid at ihi. “

Kaya naman
Siya ay naninirahan sa pagmamasid sa kāya sa kyaya sa loob, o siya ay naninirahan sa pagmamasid sa kya
Sa kāya sa labas, o naninirahan siyang obserbahan ang kāya sa kāya sa loob at
Panlabas; Siya ay naninirahan sa pagmamasid sa samudaya ng mga phenomena sa kāya, o siya
Ay naninirahan sa pagmamasid sa paglipas ng mga phenomena sa kāya, o siya ay nanahan
Pagmamasid sa samudaya at paglipas ng phenomena sa kāya; kung hindi,
[Napagtatanto:] “ito ay kya!” Ang sati ay naroroon sa kanya, hanggang sa lawak
Ng lamang ñāna at paṭissati, siya ay nanatiling hiwalay, at hindi kumapit
Sa anumang bagay sa mundo. Kaya, ang bhikkhus, isang bhikkhu ay naninirahan
Kāya in kāya.


Yes,
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View Neal_Stephenson_-_Seveneves from ECONOMICS e at IIT Bombay. Dedication TO JAIME, MARIA, MARCO, AND JEFF Contents
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Finnish Folk Music

27) Classical Finnish
27) Klassinen suomalainen

2292 To 20 Jul 2017 OPETUS

INSIGHT-NET - ILMAINEN Online Tipiṭaka Research & Practice University ja siihen liittyvät uutiset http://sarvajan.ambedkar.orgin kautta105 CLASSICAL LANGUAGES
Käytä https://translate.google.com

Ja tee oikea käännös omalla äidinkielelläsi tämän google-käännöksen saavuttamiseksi Eternal Blissin lopulliseksi tavoitteeksi

D. Paṭikūlamanasikāra Pabba

Lisäksi,
Bhikkhus, bhikkhu pitää tätä hyvin ruumista, pohjasta
Jalat ylös ja hiukset pään alaspäin, joka on rajattu sen
Iho ja täynnä erilaisia ​​epäpuhtauksia: “Tässä kāyassa on
Pään karvat, kehon karvat, kynnet, hampaat, iho, liha,
Jänteet, luut, luuytimen, munuaiset, sydämen, maksan, pleuran, pernan,
Keuhkot, suolet, mesenteri, vatsa ja sen sisältö, ulosteet, sappi,
Maku, veri, hiki, rasva, kyynel, rasva, sylki, nenän limainen,
Synovial-neste ja virtsa. “

Aivan kuten jos,
Bhikkhus, oli laukku, jossa oli kaksi aukkoa ja täynnä erilaisia
Erilaiset viljat, kuten hill-paddy, paddy, mung-pavut, lehmän herneet, seesami
Siemenet ja esikuorittu riisi. Ihminen, jolla on hyvä näky, kun hän irrottaa sen,
Harkitsisi [sen sisällön]: “Tämä on hill-paddy, tämä on paddy, ne
Ovat mung papuja, ne ovat lehmän herneitä, ne ovat seesaminsiemeniä ja tämä on
Esikuorittu riisi “, samoin bhikkhus, bhikkhu pitää tätä hyvin
Keho, jalkojen pohjasta ylös ja hiuksista pään päällä,
Joka on rajoittunut sen iholla ja täynnä erilaisia ​​epäpuhtauksia:
“Tässä kāyassa on pään hiukset, ruumiin karvat,
Kynnet, hampaat, iho, liha, jänteet, luut, luuydin, munuaiset, sydän,
Maksa, pleura, perna, keuhkot, suolet, mesentery, vatsa sen kanssa
Sisältö, uloste, sappi, limaa, pussi, veri, hiki, rasva, kyyneleet, rasva,
Syljen, nenän liman, synoviaalisen nesteen ja virtsaan. “

Täten
Hän asuu tarkkailemalla kāya in kāya sisäisesti, tai hän asuu observing kāya
In kāya ulkoisesti, tai hän asuu observing kāya in kāya sisäisesti ja
ulkoisesti; Hän asuu tarkkailemalla samudayaa ilmiöissä kāyassa, tai hän
Asuu tarkkailemalla ilmiöiden ohimista kāyassa tai hän asuu
Havainnoimalla samudayaa ja välttäen ilmiöitä kāyassa; tai muuten,
[Toteaa:] “tämä on kāya!” Sati on läsnä hänessä vain siinä määrin
Pelkkä ñāna ja pelkkä paṭissati, hän asuu irrallaan eikä pidä kiinni
Mihin tahansa maailmaan. Siten bhikkhus, bhikkhu asuu tarkkailemalla
Kāya in kāya.


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Techno-Politico-Socio Transformation and Economic Emancipation Movement

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Dr Babasaheb Bhimrao Biography In Hindi | About Bharat Ratna Dr Br Ambedkar | Motivational Video


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Bengaluru to witness theatre festival on BR Ambedkar
Sreemoyee Chatterjee | TNN | Jul 18, 2017, 09:34 PM IST
Organised by Dr B R Ambedkar International Cultural Sub Committee, the
theatre festival would see a series of plays along with a musical
performance by students of a city school.Organised by Dr B R Ambedkar
International Cultural Sub Committee, the theatre festival would see a
series of … Read More
BENGALURU:
The city will witness, beginning from Wednesday, a six-day-long theatre
festival dedicated to life of the father of Indian Constitution BR
Ambedkar at Gurunanak Bhavan in Vasanthnagar.

The festival will conclude on July 24.


Organised by Dr B R Ambedkar International Cultural Sub Committee, the
theatre festival would see a series of plays along with a musical
performance by students of a city school.

The play Baba Saheb
Ambedkar by playwright Mukunda Rao will be staged on Wednesday at 7 pm.
Devanam Priya Ashoka by playwright M Byre Gowda (July 20); Bheema Geetha
Gayana, a musical by school students and a play Shudha Vamsha by
playwright Premananda Ghazvi (July 21); Ambedkar by playwright L
Hanumanthaiah (July 23) and Nanna Ambedkar by playwright K Ramaiah on
(July 24) are among the other plays.


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Dr Bhimrao Ambedkar Interview-1955
Dr. B. R. Ambedkar on Gahndhi and the Poona Pact - Interview 1955


Dr. B. R. Ambedkar on Gahndhi and the Poona Pact - Interview 1955
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MAHARASHTRADA RATNAGIRIYA | Extraordinary Kannada song on Bharat Ratna Ambedkar | song by Manju Kavi


ಡಾ|| B.R. ಅಂಬೇಡ್ಕರ್ (ಏಪ್ರಿಲ್ ೧೪, ೧೮೯೧ - ಡಿಸೆಂಬರ್ ೬,…
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http://ambedkar.org/books/kc.htm
Written By
Oruvingal Sreedharan
And
R. Muniyappa

Published by
Babasaheb Dr.B.R. Ambedkar Adhyayana Kendra, Bangalore-9

Dedicated
to
late Sriramappa and other Six Dalits who were burnt alive at Kambalapalli

We sincerely acknowledge the support given by the following DSS/BSP activists for bringing out this small booklet

O. Rajanna, N. Shivanna, Krishna Chinthamani, Dr.L. Hanumanthaiah, Marasandra Muniyappa.

Will history repeat itself ?

On 26th January 1950, India will be an Independent country (Cheers).
What would happen to her independence? Will she maintain her
independence or will she lose it again? This is the first thought that
comes to my mind. It is not that India was never an independent country.
The point is that she once lost the independence she had. Will she lose
it a second time? It is this thought which makes me most anxious for
the future. What perturbs me greatly is the fact that not only India has
once before lost her independence, but she lost it by the infidelity
and treachery of some of her own people…

Will history repeat
itself? It is this thought which fills me with anxiety. This anxiety is
deepened by the realization of the fact that in addition to our old
enemies in the form of castes and creeds, we are going to have many
political parties with diverse and opposing political creeds. Will
Indians place the country above their creed or will they place creed
above country? I do not know. But this much is certain that if the
parties place creed above country, our independence will be put in
jeopardy a second time and probably be lost for ever. This eventuality
we must all resolutely guard against. We must be determined to defend
our independence with the last drop of our blood. (Cheers).

- Dr. B.R. Ambedkar
in the Constituent Assembly
On 25th November 1949.

KAMBALAPALLI CARNAGE

Burning Alive of 7 Dalits - Genesis

Kolar is one of the 27 Districts of Karnataka State in India. There are
11 Taluks and 12 Assembly Constituencies out of which 3 are reserved
for Scheduled Castes. There are 2 Parliament seats in Kolar district -
Kolar and Chickaballapur. Kolar seat is reserved for Scheduled Castes
and K.H. Muniyappa, a Scheduled Caste is the sitting Member of
Parliament. Chowdareddy has been elected from Chinthamani Assembly seat,
where the carnage took place.

Out of the 27 districts Kolar has
the highest SC/ST population bordering about 30% of the total pupulation
of thedistrict. They are agricultural labourers working under the upper
caste feudal landlords. A large number of them continues to work as
bonded labourers in the house of Vokkaliga landlords. The entire economy
of the district and the industrial establishments are under the control
of Vokkaligas. Out of the 12 MLAs 7 are Vokkaligas, 3 SCs and 2
Balijigas who are also upper caste. This shows that the Vokkaligas not
only posses lands in the district but also wield political power. Thus
what ever Vokkaligas say in the district is the law of the district and
the writ of the State does not run there. The entire administration
including the police force is at their beck and call.

The hopeless state of affairs of Dalits in the district can therefore very well be imagined from the facts given above.

The head quarters of the district is at Kolar. 2 students from
Mulabagal Taluk were studying in the Government college at Kolar during
the academic year 1974-75 of whom one was from Vokkaliga caste and the
other belonged to Scheduled Caste named Munivenkatappa. Both of them
appeared for PUC examination together and the Vokkaliga boy failed and
Munivenkatappa passed in FIRST class. The Vokkaligas could not tolerate
passing of a Dalit with distinction and failure of the student of their
own community. Without any hesitation the Vokkaligas murdered
Munivenkatappa and packed his dead body in a gunny bag and threw it in
the Kolaramma Tank. This incident was the turning point in the awakening
of Dalit consciousness among the Dalit students in Kolar district and
from them to Dalit masses.

There were demonstrations and public
meetings by Dalits who began to group together and started the district
unit of Dalit Sangharsha Samithi (DSS) in Kolar. As usual the murder
case did not end up in conviction and all the accused persons were
acquitted for want of evidence. This was due to the interference of
political forces in the investigation of the crime.

The next
notable incident was the gang rape and murder of one Chinnamma belonging
to Scheduled Caste by Vokkaligas in Doddi Halli village about 5 kms
away from Chinthamani Town. The dead body was thrown into a well and she
wore injuries on her face, breasts and on private parts. The political
forces got her body burried after a fake postmortem. The DSS took up the
case, got the body exhumed and got a re-postmortem conducted by a panel
of 3 Doctors. But the accused could not be convicted for want of
evidence. This also led to the awakening of dormant Dalit forces not
only in the district but also in other parts of the state.

During
1975-76 a Scheduled Caste woman was gang raped. Nallagutta Halli
village is about 37 kms from Kolar Town and comes under the Chinthamani
Taluk. Smt. Nagamma belonged to Scheduled Caste and one day along with
her husband went to Nallagutta Hill for collecting fire wood. About 6
rowdys, one belonging to Brahmin and other 5 belonging to Vokkaliga
community were enjoying drinks and after seeing the couple went to them
tied the husband with creepers and gang raped the wife in the presence
of her husband. In this case also there was no conviction. The DSS took
active role in organising the Dalits and agitating against these
barbaric acts of the upper castes. The agitation was led by N. Shivanna,
Gaddam N. Venkatesh and others and an attempt was made by the caste
Hindus on the life of N. Shivanna in a hit and run case in which he
sustained severe head injuries.

During the 1978 Assembly
Elections N. Shivanna contested from Chinthamani Assembly general
constituency. The opposite candidates belonged to Vokkaliga community.
In that election Chowdareddy won. The upper castes were not happy that a
Scheduled Caste person contested in a general seat against Vokkaligas.
After a few weeks they organised Vokkaligas, late in the evening
forcibly entered Vinoba Colony where the Madigas (SC) were residing.
They consisted of more than 200 persons armed with deadly weapons and
entered into the houses of Dalits breaking the doors open and dragging
the inmates out. There after they set their houses on fire. One Dalit
Pedda Patelappa was stabbed to death and about 30-35 Dalits sustained
bleeding injuries. Though the police came they were few in number and
could not control the situation. The unruly mob attacked the police and
the Circle Inspector of Police sustained grievous injuries. This
incident led to the unification of various factions created by the
Vokkaligas in the Dalit community. A complaint was lodged by N. Shivanna
and under his leadership DSS started agitations which led to externment
of 4 persons. The Vokkaligas influenced the witnesses and the case
ended in acquittal of the accused.

It was during this period one
Sambaiah, a Dalit lost his valuable land. A landlord in Chinnapagana
Halli, Malur Taluk, Kolar Dist., became a defaulter in payment of land
revenue and his land was ordered to be sold in auction. The auction
notification was issued and in the auction notification the survey No.
of the land of Sambaiah was inserted after striking of the survey No. of
the land of the landlord. Thus the land of Sambaiah was auctioned and
the same was purchased by the Vokkaliga landlords of the same village
with full knowledge of the forgery and fraud.

Sambaiah had no
other means of livelihood and during his old age he became a landless
agricultural labourer. He filed an appeal against the auction and the
case went upto the High Court of Karnataka and after about 20 years of
litigation the land was restored to his widow. By that time Sambaiah had
died and his son Munivenkatappa was also dead unable to bear the great
mental agony. The Lawyer O.Sreedharan, one of the founder leaders of
DSS, took the certified copy of the final order of the High Court to the
village and handed over the same to his widow and visited the place
where the father and son were buried and all the villagers who had
assembled there observed two minutes silence.

The Dalits of the
village had organised a small function in the evening and the leaders
like Muniyappa BSP State Vice President, Mavalli Shankar State
Organising Convenor DSS, R.Muniyappa State Executive Committee Member
DSS were to address the gathering. Suddenly electric current was cut.

For about 20 years the Vokkaligas enjoyed the land knowing fully well
that it belonged to Sambaiah and that they got it through fraudulent
means. The attitude of the Vokkaligas towards Dalits can very well be
imagined from the above incident.

NOVEL PROTEST BY DSS

Next notable event was the brutal murder of Kumbara Sheshagiriappa a
person belonging to Kumbara (Potter) community coming under most
backward castes and gang rape of his daughter Anasuyamma at Hunasi Kote,
Malur Taluk, Kolar Dist. This was one of the watersheds in the onward
march of DSS. This incident took place in the year 1979. At that time
one Krishnegowda, a Vokkaliga was the Malur Taluk Board President.
Kumbara Sheshagiriyappa was brutally murdered by Krishnegowda and other
Vokkaligas because he opposed Vokkaligas when they tried to snatch away
the piece of land belonging to him. They also raped Anasuyamma daughter
of Sheshagiriyappa. The police force was not able to arrest all the
accused persons because of the political clout of the Vokkaliga
community. DSS took up the issue though Sheshagiriyappa was not a
Scheduled Caste. The DSS conducted a 2 days camp and prepared a
dedicated set of processionists to take Sheshagiriyappa’s JYOTHI to
Vidhana Soudha. The JYOTHI was lit from the grave yard of
Sheshagiriyappa in Hunasi Kote Village. It symbolised his spirit and it
marched towards Karnataka Legislature which was in session at that time.
It represented Sheshagiriyappa going to the Assembly to ask the
Government as to why he was not given protection and as to why the
culprits were not arrested and punished. The processionists numbering
about 500 were latti - charged when they attempted to go near the
Assembly. Leaders like Prof. B. Krishnappa, O. Sreedharan, M.D.
Gangaiah, N. Giriyappa Devanur Mahadeva, Siddalingaiah, L.
Hanumanthaiah, O. Rajanna, N. Shivanna, N. Venkatesh, H. Govindaiah, N.
Muniswamy, Indudara Honnapura, C.M. Muniyappa, K. Ramaiah, Vijayakumar,
V. Narayanaswamy and others led the procession. Many sustained injuries
in the police latti-charge and all of them were arrested and removed and
cases were booked against two dozen leaders. The Opposition Party in
the Legislative Assembly under the leadership of late Devaraj Urs staged
a walkout. The 3 days protest march from Hunasi Kote to Bangalore and
the latti-Charge at the end resulted in wide awakening particularly
among Dalit masses and in the emergence of DSS as a strong force in
Karnataka.

H. Nagasandra village in Gowribidanur taluk of Kolar
District had a large number of bonded labourers. They were made to eat
compulsorily the food supplied by the Vokkaliga landlords under whom
they worked. They were not even allowed to cook their own food even
during festivities. Though the Bonded Labourers Abolition Act was in
force, the authorities took no action to release and rehabilitate them.
The DSS took up that issue during 1982-83 and got them liberated and
worked for their rehabilitation. An agitation was launched for the
distribution of Government land. The release of bonded labourers
infuriated the Vokkaligas and they demanded banning of DSS. The
Vokkaliga community thought that if the DSS was allowed to function in
the state it would bring about a revolutionary change in the existing
structure of the society and in the economic and administrative systems.
So they created disharmony among the top Dalit Leaders. There after the
Vokkaligas formed an organisation called “Vokkaligara Yuva Vedike” and
it was inaugurated by Sri Balagangadhara Swamiji. During his inaugural
speech he exhorted his followers to liquidate their enemies and whenever
their interest was in danger all the community leaders irrespective of
their political affiliations should join together and fight against it.
After a few weeks a girl belonging to Vokkaliga community tied “Rokky”
on the hand of a Dalit boy Venkatashiva, both were classmates in the
Government First Grade College Chinthamani, as a mark of her brotherly
feeling towards him. This incident resulted in protest by the Vokkaliga
students who approached the Vokkaligara Yuva Vedike leaders. The
students and the Vedike leaders came to the college, entered into the
class and dragged Venkatashiva out of the class room and assaulted him.
The victim along with some Dalit students went to the Chinthamani Police
Station to lodge a complaint and sat in Dharna in front of the police
station demanding the arrest of the culprits. At that time the Vokkaliga
students and members of the Vedike went to the PUC Hostel run by the
Government at Shidlagatta road with deadly weapons like sickles, iron
rods, cycle chains, etc., They destroyed their books, files and
furniture and the food cooked for the lunch and the provision including
rice etc. They did not forget to remove Bharatha Rathna Babasaheb Dr.
B.R. Ambedkar’s photo from the wall. They threw it on the ground and
trampled on it with their boots and chappals.

Next day the then
Social Welfare Minister K.M. Krishnareddy, a Vokkaliga hailing from
Chinthamani town called a peace committee meeting and stopped all
further prosecution proceedings and hushed up the matter.

