Please
render exact translation in your mother tounge and all other languages
you know for this Google translation practice and spread and become a
Sota panna (Stream Enterer) to reach Eternal Bliss as Final Goal.
The online volunteers thrust on RISE OF INTERNATIONAL ONLINE WHITE BRIGADE(IOWB)
Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical Afrikaans,Albanian,Arabic,Armenian,Azərbaijani, Basque,Belarusian,Bosnian,Bulgarian
3) Classical Afrikaans 3) Klassieke Afrikaans
3) KlassiekeAfrikaans 3)KlassiekeAfrikaans
1339LES291.114Saterdag
Gratis aanlynE-Nalandaen -praktykUNIVERSITEIT gelei deur
Ju lutemi tëbëjnëpërkthimine saktënëgjuhën tuaj amtarepër këtëGooglepërkthim,praktikëdhe e shtriupër t’u bërë njëSotapannadmth.,StreamEntererpër të arriturlumturinë e përjetshmesiGoalFinal
Duke qëndruarnë një anë,njëdevatadrejtuatë Bekuaritme njëajet:
Të jetoshnë shkretëtirë, duke qëndruari qetë, duke mbeturi matur, të hahetvetëm njëvaktnë ditë: psejanëfytyrat e tyre aqtë ndritshme dhe tëqetë?
[Buda:]
Atanukbëjnëpikëllimmbitë kaluarën, mose gjatëpërtë ardhmen. Atambijetojnënëtë tashmen. Kjo është arsyeja psefytyrat e tyre janë të ndritshmedhe tëqetë.
Please
render exact translation in your mother tounge and all other languages
you know for this Google translation practice and spread and become a
Sota panna (Stream Enterer) to reach Eternal Bliss as Final Goal.
The online volunteers thrust on RISE OF INTERNATIONAL ONLINE WHITE BRIGADE(IOWB)
Course Program 1. Kamma-Arañña SuttaThe Wilderness in Classical Afrikaans,Albanian,Arabic,Armenian,Azərbaijani, Basque,Belarusian,Bosnian,Bulgarian
Arañña Sutta
The Wilderness
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only
Standing to one side, a devata addressed the Blessed One with a verse:
Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright and serene?
[The Buddha:]
They don’t sorrow over the past,
don’t long for the future.
They survive on the present.
That’s why their faces
are bright and serene.
From longing for the future,
from sorrowing over the past, fools wither away
like a green reed cut down.
Please watch:
https://www.youtube.com/watch?v=ArY597Dax84
From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya-19:02 mins
https://www.youtube.com/watch?v=l_2Hqx4rWpo
Samyutta Nikaya - Maha Vagga 47 Establishment of Mindfulness-1:26:48 hr
https://www.youtube.com/watch?v=iZpoP6ldulU Die woestyn, indie hart
4) Classical Albanian 4) Albanian Klasike
4) ShqipKlasike 4)KlasikeShqiptare
1339MËSIMI291.114e shtunë
ONLINEFALASE-MoodleHulumtime dheUNIVERSITYPraktika të drejtuarnga
http:sarvajan.ambedkar.org
Ju lutemi tëbëjnëpërkthimine saktënëgjuhën tuaj amtarepër këtëGooglepërkthim,praktikëdhe e shtriupër t’u bërë njëSotapannadmth.,StreamEntererpër të arriturlumturinë e përjetshmesiGoalFinal
Duke qëndruarnë një anë,njëdevatadrejtuatë Bekuaritme njëajet:
Të jetoshnë shkretëtirë, duke qëndruari qetë, duke mbeturi matur, të hahetvetëm njëvaktnë ditë: psejanëfytyrat e tyre aqtë ndritshme dhe tëqetë?
[Buda:]
Atanukbëjnëpikëllimmbitë kaluarën, mose gjatëpërtë ardhmen. Atambijetojnënëtë tashmen. Kjo është arsyeja psefytyrat e tyre janë të ndritshmedhe tëqetë.