NOTORIOUS BILLANDLA HALLI INCIDENT

Billandla Halli is a village about 30 kms from Chinthamani Town. There
are about 200 families of Vokkaligas and 75 houses of Madigas and
Holayas (both SCs). The Dalits wanted to celebrate Ambedkar Jayanthi and
start a village unit of DSS in the village and cultural programs were
also arranged for the function. State DSS leader N. Shivanna and others
were invited for the function. Pamphlets were printed and distributed.
Vokkaliga Yuva Vedike opposed the starting of a unit of DSS in the
village. On 31-8-1997 the then Social Welfare Minister Krishnareddy,
Transport Minister Bachegowda, Agricultural Minister Byregowda and
Housing Minister and Karnataka Milk Producers Federation Chairman H.D.
Revanna all belonged to Vokkaliga community attended a function for
opening of a Dairy building at Ragutta Halli village, the neighbouring
village of Billandla Halli. The Vokkaliga Yuva Vedike leaders met the
team of Vokkaliga Ministers and informed them about the inauguration of a
DSS village unit in Billandla Halli and requested them to take suitable
action to prevent it.

On 1-9-1997 the day of inauguration of DSS
unit the Dy. Superintendent of Police Srikantaiah and Circle Inspector
Ramachandrappa both belonging to Vokkaliga community contacted N.
Shivanna on phone. The Circle Inspector told him that their function at
Billandla halli might create law and order problems and might lead to
blood shed in the locality and asked him to cancel the program and not
to go there. He also told him to contact Dy. SP. Srikantaiah
immediately. Then N. Shivanna contacted Dy. SP. Srikantaiah over phone
who also informed N. Shivanna to cancel the program and not to go there
since large number of hired goondas had assembled there. N. Shivanna
agreed and informed about the cancellation of the program to the Dy. SP.
The DSS Mungaana Halli Hobli Convener Kodigal Ramesh telephoned to N.
Shivanna telling him about the assembly of large number of Dalits to
participate in the function and asked him to attend the function without
fail. Shivanna informed him that the function has been cancelled on the
advise of the police. But the police wanted to go to the village to
prevent any untoward incident. Thinking that N. Shivanna and other
leaders of DSS would be coming to attend the function with police
protection the Vokkaligas had created road blocks with stones and
boulders. Sudhakarreddy a Vokkaliga Yuva Vedike activist was sitting on a
branch of a tree with loaded gun to shoot N. Shivanna and other DSS
leaders. When the police who were coming to the village started removing
the road blocks Sudhakarreddy fired at them and one police constable
fell dead. Noticing that, the police fired at Sudhakarreddy and he fell
down dead. The Vokkaligas who were hiding behind the bushes to attack
Dalits ran towards the police and attacked them with deadly weapons
during which one police constable was murdered on the spot and another
constable was chased and caught and dragged out of a school 1 km away
from the spot and brutally murdered in the presence of teachers and
students. Many police officers and constables were injured and their
vehicles were burnt. No effective steps have been taken to prosecute the
culprits. This emboldened the Vokkaligas and they felt that nothing
would happen to them if they murder others. Against the murder of their
colleagues the police personnel conducted Dharna in the police station.
The DSS also protested against the brutal act of Vokkaligas who killed
only those police constables who did not belong to Vokkaliga community. A
Kolar Bundh was observed by DSS and the general public against the
above atrocious act of Vokkaligas.

KAMBALAPALLI CARNAGE

During August 1997 a flock of sheep belonging to both Vokkaligas and
Dalits was stolen from Kambala Palli Village. In this connection a
‘Panchayath’ was held in the village and it was unilaterally decided
that Venkataramanappa, Anjanappa and Ravanappa, all Dalits had stolen
the sheep inspite of their denial and it was also decided to file a
police complaint of theft against them. Fearing police action the above
named Dalits left their village along with their families. A police
complaint was filed in this connection and during investigation it came
to light that the sheep were stolen and taken to Andhra Pradesh and sold
for Rs. 9,000/- by K.M. Maddireddy, Anjaneyareddy, Reddappa,
Narayanaswamy, Kittanna alias Krishnareddy (waterman) and their
followers all belonging to Vokkaliga community of the same village. The
sheep belonging to the Dalits were recovered and brought back and handed
over to the owners. Dalit Venkataramanappa and his two brothers who had
left the village took leading part in the detection of the stolen sheep
which resulted in the exposure of Vokkaligas’ conspiracy. Further it
also brought contempt and ridicule to Vokkaligas as a whole in the
village. They wanted to do away with Venkataramanappa and was waiting
for a chance for him to come back to the village.

According to
Section 3(1) (VIII) of the Scheduled Castes and Scheduled Tribes
(Prevention of Atrocities) Act. 1989 whoever not being a member of a
Scheduled Caste or Scheduled Tribe institutes false criminal or other
legal proceedings against a member of a Scheduled Caste or a Scheduled
Tribe shall be punishable with imprisonment for a term which shall not
be less than Six months but which may extend to 5 years and with fine.
The police should have booked a criminal case against the Vokkaligas who
had filed false complaints against Dalits in the matter under the above
provision of law. That would have checked them from advancing further
with their criminal activities.

On hearing the delivery of his
wife Venkataramanappa came to the village on 5-6-1998 at about 10.30
p.m. On getting information about his arrival Maddireddy, Anjaneyareddy
and other 39 persons including Kittanna alias Krishnareddy (waterman)
formed an unlawful assembly and chased him to his house and stoned him
to death in the presence of his wife and other family members. He was
buried under the stones numbering about 50. All the above 41 culprits
were released on bail and were roaming in the locality.

In many
villages like Vaijakur, Burudagunte, Suladhenahalli, Eragampalli,
Sitampalli there were social boycotts engineered by the Vokkaligas and a
murder was also committed by them in Eragampalli village. All these
above incidents clearly show that the Vokkaliga community is uncivilised
exhibiting criminal tendencies.

The Chief Minister of Karnataka
Sri S.M. Krishna belongs to this Vokkaliga community and he is
considered as a leader of Vokkaligas. His assumption of Office as Chief
Minister of Karnataka was celebrated by the Vokkaligas.

During
December 1999 the Assistant Commissioner of Chikkaballapura Sub-Division
conducted a meeting in Chinthamani Taluk Office attended by DSS
leaders, Taluk Social Welfare Officer, Municipal Commissioner, BDO,
Police Officers and the Tahsildar to look into the grievances of Dalits
in the taluk and to find out solutions for the same. During the meeting
Dalit Sriramappa of Kambalapalli, the younger brother of murdered
Venkataramanappa told in the meeting that they were forced to leave the
village by the Vokkaligas who had destroyed their bore well, murdered
his elder brother and waiting to liquidate him and how long he could
live outside the village and he wanted to go back to his village to lead
a peaceful life and sought the help and aid of the authorities. A
meeting was fixed on 8-1-2000 to take Sriramappa, his brother Anjanappa,
his father Venkatarayappa and mother Ramakka back to the village and
settle them there with all protection. Accordingly these said persons
were taken back to the village on that day. By noon the authorities
wanted a conciliation meeting to be held between the Vokkaligas and the
members of the Dalit family. The Vokkaligas decided to hold the
conciliation meeting in the temple located at their locality. Fearing
reprisal from the Vokkaligas, the Dalits were afraid of going to the
area of the Vokkaligas and they requested the authorities to conduct the
meeting at ‘Arali Katte’ near their colony. The Vokkaligas did not
agree to this for reasons best known to them. So the conciliation
meeting did not take place.

On 10-3-2000 at about 6p.m. one
Shankarappa and his friend Narasimhappa (both Dalits) were bringing
tender coconut to the ailing father of Shankarappa along the
Yanamalapadi road. K.M. Venkatareddy S/o. Maddireddy and Ravi S/o
Kittanna (both Vokkaligas) were coming in a TVS XL from the opposite
direction. Venkatareddy brought the vehicle so close to Shankarappa as
if he wanted to hit him with the vehicle and suddenly stopped it.
Shankarappa asked when he had so much space in the road what was the
need for him to take his vehicle so close to him. To this Venkatareddy
retorted why should he (Dalit boy) come by that road. Thus a quarrel
ensued between them. K.M. Venkatareddy and Ravi threatened stating that
the Hole-Madigas have grown too much and they would see that they were
suppressed as they did in the case of police personnel and returned back
to their Kambalapalli Village. By the time Shankarappa and Narasimhappa
reached their village by walk about half a km Venkatareddy, Ravi and
Kittanna alias Krishnareddy (waterman) organised about 11 members with
deadly weapons and confronted the Dalits Shankarappa and Narasimhappa,
assaulted them, inflicting bleeding injuries on Shankarappa. Those two
Dalits ran away from the scene fearing for their life. The above unruly
mob of Vokkaligas roamed about in the Scheduled Caste colony broke the
houses and assaulted the inmates. Shankarappa and Narasimhappa and
others ran to Yanamalapadi Village and contacted through phone the
Kencharlahalli Police Station and reported the matter. The Sub-Inspector
Venkataramanappa came in a jeep along with a van of police to
Kambalapalli village. He visited the Vokkaliga houses talked with them
and left the place without visiting the Dalit colony, the houses
destroyed and the Dalits who were assaulted, leaving behind the police
in the van.

The next day morning i.e. 11-3-2000 Shankarappa,
Narasimhappa and other Dalit victims came to the house of DSS leader N.
Shivanna at Chinthamani. N. Shivanna contacted the Circle Inspector over
phone but he was told that the Circle Inspector would be available only
in the afternoon. Then he contacted the Superintendent of Police (SP)
at Kolar. He was told that the SP was on leave then he contacted the
Additional SP informed him about the occurrences. The Additional SP told
Shivanna that the Circle Inspector would be coming in the after noon
and he could send the vicitims of assault to him. The Dalit victims
without waiting for the arrival of Circle Inspector and because some of
the victims were suffering from the injuries went to the jurisdictional
police station and gave a written complaint to the Sub-Inspector
Venkataramanappa who refused to receive the complaint and asked the
injured to get out from the police station. Then the victims came to
Chinthamani to meet the Circle Inspector. When the Circle Inspector came
they narrated the incident and told him that the SI at Kencharlahalli
had refused to receive the complaint. Then the Circle Inspector
contacted the Sub-Inspector over the phone and called him to his office.
The Circle Inspector handed over the complaint to the Sub-Inspector and
directed him to register the complaint.

The victims came to the
bus stand and boarded a private BKR bus to go to their village. One
Anjeneyareddy who was supported by Dalits but failed to win the village
panchayat elections also boarded the same bus. After seeing the plight
of the victims he enquired what had happened to them. The victims
explained what happened to them and Anjeneyareddy became furious and
felt enraged and told them that it had happened in his absence and he
would meet the criminals and ask them why they assaulted them. The bus
reached the village at about 7 p.m. By that time the police in the van
had already left the place and when the victims alighted from the bus
the Vokkaligas had by then collected 40-50 persons and were waiting for
the complainants at the bus stop. Those people who alighted from the bus
included Sriramappa, Anjanappa, Shankarappa, B.K. Anjenappa, Ravana and
Anjeneyareddy and others. They were proceeding towards their houses. At
that time the Vokkaliga unruly mob started throwing stones at them. The
Dalits ran towards their houses and bolted their doors from inside.
Anjeneyareddy went to his house and came back angrily with his Vokkaliga
followers, went to the unruly mob and started questioning them as to
who were the persons who attacked the Dalits in his absence. In the
Vokkaliga unruly mob belonging to one Buchanagari Byreddy who won the
election against the Anjeneyareddy, Kittanna alias Krishnareddy
(waterman) was also present. The altercation between the two groups
started and it developed into a physical fight between two groups. In
this scuffle Kittanna alias Krishnareddy (waterman) fell down and died.
Immediately afterwards Anjeneyareddy and his supporters ran away from
the place. After hearing that Kittanna alias Krishnareddy had been
killed other Vokkaligas in the locality rushed to the place of
occurrence and joined with the followers of Buchanagari Byreddy.
Maddireddy and his son Venkatareddy who were the supporters of Byreddy
led the mob towards the houses of the Dalit Teacher Anjanappa and
Sriramappa, Kunti Papanna and Subbamma. Maddireddy was the prime accused
in the sheep theft case. He is also accused in the murder case of
Venkataramanappa elder brother of Sriramappa. His son Venkatareddy is an
accused in the case of assault on Dalit Shankarappa. They went to the 3
Dalit houses bolted all the doors from outside and brought straw and
covered the houses all around and also inserted straw through chimney
into the houses. Then Maddireddy and his son Venkatareddy and others
brought kerosine and petrol and poured it over the straw and over the
straw inserted into the houses through chimney. They also poured the oil
into the houses through the gaps of the doors and windows and set the
houses on fire. On hearing the news, the fire tenders rushed to the spot
but prevented on the way by the unruly mob from reaching the spot.
Though the police had full information none of them came to the rescue
of the victims and all those inside the houses were burnt alive.

Dead bodies of seven Dalits Sriramappa (25), Anjanappa (27), Ramakka
(70), Subbakka (45), Papamma (46), Narasimhaiah (25), Chikkapapanna
(40), were removed from the houses. The Vokkaligas did not permit to
burry the dead bodies in the victims’ own lands. The Government ordered a
Judicial Enquiry by a sitting Judge of the High Court only to be
withdrawn later. No case was booked against the police. No attempts were
made to trace the main accused Vokkaligas who are now protected by the
Vokkaliga political leaders. The Vokkaligas would not have dared to
commit such an heinous crime had they not felt safe under the leadership
of S.M. Krishna the Chief Minister of Karnataka. The DSS has therefore
demanded the resignation of S.M. Krishna and if he failed to tender his
resignation the Congress (I) party should remove him as the party did in
case of Orissa Chief Minister when Staines and his two sons were burnt
alive.

On 18th March 2000 hardly a week after the shocking
incident the shameless Congress (I) Government of Karnataka wanted to go
ahead with their “Samatha Sambhrama 2000″ a two days festivities of
performing art. Artists from all over the State assembled in the
Ravindra Kalakshetra, Bangalore. Rani Satish, Minister for Kannada and
Culture, Government of Karnataka came to inaugurate the function. The
inaugural function was about to start. Noted poet Dr. L. Hanumanthaiah,
Kamala Hampana and other Dalits got up and went to the stage and
prevented the organisors from inaugurating the function. They told the
organisors about the incongruity of conducting a festival within a few
days after burning to death of 7 helpless human beings when the memory
of the incident was still fresh in public mind and started shouting
slogans. After finding that the audience present were sympathising with
protestors the Minister who came to inaugurate the function changed the
“plate” and said that she had come to announce the cancellation of the
function. Many of the artists who had assembled there said they were
busy with their rehersals and were not aware of the incident and if they
had known it earlier they would not have come to participate in the
festivities organised by the Government.

The burning alive of 7
Dalits to death did not shake the conscience of the people of Karnataka
ruled by the Congress (I) Party nor did it stir the conscience of the
nation ruled by Bharathiya Janatha Party. There was no call for a
Karnataka Bundh or National Bundh. Bhagavat Geetha has taught us to
remain unperturbed amid sorrows and pleasures. One has to withdraw his
senses from all sense - objects like a tortoise which draws in its limbs
from all directions.

Yada samharate cayam kurmonganiva sarvasah
indriyanindriyarthebhyastasya prajna pratishita

True to the teaching of Bhagavat Geetha Indian intellectuals have
withdrawn from this sorrowful event. Buddha, the compassionate one alone
would have shared the sorrow of the bereaved. After Pokran tests the
mischievous Brahmin intellectuals said “Buddha smiles”. Buddha never
waged any war. It was Sri Krishna who was involved in Kurukshetra war in
which bows and arrows were the weapons used. Therefore after Pokran
tests Sri Krishna and Sri Rama who also fought with bows and arrows
during Lankan War would have smiled but not Buddha.

A large No.
of political leaders visited the place of occurrence. Smt. Sonia Gandhi,
the Congress (I) President and Opposition Leader in the Lok Sabha too
visited the Kambalapalli Village on 18-3-2000 and met members of
bereaved families. She also met the Dalit families who had left the
village fearing further attack on them by Vokkaligas, during her visit
to Chinthamani Camp.

A delegation of DSS led by N. Shivanna met
her at Raj Bhavan on the same day and a 15 page Memorandum was presented
to her containing various demands including the resignation of the
Chief Minister S.M. Krishna. The delegation explained to her the various
incidents of atrocities committed by Vokkaligas on them and as a person
belonging to Vokkaliga community and as a leader of the community at
least he should have owned the moral responsibility for burning to death
of 7 Dalits and resigned.

The demand of the DSS for the removal
of S.M. Krishna from the Chief Ministership was rejected by Smt. Sonia
Gandhi. Further emboldened Vokkaligas organised a Bundh in Chinthamani
on 22-3-2000. They shouted slogans against Bharatha Ratna Dr. B.R.
Ambedkar and DSS and its leaders. They demanded banning of DSS and
externment of N. Shivanna. They forced Bundhs in a number of Cities and
Towns in the state and they continue to do so. It should be noted that
the Vokkaligas are doing so not to protest against the burning alive of 7
Dalits but against stabbing to death a Vokkaliga during a scuffle
between two rival political factions. Central Ministers Ram Vilas
Paswan, Hon’ble Minister for Communications and Sharad Yadav, Hon’ble
Minister for Civil Aviation also visited the place on 25-03-2000. The
DSS submitted the memorandum to them also.

Condemning the brutal
act of Vokkaligas the DSS under the leadership of M. Jayanna, Mavalli
Shankar, Sridhar Kaliveer, N. Shivanna, Verupaksha, M. Devadas etc. had
organised rallies, Dharnas throughout the state.

The memorandum submitted by the DSS to the Chief Minister of Karnataka on 13-03-2000 in the matter is given below :

MEMORANDUM Consequent on the burning to death a large number of Dalits
in Kambalapalli Village Chinthamani Taluk, Kolar District, the DSS
demands that :

1. The sites and houses where Dalits were burnt
alive by Reddys (Vokkaligas) should be preserved as it is as a monument
of National Shame. It should be declared as protected monument
immediately.

2. The DSS considers these murders as the result of
defective police policy of the Government. Withdraw forthwith the Secret
Circular issued by the Government not to book cases under the SC/ST
(Prevention of Atrocities) Act. 1989 filed by Dalits before
investigation. Implement the Act with all its vigor and force. Failure
to book cases when atrocities are reported should be declared an offence
and should be entered compulsorily in the confidential reports of
police officials and such officials should be barred from promotion.
Introduce special courses on untouchability and the disabilities arising
out of it in police training curriculum.

3. Book cases under
Section 302 of IPC against the Superintendent of Police, Deputy
Superintendent of Police, Circle Inspector and Sub-Inspector and keep
them under suspension forthwith.