The online volunteers thrust on RISE OF INTERNATIONAL ONLINE WHITE BRIGADE(IOWB)
and their frugal ways of living are
in sharp contrast with hatred policies with bigger goal of expanding its sphere of influence
across the world
Helming the expansion plans of the IOWBall
over the world, volunteers have already joined the organisation with
early every morning at 3:45 to join the physical training either walking
or jogging or cycling or swimming immediately after taking bath and the
regular meditation and
propagation of the
TEACHINGS of the AWAKEN ONE WITH AWARENESS for a UNIVERSE of AWAKEN
ONES with AWARENESS for the PEACE, WELFARE and HAPPINESS of ALL
SOCIETIES with EQUALITY, FRATERNITY and LIBERTY by way of distribution
of HEALTHY SEEDS with UN UTILISED LAND TO THE ILLERS with PROPER
IRRIGATION, GOVERNMENT LOAN to all YOUTHS those who have attained the
age of 18 for starting ENTERPRISES through EFFICIENT GOVERNMENT SERVANTS
for them to ATTAIN ETERNAL BLISS as their FINAL GOAL.
Rector of
FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by
Volunteers have launched
a multi-pronged approach to propagating its ideas, often with the help
of the governments. The INTERNET live was one such instance.
The Rector’s address is the biggest affair in theIOWB meant to show the path ahead to volunteers, since the platform is always available, Rector chose to address society at
large.
“IOWB volunteers across the world
have gone up ”
International Council of Historical
Research, is reigniting the debate on the IOWB’s attempts to “whiten”
history.
“Appointments in the governments are key to increasing the IOWB ’s
influence,” and “Placing people who will survive changes of government
and push good governance towards the IOWB right is central to the plan.”
TheIOWB, wants to influence all country’s policies in education.
IOWB
propose changes to the education system batting for the promotion of
Pali language teaching in
schools , “Pali can connect the whole world for MORAL SCIENCE translated
in all the world Classical languages, so the need to stress on its
spread. And the IOWB is working with
the governments to bring about a change in people’s mindset.”
IOWBroots
IOWB volunteers will have several rounds of
meetings with Ministers in all governments.
For its long term goal, the IOWB will thrust on whitening and the frugal ways of living, it has its eyes set on
achieving the bigger goal — a much larger area of influence by 2025 — “The IOWB doesn’t need
a government. The ideology [of the IOWB] is very important and its
reach, influence and ability to shape the destiny of the world will be
proved adequately [by 2025],”The IOWB’s list of what it desires is long and deeply
non-controversial. Legislative tasks such as EQUALITY, FRATERNITY and LIBERTY.
இலவசஆன்லைன் மின்னஞ்சல்நாலந்தாஆராய்ச்சிமற்றும் பயிற்சிபல்கலைக்கழகம் இயக்க மூலம் http:sarvajan.ambedkar.org
பாட திட்டம் 1. கம்மா-ஆரண்ய சுத்த காட்டுப்பகுதியில்,
தனிஸ்ஸாரோ பிக்கு மூலம் பாலி மொழி யில் பெயர்க்கப்பட்டது. இலவச விநியோகத்திற்கு மட்டும்
ஒரு பக்கத்தில் நின்று, ஒரு தேவதா ஆசிர்வதிக்கப்பட்ட ஒருவரிடம் ஒரு வசனம் உரையாற்றினார்:
வனாந்தரத்தில் வாழ்க்கை, அமைதியாக தங்கி, ஒழுக்கம் மீதற்று, ஒரு நாள் ஒரு மதிய உணவு சாப்பிட்ட: அவர்கள் முகங்கள் ஏன் மிகவும் பிரகாசமான மற்றும் அமைதியாக உள்ளது ?
[புத்தர்:]
அவர்கள், கடந்த காலத்தை எண்ணி துன்பப்படுவதில்லை, எதிர்காலத்தை பற்றி ஏங்குவதில்லை. அவர்கள் நிகழ் காலத்தில் வாழ்ந்து கொண்டிருக்கின்றனர் . அதனால் தான், அவர்கள் முகங்கள் பிரகாசமாக மற்றும் அமைதியாக உள்ளன.