4. Withdraw the entire State
Police Force from the area as we have lost faith in Karnataka Police and
post Central Forces in the area.

5. Hang the enlarged photos of
the burnt houses at conspicuous places in Raj Bhavan, in the chamber of
Chief Minister and all other Ministers and on the walls of Legislative
Council and Assembly and in all Police Stations.

6. The State should observe 5 days state mourning.

7. Constitute State Human Rights Commission forthwith with persons of
proved integrity and ability having concern for human values.

8. Punish the officials who are responsible for not utilising funds allotted for the development of SC/ST.

9. Form Village Defence Forces recruiting unemployed Dalit youths.

10. The investigation should be entrusted to the CBI since the State
Police is partial and this horrible incident occurred due to their fault
and they are likely to spoil the investigation for helping themselves.

11. Owning responsibility Sri S.M. Krishna, Chief Minister, should submit his resignation forthwith.

No demand for a Judicial Enquiry was made because the Government of
Karnataka had already suo moto ordered for it. The Judicial Enquiry was
later withdrawn on the false notion created by Vokkaligas that every
thing would come out during the CBI investigation. There are clear
distinctions between a Judicial Enquiry and a CBI investigation. In the
case of assasination of Indira Gandhi and Rajiv Gandhi both Judicial
Enquiry and CBI investigations were there. In Karnataka in the case of
murder of Chittaranjan, a BJP MLA there were both Judicial Enquiry and
CBI investigation. Burning alive to death of 7 Dalits abundantly
qualifies for both Judicial Enquiry and CBI investigation.

There
is a political dimention to the occurences in Kambalapalli. Krishnareddy
was the Social Welfare Minister in the Janatha Dal Government. It was
he who hushed up the attack of Vokkaliga Yuva Vedike activists on
Venkatashiva and the distruction of PUC College Hostel and desecration
of photo of Bharatha Rathna Babasaheb Dr. B.R. Ambedkar. It was he who
took action to prevent Dalits from holding their cultural function and
opening a DSS village unit at Billandla Halli. He was known for his anti
- SC/ST behaviour. He contested to the Legislative Assembly during last
general elections on Janatha Dal (U) ticket but lost. He wanted to be
in the ruling party always. So he joined the Congress (I) when it came
to power.

Chowdareddy was a Congress (I) Minister. When he was
refused Congress (I) ticket to contest the election to Legislative
Assembly during last general election he contested as a rebel candidate
and won the election. It is said that Chowdareddy is not so harsh as
Krishnareddy towards Dalits. It was the followers of these two political
leaders who faught the street battle on that fateful night. Anjanareddy
who was supported by Dalits in the Panchayat Elections but lost, is the
follower of Chowdareddy while Buchannagari Byreddy who won the election
is the follower of Krishnareddy. If it were only a battle between two
political parties the followers of one party should have burnt the
houses of the followers of the other political party irrespective of
their caste or atleast the houses of the followers of both the parties
should have been burnt. That is not the case here. The attackers had
chosen those houses of Dalits who had returned to the village on the
advice and the assurances of the local authorities. It was clearly an
attack by the powerful Vokkaligas on the weak Dalits. By committing this
heinous crime the Vokkaligas have proclaimed that they are barbarians.
Now the question is how these two communities can live together in a
locality or village. One suggestion is that the Dalits should leave the
villages where they are in a minority to cities or towns or to places
where they are in a majority. This will no doubt reduce tension between
the two communities. But at what cost? The other effective solution is a
political one. Instead of supporting one political party of upper
castes against another and incurring its wrath, the Dalits can have
their own political party. They need not go for a new party. There is
the Bahujan Samaj Party (BSP) of Kanshi Ram and Mayavathi. It is a
National Party of the Dalits, by the Dalits and for the Dalits.
Political Power and Political Power in the hands of Dalits alone can
solve their problems.
Send e-mail to dalits@ambedkar.org with questions or comments about this web site.
No Copyright © 2000 dalit e-forum Last modified: November 1, 2000


Kambalapalli
Carnage Written By Oruvingal Sreedharan And R. Muniyappa Published by
Babasaheb Dr.B.R. Ambedkar Adhyayana Kendra, Bangalore-9 Dedicated to
late Sriramappa and other Six Dalits who were burnt alive at
Kambalapalli We sincerely acknowledge the support given by the following
DSS/BSP activ…
ambedkar.org


https://www.youtube.com/watch…
ಬಹುಜನ ಗೀತೆಗಳು: ಪರಿವರ್ತನ ಗೀತೆ


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Navaneetham Chandrasekharan

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https://www.youtube.com/watch…
ಅಂಬೇಡ್ಕರ್ ಗೀತೆ


A
group song sung in praise of Dr.Ambedkar as invocation to poets’ meet
at the Janapara Saahitya sammelana held at Mudigere.This was recorded on
February 9, …
youtube.com

https://www.youtube.com/watch…
Jayaho Jayaho Ambedkara (Excellent Telugu Song On Ambedkar)


Sorry
to Say that don’t known who is wrote and Sung this Song. If anybody
knew please let me known so that i can acknowledge them.
youtube.com


https://www.youtube.com/watch?v=XbyZhCD8D9Q
Dr B R Ambedkar’s MahaPariNirvan Day 6th Dec 1956


Dr
Bhimrao Ramji Ambedkar (14 April 1891 — 6 December 1956), popularly
also known as Babasaheb, was an Indian jurist, politician, philosopher,
anthropologis…
youtube.com
Dr Bhimrao Ramji Ambedkar (14 April 1891 — 6 December 1956), popularly
also known as Babasaheb, was an Indian jurist, politician, philosopher,
anthropologist, historian and economist. A revivalist for Buddhism in
India, he inspired the Modern Buddhist movement. As independent India’s
first law minister, he was principal architect of the Constitution of
India.

Born into a poor Mahar family, Ambedkar campaigned against
social discrimination, the Indian caste system. He converted to
Buddhism and is also credited with providing a spark for the conversion
of hundreds of thousands of lower caste members to Buddhism. Ambedkar
was posthumously awarded the Bharat Ratna, India’s highest civilian
award, in 1990. He was also one of the earliest Dalit to earn a college
degree. Eventually earning a law degree and doctorates for his study and
research in law, economics and political science from Columbia
University and the London School of Economics, Ambedkar gained a
reputation as a scholar and practised law for a few years, later
campaigning by publishing journals advocating political rights and
social freedom for India’s untouchables.

He is regarded as a Bodhisattva by some Indian Buddhists, though he never claimed it himself.


Make own mud blocks for
low-cost buildings
.

Trains youth in software development at a rural BPO.


Wield technology to make education appealing to students and sit down
to rice grown organically in his backyard.

Live the Awakened One with Awareness Ambedkarite, Kanshiram, Mayawati code of being the change you want to
see.

Empower villages to take responsibility for their own
development.

After  silent efforts, all
villages in the country can claim better health care,
education and employment.


Commit  to social change.


Plan  life for the next forty years.


Initially all
have idealistic views of changing the world.


Reformers
like Awakened One with Awareness Mahatma Jotiba Phule, Savitriba Phule,
Sahuji Maharaj, Narayan Guru, Nadoli Krishnaraja Wodeyar, Tippu
Sultan,Thanthai Periyar, Dr BR Ambedkar, Kanshiram, Mayawati, B
Krishnaswamy, O Sreedharan  shape thinking, by attributing their ideals
of rural development by reading  their
books. These leaders live in them.

Find 
a
respectable position abroad, capitalizing on the software boom. There,
rework plan to accumulate enough savings for the dream venture. Go there
specifically to earn money.

Return after five years.

Quit job. After making a fixed
deposit for parents, earmarked Rs.40 lakhs to kickstart the dream project.


First seeds


After
accompanying Cadres of BAMCEF on a tour determine to sow the first seeds.


It will strike there
was a lot of work to do here.


There will be a marked difference in the kind
of resources available and the pace of development.

Cadre’s
benevolent gift give an impetus to his venture — with a few acres of land that
become the base.

With the slogan of Kanshiramji

“Jo Zamin Sarkari Hai woh Hamari Hai”

With the help of the Cadres acquire government land for the purpose in every village.


The work is to build such change agents and help them take
their own initiatives.


Though some have studied till Class VIII, they had to think before writing each word. Now with training, they can
do all this as
health workers.

They can proudly show follow-up records of antenatal
mothers and low-weight children.

It takes a lot of energy
to build confidence in people like a
health worker but that is the most
sustainable way of development. Self-sustainability is in the process
and not in the funding. What matters is if people can carry the
initiative to its eventual end.

Change must be in small
doses, so that people have the opportunity to decide.


Four goal posts

Though the main goals were to make primary health and primary education
accessible to all, soon governance and income generation enter the
picture.

People should have the confidence to make an income without
migrating to a town, spelling out the rationale behind
Innovations Technology,  a rural enterprise empowering local
community.


A community centre, replete with
rows of books and computers, must occupy pride of place. Development
projects here can be a result of collaboration with TUFTS University,
Boston, whose students visit twice a year. Focuses must be on creating
first-generation graduates here. Similar school intervention programmes must be  underway at all places. Teachers fill
in at schools will be short of staff. Initially seen as a threat and
not allowed inside. But it can be proved if it is not there to confront, only
complement.

Where
a wireless tower looms, the cornerstone for most activities
including e-learning centres where children connect to teachers around
the globe through Skype. All buildings including one’s dwelling are
simple but aesthetic structures built with minimal steel, stabilized mud
blocks, palmyra pillars and coconut rafters. It has to be  admited the
idea
has not caught on.Associate cement, steel and teak with rich, and
mud and palmyra with the poor.” But experimentation has a free rein,
whether in the non-formal school, the women’s vermi-composting system,
or
the organic farm.Will have many failures and a few successes also
moments of self-doubt. The character will be questioned repeatedly
after  abolishing illicit arrack  with the support of district
administration. May be even called as a
terrorist at a gram sabha meeting.


Running under its own steam

Accomplish

original aim of reaching out to 30,000 people in 15 villages. Plan to
start afresh in another terrain, hoping the present initiatives
will run under their own steam. Staying away and looking at the process
try to stop
micromanaging everyday affairs.

Cadres form the financial backbone with altleast 25 close friends
from school, college, work who are committed to see this kind of change
happen while
personal needs are limited.

Friends gift
clothes and the Trust provides for food, shelter and travel
expenses. What else does one need? Unless you have a hand-to-mouth
existence, it is believed  all have a social responsibility.


Saplings:

Health programme:
Health centres offer basic medical care, physiotherapy and supply
nutritious snacks. A strong referral network in city provides patients
low-cost treatment.

Educational
intervention: Supportive staff keep tabs on dropouts and assist
students failing in board exams to clear repeat exams.

Employment: Community must be involved in construction of buildings, organic farming and data entry for government.

Income generation:  Innovations  processes and packages food supplements,
manufactures fashionable bags, and runs a rural BPO for software
development.

Farming: Most of the rice and vegetables prepared in the community kitchen are organically grown on the premises.

Governance:Helps to strengthen panchayat governance to take responsibility
for bringing about change. By being a part of various district
committees it lobbies for development works in surrounding villages.




http://www.financialexpress.com/…/uttar-pradesh-gov…/768261/

Uttar Pradesh government mulling to introduce sweets made of cow milk as prasad: State Dairy Minister Laxmi Narayan Chaudhary



The Uttar Pradesh government is mulling making
sweets made of cow-milk available as ‘prasad’ at temples by Navratra,
state Dairy Minister Laxmi Narayan Chaudhary said.

https://authoritynutrition.com/what-is-a-vegan/

What Is a Vegan and What Do Vegans Eat?

Young Brunette Holding Fruits and VegetablesVeganism isn’t a new concept, but it’s been receiving more and more attention lately.


In fact, online searches for the term vegan have risen by more than 250% over the last 5 years.


In the past few years, several celebrities have gone vegan, and a growing number of vegan products have appeared in stores.


This article explains what a vegan is, what vegans eat and why people choose to eat this way.

What Is a Vegan?


The term “vegan” was coined in 1944 by a small group of vegetarians who
broke away from the Leicester Vegetarian Society to form the Vegan
Society.

These people chose not to consume dairy, eggs or any
other products of animal origin, in addition to not eating meat like the
vegetarians.

Therefore, they felt the need to form a society that better represented their views.


The term vegan was chosen by combining the first and last letters of
the word vegetarian. Veganism was originally defined as “the principle
of emancipation of animals from exploitation by man.”

In 1979, the Vegan Society became a registered charity and updated that definition.


Veganism is currently defined as a way of living that attempts to
exclude all forms of animal exploitation and cruelty, be it for food,
clothing or any other purpose.

Bottom Line: Veganism is a way
of eating and living that excludes the exploitation of and cruelty to
animals as much as possible.

Reasons Why People Decide to Eat This Way

Vegans generally choose to avoid consuming animal products for one or more of the following reasons.

For Ethical Reasons

Pink Cruelty Free Logo


Ethical vegans strongly believe that all creatures have the right to life and freedom.


Therefore, they oppose ending a conscious being’s life simply to
consume its flesh, drink its milk or wear its skin, especially because
alternatives are available.


Ethical vegans are also opposed to the psychological and physical stress that animals may endure as a result of modern farming practices.


For instance, ethical vegans deplore the small pens and cages in
which many animals live and often rarely leave between birth and
slaughter.


What’s more, many vegans speak openly against farming industry
practices, such as the grinding of live male chicks by the egg industry
or the force-feeding of ducks and geese for the foie gras industry.


Ethical vegans demonstrate their opposition by spending their money
on products that do not contribute to sustaining the animal agriculture
industry.



Bottom
Line: Ethical vegans avoid meat and animal agriculture products because
they believe in an animal’s freedom and right to life.

For Health

Red Heart, Health Concept


Some choose veganism for its potential health effects.


For example, some vegans are interested in how plant-based diets may
reduce the risk of heart disease, type 2 diabetes, cancer or premature
death (1, 2, 3, 4, 5).


Others may be encouraged by reports that lowering the amount of
animal products you eat may reduce the risk of developing Alzheimer’s
disease or dying from cancer or heart disease (6, 7, 8, 9, 10).


Some also choose veganism to avoid the side effects linked to the antibiotics and hormones used in modern animal farming (11, 12, 13).


Finally, studies consistently link vegan diets to lower body weight
and body mass index (BMI). Some people may choose these diets to help
shed body fat (14, 15, 16).



Bottom
Line: Dietary vegans avoid eating meat, eggs and dairy to improve
health, prolong life, lose weight or lower disease risk.

For the Environment

Ecology, Environmentally Friendly Concept


People may also choose to avoid meat and other animal products because of the environmental impact of animal agriculture.


A 2010 UN report argues that these products generally require more
resources and cause higher greenhouse emissions than plant-based options
(17).


For instance, animal agriculture contributes to 65% of the total
amount of nitrous oxide emissions. It also comprises 35–40% of global
methane emissions and 9% of global carbon dioxide emissions (18).


Nitrous oxide, methane and carbon dioxide are considered the three
principal greenhouse gasses involved in air pollution and climate
change.


Furthermore, animal agriculture tends to be a water-intensive
process. Between 550 and 5,200 gallons (1,700 and 19,550 liters) of
water are needed to produce 1 pound (0.5 kg) of beef (19, 20).


This is up to 43 times more water than is needed to produce the same amount of cereal grain (20).


Animal agriculture can also lead to deforestation when forested areas
are converted into areas intended for grazing or growing animal feed
crops. This habitat destruction is thought to contribute to the
extinction of various animal species (18, 21).


Bottom Line: Some vegans choose to avoid consuming animal products in an attempt to reduce their environmental footprint.

What Are the Different Types of Veganism?

Brunette With Arms Crossed Holding Lettuce and Broccoli


Several types of vegans exist. The most common types are:


  • Dietary vegans: This term is often used
    interchangeably with “plant-based eaters” and refers to those who choose
    to avoid animal products in their diet but continue to use them in
    other products, such as clothing and cosmetics.
  • Whole-food
    vegans: Vegans who favor a diet rich in whole foods, such as fruits,
    vegetables, whole grains, legumes, nuts and seeds.
  • Junk-food vegans: Vegans who rely heavily on
    processed vegan food, such as vegan meats, fries, vegan frozen dinners
    and vegan desserts, such as Oreo cookies and non-dairy ice cream.
  • Raw-food
    vegans: Vegans who consume raw fruits, vegetables, nuts and seeds, as
    well as foods cooked at temperatures below 118°F (48°C) (22).
  • Low-fat, raw-food vegans: Also known as fruitarians, this subset of raw vegans limits high-fat foods, such as nuts, avocados and coconuts and relies mainly on fruit. Sometimes other plants are also eaten in smaller amounts.


Bottom Line: The main types of veganism include dietary, whole-food, junk-food, raw-food or low-fat, raw-food vegans.



Foods That Vegans Avoid


Vegans avoid all foods of animal origin. These include:



  • Meat.
  • Chicken.
  • Fish.
  • Shellfish.
  • Eggs.
  • Dairy.
  • Honey.

Moreover, vegans avoid foods containing any ingredients that come from animals.


This includes albumin, casein, carmine, gelatin, lactic acid, pepsin, shellac, vitamin D3, whey or certain animal-derived E-numbers.


Foods containing these ingredients can include some types of beer and wine, marshmallows, frosted mini-wheats, certain gummy candies and chewing gums.


Bottom Line: Vegans avoid eating meat,
chicken, fish, shellfish, eggs, dairy and honey, as well as any other
products containing ingredients derived from animals.



Foods That Vegans Choose to Eat Instead

Vegan Burger


Avoiding animal products doesn’t mean you must survive on veggies and tofu alone.


In fact, many common dishes are already vegan or can be adjusted easily.


Some examples include bean burritos, veggie burgers, tomato pizzas,
smoothies, nachos with salsa and guacamole, hummus wraps, sandwiches and
pasta dishes.


Meat-based entrees are generally swapped for meals containing the following:



  • Beans.
  • Lentils.
  • Tofu.
  • Seitan.
  • Tempeh.
  • Nuts.
  • Seeds.

Dairy products are usually replaced with plant milks. Scrambled eggs
can be swapped for scrambled tofu, whereas raw eggs can be replaced with
flaxseeds or chia seeds in various recipes.


Honey can be swapped for plant-based sweeteners, such as molasses or maple or rice syrups. In addition, vegans tend to consume a variety of whole grains, as well as a wide array of fruits and vegetables (23, 24).


Finally, vegans can also choose from an ever increasing selection of
ready-made vegan products, including vegan meats, fortified plant milks,
vegan cheeses and even vegan versions of your favorite desserts.



Bottom
Line: Vegans eat a wide variety of plant foods, including beans,
lentils, nuts, seeds, whole grains, fruits and vegetables.


Why Go Dairy-Free?

Dairy
products are deeply problematic on both health and ethical grounds. On
the health side, countless people who’ve quit dairy found that their
chronic congestion, digestive problems, ear infections, or acne vanished
within a few weeks. You might therefore consider going dairy-free for a
month to see if doing so significantly improves your quality of life.
Having said that, it’s important for everyone—meat eaters, ovo-lacto
vegetarians, and vegans alike—to read up on nutrition to ensure the diet
they follow isn’t deficient in any nutrients.

Nutritionally
speaking, dairy is bad news everywhere you look. Almost half of the
calories in whole milk come from fat, and nearly all of its
carbohydrates come from sugar—all of it in the form of lactose, which
many people can’t properly digest. Worse yet, the fat in dairy products
is every bit as saturated as the fat in beef. Dairy also has absolutely
no fiber or iron. And if all that were not enough, you might contemplate
why the FDA refuses to answer the question about whether there is pus
in milk products.

On the ethical side, many dairy cows are never
allowed to graze outdoors; they are confined to cramped stalls on
factory farms. Although a cow can live twenty years, practically all
dairy cows are slaughtered before they turn five, as the milk production
of aging cows can’t match that of younger animals. Modern dairy cows
are impregnated each year in order to maximize their milk yields, and
their calves are often sold to the veal industry. So if you oppose veal
crates and the killing of young calves for food, you should know that
buying dairy products helps to keep the veal industry afloat. For
detailed information about the dairy industry’s cruel farming practices,
see Jonathan Safran Foer’s superb book Eating Animals.
How to Go Dairy-Free


If the idea of rapidly removing all dairy products from your diet seems
daunting, you can ease into it. Think about the dairy products you
currently consume: chances are that there are one or two such foods you
love, but a dozen others you eat regularly that you’re not crazy about.
If, for example, you regularly consume whole milk, yogurt, ice cream,
American cheese slices, butter, and cheese pizza, it might be that
yogurt and pizza are the only foods from this list that you’re
especially fond of. So get rid of the others, and you’re immediately
more than halfway to being dairy-free! But the real key to success in
eliminating dairy foods involves not cutting them out, but rather
crowding them out with superior non-dairy alternatives. And luckily,
there are all sorts of non-dairy products on the market that are truly
wonderful:

Butter: Earth Balance and Soy Garden are delicious vegan margarines, and both are free of dangerous trans fats.
Yogurt: Silk’s Peach & Mango soy yogurt is sensational, and may
be the best vegan yogurt on the market. Other brands of soy or
coconut-based yogurts include So Delicious, Trader Joe’s and Nancy’s.
Milk: Soy, rice, almond, coconut, and even hemp seed milks are
widely available, not just at natural food stores but also at most
supermarkets. They’re sold both in aseptic juice boxes stored at room
temperature, and in conventional milk cartons in the refrigerated dairy
case. Note that “coconut milk” may refer to a pour-it-on-your-cereal
milk alternative that’s similar to soy milk, or it may refer to canned
coconut milk which is a much thicker and fattier product that’s perfect
for Thai curries.
Cheese: The number of vegan cheeses on the
market has soared in recent years,and we list all the top brands on our
vegan cheese page. If the product doesn’t label itself as vegan, always
check the ingredients for casein or sodium caseinate—these are proteins
extracted from milk that are used in some soy cheeses.
Ice
Cream: There are a number of excellent brands: Turtle Mountain’s “Purely
Decadent” pints are outstanding, and conventional ice cream producer
Double Rainbow makes several excellent varieties from soy milk. Ben
& Jerry’s has even gotten into the act with four “Non-Dairy” flavors
that are certified vegan. Also, both So Delicious and Tofutti make
vegan versions of those junky but delicious ice cream sandwiches you ate
as a kid—you won’t even be able to tell the difference! Plus don’t
forget about sorbets, which tend to be vegan and are lighter and often
more flavorful than ice cream. If you love the flavor of coconuts, you
owe it to yourself to try Luna and Larry’s Coconut Bliss.
Cream
Cheese, Sour Cream, and Mayo: Once again, you’re in luck. Follow Your
Heart, Daiya and Tofutti make superb vegan versions of cream cheese,
which are available at Whole Foods Market and Trader Joe’s, as well as
many natural food stores. Follow Your Heart and Tofutti also make vegan
sour cream. There are also several vegan brands of mayonnaise, the most
popular of which is Just Mayo by Hampton Creek, which is carried by
Walmart, Costco, and natural food groceries nationwide.
Coffee
Creamer: There’s no need to put cream in your coffee: both So Delicious
and Silk make vegan creamers that blend perfectly into coffee.

Pudding. Bestselling cookbook author Mark Bittman concocted perhaps the
best chocolate pudding recipe you’ll ever try, and it doesn’t contain a
drop of milk. ZenSoy makes refrigerated vegan pudding cups made from soy
milk and almond milk.

Dairy-Free Cookbooks

The easiest
way to find a dairy-free cookbook is to choose one with vegan in its
title. There are hundreds of vegan cookbooks available, and since a
vegan diet excludes all animal products every vegan cookbook is by
definition dairy-free.

I recommend starting with a cookbook
offering a diverse assortment of easy recipes that can be prepared in
minutes. Two excellent choices are Robin Robertson’s Quick-Fix Vegan or
Mary Mattern’s Nom Yourself. If you want to make meals and desserts
that are a little more upscale, check out titles like Happy Healthy
Vegan Kitchen or Eaternity.

There are entire books devoted solely
to vegan baking. Two comprehensive titles are The 100 Best Vegan Baking
Recipes and Whole Grain Vegan Baking. If sweets are your thing, be sure
to check out Chloe’s Vegan Desserts. Vegan Cupcakes Take Over the
World, and Vegan Cookies Invade Your Cookie Jar.

Whether you want
to reduce your dairy consumption or cut it out entirely, you’ll
probably be surprised by how easy it is. So why not make a commitment to
try out a dairy-free lifestyle for a month? If you do, you may find
the benefits so compelling that you’ll never go back. If this guide has
been helpful to you, and you would access to a steady stream of related
information, check out our weekly eNewsletter.


Peace and joy for all

Balloon Alphabet J Fly Letter Red Animation CliparBalloon Alphabet C Fly Letter Red Animation Clipar


http://bestanimations.com/Holidays/Thankyou-01-june.gif



comments (0)
07/18/17
2291 Wed 19 Jul 2017 LESSON http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES Pl use https://translate.google.com and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal The leader of the Sarvajan Samaj Bahenji Ms Mayawati proved that the Bahujan Samaj Party is not just a political party but Techno-Politico-Socio Transformation and Economic Emancipation Movement. Musings On The Eve Of Hindu Rashtra in 23) Classical English,15) Classical Chichewa- Chikale cha Chichewa,16) Classical Chinese (Simplified)-古典中文(简体),17) Classical Chinese (Traditional)-古典中文(繁體),18) Classical Corsican-Corsa Corsa,18) Classical Corsican-Corsa Corsa,19) Classical Croatian-Klasična hrvatska,20) Classical Czech-Klasická čeština
Filed under: General, Sutta Pitaka, Tipiṭaka, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 6:03 pm

2291 Wed 19 Jul 2017 LESSON

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INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University
and related NEWS through http://sarvajan.ambedkar.org in
105
CLASSICAL LANGUAGES

Pl use https://translate.google.com
and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal

The
leader of the Sarvajan Samaj Bahenji Ms Mayawati proved that the
Bahujan Samaj Party is not just a political party but
Techno-Politico-Socio Transformation and Economic Emancipation Movement.

Musings On The Eve Of Hindu Rashtra


in 23) Classical English,15) Classical Chichewa- Chikale cha Chichewa,
16) Classical Chinese (Simplified)-古典中文(简体),17) Classical Chinese (Traditional)-古典中文(繁體),18) Classical Corsican-Corsa Corsa,18) Classical Corsican-Corsa Corsa,19) Classical Croatian-Klasična hrvatska,20) Classical Czech-Klasická čeština


Big Dance collage from the Chewa Traditional . visit http://www.nyasatimes.com for more news about malawi


Roman
concrete is famous for its durability, lasting for thousands of years
and seemingly stronger with each passing year. New research has
uncovered the…
gizmodo.com


https://www.youtube.com/watch?v=Os5KlCovQAA
Traditional Chinese vs. Simplified Chinese

16) Classical Chinese (Simplified)
16)古典中文(简体)

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请使用https://translate.google.com

并为您的母语翻译正确翻译,以获得永恒的Bliss作为最终目标

帕巴尼亚

此外,
比丘,比丘认为这个身体,从鞋底
脚上和从头上的头发下来,这是由它的划分
皮肤充满各种各样的杂质:“在这个kāya,有
头发,身体的头发,指甲,牙齿,皮肤,肉,
腱,骨,骨髓,肾,心,肝,胸膜,脾,
肺,肠,肠系膜,胃与其内容物,粪便,胆汁,
痰,脓,血,汗,脂肪,眼泪,油脂,唾液,鼻粘液,
滑液和尿液“。

就好像
比丘,有一个袋子有两个开口,充满各种各样的
谷物,稻田,水稻,绿豆,牛豌豆,芝麻等粮食
种子和脱壳米饭。一个视力好的男人,松开了,
会考虑[其内容]:“这是山水稻,这是稻田,那些
是绿豆,那些是牛豌豆,那些是芝麻籽,这是
脱壳米饭“,同样地,比丘比丘也认为是这样
身体,从脚底向上和从头发的头发下来,
由皮肤划分,充满各种杂质:
“在这个kāya,有头发,身体的头发,
指甲,牙齿,皮肤,肉,筋,骨骼,骨髓,肾脏,心脏,
肝,胸膜,脾,肺,肠,肠系膜,胃
内容物,粪便,胆汁,痰,脓,血,汗,脂肪,眼泪,油脂,
唾液,鼻粘液,滑液和尿液“。

从而
他在内部居住在kāya观察kāya,或者他住在观察kāya
在外面的kāya,或者他住在kayya内部观察kāya
外部;他住在kāya观察samudaya的现象,或他
居住在kāya观察到现象的逝去,或他住
观察samudaya并在kāya中消失现象;要不然,
[实现:]“这是kāya!”sati在他身上,只是在一定程度上
只有ñāṇa和只是paṭissati,他住独立,不紧贴
到世界上任何事情因此,比丘,比丘住下观察
kāya在kāya。


Which
one is best, traditional Chinese or simplified Chinese? In this video, I
go over some of the main differences between the two, which will
hopefully hel…
youtube.com

https://www.youtube.com/watch?v=oybAUKZhaMA
The Truth About Elliot Rodger


An
in-depth look at Elliot Rodger’s Isla Vista, California mass shooting,
manifesto and the lead up to these tragic events. A timeline of the mass
shooting, …
youtube.com



Lots
of people have an opinion on supplements. But when you go to the store
to buy one, you’d expect the amount of the active ingredient to be
consistent, right? Apparently, that doesn’t seem to be happening.
gizmodo.com

https://www.youtube.com/watch?v=MIgvSfAxnyA
Traditional Chinese music - Classical Chinese Pipa instrumental music

17) Classical Chinese (Traditional)
17)古典中文(繁體)

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並為您的母語翻譯正確翻譯,以獲得永恆的Bliss作為最終目標

帕巴尼亞

此外,
比丘,比丘認為這個身體,從鞋底
腳上和從頭上的頭髮下來,這是由它的劃分
皮膚充滿各種各樣的雜質:“在這個kāya,有
頭髮,身體的頭髮,指甲,牙齒,皮膚,肉,
腱,骨,骨髓,腎,心,肝,胸膜,脾,
肺,腸,腸系膜,胃與其內容物,糞便,膽汁,
痰,膿,血,汗,脂肪,眼淚,油脂,唾液,鼻粘液,
滑液和尿液“。

就好像
比丘,有一個袋子有兩個開口,充滿各種各樣的
穀物,稻田,水稻,綠豆,牛豌豆,芝麻等糧食
種子和脫殼米飯。一個視力好的男人,鬆開了,
會考慮[其內容]:“這是山水稻,這是稻田,那些
是綠豆,那些是牛豌豆,那些是芝麻籽,這是
脫殼米飯“,同樣地,比丘比丘也認為是這樣
身體,從腳底向上和從頭髮的頭髮下來,
由皮膚劃分,充滿各種雜質:
“在這個kāya,有頭髮,身體的頭髮,
指甲,牙齒,皮膚,肉,筋,骨骼,骨髓,腎臟,心臟,
肝,胸膜,脾,肺,腸,腸系膜,胃
內容物,糞便,膽汁,痰,膿,血,汗,脂肪,眼淚,油脂,
唾液,鼻粘液,滑液和尿液“。

從而
他在內部居住在kāya觀察kāya,或者他住在觀察kāya
在外面的kāya,或者他住在kayya內部觀察kāya
外部;他住在kāya觀察samudaya的現象,或他
居住在kāya觀察到現象的逝去,或他住
觀察samudaya並在kāya中消失現象;要不然,
[實現:]“這是kāya!”sati在他身上,只是在一定程度上
只有ñāṇa和只是paṭissati,他住獨立,不緊貼
到世界上任何事情因此,比丘,比丘住下觀察
kāya在kāya。


Traditional Chinese music - Classical Chinese Pipa music instrumental Please subscribe, thumb up and share with friends :) http://www.youtube.com/channel/UCD
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It removes lines, wrinkles and other impurities from the hair, face, arms, hands, stomach and even the legs!!
youtube.com

18) Classical Corsican
18) Corsa Corsa

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CLASSIC LANGUAGES
Pl usà https://translate.google.com

È traduzzione curretta in a vostra lingua materna per sta traduzzione Google per atteghjanu Eterna Bliss com Goal Finali

 D. Paṭikūlamanasikāra Pabba

Inoltre,
Bhikkhus, un bhikkhu cunsiderà stu corpu, da i pani di u
Pedi finu è da i capelli nantu à u capu, chì hè delimitata da a so
Pelle è chinu di varii tipi di impurite: “In questu kāya, ci sò
I capelli di a testa, i pilu di u corpu, unghie, denti, pelle, carne,
Tendini, ossi, bone marrow, rizzi, cori, liver, pleura, spleen,
Pulmoni, intestinali, mesentery, stomacu cù i so cuntenuti, feces, bile,
Flem, pus, sangue, sudatu, grass, là, grass, saliva, mucus nasali,
Fluidu sinovial è urine. “

Cumu si,
I bhikkhus, ci era una borsa chì hà duie apertura è pienu di varii
Tipi di granu, cum’è coline-paddy, rossu, foglie mung, prugna di vapeur, sesame
Semu e rossu scampatu. Un omu chì avia una bona vista, avendu disurgiatu,
Averia [u so cuntenutu]: “Questu hè culore di colina, questu quì hè listessu paddy
Sò fasgiuni mung, quessi sò chijasi di vapechju, quessi sò e semillas di sallacciu è questu hè
Rossu purduciutu; “in u listessu modu, bhikkhus, a bhikkhu cunsiderà cusì
Corpu, da i pani di i pedi è da i capelli nantu à u capu,
Chì hè delimitata da a so pelle è chinu di varii tipi di impurite:
“In questu kāya, ci sò i capelli di a testa, i capelli di u corpu,
Unghie, denti, pelle, carne, tendini, ossi, bone marrow, rizzi, cori,
Liver, pleura, spleen, lungs, intestines, mesentery, stomacu cù i so
Cuntenuti, feces, bile, flem, pus, sangue, sudatu, grass, là, grass,
Saliva, mucus nasal, fluidi sinovial e urina. “

Cusì
Ellu osserva a kāya in kāya internamente, o quellu chì osserva a kāya
In kāya esternamente, o quellu chì osserva a kāya in kāya internamente è
Fora; Ellu viaghjate u samudaya di i fenomeni in Kāya, o ellu
Stà à sente a falla di i fenomeni in a Kāya, o duverà
Observendu a samudaya è falendu i fenomeni in Kāya; O altru,
[Capiscia:] “questu hè Kāya!” Sati hè prisente in ellu, solu à u puntu
Di semplici ñāṇa è semplice paṭissati, ùn hà micca ind’u stazzu, è ùn s’appoghja
À qualcosa à u mondu. Cusì, bhikkhus, un bhikkhu allora chì osserva
Kāya in kāya.




Critical essay by Canadian literary critic Hugh Kenner on the poetry of T. S. Eliot
scribd.com


https://www.youtube.com/watch…
FURTUNATU - MONDOLONI

18) Classical Corsican
18) Corsa Corsa

2291 dom 19 juli 2017 LESSON

INSIGHT-NET - GRATUITU Online Tipiṭaka Research & Pràctica Università è NEWS RELATI a través http://sarvajan.ambedkar.org in105 CLASSIC LANGUAGES
Pl usà https://translate.google.com

È traduzzione curretta in a vostra lingua materna per sta traduzzione Google per atteghjanu Eterna Bliss com Goal Finali

D. Paṭikūlamanasikāra Pabba

Inoltre,
Bhikkhus, un bhikkhu cunsiderà stu corpu, da i pani di u
Pedi finu è da i capelli nantu à u capu, chì hè delimitata da a so
Pelle è chinu di varii tipi di impurite: “In questu kāya, ci sò
I capelli di a testa, i pilu di u corpu, unghie, denti, pelle, carne,
Tendini, ossi, bone marrow, rizzi, cori, liver, pleura, spleen,
Pulmoni, intestinali, mesentery, stomacu cù i so cuntenuti, feces, bile,
Flem, pus, sangue, sudatu, grass, là, grass, saliva, mucus nasali,
Fluidu sinovial è urine. “

Cumu si,
I bhikkhus, ci era una borsa chì hà duie apertura è pienu di varii
Tipi di granu, cum’è coline-paddy, rossu, foglie mung, prugna di vapeur, sesame
Semu e rossu scampatu. Un omu chì avia una bona vista, avendu disurgiatu,
Averia [u so cuntenutu]: “Questu hè culore di colina, questu quì hè listessu paddy
Sò fasgiuni mung, quessi sò chijasi di vapechju, quessi sò e semillas di sallacciu è questu hè
Rossu purduciutu; “in u listessu modu, bhikkhus, a bhikkhu cunsiderà cusì
Corpu, da i pani di i pedi è da i capelli nantu à u capu,
Chì hè delimitata da a so pelle è chinu di varii tipi di impurite:
“In questu kāya, ci sò i capelli di a testa, i capelli di u corpu,
Unghie, denti, pelle, carne, tendini, ossi, bone marrow, rizzi, cori,
Liver, pleura, spleen, lungs, intestines, mesentery, stomacu cù i so
Cuntenuti, feces, bile, flem, pus, sangue, sudatu, grass, là, grass,
Saliva, mucus nasal, fluidi sinovial e urina. “

Cusì
Ellu osserva a kāya in kāya internamente, o quellu chì osserva a kāya
In kāya esternamente, o quellu chì osserva a kāya in kāya internamente è
Fora; Ellu viaghjate u samudaya di i fenomeni in Kāya, o ellu
Stà à sente a falla di i fenomeni in a Kāya, o duverà
Observendu a samudaya è falendu i fenomeni in Kāya; O altru,
[Capiscia:] “questu hè Kāya!” Sati hè prisente in ellu, solu à u puntu
Di semplici ñāṇa è semplice paṭissati, ùn hà micca ind’u stazzu, è ùn s’appoghja
À qualcosa à u mondu. Cusì, bhikkhus, un bhikkhu allora chì osserva
Kāya in kāya.