எதிர்காலத்தை பற்றிய ஏக்கத்துடன் இருந்து கடந்த காலத்தை பற்றிய துயருற்ற முட்டாள்கள், ஒரு பச்சை நாணல் வெட்டி போ ன்று கவிழ்ந்துவிடுகின்றனர்
मुफ्तऑनलाइन ई-नालंदाअनुसंधान और अभ्यासविश्वविद्यालय द्वारा चलाया
नि:sarvajan.ambedkar.org
इसगूगल अनुवाद,अभ्यास के लिएअपनीमातृभाषा मेंसटीकअनुवादप्रस्तुत करना है औरएकसोतपन्नअर्थात्।, स्ट्रीमदर्जशाश्वत आनंदअंतिम लक्ष्यके रूप मेंप्राप्त करने के लिएबनने के लिएयह फैलकृपया
कोर्सप्रोग्राम क्लासिकलअंग्रेजी,तमिलमें1.कम्मा-AraññaSuttaTheजंगल Araññaसुत्त जंगल
বিনামূল্যেঅনলাইন ই-নালন্দাগবেষণাএবং প্র্যাকটিসবিশ্ববিদ্যালয় দ্বারা চালানো
জন্য http:sarvajan.ambedkar.org
এই Googleঅনুবাদ, অনুশীলনের জন্যআপনারমাতৃভাষায়সঠিকঅনুবাদরেন্ডার এবংএকটিSotapannaঅর্থাৎ., প্রবাহপ্রবেশকপরম সুখচূড়ান্ত লক্ষ্যহিসেবেঅর্জন করতেহয়েতা ছড়িয়ে পড়েদয়া করে
FREE ONLINEاینالندہتحقیق اور پریکٹسUNIVERSITY کی طرف سے چلائے
HTTP:sarvajan.ambedkar.org
اس گوگلترجمہ،پریکٹس کے لئےآپ کیمادری زبان میںعین مطابق ترجمہرینڈراور ایکSotapannaیعنی.،سٹریمEntererEternal Bliss کیحتمیمقصد کے طور پرحاصل کرنے کےبننے کے لئےاس کو پھیلانےکے لئے براہ مہربانی
کورسکا پروگرامکلاسیکی انگریزی،تامل1.کمما-AraññaSuttaTheجنگل Araññaسے Sutta جنگل
ThanissaroBhikkhuطرفپالیزبان سے ترجمہ. مفت تقسیمکرنے کے لیے آپ
ایک طرفکھڑے،ایکdevataایک آیتسے نوازاایکخطاب:
بیابانمیں رہنے والے، ،پرامنرہنےپاکبازباقی، ایک دن میںصرف ایک کھاناکھا: کیوںان کے چہروںہیں اتنی روشناور سکون؟
[بدھا:]
وہ،ماضیپر افسوسنہ کرو مستقبل کے لئےطویل نہیںکرتے. وہموجودہ پرزندہ رہنے کے. یہی وجہ ہے کہان کے چہروںہے روشن اورسکونہیں.
،مستقبلکے لیے چاہتسے ماضی سے زیادہغمسے،احمقمرجھا ایک سبز رنگکی طرحئھکو کاٹ.
دیکھتے ہیںبراہ مہربانی:
https://www.youtube.com/watch؟v=ArY597Dax84 سے SuttaPitaka-SamyuttaNikaya-19:بدھ مت کی مقدسTipitakaسے02منٹ
Modi
(Murderer of democratic institutions) has risen high to only fall
harder. The law of kamma i.e., cause and condition will bite him hard.
A violation of the third
precept of Pancasila. In deed all the silas have been violated -
Killing, taking which is not given ( snatched power through fradulent
EVMs that were tampered murdering of democratic institution which was
proved in the Supreme Court and was to be replaced which the ex CJI
Sadasivam allowed to be replaced in phases as suggested by the CEC
Sampath because of Rs. 1600 crore involved to replace them with fool
proof voting system as practiced by 80 democracies of the world again
(murdering of democratic institution (EC)).Telling lies as he suppressed
the fact that he was not married to the EC to become CM because of the
intoxication for the greed of power.
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 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.
The chitpavan community includes two
majorpoliticians in the Gandhian tradition: Gopal Krishna Gokhale whom
he acknowledged as a preceptor, & 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 Hindu nationalist political ideology
hindutva is castiest and communal duba kor militant stealth political
cult greed of power hating all the non-chitpavan brahimins with anger
that is madness requiring treatment in mental asylums, was a chitpavan
brahmin. Several members of the chitpavan community were among the first
to embrace d 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 Jambudvipan social reform
movement of Mahatama Phule and the mass politics of Mr.M.K. Gandhi.