Une belle musique qui vient de mon pays
youtube.com
https://archive.org/stream/punch32a33lemouoft/punch32a33lemouoft_djvu.txt



archive.org


https://www.youtube.com/watch?v=qhF_m9NHb5w

Romantic Croatia-Music (Mini-Mix)

19) Classical Croatian
19) Klasična hrvatska


2291 Srijeda 19. srpnja 2017. LESSON

INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University i srodni VIJESTI putem http://sarvajan.ambedkar.org in105 KLASIČNI JEZICI
Upotrijebite https://translate.google.com

I pružiti točan prijevod na vašem materinskom jeziku za ovaj google prijevod kako bi postigao Vječni Bliss kao krajnji cilj

D. Paṭikūlamanasikāra Pabba

Osim toga,
Bhikkhus, bhikkhu smatra ovo tijelo, sa potplata
Noge gore i od kose na glavu prema dolje, što je ogranièeno njegovom
Kože i punih raznih nečistoća: “U ovom kāya postoje
Vlasi glave, vlasi tijela, nokti, zubi, koža, meso,
Tetiva, kostiju, koštane srži, bubrega, srca, jetre, pleure, slezene,
Pluća, crijeva, mezenterija, trbuh s njegovim sadržajem, izmet, žuč,
Gnoj, krv, znoja, masnoća, suze, masti, sline, sluznicu nosa,
Sinovijalnu tekućinu i urin. “

Kao da,
Bhikkhus, postojala je vrećica s dva otvora i puna raznovrsnih
Vrste zrna, kao što su brdo-paddy, paddy, mung grah, kravlji grašak, sezam
Sjemena i riže. Čovjek s dobrim vidom, otključavši je,
Razmotriti [njezin sadržaj]: “Ovo je brdo-paddy, ovo je pire, one
Su mung grah, to su kravlji grašak, to su sjeme sezama i to je
Podignuta riža “, na isti način, bhikkhus, bhikkhu to smatra vrlo
Tijelo, sa stražnjice noge gore i od kose na glavi dolje,
Koja je razgraničena njezinom kožom i puna različitih vrsta nečistoća:
“U ovoj kāya, tu su glava glava, vlasi tijela,
Nokti, zubi, koža, meso, tetive, kosti, koštana srž, bubrezi, srce,
Jetra, pleura, slezena, pluća, crijeva, mezenterija, želuca sa svojim
Sadržaj, izmet, žuči, sluz, gnoj, krv, znoja, masti, suze, masti,
Sline, sluznice nosa, sinovijalnu tekućinu i urin. “

tako
On živi promatrajući kāya u kāya iznutra, ili on živi promatrajući kāya
U kāya izvana, ili on živi promatrajući kāya in kāya interno i
izvana; On živi promatrajući samudayu fenomena u kāya, ili on
Prebiva promatrajući prolazak fenomena u kāya, ili prebiva
Promatrajući samudaya i prolazeći fenomene u kāya; ili drugo,
[Realizacija:] “Ovo je kāya!” Sat je prisutan u njemu, samo u tolikoj mjeri
Puka ñāna i samo paṭissati, prebiva samostalno i ne drži se
Na bilo što na svijetu. Dakle, bhikkhus, bhikkhu prebiva promatranje
Kāya in kāya.


Romantic Croatian Music With Slideshow of The Beautyful Country It”s name is Croatia, My Sweet Homeland/// NEW MIX: http://www.youtube.com/watch?v=ZS3QArB1I1
youtube.com

https://www.youtube.com/watch?v=lDm7hjeHn6k
shoulders soak ample absorption meaning keep area several King infamous Bay Laboratory Cooperative


chowing anybody’s woken confessed reassured screamed liter favoring traction wondered reconsider…
youtube.com


scrambl.is - Easy-to-use crytpo
github.com

https://www.youtube.com/watch?v=p3YdCU0pWb0
A Symphonic Journey: Czech Republic

20) Classical Czech
20) Klasická čeština

2291 st 19 červenec 2017 LEKCE

INSIGHT-NET - bezplatná on-line Tipiṭaka Research & Practice University a související novinky prostřednictvím http://sarvajan.ambedkar.org in105 CLASSICAL LANGUAGES
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A udělejte správný překlad do svého mateřského jazyka pro tento překlad
Google, abyste dosáhli věčné blaženosti jako konečného cíle

D. Paṭikūlamanasikāra Pabba

Dále,
Bhikkhus, bhikkhu se domnívá, že toto tělo je z podrážek
Nohy nahoru a od vlasů na hlavě dolů, který je ohraničen jeho
Kůže a plná různých druhů nečistot: “V tomto kaya existují
Vlasy hlavy, vlasy těla, nehty, zuby, kůže, maso,
Šlachy, kosti, kostní dřeň, ledviny, srdce, játra, pleura, slezina,
Plic, střeva, mezenterie, žaludek s obsahem, výkaly, žluč,
Hlen, hnis, krev, pot, tuk, slzy, mastnoty, sliny, nosní hlen,
Synoviální tekutina a moč “.

Jako kdyby,
Bhikkhus, byla taška s dvěma otvory a naplněna různými
Druhy obilí, jako je kopč, neloupané, mungové fazole, kravský hrášek, sezam
Semen a loupaná rýže. Muž s dobrým zrakem,
By zvážil [jeho obsah]: “Toto je hill-paddy, toto je neloupané, ty
Jsou mung fazole, to jsou krávy-hrach, to jsou sezamová semínka a to je
Loupaná rýže; “stejným způsobem bhikkhus, bhikkhu to považuje za velmi důležité
Tělo, od chodidel nohou nahoru a od vlasů na hlavě dolů,
Která je ohraničena jeho kůží a plná různých druhů nečistot:
“V tomto kaya jsou vlasy hlavy, vlasy těla,
Nehty, zuby, kůže, tělo, šlachy, kosti, kostní dřeň, ledviny, srdce,
Játra, pleura, slezina, plíce, střeva, mezenterium, žaludek s jeho
Obsah, výkaly, žluč, hlen, hnis, krev, pot, tuk, slzy, mastnoty,
Slin, nosní hlen, synoviální tekutina a moč “.

Tím pádem
On přebývá při pozorování kāya in kāya vnitřně, nebo on přebývá pozorovat kāya
V kāya zvenčí, nebo přebývá kaja v kāya uvnitř a
navenek; On přebývá pozorování samudjaya jevů v kāya, nebo on
Přebývá při pozorování zmizení jevů v kāji, nebo přebývá
Pozorování samudjaya a propadnutí jevů v kāji; nebo jinak,
[Uvědomil si]: “toto je kāya!” V něm je přítomen sati, jen do té míry
Pouhého ñāṇa a pouhého paṭissatiho, žije odděleně a nedrží se
Na všechno na světě. Tak, bhikkhus, bhikkhu přebývá pozorování
Kāya in kāya.


The
Moldau (1875) by Bedrich Smetana (1824-1884) This clip of “The Moldau”
from the one-hour special Rick Steves’ Europe: A Symphonic Journey,
celebrates The…
youtube.com

https://www.youtube.com/watch?v=CgFBQlQjBSI
shoulders soak ample absorption meaning keep area several King infamous Bay Laboratory Cooperative


Похудение
отзывы. Как убрать живот и сбросить лишнее. Эндоморф диета. В этом
видео показан реальный опыт сушки Эндоморфа по конституции, или
человека, генети…
youtube.com


Primitive Religion
scribd.com

http://www.newindianexpress.com/nation/2017/jul/18/5-reasons-why-maya-quit-and-2-reasons-why-her-gamble-wont-work-1630362–1.html

Inline image 1


http://travelguideforeurope.com/…/what-bsp-chief-mayawatis…/

What BSP chief Mayawati’s threat to quit Rajya Sabha means
It’s a shame. If I can’t speak about our weaker sections in the House then I have no right to stay in the House.

“I was not allowed to
speak on problems being faced by the Dalits, backward class, weaker
sections including farmers and labourers in Uttar Pradesh. Since I was
not allowed by the ruling party to raise these issues so, I have decided
to give resignation from Rajya Sabha,” she told media.

The BSP supremo first threatened to resign from the Upper House after
she was not allowed to speak on Dalits and other weaker sections being
targeted in Uttar Pradesh.

She raised the Saharanpur violence and criticised the Yogi Adityanath
government in Uttar Pradesh for handling the matter poorly.

“Since the BJP has come to power, there have been atrocities on Dalits
and minorities starting from Rohith Vemula in Hyderabad, then the Gau
Rakshaks,” the BSP chief asserted.


Talking to reporters outside Parliament, Ms Mayawati said, she had
given adjournment motion to speak about the atrocities against SC/STs
including recent violence incidents in Saharanpur.

Meanwhile, both the Lok Sabha and the Rajya Sabha were adjourned till Wednesday.

“This is the reason I have chose to quit from the Rajya Sabha, I am not being heard, not allowed to speak”, she said.


The Sarvajan Samaj leader went on to accuse the BJP of being
anti-SC/STs and anti-minorities. Mayawati said that the BJP-ruled states
have failed to reign in the atrocities against minorities and SC/STs.

However, she was interrupted from speaking. “I will come and give my resignation right now”, Mayawati said.

The Congress party also said that the Opposition’s voice is suppressed by the government.

Today is the second day of the monsoon session of Parliament.


The issues of cow vigilantism, farmers’ protests, Kashmir unrest,
action of law enforcement agencies against some opposition leaders over
alleged corruption and India’s stand-off with China are dominating the
Monsoon Session.

Inline image 2

http://www.news18.com/news/politics/bjp-slams-mayawatis-resignation-calls-it-a-drama-to-create-confusion-1465523.html

Bahuth
Jiyadha Psychopaths (BJP) have no right to say this as the master Key
has been gobbled by tampering the fraud EVMs to win elections. Let the
elections be conducted with paper ballots. Then they will not even get
one percent votes:

https://www.bhaskar.com/news/NAT-NAN-mayawatis-resignation-from-rajya-sabha-member-5649474-PHO.html



https://www.bhaskar.com/…/NAT-NAN-mayawatis-resignation-fro…
इसलिए नामंजूर हो सकता है मायावती का इस्तीफा, लालू बोले- हम राज्यसभा भेजेंगे
नई दिल्ली.सदन में अपनी बात रखने का मौका नहीं मिलने से नाराज बीएसपी
सुप्रीमो मायावती ने मंगलवार शाम राज्यसभा मेंबरशिप से इस्तीफा दे दिया।
राज्यसभा सेक्रेटेरिएट के सूत्रों ने न्यूज एजेंसी को बताया कि इस्तीफा
स्वीकार करने का आखिरी फैसला सभापति के पास होता है। सांसदों के इस्तीफे का
फॉर्मेट तय है कि वो कम शब्दों में लेटर लिखें और इसमें वजह का जिक्र ना
करें। मायावती ने तीन पेज का इस्तीफा भेजा। इसमें घटनाक्रम को सिलसिलेवार
तरीके से बयां किया है। ऐसे में इस्तीफा फॉर्मेट के मुताबिक नहीं होने पर
नामंजूर हो सकता है। दूसरी ओर, आरजेडी चीफ लालू प्रसाद ने मायावती को बिहार
से राज्यसभा की मेंबरशिप ऑफर की है। मंगलवार को सदन में क्या हुआ…
-
11 बजे सदन की कार्यवाही शुरू होते ही मायावती ने नोटिस देकर अपनी बात
रखने की इजाजत मांगी। उपसभापति पीजे कुरियन ने उन्हें 3 मिनट का वक्त दिया।
मायावती जब दलितों पर हमलों और सहारनपुर हिंसा पर बोलने लगीं तो बीजेपी
सांसदों ने हंगामा शुरू कर दिया।
- शोर-शराबे और कुरियन के बार-बार
रोकने पर भी वो 7 मिनट तक बोलती रहीं। जिसके बाद मायावती की उपसभापति से
बहस भी हुई। सदन में ही इस्तीफे की धमकी देकर मायावती बाहर चली गईं। शाम को
उपराष्ट्रपति हामिद अंसारी (राज्यसभा के सभापति) से मिलकर उन्हें इस्तीफा
सौंप दिया।
इस्तीफे में क्या लिखा?
- बीएसपी सुप्रीमो ने लिखा-
‘’अगर मैं सरकार के सामने सदन में दलितों के हितों की बात नहीं उठा सकती तो
मेरे राज्यसभा में रहने का कोई मतलब नहीं। मैं अपने समाज की रक्षा नहीं कर
पा रही हूं। अगर मुझे अपनी बात रखने का मौका नहीं दिया जा रहा है तो मुझे
सदन में रहने का अधिकार नहीं है। बड़े दुख के साथ मैं सदन की सदस्यता से
इस्तीफा दे रही हूं। कृपया इसे मंजूर करें।'’
- बता दें कि मायावती का टेन्योर अगले साल अप्रैल में खत्म हो रहा था।
लालू ने कहा- हम मायावती को राज्यसभा भेजेंगे
- लालू यादव ने कहा, ”मायावती गरीबों और दलितों की नेता हैं। वे सहारनपुर
की घटना को सदन में उठाना चाहती थीं, लेकिन सरकार के लोगों ने मिलकर उन्हें
रोका और बोलने नहीं दिया। इससे दुखी होकर उन्होंने इस्तीफा दे दिया। सही
बोला कि जहां दलितों और पिछड़ों की बात न सुनी जाए, वहां रहने का कोई फायदा
नहीं।”
- “हम मायावती का सपोर्ट करते हैं। मैं उनकी बहादुरी का तारीफ
करता हूं। अगर वे चाहती है कि वे फिर से राज्यसभा जाएं, तो हम उन्हें बिहार
से भेज सकते हैं। मायावती के खिलाफ बीजेपी मंत्रियों का बिहेवियर बताता है
कि बीजेपी एंटी-दलित पार्टी है।”
कुरियन से हुई बहस
- मायावती का कहना था कि यह शून्यकाल नहीं है कि केवल तीन मिनट दिए जाएं। अपनी बात कहने के लिए ज्यादा समय दिया जाना चाहिए था।
- इस पर कुरियन ने कहा कि मायावती को बोलते हुए सात मिनट हो गए हैं। इसके
बाद मायावती ने कहा कि उन्हें बोलने नहीं दिया जा रहा है तो सदन में रहने
का कोई मतलब नहीं है। वह सदन से इस्तीफा दे रही हैं। वे सदन से बाहर चली
गईं।
- इसके बाद कुरियन ने चर्चा के लिए विपक्ष के नेता गुलाम नबी आजाद
का नाम पुकारा। आजाद ने कहा कि सर्वदलीय बैठक में प्रधानमंत्री नरेंद्र
मोदी ने विपक्षों को अपनी बात कहने का मौका देने का भरोसा दिया था। विपक्ष
देश हित में सरकार का सहयोग करने के लिए तैयार है लेकिन इस माहौल में काम
नहीं हो सकता। इसलिए वे सदन से वॉकआउट कर रहे हैं। इसके बाद कांग्रेस और
तृणमूल कांग्रेस के सदस्य भी सदन से बाहर चले गए।


सदन में बात रखने का मौका नहीं मिलने से नाराज बीएसपी सुप्रीमो मायावती ने मंगलवार को राज्यसभा मेंबरशिप से इस्तीफा दे दिया।
bhaskar.com

http://www.newindianexpress.com/…/5-reasons-why-maya-quit-a…

Inline image 1

LUCKNOW: Mayawati quit her seat in the Rajya Sabha in a fit of anger
Tuesday. It was a spontaneous decision. She has been chief minister of
UP four times and an experienced MP.

https://www.bhaskar.com/…/NAT-NAN-mayawatis-resignation-fro…


The leader of the Sarvajan Samaj Bahenji Ms Mayawati proved that the
Bahujan Samaj Party is not just a political party but
Techno-Politico-Socio Transformation and Economic Emancipation Movement.
Just because she belongs to Scheduled Caste community the speaker a
Chamcha, chela, stooge, slave, boot locker and own mother’s flesh eater
of Bahuth Jiyadha Psychopaths (BJP) remotely controlled by just 1%
intolerant, violent, militant, number one terrorist, shooting, lynching,
lunatic, mentally retarded cannibal chitpavan Brahmin RSS Rakshsa
Swayambhu Sevaks) psychopaths is preventing her to present the case on
atrocities on SC/STs. Even when she tried to present her case on the
fraud EVMs which were tampered to gobble the Master Key by the BJP, the
speaker prevented her. The speaker, the Murderer of democratic
institutions (Modi) must be booked under prevention of atrocities act
with non bailable warrants. The intellectuals of Sarvajan Samaj must do
large number of e-filing in Supreme Court and propagate through
Facebook, WhatsApp,emails, SMSes in favour of the movement. 2274 Sat 01
Jul 2017 LESSON

https://www.youtube.com/watch?v=hoTl_36Tzzs

https://www.youtube.com/watch?v=hoTl_36Tzzs
संसद में ईवीएम घोटाले पर मायावती का सनसनीखेज बयान/MAYAWATI ON EVM IN PARLIAMENT

संसद में ईवीएम घोटाले पर मायावती का सनसनीखेज बयान/MAYAWATI ON EVM IN PARLIAMENT
Story by- nationaldastak.com
youtube.com

Poll Loves3 months ago
behenji sach bol rahi hai
Yunus Rangoonwala3 months ago
Sahi hai evm ko hatao
MD Faraz3 months ago
EVM should be banned

Toamit Chaudhary

Toamit Chaudhary3 months ago
She is absolutely right…according her E.V.M ought to be ban…!! She is the God of society….
Satyender Kumar3 months ago
BJP can go to any extant of debauchery
MD IZHAR ASHRAF3 months ago
inko bolne kiun nahi diya jaa raha hai baar baar unko baithne kiun kaha jaate raha hai
Gagu Singh3 months ago
I salute u
11

sudeshkumar sagar

sudeshkumar sagar3 months ago
ye maderchod sale sab chor hai beiman hain voton ki chori karke jeete hain inki salo ki aulad doob jayegi
Dr. Faique Ali3 months ago
correct iron Lady
👍

👍
👍

Pankaj Rawat

Pankaj Rawat3 months ago
बहन जी आप शेरनी है
हमे पता है कि आप कभी पिछे नही हटेंगी
Aap aage badhe hum aap ke sath hai
Mazhar Abbas3 months ago
sabha pati bjp ka agent hai
11

Vikkarm John

Vikkarm John3 months ago
Mazhar Abbas sahi kaha Bhai
786 Garib Navaaz 786 Garib Navaaz3 months ago
Bhenji zindaabaad a age bado janta aapke saath hai
Vikram Rathore3 months ago
evm se election nai honi chaiye. evm is dangerous for country…

Yogesh Kumar3 months ago
evm murdabad
https://www.youtube.com/watch?v=tF8bOI05WPY
EVM FRAUD SCAM - BSP Leader SATISH CHANDRA MISHRA [Best Speech] with complete study and Evidence. NATIONAL

I will quit, says Mayawati after her speech was cut short in Rajya Sabha

PTINEW DELHI 18 JULY 2017 12:44 IST

UPDATED: 18 JULY 2017 12:45 IST

Deputy Chairman P.J. Kurien asked her to wrap up her speech as she had exceeded the three minutes given to her.


An angry BSP supremo Mayawati on Tuesday said she will quit from the
Rajya Sabha after the Chair asked her to restrict her impromptu speech
on anti-Dalit violence in Saharanpur in Uttar Pradesh.

“I will
resign from Rajya Sabha today,” a visibly anguished Mayawati shot back
when Deputy Chairman P.J. Kurien asked her to wrap up her speech as she
had exceeded the three minutes given to her to make her submission.


Ms. Mayawati, whose term in the Upper House is till April next year,
argued with Mr. Kurien saying how can she be prevented from raising the
issue about her ‘samaj’ (community) and the Dalits. “I have not
finished. You cannot do this.”

“I have no moral right to be in
the House if I am not allowed to put across my views on atrocities being
committed against Dalits,” she said.

‘Discussion after notice only’


Mr. Kurien said she can only call for a discussion after giving a
notice under rule 267 that seeks adjournment of proceedings to take up
an issue and not make a speech to initiate a discussion.

A discussion can begin only after the Chair, on the advise of the government, accepts the notice and agrees for a discussion.


Mr. Kurien rose from his seat in an attempt to calm her down but Ms.
Mayawati refused to agree saying she has no right to be in the House if
she cannot protect the rights of her community.

“I am going to resign from the house,” she said and walked out of the House in a huff.


He party colleagues led by Satish Mishra followed her but were back in
the House soon to raise slogans against the alleged anti-Dalit policies
of the government.

Minister of State for Parliamentary Affairs
Mukhtar Abbas Naqvi said Mayawati was challeging the Chair. “She should
apologise. She has threatened the Chair,” he said.

BSP members immediately rushed into the Well shouting .

“Dalit virodhi yeh sarkar nahi chalegi, nahi chalegi” (anti-dalit government will not be tolerated).

Leader of the Opposition Ghulam Nabi Azad briefly prevailed over them to allow him to make his submission.


Mr. Azad said the government at an all-party meeting before the start
of the monsoon session had agreed to discuss any issue that the
Opposition wants to raise in the house.

“Promise was made to us in the presence of the Prime Minister. You are going against that,” Mr. Azad said.


He said the Opposition led by Congress has given notices to discuss
crisis facing farmers, anti-Dalit violence and lynching of minorities.


Responding to the barbs of the treasury benches to respect the people’s
mandate, Mr. Azad said the government has got a mandate to protect the
Dalits and minorities and for development.

“You didnt get a
mandate to massacre minorities and Dalits,” he said adding the Congress
was staging a walkout of the House in protest. Congress members then
walked out of the House.

Soon thereafter, BSP members were back in the Well shouting anti-government slogans.

Sitaram Yechury (CPI-M) said the government policies were pushing farmers to suicide.

Mr. Naqvi said the government was ready for discussion on any issue and the opposition should give a notice.


Mr. Kurien said the government was agreeing to having a discussion, so
the opposition members should return to their seats and start it.


“Shouting slogan is no soluition. We can discuss. The Chair is ready to
allow discussion on all subjects. Let us start,” he said. But the
opposition members remained unrelenting, forcing him to adjourn the
proceedings till 1200 hours.

Earlier, Ms. Mayawati while
elaborating on the incidents in Saharanpur, said the Dalits had agreed
to the district administration’s order not to take out any procession or
install a statue of Bhim Rao Ambedkar on April 14. But the followers of
Maharana Pratap however took out a procession on May 5, she said.


Before she could complete, Kurien asked her to sit and called the next
speaker, saying “you cannot monopolise”, angering Ms. Mayawati.

http://www.countercurrents.org/…/musings-on-the-eve-of-hin…/

Musings On The Eve Of Hindu Rashtra
in An Hour For India — by Satya Sagar — July 18, 2017

hindustan


You can smell it at a distance, in the burnt out, blackened frames of
torched homes and vehicles from yet another communal pogrom. You can see
it in the blood stained corner of a railway platform, still fresh from a
recent lynching. And you can hear it in the guttural cries of the
frenzied, saffron swathed mobs, pledging murder all the way to their
cherished goals.

Welcome, to the sights and sounds of Hindu
Rashtra, that fantasy land of upper caste Hindus or savarnas
masquerading as Indian ‘nationalists’, where they will rule unchallenged
and forever. A frightening future, which they promise will be a
recreation of Ram Rajya, a mythical time from ancient India, where the
Lord Himself ensured everyone ‘knew their place’.

Their vehicle
of choice to get there is a cowardly kind of ‘Hit and Run Hinduism’ –
opportunist, state-sanctioned attacks on isolated individuals, weaker
communities, the poor – all packaged with a huge dose of doublespeak and
meant to frighten everyone else into submission and acquiescence.


If you are a Dalit, Adivasi, Muslim or any religious minority in India
today, the signs of the Hindu Rashtra juggernaut are unmistakable. The
wheels of this vehicle run directly over their flesh and bones, grinding
them into dust.

When I say upper caste Hindus, let me be even
more specific. While savarnas from across the country are involved, the
ones most passionately behind this campaign for a Hindu Rashtra have
been from the Gangetic plains and the so-called ‘cow belt’.

As I
write this, I recollect a casual remark made nearly four decades ago, by
a classmate of mine in the small central Indian town I was brought up
in. It is still deeply etched there after all these years for some
reason.

Pointing to the lady sweeping the courtyard of his house,
when I went to visit him one day, this is what he said, “These low
caste people have become quite uppity these days. Earlier they used to
come, sweep and go away quietly, but now they have become bold enough to
ask for wages!”

In the upper caste milieu, I lived in those
days, my classmate’s statement was not very unusual at all, of course.
It however succinctly captures the weltanschauungof the savarna castes.
Endless subsidies for them at the cost of everyone else. This is exactly
what their Hindu Rashtra is all about – running a sanctified, glorified
kleptocracy.

In this part of India, the upper caste Hindu’s
sense of being some kind of a ‘master race’ is all pervasive, usually
displayed through verbal and physical abuse of people deemed ‘inferior’
or weaker to them. In my town, the Brahmins, Kshatriyas and even the
normally less aggressive Baniyas – were always eager to show everyone
around who was the real ‘boss’.

Community names like ‘chamar’ and
‘bhangi’ were used routinely as swear words, the Muslim was always the
‘katua’, all South Indians were ‘Madrasis’ and Bengalis mostly
‘refugees’. Languages, other than Hindi, were to be made fun of –
including the lingua of the local rural folk – Bundelkhandi.

All
dark-skinned people were of course relatives of the ‘demon’ Ravan
himself, while the Adivasis were not considered human at all, just
another type of goat or sheep to be cooked and consumed. (Funnily
enough, they admired the white man immensely but abused him too as he
refused to accept them as one of their own!)

Condense all this
bigotry into one unified ideology and worldview – you will get exactly
what the RSS and its various fronts – from the Bajrang Dal to the Durga
Vahini really represent. In their cow-belt vision of ‘Hindu, Hindi,
Hooliganistan’, only they – the ‘twice born’ speakers of the Deva Bhasha
– will be the masters, while the rest will remain subordinates
eternally.

Can Indians who don’t agree with all this do something
about it? What would resistance even begin to look like? Can they
continue to ignore the ongoing wanton murder and injury of Muslims in
the country, the assault on Dalits and the emasculation of every
democratic space by these pseudo-religious nationalists?

First of
all it is essential to understand that none of what is happening in
India today is not new in modern history, not even within South Asia
itself. The quest for capturing the Indian modern state apparatus under
the cover of religion closely mirrors similar attempts in the past by
the Punjabi elite in undivided Pakistan and the Sinhala Buddhist
chauvinists in Sri Lanka.

While Pakistan broke into two with the
emergence of Bangladesh, Sri Lanka went through one of the most brutal
civil wars for over four decades. Both countries witnessed genocides by
their armed forces against their own populations, for which no one has
been punished to this day. The results in India will be equally
disastrous and if the current trend continues, not very far in the
future you can safely forget the ‘Rashtra’ part of the Hindu Rashtra –
there will be nothing left for anyone to capture.

The second
point to remember is that while the category ‘Hindu’ is used by Hindutva
ideologues cunningly to convey the idea of a monolith collective of 800
million people – this is a population far too large, diverse and
defiant to be contained in a rigid, little box of Brahmanical Hinduism
without exploding. A little exploration of Indian history reveals that
it has indeed blown up several times in the past too.

While from
late Vedic times, Hindu upper castes sought unfettered access to the
labour, energy and resources of others, they did not always get their
way as people were not always obedient or submissive. From ancient times
– dating back to the Buddha and Lord Mahavir, or even earlier – there
had been a steady undercurrent of resistance everywhere.

The
Buddhists, Jains and diverse other groups, collectively called the
‘sramanas’ or ‘ascetics’, challenged domination of the Brahmins and the
authority of the Vedas. They did this through a combination of superior
philosophical arguments, debate, discussion, material help for the needy
and a strict code of personal ethics for their monks.

Even more
significantly they mobilized different social groups – merchants,
peasants, artisans, workers- to stop paying the high taxes imposed on
them (an ancient GST) in the name of ‘ritual sacrifices’ imposed on all
kinds of occasions – births, weddings, funerals, journey to heaven and
so on.

The Buddha and Mahavir diluted the caste hierarchy
successfully, introduced concepts like ahimsa, respect for all forms of
life and the religions they founded held sway over large parts of India
for over eight centuries. (Unfortunately, the Jains in contemporary
times have surrendered their independent identity to become a sub-sect
of the Hindu banias, forgetting their own historic contributions to
Indian philosophy, scientific knowledge and literature) .

Just as
Buddhism and Jainism declined, first Muslim and much later British
colonial rule robbed the savarna of power in the subcontinent. During
this period the various bhakti movements in different parts of India
also undercut the power of priests by getting the peasantry to contact
God directly without paying any transaction fees to middlemen.


Even worse, when the country finally became independent – despite
savarna attempts to change its course – it turned out to be a secular
Republic, upholding a Constitution drafted by the Dalit icon Dr Ambedkar
and run by the atheist/agnostic Jawaharlal Nehru. While the upper
castes did find their way into power through the Congress Party, too
many compromises had to be made and it was not a satisfactory situation
at all for them.

For example, they had to deal with the lower
castes getting jobs in government institutions, setting up independent
businesses of their own, becoming educated or sometimes simply running
away from the clutches of their masters to the cities. In other words
the modern Indian economy, education and migration offered several
options for the ‘slaves’ to escape.

In Tamil Nadu the political
revolt against Brahmin domination, led by Periyar and the Dravidian
movement in the forties and fifties challenged upper caste hegemony and
the imposition of Hindi successfully. By the seventies and eighties,
several oppressed Hindu communities in northern India also got more
organized and asserted their new found wealth or political power –
especially the Yadavs and Dalits.

It was around this time, that
the savarnas of the cow-belt decided to strike back. The assessment of
this self-appointed ‘master race’ was that if they did not act soon,
then who would sweep those damn floors or wipe their children’s asses?
And besides – now that the British, Muslims, Buddhists, Jains and so on
had been vanquished – it was time to resurrect Vedic India.

The
problem was that the backward castes and Dalits were numerically much
bigger and getting more organized – so a scapegoat had to be found and
hatred used as the main weapon to mobilise the Hindus internally.


The Muslims – a community that had ceased to be a ruling class for
centuries – were a perfect target. Every problem in the country would be
blamed on the them and India’s ‘arch enemy’- Muslim-majority Pakistan.


It helped of course later when the United States also decided to take
up Muslim-bashing globally. For all its pretended patriotism the heart
of Hindutva beats really to the drums of white ‘Aryans’ from the West
and ironically of Zionists from Israel too– their stamp of approval is
the ultimate honour.

“We will build a temple for Shri Ram in
Ayodhya”, they cried, and that too exactly where the Babri Masjid stood,
allegedly on the ‘birthplace’ of their Lord. Historical wrongs against
the Hindus by Muslim rulers from ages ago, according to them, had to be
avenged. Nothing – the Indian Constitution, Gandhi’s principle of
non-violence, other priorities of a poor country, rule of law or even
common decency would be allowed to come in the way.

What is
significant today, is that, for the first time in independent India, the
votaries of Hindutva seem to have everything going their way. Electoral
power across country, support from captains of industry, a servile
bureaucracy, foot soldiers galore – very often armed – and a media that
emits only a great sucking sound every time it opens its mouth. Even
many from the oppressed communities – want to collaborate as they
estimate, being on top of the bandwagon is better than under it.


It seems just a matter of time before the die is cast (or caste perhaps)
and the coup complete. The construction of a temple to Shri Ram in
Ayodhya will be done just in time for the next general elections in 2019
(after that there may be no more elections). And who knows, Prime
Minister Narendra Modi may be officially anointed a new avatar of Lord
Vishnu Himself (he certainly behaves like one already!).

The
question before Indian citizens today is that, in this ancient land of
myriad faiths, languages and cultures, how can a few caste groups from a
small part of the country be allowed to wreck the modern Indian
Republic? A Republic built on the consensus for a secular democracy
forged during the country’s struggle for Independence? Are we willing to
see the dissolution of the country’s constitutional democracy that
guarantees every citizen equal rights, justice and opportunities without
exception and to be replaced by what?

For the truly religious or
spiritual among the Hindus themselves it is time to ask, are Indian
history, culture and traditions the property of a few self-appointed
ideologues and their disciples? Does it not represent a vast and rich
body of knowledge and experiences with contributions from everyone who
has ever lived on this land? Do they really want a narrow, Taliban
version of Hinduism thrust upon them, turning India into another Saudi
Arabia or Pakistan?

As another Independence Day arrives on August
15 this year, all Indians need to reflect on these questions as if
their life depended on it. The answers and actions based on them, will
determine the survival of many Indian citizens and the Indian Republic
itself.

Satya Sagar is a public health worker and journalist who can be reached at sagarnama@gmail.com

http://www.countercurrents.org/2017/07/18/musings-on-the-eve-of-hindu-rashtra/


 



hindustan


You can smell it at a distance, in the burnt out, blackened frames of
torched homes and vehicles from yet another communal pogrom. You can
see it in the blood stained corner of a railway platform, still fresh
from a recent lynching. And you can hear it in the guttural cries of the
frenzied, saffron swathed mobs, pledging murder all the way to their
cherished goals.


Welcome, to the sights and sounds of Hindu Rashtra, that fantasy land of upper caste Hindus  or savarnas
masquerading as Indian ‘nationalists’, where they will rule
unchallenged and forever. A frightening future, which they promise will
be a recreation of Ram Rajya, a mythical time from ancient India, where the Lord Himself ensured everyone ‘knew their place’.


Their vehicle of choice to get there is a cowardly kind of ‘Hit and
Run Hinduism’ – opportunist, state-sanctioned attacks on isolated
individuals, weaker communities, the poor – all packaged with a huge
dose of doublespeak and meant to frighten everyone else into submission
and acquiescence.


If you are a Dalit, Adivasi, Muslim or any religious minority in
India today, the signs of the Hindu Rashtra juggernaut are unmistakable.
The wheels of this vehicle run directly over their flesh and bones,
grinding them into dust.


When I say upper caste Hindus,  let me be even more specific. While savarnas from
across the country are involved, the ones most passionately behind this
campaign for a Hindu Rashtra have been from the Gangetic plains and the
so-called ‘cow belt’.


As I write this, I recollect a casual remark made nearly four decades
ago, by a classmate of mine in the small central Indian town I was
brought up in. It is still deeply etched there after all these years for
some reason.


Pointing to the lady sweeping the courtyard of his house, when I went
to visit him one day, this is what he said, “These low caste people
have become quite uppity these days. Earlier they used to come, sweep
and go away quietly, but now they have become bold enough to ask for
wages!”


In the upper caste milieu, I lived in those days, my classmate’s
statement was not very unusual at all, of course. It however succinctly
captures the weltanschauungof the savarna castes.
Endless subsidies for them at the cost of everyone else. This is exactly
what their Hindu Rashtra is all about – running a sanctified, glorified
kleptocracy.


In this part of India, the upper caste Hindu’s sense of being some
kind of a ‘master race’ is all pervasive, usually displayed through
verbal and physical abuse of people deemed ‘inferior’ or weaker to them.
In my town, the Brahmins, Kshatriyas and even the normally less
aggressive Baniyas – were always eager to show everyone around who was
the real ‘boss’.


Community names like ‘chamar’ and ‘bhangi’ were used routinely as swear words, the Muslim was always the ‘katua’,
all South Indians were ‘Madrasis’ and Bengalis mostly ‘refugees’.
Languages, other than Hindi,  were to be made fun of – including the
lingua of the local rural folk – Bundelkhandi.


All dark-skinned people were of course relatives of the ‘demon’ Ravan
himself, while the Adivasis were not considered human at all, just
another type of goat or sheep to be cooked and consumed. (Funnily
enough, they admired the white man immensely but abused him too as he
refused to accept them as one of their own!)


Condense all this bigotry into one unified ideology and  worldview –
you will get exactly what the RSS and its various fronts – from the
Bajrang Dal to the Durga Vahini really represent. In their cow-belt
vision of ‘Hindu, Hindi, Hooliganistan’, only they – the ‘twice born’
speakers of the Deva Bhasha – will be the masters, while the rest  will remain subordinates eternally.


Can Indians who don’t agree with all this do something about it? What
would resistance even begin to look like? Can they continue to ignore
the ongoing wanton murder and injury of Muslims in the country, the
assault on Dalits and the emasculation of every democratic space by
these pseudo-religious nationalists?