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.
Therefore,
the RSS chief Mohan Bhagwat is saying ‘the cultural identity of all
Indians is Hindutva’ covering the above facts. On kobras (the
konkanastha chitpavan brahmin Community) of West of the Country. The
chitpavan or chitpawan, are brahmins native to the Konkan with a
sizeable Christian Protestant.
Until the 18th century, the
chitpavans were not esteemed in social ranking, and were indeed
considered by other brahmin tribes as being an inferior caste of
brahmins. It remains concentrated in Maharashtra but also has
populations all over the Country and rest of the world, (USA & UK.)
According
to Bene Israeli legend, the Chitpavan and Bene Israel are descendants
from a group of 14 people shipwrecked off the Konkan coast. several
immigrant groups including the Parsis, the Bene Israelis,the
kudaldeshkar gaud brahmins, and the Konkani saraswat brahmins, and the
chitpavan brahmins were the last of these immigrant arrivals.
The
satavahanas were sanskritisers. It is possibly at their time that the
new group of chitpavan brahmins were formed.Also, a reference to the
chitpavan surname ghaisas, written in Prakrut Marathi can be seen on a
tamra-pat (bronze plaque) of the Year 1060 A.D.belonging to the King
Mamruni of Shilahara Kingdom, found at Diveagar in Konkan. With the
accession of balaji bhat and his family to the supreme authority of the
Maratha Confederacy, chitpavan immigrants began arriving en masse from
the Konkan to Pune where the Peshwa offered all important offices his
fellow-castemen. The chitpavan kin were rewarded with tax relief &
grants of land. Historians cite nepotism & corruption as causes of
the fall of the Maratha Empire in 1818.
Richard Maxwell Eaton
states that this rise of the chitpavans is a classic example of social
rank rising with political fortune. Traditionally, the chitpavan
brahmins were a community of astrologers and priests who offer religious
services to other communities.
The 20th century descriptions of
the chitpavans list inordinate frugality, untrustworthiness,
conspiratorialism, phlegmatism. Agriculture was the second major
occupation in the community, practiced by the those who possess arable
land. Later, chitpavans became prominent in various white collar jobs and business. Most of the chitpavan brahmins in Maharashtra have adopted Marathi as their language.
Till
the 1940s, most of the chitpavans in Konkan spoke a dialect called
chitpavani Konkani in their homes. Even at that time, reports recorded
chitpavani as a fast disappearing language. But in Dakshina Kannada
District and Udupi Districts of Karnataka, this language is being spoken
in places like Durga and Maala of Karkala taluk and also in places
like Shishila and Mundaje of Belthangady Taluk.There are no inherently
nasalized vowels in standard Marathi whereas the chitpavani dialect of
Marathi does have nasalized vowels. Earlier, d deshastha brahmins
believed that they were the highest of all brahmins, & looked down
upon the chitpavans as parvenus (a relative newcomer to a socioeconomic
class),barely equal to the noblest of dvijas. Even the Peshwa was
denied the rights to use the ghats reserved for Deshasth priests @
Nashik on the Godavari.Dis usurping of power by chitpavans from the
deshastha Brahmins resulted in intense rivalry between the two brahmin
communities which continued in late Colonial British India times. The
19th century records also mention Gramanyas or village-level debates
between the Chitpavans, & two other communities, namely the
Daivajnas, and the Chandraseniya Kayastha Prabhus. This lasted for about
ten years.
Half a century ago,Dr.Ambedkar surveyed the existing
data on the physical anthropology of the different castes in his book
The Untouchables.He found that the received wisdom of a racial basis of
caste was not supported by the data,e.g.:The table for Bengal shows that
the chandal who stands sixth in the scheme of social precedence and
whose touch pollutes, is not much differentiated from the brahmin. In
Bombay the deshastha brahmin bears a closer affinity to the Son-Koli, a
fisherman caste, than to his own compeer, the chitpavan brahmin. The
Mahar, the Untouchable of the Maratha region, comes next together with
the Kunbi, the peasant. They follow in order the shenvi brahmin, the
nagar brahmin and the high-caste Maratha. These results mean that there
is no correspondence between social gradation and physical
differentiation in Bombay.
A remarkable case of differentiation
in skull and nose indexes, noted by Dr. Ambedkar, was found to exist
between the brahmin and the (untouchable) Chamar of Uttar Pradesh. But
this does not prove that brahmins are foreigners, because the data for
the U.P. brahmin were found to be very close to those for the Khattri
and the untouchable Chuhra of Punjab. If the U.P. brahmin is indeed
foreign to U.P., he is by no means foreign to India, at least not more
than the Punjab untouchables. This confirms the scenario which we can
derive from the Vedic and ItihAsa-PurANa literature:the Vedic tradition
was brought east from d Vedic heartland by brahmins who were physically
indistinguishable from the lower castes there, when the heartland in
Punjab-Haryana at its apogee exported its culture to the whole Aryavarta
(comparable to the planned importation of brahmins into Bengal and the
South around the turn of the Christian era). These were just two of the
numerous intra-Indian migrations of caste groups.Recent research has
not refuted Ambedkar,s views. A press report on a recent anthropological
survey led by Kumar Suresh Singh explains:English anthropologists
contended that the upper castes of India belonged to the Caucasian race
and the rest drew their origin from Australoid types.The survey has
revealed this to be a myth.Biologically &linguistically, we are very
mixed, says Suresh Singh () The report says that the people of
India have more genes in common, and also share a large number of
morphological traits.
There is much greater homogenization in
terms of morphological and genetic traits at the regional level, says
the report. For example, the brahmins of Tamil Nadu (esp.Iyengars) share
more traits with non-brahmins in d state than with fellow brahmins in
western or northern India.
The sons-of-the-soil theory also
stands demolished. The Anthropological Survey of India has found no
community in India that cant remember having migrated from some other
part of the country.Internal migration accounts for much of India’s
complex ethnic landscape, while there is no evidence of a separate or
foreign origin for the upper castes.Among other scientists who reject
the identification of caste (varNa) with race on
physical-anthropological grounds, we may cite Kailash C.
Malhotra:Detailed anthropometric surveys carried out among the people of
Uttar Pradesh, Gujarat, Maharashtra, Bengal and Tamil Nadu revealed
significant regional differences within a caste and a closer resemblance
between castes of different varnas within a region than between
sub-populations of the caste from different regions.
On the
basis of analysis of stature, cephalic and nasal index, H.K. Rakshit
(1966) concludes that the Brahmins of India are heterogeneous &
suggest incorporation of more than one physical type involving more than
one migration of people.A more detailed study among 8 Brahmin castes in
Maharashtra on whom 18 metric,16 scopic and 8 genetic markers were
studied, revealed not only a great heterogeneity in both morphological
and genetic characteristics but also showed that 3 Brahmin castes were
closer to non-Brahmin castes than [to the] other Brahmin castes.
P.P.
Majumdar and K.C. Malhotra (1974) observed a great deal of
heterogeneity with respect to OAB blood group system among 50 Brahmin
samples spread over 11 Indian states. The evidence thus suggests that
varna is a sociological and not a homogeneous biological entity.
RSS
chief Mohan Bhagwat is saying ‘the cultural identity of all Indians is
Hindutva’ The 20th century descriptions of the chitpavans list
inordinate frugality, untrustworthiness (Duba Kors), conspiratorialism,
phlegmatismNow it is the Fraud Duba Kor EVMs that has to be exposed
because the Duba Kor EVM CJI Sadhasivam, a brahmin allowed the Lok
Sabha with majority fraud tamperable Duba Kor EVMs at the request of
Duba Kor EVM CEC Sampath another brahmin to replace the Duba Kor EVMs
in phased manner that helped RSS’s BJP to acquire the MASTER KEY. Till
all the Duba Kor EVMs are replaced with fool proof Voting system the
present CJI must order to scrap the present Lok Sabha.& have a
collegium system of picking judges from SC/ST/OBC/Minorities for having a
fool proof voting system to safeguard Liberty, Fraternity and Equality
as enshrined in the Constitution. And also a collegium system in the
Chief Election Commission consisting SC/ST/OBC/Minorities for having a
fool proof voting system to safeguard Liberty, Fraternity and Equality
as enshrined in the Constitution to prevent Murder of Democracy.. After
the Duba Kor EVMs are replaced with fool proof voting system Lok Sabha
elections must be held. If chitpawan brahminshave to be sidelined
totally because of their politics of hatred towards all non Ariyo
brahmins, all the non- ariyo brahmins have to unite under BSP for
Sarvajan Hitay, Sarvajan Sukhay i.e., for the welfare and happiness of
all societies including, SC/STs, OBCs, Minorities and the poor upper
castes by sharing the wealth of the country equally among all sections
of the society as enshrined in the Constitution.