First of all it is essential to understand that none of what is
happening in India today is not new in modern history, not even within
South Asia itself. The quest for capturing the Indian modern state
apparatus under the cover of religion closely mirrors similar attempts
in the past by the Punjabi elite in  undivided Pakistan and the Sinhala
Buddhist chauvinists in Sri Lanka.


While Pakistan broke into two with the emergence of Bangladesh, Sri
Lanka went through one of the most brutal civil wars for over four
decades. Both countries witnessed genocides by their armed forces
against their own populations, for which no one has been punished to
this day. The results in India will be equally disastrous and if the
current trend continues, not very far in the future you can safely
forget the ‘Rashtra’ part of the Hindu Rashtra – there will be nothing
left  for anyone to capture.


The second point to remember is that while the category ‘Hindu’ is
used by Hindutva ideologues cunningly to convey the idea of a monolith
collective of 800 million people – this is a population far too large,
diverse and defiant to be contained in a rigid, little box of
Brahmanical Hinduism without exploding. A little exploration of Indian
history reveals that it has indeed blown up several times in the past
too.


While from late Vedic times, Hindu upper castes sought unfettered
access to the labour, energy and resources of others, they did not
always get their way as people were not always obedient or submissive.
From ancient times – dating back to the Buddha and Lord Mahavir, or even
earlier – there had been a steady undercurrent of resistance
everywhere.


The  Buddhists, Jains and diverse other groups, collectively called the ‘sramanas
or ‘ascetics’, challenged domination of the Brahmins and the authority
of the Vedas. They did this through a combination of superior
philosophical arguments, debate, discussion, material help for the needy
and a strict code of personal ethics for their monks.


Even more significantly they mobilized different social groups –
merchants, peasants, artisans, workers- to stop paying the high taxes
imposed on them (an ancient GST) in the name of ‘ritual sacrifices’
imposed on all kinds of occasions – births, weddings, funerals, journey
to heaven and so on.


The Buddha and Mahavir diluted the caste hierarchy successfully,
introduced concepts like ahimsa, respect for all forms of life and the
religions they founded held sway over large parts of India for over
eight centuries. (Unfortunately, the Jains in contemporary times have
surrendered their independent identity to become a sub-sect of the Hindu
banias, forgetting their own historic contributions to Indian
philosophy, scientific knowledge and literature) .


Just as Buddhism and Jainism declined, first Muslim and much later British colonial rule robbed the savarna
of power in the subcontinent. During this period the various bhakti
movements in different parts of India also undercut the power of priests
by getting the peasantry to contact God directly without paying any
transaction fees to middlemen.


Even worse, when the country finally became independent – despite savarna
attempts to change its course – it turned out to be a secular Republic,
upholding a Constitution drafted by the Dalit icon Dr Ambedkar and run
by the atheist/agnostic Jawaharlal Nehru. While the upper castes did
find their way into power through the Congress Party, too many
compromises had to be made and it was not a satisfactory situation at
all for them.


For example, they had to deal with the lower castes getting jobs in
government institutions, setting up independent businesses of their own,
becoming educated or sometimes simply running away from the clutches of
their masters to the cities. In other words the modern Indian economy,
education and migration offered several options for the ‘slaves’ to
escape.


In Tamil Nadu the political revolt against Brahmin domination, led by
Periyar and the Dravidian movement in the forties and fifties
challenged upper caste hegemony and the imposition of Hindi
successfully. By the seventies and eighties, several oppressed Hindu
communities in northern India also got more organized and asserted their
new found wealth or political power – especially the Yadavs and Dalits.


It was around this time, that the savarnas of the cow-belt
decided to strike back. The assessment  of this self-appointed ‘master
race’ was that if they did not act soon, then who would sweep those damn
floors or wipe their children’s asses? And besides – now that the
British, Muslims, Buddhists, Jains and so on had been vanquished – it
was time to resurrect Vedic India.


The problem was that the backward castes and Dalits were numerically
much bigger and getting more organized – so a scapegoat had to be found
and hatred used as the main weapon  to mobilise the Hindus internally.


The Muslims – a community that had ceased to be a ruling class for
centuries – were a perfect target. Every problem in the country would be
blamed on the them and India’s ‘arch enemy’-  Muslim-majority Pakistan.


It helped of course later when the United States also decided to take
up Muslim-bashing globally. For all its pretended patriotism the heart
of Hindutva beats really to the drums of white ‘Aryans’ from the West
and ironically of Zionists from Israel too– their stamp of approval is
the ultimate honour.


“We will build a temple for Shri Ram in Ayodhya”, they cried, and
that too exactly where the Babri Masjid stood, allegedly on the
‘birthplace’ of their Lord. Historical wrongs against the Hindus by
Muslim rulers from ages ago, according to them, had to be avenged.
Nothing – the Indian Constitution, Gandhi’s principle of non-violence,
other priorities of a poor country, rule of law or even common decency
would be allowed to come in the way.


What is significant today, is that, for the first time in independent
India, the votaries of Hindutva seem to have everything going their
way. Electoral power across country, support from captains of industry, a
servile bureaucracy, foot soldiers galore – very often armed – and a
media that emits only a great sucking sound every time it opens its
mouth. Even many from the oppressed communities – want to collaborate as
they estimate, being on top of the bandwagon is better than under it.


It seems just a matter of time before the die is cast (or caste
perhaps) and the coup complete. The construction of a temple to Shri Ram
in Ayodhya will be done just in time for the next general elections in
2019 (after that there may be no more elections). And who knows, Prime
Minister Narendra Modi may be officially anointed a new avatar of Lord Vishnu Himself (he certainly behaves like one already!).


The question before Indian citizens today is that, in this ancient
land of myriad faiths, languages and cultures, how can a few caste
groups from a small part of the country be allowed to wreck the modern
Indian Republic? A Republic built on the consensus for a secular
democracy forged during the country’s struggle for Independence? Are we
willing to see the dissolution of the country’s constitutional democracy
that guarantees every citizen equal rights, justice and opportunities
without exception and to be replaced by what?


For the truly religious or spiritual among the Hindus themselves it
is time to ask, are Indian history, culture and traditions the property
of a few self-appointed ideologues and their disciples? Does it  not
represent a vast and rich body of knowledge and experiences with
contributions from everyone who has ever lived on this land? Do they
really want a narrow, Taliban version of Hinduism thrust upon them,
turning India into another Saudi Arabia or Pakistan?


As another Independence Day arrives on August 15 this year, all
Indians need to reflect on these questions as if their life depended on
it. The answers and actions based on them, will determine the survival
of many Indian citizens and the Indian Republic itself.


Satya Sagar is a public health worker and journalist who can be reached at sagarnama@gmail.com

The
1% chitpavan brahmins are rejoicing over the Speaker not allowing Ms
Mayawati to speak on the atrocities committed on SC/STs/Religious
Minorities and others of Sarvajan Samaj:


https://tenor.com/view/modi-funny-dance-dhol-holi-gif-7482927

Inline image 3

https://tenor.com/view/modi-nero-rome-india-burned-gif-7692720

Inline image 5

https://tenor.com/view/narendra-modi-nerendra-lol-gif-6160711

Inline image 4


https://www.youtube.com/watch?v=YPjDfcO3kCs
Narendar Modi and Ambani dancing || Funny Animation


Narendar Modi and Mukesh Ambani Dancing during the demonetisation. Funny Animation


https://www.youtube.com/watch?v=uLNlRaiOth0



https://en.wikipedia.org/wiki/Chitpavan



Chitpavans were not esteemed in social ranking, and were indeed
considered by other older brahmin castes as being an inferior caste of
Brahmins.They came in Country’s social mainstream in time somewhere
around Peshwas.


The community chitpavan brahmins remains
concentrated in Maharashtra but also has populations all over the
country and the rest of the world including the USA , UK and Canada.



After the fall of the Maratha Empire in 1818, the Chitpavans lost their
political dominance to the British. The British would not subsidize the
Chitpavans on the same scale that their caste-fellow, the Peshwas had
done in the past. Pay and power was now significantly reduced. Poorer
Chitpavan students adapted and started learning English because of
better opportunities in the British administration.


Some of the
prominent figures in the hindutva reform movements of the 19th and 20th
centuries came from the chitpavan brahmin community. These included
Dhondo Keshav Karve, Justice Mahadev Govind Ranade, Vinayak Damodar
Savarkar, Gopal Ganesh Agarkar, Vinoba Bhave, and Gopal Krishna Gokhale.
These reforms preached against the Hindu caste system establishment.
Yet, some of the strongest resistance to change also came from the very
same community. Jealously guarding their brahmin stature, the orthodox
among the chitpavans were not eager to see the Shastras challenged, nor
the conduct of the brahmins becoming indistinguishable from that of the
Sudras. The vanguard and the old guard clashed many times. Ranade and
other reformers were forced to offer penance for breaking purity rules.
D. K. Karve was ostracised. Even Tilak made a visit to Varanasi so that
he may not be excommunicated.


The Chitpavan community includes
two major politicians in the Gandhian tradition: Gopal Krishna Gokhale
whom Gandhi acknowledged as a preceptor, and Vinoba Bhave, one of his
outstanding disciples. Gandhi describes Bhave as the Jewel of his
disciples, and recognized Gokhale as his political guru. However, strong
opposition to Gandhi also came from within the chitpavan community. V D
Savarkar, the founder of the hindutva rashtra political ideology
hindutva, was a chitpavan brahmin. Several members of the chitpavan
community were among the first to embrace the hindutva ideology, which
they thought was a logical extension of the legacy of the Peshwas and
caste-fellow Tilak. These Chitpavans felt out of place with the Nation’s
social reform movement of Mahatama Phule . Large numbers of the
community looked to Savarkar, the Hindu Mahasabha and finally the RSS.
Gandhi’s assassins Narayan Apte and Nathuram Godse, drew their
inspiration from fringe groups in this reactionary trend.


America enlisted RSS in one of the Biggest Terrorist Organisation in the World



A US-based risk management and consulting company has put the
Rashtriya Swayamsevak Sangh (RSS) in its category of ‘Threat Group’ and
called it “a stealth, shadowy, discriminatory group that seeks to
establish a hindutva rashtra, a Hindu Nation.”


Terrorism Watch
& Warning provides intelligence, research, analysis, watch and
warning on international terrorism and domestic terrorism related
issues; and is operated by OODA Group LLC that helps clients identify,
manage, and respond to global risks and uncertainties while exploring
emerging opportunities and developing robust and adaptive strategies for
the future.


The websites describes: “The RSS is a stealth,
shadowy, discriminatory group that seeks to establish a hindutva
rashtra, a . The group is considered the radical ideological parent
group of Bahuth Jiyadha Psychopaths (BJP).”


“The RSS is a non
entity unregistered movement, a group that was founded in 1925. Their
philosophy, called hindutva and their main demand of Murderer of
democratic institutions (Modi) was that it stop appeasing Muslims,” the
description continues, adding, “hindutva has been translated to mean
variously: hindutva pride, patriotism, fundamentalism, revivalism,
chauvinism, or fascism. The group self-justifies by ‘asserting the
natural rights’.”


In its ‘Intel analysis,’ it further adds, “The
RSS was banned in 1948 following the assassination of Mahatma Gandhi by
an ex-RSS member, Nathuram Godse. ”


terrorist-hindutva



Describing violence as ‘Group Activities’ for the RSS, the site further
says, “Violence has been a strategy for the Sangh movement. It is often
couched as a method of self-defense against minority groups. hindutva
has been clear about the need for violence, particularly communal riots.
The Sangh has incited rioting to cause further chasms between
religions, and thus a further separation of religions, and to rally the
hindutva community around the philosophy of hindutva.”


The
Terrorism Watch & Warning database contains over 1,00,000 Open
source intelligence (OSINT) excerpts from 1999 to present on terrorism
and security related issues, attack database of over 10,000 attacks,
original terrorism analysis, terrorism document repository, Homeland
Security Fact Sheets and profiles over 500 Terrorist/Threat Groups.























America
enlisted RSS in one of the Biggest Terrorist Organisation in the World
in National 12 Comments A US-based risk management and consulting
company…


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105 CLASSICAL LANGUAGES Pl use https://translate.google.com and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal MORAL SHORT STORIES FOR KIDS D. Paṭikūlamanasikāra Pabba in 23) Classical English,08) Classical Basque- Euskal klasikoa,09) Classical Belarusian- Класічная беларуская,10) Classical Bengali- ক্লাসিক্যাল বাংলা,11) Classical Bosnian-Klasični bosanski,12) Classical Bulgarian- Класически български,13) Classical Catalan-Català clàssic,14) Classical Cebuano
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2290 Tue 18 Jul 2017 LESSON

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and related NEWS through http://sarvajan.ambedkar.org in
105
CLASSICAL LANGUAGES

Pl use https://translate.google.com
and render correct translation in your mother tongue for this google translation to attain Eternal Bliss as Final Goal

MORAL SHORT STORIES FOR KIDS
D. Paṭikūlamanasikāra Pabba

in 23) Classical English,08) Classical Basque- Euskal klasikoa,

09) Classical Belarusian- Класічная беларуская,10) Classical Bengali- ক্লাসিক্যাল বাংলা,11) Classical Bosnian-Klasični bosanski,12) Classical Bulgarian- Класически български,13) Classical Catalan-Català clàssic,14) Classical Cebuano


https://www.youtube.com/watch?v=JYwUUDdYi9I
Basque Country
08) Classical Basque
08) Euskal klasikoa

2289 Mon 17 Jul. 2017 EZAUGARRIA

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Eta itzulpen automatikoa zure ama hizkuntza honetan google itzulpena lortzeko Eternal Bliss gisa Final helburua

D. Paṭikūlamanasikāra Pabba

Gainera,
Bhikkhus, bhikkhu batek gorputz osoaz jotzen du,
Oinak gora eta ilea buru gainean behera, hau da, bere mugak
Larruazala eta ezpurutasun ezberdinez betea: “Kāya honetan daude
Buruko ileak, gorputzaren ileak, iltzeak, hortzak, azala, haragia,
Tendoiak, hezurrak, hezur-muina, giltzurrunak, bihotza, gibela, pleura, spleen,
Birikak, hesteak, mesenteria, sabeleko edukiak, feces, behazunarekin,
Flegm, pus, odol, izerdia, gantz, malkoak, koipeak, saliva, nasal mucus,
Fluido sinoviala eta gernua “.

Bestela,
Bhikkhus, poltsa bat izan zen bi irekita eta hainbat beteta
Aleak motak, hala nola muino-arroza, arroza, mung babarrunak, behi-ilarrak, sesamo
Haziak eta arroz desizoztuak. Ikusmen oneko gizona, desegin ondoren,
[Bere edukiak] kontuan hartuko luke: “Hau da muino-arroza, hau da arroz, horiek
Mung babarrunak dira, behi-ilarrak dira, horiek sesamo haziak dira eta hau da
Arroz desizoztuak; “modu berean, bhikkhus, bhikkhu batek oso jotzen du
Gorputza, oinak eta irakurritako buruetatik behera,
Larruazala mugatzen duena eta ezpurutasun ezberdinez beteta dagoena.
“Kāya honetan, buruaren ileak daude, gorputzaren ileak,
Iltzeak, hortzak, azala, haragia, tendoiak, hezurrak, hezur-muina, giltzurrunak, bihotza,
Gibela, pleura, spleen, birikak, hesteak, mesenteria, estomak berearekin
Edukiak, feces, behazun, flema, pus, odola, izerdia, gantza, malkoak, koipeak,
Saliva, nasal mucus, sinovial fluid and urine “.

Horrela
Kāya behatuz kāya barrutik ikusten du, edo Kāya behatzen du
Kāya kanpoan, edo kāya behatzez ikusten du Kaxan barrutik eta
kanpotik; Kāya-ren fenomeno samudaya behatzen du, edo berak
Kāya-ren fenomenoaren iraungitzea behatzen du, edo bizi da
Samudaya behatuz eta kāya-ren fenomenoak igaroz; edo, bestela,
[Konturatu:] “hau da kāya!” Satan dago bertan, neurri batean
Ñāṇa soilak eta hutsak baizik, bere burua ezkutatzen du eta ez du atxikitzen
Munduan ezer ez. Horrela, bhikkhus, bhikkhu batek behatzen du
Kāya in kāya.


The
homeland of the proud and resilient Basque people is split between
France and Spain. From our San Sebastián home base, we tour the ancient
Basque capital…
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https://www.youtube.com/watch?v=yMT3oymvmoc
The Uncle Ruckus Compilation(Funniest Clips) (The Boondocks) subtitulada español


black be gone uncle ruckus
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https://www.youtube.com/watch?v=VtWnP6BRQXQ
Belarusian State University: traditions and technologies

09) Classical Belarusian
09) Класічная беларуская

2289 пн 17 Ліпень 2017 УРОК

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D. Paṭikūlamanasikāra Pabba

Акрамя таго,
Манахі, бхиккх лічыць гэта само цела, ад падэшваў
ногі ўверх і ад валасоў на галаве ўніз, які абмежаваны яго
скура і поўная розных відаў прымешак: «У гэтым Кая, ёсць
валасы на галаве, валасы цела, пазногці, зубы, скура, плоць,
сухажыллі, косткі, касцяны мозг, ныркі, сэрца, печань, плеўра, селязёнка,
лёгкія, кішачнік, брыжэйкі, страўнік з змесцівам, калам, жоўцю,
мокрота, гной, кроў, пот, тлушч, слёзы, змазка, сліна, насавая слізь,
сіновіальной вадкасці і мачы «.

Гэтак жа, як калі б,
бхикшу, ёсць торба, які мае два адтуліны і, напоўненай рознымі
віды збожжа, такія як гара мал-сырца, рыс-сырца, залацістая фасолю, гарох коров-, кунжут
насенне і лусканы мал. Людзі з добрым зрокам, быўшы расшпіліў яго,
разгледзяць [яго ўтрыманне]: «Гэта пагорак падзь, гэта падзь, тым
з’яўляюцца маш, тыя каровін гарох тое насенне кунжуту і гэта
лусканы рыс, »сапраўды гэтак жа, бхикша, бхиккх лічыць гэта вельмі
цела, ад падэшваў ног і ад валасоў на галаве ўніз,
які абмежаваны яго скура і поўны розных відаў прымешак:
«У гэтым Кая, ёсць валасы на галаве, валасы на целе,
пазногці, зубы, скура, мяса, сухажыллі, косткі, касцяны мозг, ныркі, сэрца,
печані, плевры, селязёнка, лёгкія, кішачнік, брыжэйкі, страўнік з яго
змест, фекаліі, жоўць, мокрота, гной, кроў, пот, тлушч, слёзы, тлушч,
сліна, насавая слізь, сіновіальной вадкасці і мача «.