Hindu chitpavan brahmins celebrate several festivals according to the Hindu Calendar.
SAMAPATH, EVM GOVERNMENT- NEED OF THE HOUR IS Electronic Virtual Movement 4 Replacing all EVMs (EVM4RAEVMs) to save Democracy.
Ex
CJI EVM SADHASIVAM, shirked its duty & committed a grave error of
judgment by allowing in phased manner Fraud Tamperable EVMs on the
request of CEC EVM SAMPATH because of the 1600 crore cost to replace
them and dealt a fatal blow to the Country’s democracy.
Ex
CJI did not order for ballot paper system would be brought in. No such
precautionary measure was decreed by the apex court. Ex CJI did not
order that till the time this newer set of about 1300000 voting machines
is manufactured in full & deployed totally. All the people in 80
democracies in the world who simply done away with fradulent EVMs should
not recognise EVM Modi & his Government.
EVM Narendra Modi
full of hatred for non-brahmins & non Baniyas intoxicated for power
violated all good Silas of not killing, lying, stealing. EVM Militant
Stealth Cult RSS saying no reservation on the basis of castes means it
is against Constitution providing reservation for SC/STs. RSS’s Mr.
Mohan Bagawath, a brahmin & a dropout is not a Constitutional expert
to say that there should not be any caste based reservation.
Attempt to E-File through http://sc-efiling.nic.in/sc-efiling/registration.jsp while trying to attach Driving Licence through http://sc-efiling.nic.in/sc-efiling/identity_file.jsp - got the result java.lang.
StringIndexOutOfBounds Exception: String index out of range: - could not proceed further.
Brought this to the notice of supremecour@nic.in without any response. through supremecour[at]nic[dot]in
with a confusion whether it is supremecour[at]nic[dot]in supremecour@nic.in or supremecourt[at]nic[dot]in
supremecourt@nic.inhttp://goidirectory.nic.in/feedback.php - all maintained by wim@nic.in also do not work.
It
often says “invalid characters found, Please Re-Enter”A correct
procedure for E-Filing must be known to all procedures/ steps required
to be taken for E-Filing process ?
http://www.indg.in/e-governance/vle-corner/ict-in-legal-services/egov-legal-efilling
Supreme Court initiatives for citizens via e -Filing - e-Filing in
Supreme Court of IndiaSupreme Court of India is also on the e-governance
track and providing its services at doorstep of the Indian citizens.
In
this regard, on October 2, 2006 Supreme Court started e-filing
facility. It is a simple way of filing any case via internet from his
house. e-filing via internet does not require the help of advocate.
This
service can be utilized by any common man as well as registered
advocate. Anybody desiring to avail this service may log on to
www.sc-efiling.nic.in/sc-efiling/index.html and sign up as a user.
For
sign up procedure please follow up these steps: First time users of
Supreme Court’s E-filing have to register him/her through the ‘Sign Up’
option.Through ‘e-FILING’ only Advocate-on Record’ and
petitioners-in-person can file cases in the Supreme Court of India
Advocate option is to be chosen if you are an ‘Advocate-on-Record’,
otherwise choose ‘In-person’ option in case you are
petitioner-in-person.
For registering first time personal
details such as Address, contact details, E-mail Id etc., which are
mandatory, need to be entered.For Advocate-on-record, his/her code
(Advocate-on-record code) will be ‘Login-ID’, while ‘In-person’will
create his/her Login-Id through ‘Sign Up’ option. Password needs to be
entered thereafter. Login Id and password will be created once the
mandatory requirements are filled properly. After successful login the
‘Disclaimer screen’ appears on the screen.
Clicking of ‘I agree’
button on Disclaimer allows the user to proceed further, while ‘I
decline’ button sends the control back to the Login screen. After
successful login, the user can file the case electronically. ‘New Case’
option allows the user to file a new case ‘Modify’ option allows a user
to carryout changes to the already e-filed case, provided the court fee
payment option is not invoked. Defects associated with the e-filed case
will be e-mailed to the advocate/petitioner by the Supreme Court
Registry.For further assistance, ‘Help’ option is available.Click here
to file case online in Supreme Court of India
http://kohram.in/ten-reasons-for-banning-indian-evms/ - Reasons For
Banning Fradulent Tamperable EVMs Electronic voting machines (EVMs) were
introduced in a limited way in Indian elections in 1982, and they have
been in universal use since the general elections of 2004, when paper
ballots were phased out completely.
It is about time this
country reformed its voting system to ensure that the electoral verdicts
reflect the true will of the people of the country. 1. The Whole World has Discarded Similar EVMs 2. Use of EVMs is Unconstitutional and Illegal Too! 3. EVM Software Isn’t Safe 4. Nor is The Hardware 5. EVMs are Sitting Ducks 6. “Insider” Fraud a Concern 7. Storage and Counting are Concerns 8. Vote of No Confidence 9. EC is Clueless on Technology 10. Trust Deficit1.
The Whole World has Discarded Similar EVMs.
The electronic voting machines used in this country’s elections are internationally known as Direct Recording Electronic (DRE) voting machines which record votes directly in electronic memory. Similar
voting machines have been banned in many countries such as Germany, the
Netherlands, Irelands etc. and such machines are allowed in most states
of the US only with a paper back up. Potential dangers of “vote fraud”
and more importantly, lack of transparency and verifiability associated
with them prompted ban or restrictions of their use. Developed nations
like the United Kingdom and France and advanced countries in our region
like Japan and Singapore have so far stuck to voting on paper ballots,
owing to their simplicity, verifiability and voter confidence in the
system. India is an exception to this international trend and we
continue to use these voting machines long discarded by the world due
to lack of awareness and appreciation of the lay public of the
concerns.2. Use of EVMs is Unconstitutional and Illegal Too! Indian EVMs
may also be held unconstitutional because they infringe upon the
fundamental rights of the voters. In India, Right to vote is a legal
right but how that vote should be exercised by a voter is his/ her
individual expression covered by Article 19 (1) (a) of the Constitution,
which guarantees fundamental rights to the citizens. In the 2002 case
pertaining to disclosure of assets and the criminal background of
candidates, the Supreme Court ruled that voters have a right to know
the antecedents of the contesting candidates and this is fundamental
and basic for survival of democracy. Accordingly, a voter has the right
to know that his vote which he exercised as a part of freedom of
expression has really gone in favour of the candidate whom he/she has
chosen. This right, fundamental in nature, is absent in the electronic
voting system.
In the traditional paper ballot system, that
fundamental right was preserve because a voter knew exactly how his/ her
vote was recorded and Universal use of EVMs in Indian elections is
illegal too! In 1984, the Supreme Court of India held that the use of
electronic voting machines in elections was “illegal” as the
Representation of People (RP) Act, 1951 did not permit use of voting
machines in elections. Later, the R.P. Act was amended in 1989
incorporating Section 61A. However, the amendment says voting machines
“may be adopted in such constituency or constituencies as the Election
Commission may, having regard to the circumstances of each case,
specify.” Violating the provisions of the R.P Act, the Election
Commission has conducted 2004 and 2009 nationwidegeneral elections only
using electronic voting machines. Going by the 1984 judgment of the
Supreme Court, parliamentary elections of 2004 and 2009 may be held
illegal.3. EVM Software Isn’t Safe.
The electronic voting machines are safe and secure only if the source code used in the EVMs is genuine.
Shockingly, the EVM manufacturers, the BEL and ECIL, have shared the ‘top secret’ EVM software program
with two foreign companies, Microchip (USA) and Renesas (Japan) to copy
it onto microcontrollers used in EVMs. This process could have been
done securely in-house by the Indian Worse, when the foreign companies
deliver microcontrollers fused with software code to the EVM
manufacturers, the EVM manufacturers cannot “read back” their contents
as they are either OTP-ROM or masked chips.