такім чынам
ён знаходзіцца, назіраючы Кай ў Kaya ўнутрана, альбо ён жыве назірання Kaya
у Kaya вонкава, ці ён знаходзіцца назіраючы Кая ў Kaya ўнутры і
з вонкавага боку; ён знаходзіцца, назіраючы за samudaya з’яў у Кая, ці ён
насяляе назірання скону з’яў у Кая, ці ён знаходзіцца
назіраючы samudaya і скон з’яў у Кая; інакш,
[Разумеючы:] «гэта Кая!» Саці прысутнічае ў ім, толькі ў той ступені,
простага Нана і простага paṭissati, ён жыве асобна які стаіць, і ня чапляецца
да чаго-небудзь у свеце. Такім чынам, бхикша, бхиккх прабывае назірання
Кай ў Кая.


Belarusian
State University — the oldest classical university in Belarus, was
founded in 1921. Today BSU is consistenly ranked among top 2 percent of
world u…
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https://www.youtube.com/watch?v=NevenoELwPY
I am dark skinned and bald


hold it right there bald headed dude from law and order
youtube.com


The entire wikipedia with video and photo galleries for each article. Find something interesting to watch in seconds.
wikivisually.com


https://www.youtube.com/watch?v=46F8peEBYXI
Ustad Rashid Khan -Yatra | Tagore Songs | Bangla Classical Songs | Bangla Songs New 2017

10) Classical Bengali
10) ক্লাসিক্যাল বাংলা

২২89 সনের 17 জুলাই ২017 পাঠ

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এবং আপনার মাতৃভাষায় সঠিক অনুবাদ প্রদান করে এই গুগল অনুবাদে যা চূড়ান্ত লক্ষ্য হিসাবে আক্ষরিক আনন্দ লাভ করার জন্য

ডি। পিকুলমন্যাশিকার পব্বা

তদ্ব্যতীত,
ভিক্ষুক, একটি ভিক্ষু এই শরীরের বিবেচনা করে, এর তল থেকে
মাথার উপর চুল ও মাথা থেকে মাথা পর্যন্ত, যা তার দ্বারা সীমাবদ্ধ
ত্বক এবং বিভিন্ন ধরনের অমেধ্য পূর্ণ: “এই কায়ায়, আছে
মাথা চুল, শরীরের চুল, নখ, দাঁত, চামড়া, মাংস,
তন্তু, হাড়, অস্থি মজ্জা, কিডনি, হার্ট, লিভার, ফুরাফ, স্পি্ন,
ফুসফুসের, অন্ত্র, মস্তিষ্কে, পদার্থের সাথে পেট, ফিশ, ব্রাই,
কফ, পুষ্প, রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, অনুনাসিক শ্বাস,
শর্করাবরণ তরল এবং প্রস্রাব। “

ঠিক যেমন,
Bhikkhus, দুটি খোলার আছে এবং বিভিন্ন ভরাট সঙ্গে একটি ব্যাগ ছিল
বিভিন্ন ধরনের শস্য, যেমন পাহাড়-ধান, ধান, মগ মটরশুঁটি, গরু-মটর, তিল ইত্যাদি
বীজ এবং husked চাল একটি ভাল দৃষ্টিশক্তি সঙ্গে মানুষ, এটি অবিচ্ছিন্ন,
[এর বিষয়বস্তু] বিবেচনা করবে: “এই পাহাড়ী ধান, এই ধান আছে, ঐগুলি
মগ মটরশুঁটিগুলি, যারা গরু-মটর, তারা তিলের বীজ এবং এই হল
পাকা চাল; “একই ভাবে, ভিক্ষা, একটি ভিক্ষু এইটি বিবেচনা করে
শরীর, পায়ের পাতার নিচের অংশ থেকে এবং মাথার উপরে চুল থেকে,
যা তার চামড়া দ্বারা বিভক্ত এবং বিভিন্ন ধরনের অমেধ্য পূর্ণ:
“এই কায়ায়, মাথার চুল, শরীরের চুল,
নখ, দাঁত, ত্বক, মাংস, তন্তু, হাড়, অস্থি মজ্জা, কিডনি, হৃদয়,
লিভার, ফুরাপা, তির্যক, ফুসফুসের, অন্ত্র, মস্তিষ্কে পেট, তার সাথে পেট
বিষয়বস্তু, ফিশ, ব্রিল, কফ, পুষ্প, রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস,
লালা, অনুনাসিক শ্বাস, শর্করাবরণ তরল এবং প্রস্রাব। “

এইভাবে
তিনি অভ্যন্তরীণভাবে কাইয়্যায় কায়স পালন করেন, অথবা তিনি কাইয়া পালন করেন
বাহ্যিকভাবে কাইয়্যে, অথবা তিনি কাইয়ায় অভ্যন্তরীণভাবে এবং কাইয়া পালন করেন
বাহ্যিকভাবে; তিনি কাইয়্যায় চৈতন্যের সমুদয় অধ্যয়ন পর্যবেক্ষণ করেন, বা তিনি
কাইয়্যর ঘটনাস্থলে মৃত্যুবরণ করে, অথবা তিনি বাস করেন
সমুদয় পর্যবেক্ষণ এবং কায়ায় ঘটনা প্রবাহিত; অথবা,
[অনুমান করা যায়] “এই কাই!” সটি তার মধ্যে উপস্থিত, ঠিক এই পরিমাণে
নিছক প্রশ্নাতীত ও নিছক প্রশস্তি, তিনি আলাদা, এবং আটকে থাকে না
বিশ্বের কোন কিছুই এইভাবে, ভিক্ষুক, একটি ভিক্ষু বাস করে
কায়ায় করিয়া


Presenting Rabindra sangeet songs the best collection of Top 10 Rabindranath Tagore Songs the hindustani…
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https://www.youtube.com/watch…
10 Dream Symbols You Should Never Ignore


Never Ignore These Dreams Like us of Facebook: https://www.facebook.com/powerofpositivity/ Follow us on Instagram: https://www.instagram.com/powerofpositivit
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It
was a story that was too good to pass up. The Svalbard ‘doomsday’ seed
vault had flooded because of global warming-induced high temperatures
melting the…
gizmodo.com

https://www.youtube.com/watch?v=zejM1bdBtJM
What to See & Eat in Sarajevo, Bosnia & Herzegovina

11) Classical Bosnian
11) Klasični bosanski

2289 pon 17 srp 2017 LESSON

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I učinite ispravan prevod na vašem maternjem jeziku za ovaj google prevod kako biste postigli Vječni Blis kao konačni cilj

D. Paṭikūlamanasikāra Pabba

Štaviše,
Bhikkhus, bhikkhu smatra ovo telo, od podloge
Stopala i od kose na glavi dole, koja je ograničena njenom
Koža i puna različitih vrsta nečistoća: “U ovoj kaji postoji
Dlake glave, dlake tela, ekseri, zube, koža, meso,
Kite, kosti, koštane srži, bubrezi, srce, jetra, pleura, slezina,
Pluća, creva, mezenterija, želudac sa sadržajem, izmet, žuč,
Gljivica, gnoj, krv, znoj, mast, suze, mast, pljuvačka, nazalni sluz,
Sinovijalna tečnost i urin. “

Kao da,
Bhikkhus, bila je torba sa dva otvora i ispunjena raznim
Vrste zrna, kao što je brežuljka, pečenica, mung grah, kravji grašak, susam
Seme i oljušteni pirinač. Čovek sa dobrim vidom, razdvojivši ga,
Bi razmatrao [njegov sadržaj]: “Ovo je brdo, ovo je pijesak, oni
Su mung pasulj, to su kravji grašak, to su seme sezama i ovo je
Oljušteni pirinač “, na isti način, bhikkhus, ovaj bhikkhu ovo smatra
Telo, od stopala stopala i od kose na glavi dole,
Koja je ograničena kožom i puna različitih vrsta nečistoća:
“U ovoj kaji postoje dlake glave, dlake tela,
Nokte, zube, kožu, meso, tetive, kosti, koštanu srž, bubrezi, srce,
Jetra, pleura, slezina, pluća, creva, mezenterija, stomak sa svojim
Sadržaj, feces, žuč, flegm, gnoj, krv, znoj, mast, suze, mast,
Pljuvačka, nazalna sluz, sinovijalna tečnost i urin. “

Tako
On živi posmatrajući kāya u kāya interno, ili živi posmatrajući kāya
U kāya spolja, ili on stanuje posmatrajući kāya u kāya interno i
Spolja; On živi posmatrajući samudayu fenomena u kāya, ili on
Zadržava posmatranje prolaska fenomena u kāya, ili on stanuje
Posmatrajući samudayu i prolazak fenomena u kāya; ili drugo,
[Shvaćajući:] “ovo je kāya!” Sati je prisutno u njemu, samo do mere
Od samo ñāṇa i puçe paṭissati, on stanuje odvojeno, i ne drži se
Bilo čemu na svetu. Tako, bhikkhus, bhikkhu zadržava posmatranje
Kāya in kāya.


What
to See & Eat in Sarajevo, Bosnia & Herzegovina ►Subscribe and
click the bell to enable notifications for my new videos: http://bit.ly/DBH-SUB ►Read the …
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A
teapot filled with marbles that falls from the fridge and breaks.
Leaves placed under the feet of a sick man confined to his bed. A broom
brushing the tops of a man’s shoes, filling him with terror. These are
the portents and prescriptions of the…
ferdyonfilms.com


https://www.youtube.com/watch?v=xXryWXfP2g4
WGBH Music: Bella Hristova plays a Bulgarian “Ratchenitsa”

12) Classical Bulgarian
12) Класически български

2289 пн 17 юли 2017 УРОК

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И да направите правилен превод на вашия майчин език за този превод на Google, за да постигнете вечно блаженство като крайна цел

D. Paṭikūlamanasikāra Pabba

Освен това,
Bhikkhus, bhikkhu счита това много тяло, от подметките на
Краката нагоре и от косата на главата надолу, което е ограничено от него
Кожа и пълен с различни видове примеси: “В тази кая, има
Космите на главата, космите на тялото, ноктите, зъбите, кожата, плътта,
Сухожилия, кости, костен мозък, бъбреци, сърце, черен дроб, плевра, далак,
Белите дробове, червата, мезентериума, стомаха със съдържанието му, фекалиите, жлъчката,
Храчки, гной, кръв, пот, мазнини, сълзи, мазнини, слюнка, назална слуз,
Синовиална течност и урина. “

Като че ли,
Bhikkhus, имаше торба с два отвора и пълна с различни
Видове зърно, като хълмове, лозови маси, фасул, кравешки грах, сусам
Семена и олющен ориз. Човек с добро зрение, като го развърза,
Ще помисли [нейното съдържание]: “Това е хълмистата ниша, това са оризовите, тези
Са мюнг боб, това са кравешки грах, това са сусамовите семена и това е
Олющен ориз “; по същия начин, bhikkhus, bhikkhu счита това много
Тялото, от стъпалата на краката и от косата на главата надолу,
Която е ограничена от кожата му и е пълна с различни видове примеси:
“В тази кая има космите на главата, космите на тялото,
Нокти, зъби, кожа, плът, сухожилия, кости, костен мозък, бъбреци, сърце,
Черен дроб, плевра, далак, бели дробове, черва, мезентерия, стомаха с него
Съдържание, фекалии, жлъчка, храчки, гной, кръв, пот, мазнини, сълзи, мазнини,
Слюнка, назална слуз, синовиална течност и урина. “

По този начин
Той обикаля вътрешно наблюдаване на kaya в kaya, или той живее в наблюдението на kaya
В кая външно, или той обикаля вътрешно наблюдение на kaya в kaya
външно; Той обитава спазването на самудаите на явленията в кая, или той
Пребивава в наблюдение на изчезването на явленията в кая или живее
Наблюдавайки самудаите и изчезването на явленията в кая; или друго,
[Осъзнавайки:] “това е kaya!” Сати присъства в него, само до степен
На обикновена ñāṇa и обикновена paṭissati, той живее отделен и не се придържа
За всичко в света. По този начин, bhikkhus, bhikkhu пребивава наблюдава
Kāya in kāya.


LIve
in the Fraser Performance Studio at WGBH, Boston, Bulgarian-born
violinist Bella Hristova plays the traditional 7/8 folk dance from her
homeland called …
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………………………………..
scribd.com

https://www.youtube.com/watch…
Los set goyts - Llibre Vermell - Ars antiqua & Schola Cantorum de México

13) Classical Catalan
13) Català clàssic

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I realitzeu la traducció correcta a la vostra llengua materna per
aquesta traducció de Google per aconseguir la felicitat eterna com a
objectiu final

D. Paṭikūlamanasikāra Pabba

A més,
Bhikkhus, un bhikkhu considera aquest mateix cos, des de les plantes de la
Els peus cap amunt i del cabell al cap baix, que està delimitat per la seva
Pell i plena de diversos tipus d’impureses: “En aquest kāya, hi ha
Els pèls del cap, els pèls del cos, les ungles, les dents, la pell, la carn,
Tendons, ossos, medul·la òssia, ronyons, cor, fetge, pleura, melsa,
Pulmons, intestins, mesentery, estómac amb els seus continguts, excrements, bilis,
Catarro, pus, sang, suor, greix, llàgrimes, greix, saliva, mucositats nasals,
Líquid sinovial i orina “.

De la mateixa manera que si,
Bhikkhus, hi havia una bossa que tenia dues obertures i estava plena de diverses
Tipus de cereals, com ara arròs de muntanya, arrossos, fesols mung, pèsols de vaca, sèsam
Llavors i arròs descascarado. Un home amb bona visió, després d’haver-lo desbloquejat,
Consideraria [el seu contingut]: “Aquest és un arbre de muntanya, aquest és un arròs, aquells
Són faves mung, aquestes són pomes de vaca, aquestes són llavors de sèsam i això és
Arròs descascarillado “, de la mateixa manera, bhikkhus, un bhikkhu ho considera molt
Cos, des de les plantes dels peus fins i des del cabell al cap baix,
Que està delimitada per la seva pell i plena de diversos tipus d’impureses:
“En aquest kāya hi ha els pèls del cap, els pèls del cos,
Claus, dents, pell, pell, tendons, ossos, medul·la òssia, ronyons, cor,
Fetge, pleura, melsa, pulmons, intestins, mesentery, estómac amb el seu
Continguts, excrements, bilis, catarro, pus, sang, suor, greix, llàgrimes, greixos,
Saliva, moc nasal, líquid sinovial i orina “.

Així
Mora observant kāya a kāya internament, o mora observant kāya
A kāya externament, o mire observant kāya a kāya internament i
Externament; Mora observant la samudaya dels fenòmens a Kāya, o ell
Habita l’observació del fracàs dels fenòmens a kāya, o mora
Observant la samudaya i el fracàs dels fenòmens a Kāya; o sino,
[Realitzant:] “això és kāya!” Sati està present en ell, només en la mesura
De mera ñāṇa i mer paṭissati, ell mora separat, i no s’aferra
A qualsevol cosa del món. Així, bhikkhus, un bhikkhu mora observant
Kāya in kāya.


Los set goyts (Llibre Vermell) Ars Antiqua & Schola Cantorum de México (1993) Directior General:…
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You
know, there are only a few thousand natural languages in use by humans
today, yet among these, there are a few in which the child’s word for
father is mama.
plexoft.com


https://www.youtube.com/watch…
matud mo(karaoke)

14) Classical Cebuano

2289 Lunes 17 Jul 2017 LEKSYON

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Ug paghatag sa husto nga paghubad sa imong lumad nga pinulongan alang
niining google nga paghubad aron makabaton sa Eternal Bliss isip Final
Goal

D. Paṭikūlamanasikāra Pabba

Dugang pa,
Bhikkhus, usa ka bhikkhu ang nag-isip niini nga lawas, gikan sa lapad sa
Tiil ug gikan sa buhok sa ulo ngadto sa ubos, nga gilain pinaagi niini
Panit ug puno sa nagkalainlaing matang sa mga hugaw: “Niini nga kaya, adunay
Ang mga buhok sa ulo, ang mga buhok sa lawas, ang mga kuko, ang mga ngipon, ang panit, ang unod,
Tendon, bukog, uyok sa bukog, kidney, kasingkasing, atay, pleura, spleen,
Baga, tinai, tiyan, tiyan uban sa mga sulod niini, hugaw, bile,
Plema, pus, dugo, singot, tambok, luha, grasa, laway, ilong mucus,
Synovial fluid ug ihi. “

Sama ra,
Bhikkus, adunay usa ka bag nga adunay duha ka mga lungag ug puno sa nagkalainlain nga mga
Mga matang sa lugas, sama sa bungtod sa panit, humay, mungong beans, mga baka, mga lugas nga saging
Binhi ug panit nga humay. Usa ka tawo nga maayo ang iyang panan-aw, sa walay hunong sa pag-ayo,
Maghisgut sa [mga kaundan niini]: “Kini mao ang bungtod, kini mao ang palma, kadto
Ang mung beans, ang mga baka-mga gisantes, mga liso nga liso ug kini mao
Binakbak nga bugas; “sa samang paagi, ang bhikkhu, usa ka bhikkhu nagaisip niini
Lawas, gikan sa lapalapa nga tiil ug gikan sa buhok sa ulo ngadto sa ubos,
Nga napugngan pinaagi sa panit ug puno sa nagkalainlaing matang sa mga kahugawan:
“Niini nga kaya, anaa ang mga buhok sa ulo, mga buhok sa lawas,
Mga kuko, ngipon, panit, unod, tendon, mga bukog, utok sa bukog, kidney, kasingkasing,
Atay, pleura, spleen, baga, tinai, mesentery, tiyan uban niini
Kaundan, hugaw, bile, plawta, pus, dugo, singot, tambok, mga luha, grasa,
Laway, ilong mucus, synovial fluid ug ihi. “

Busa
Siya nagpuyo sa pag-obserbar sa kāya sa kāya sa sulod, o nagpuyo siya sa pag-obserba sa kāya
Sa kāya sa gawas, o nagpuyo siya sa pag-obserba sa kāya sa kāya sa sulod ug sa
Sa gawas; Siya nagpuyo sa pag-obserbar sa samudaya sa mga panghitabo sa kāya, o siya
Nagpuyo sa pag-obserbar sa paglabay sa mga katingalahan sa kāya, o siya nagpuyo
Pagpaniid sa samudaya ug paglabay sa mga katingalahan sa kāya; O,
[Nakaamgo:] “kini mao ang kya!” Ang sati anaa kaniya, sumala lamang sa gidak-on
Sa lamang nga ñana ug sa paṭissati, nagpuyo siya nga wala, ug wala mokupot
Sa bisan unsang butang sa kalibutan. Busa, ang bhikkhu, usa ka bhikkhu nagpadayon sa pag-obserbar
Kāya sa kāya.


visayan song……
youtube.com