Amusingly, the
software given to foreign companies is not even made available with the
Election Commission, ostensibly for security reasons. With such
ridiculous decisions, the Election Commission and the public sector
manufacturers have rendered security of the EVMs a mockery. Adopting an
open standards policy by making the software public and allowing
parties to test the software installed in the EVMs would have offered
better
4. Nor is The Hardware. The danger for EVM manipulations is not just from its software.
Even
the hardware isn’t safe. Dr. Alex Halderman, professor of computer
science in the University of Michigan says, “EVMs used in the West
require software attacks as they are sophisticated voting machines and
their hardware cannot be replaced cheaply.In contrast, the Indian EVMs
can easily be replaced either in part or as wholesale units.” One
crucial part that can be faked is microcontrollers used in the EVMs in
which the software is copied. EVM manufacturers have greatly facilitated
fraud by using generic microcontrollers rather than more secure ASIC or
FPGA microcontrollers. Not just only microcontrollers, mother boards
(cards which contain microcontrollers) and entire EVMs can be replaced.
Neither the Election Commission nor the manufacturers have undertaken
any hardware or software audit till date. As a result, such manipulation
attempts would go undetected. To detect such fraud, the upgraded EVMs
have a provision to interface with an Authentication Unit that would
allow the manufacturers to verify whether the EVM being used in the
election is the same that they have supplied to the Election Commission.
The EVM manufacturers developed an “Authentication Unit” engaging the
services of SecureSpin, a Bangalore based software services firm.
The
Unit was developed and tested in 2006 but when the project was ready
for implementation, the project was mysteriously shelved at the instance
of the Election Commission. Several questions posed to the Election
Commission for taking this decision went unanswered. 5. EVMs are Sitting
Ducks. The Indian EVMs can be hacked both before and after elections to
alter election results. Apart from manipulating the EVM software and
replacing many hardware parts discussed above, discussions with
knowledgeable sources revealed that our country’s EVMs can be hacked in
many ways. I mention just two of them below. Each EVM contains two
EEPROMs inside the Control Unit in which the voting data is stored.
They are completely unsecured and the data inside EEPROMs can be manipulated from an external source. It is very easy to read (data from) the EEPROMs and manipulate them. The second and the most deadly way to hack Indian EVMs is by inserting a chip with Trojan inside the display section of the Control unit. This requires access to the EVM for just two minutes and these replacement units can be made for a few hundred rupees. Bypassing completely all inbuilt securities, this chip would manipulate the results and give out “fixed” results on the EVM screen. The Election Commission is completely oblivious to such possibilities. A demonstration of these vulnerabilities is on the cards.
6. “Insider” Fraud a Concern. Personal accounts from some well placed political sources and experts say that there are some “insiders” demanding vast sums (Rs. 5 Crore for each assembly constituency) to fix election results. Who are these insiders? Unlike in the traditional ballot system where only the election officials were the “insiders”, electronic voting machine regime has spawned a long chain of insiders, all of whom are outside the ambit and control of the Election Commission of this country. There is every possibility that some of these “insiders” are involved in murky activities in fixing elections. The whole world—except us in India–is alive to the dangers of insider fraud in elections. The “insiders” include the public sector manufacturers of India’s electronic voting machines namely, the Bharat Electronics Limited (BEL) and Electronics Corporation of India (ECIL), the foreign companies supplying microcontrollers,private players (some of which are allegedly owned by some political leaders) for carrying out checking and maintenance of electronic voting machines during.
7.
Storage and Counting are Concerns. The EVMs are stored at the district
headquarters or in a decentralized manner in different locations.
Election Commission’s concern for EVM safety becomes apparent only
during elections, where as security experts say that voting machines
must remain in a secure environment throughout their life cycle. There
could be many malpractices associated with electronic counting.
“Everybody watches polling closely. Nobody watches counting as
closely),” says Bev Harris, an American activist. Our Election
Commission takes three months to conduct parliamentary elections but
wants counting to be over in just three hours! In the rush to declare
results and the winners, several serious lapses go unnoticed in the
counting process. As a result, parties cannot give it the kind of
attention that this activity deserves.
Massive discrepancies between votes polled and counted in a large number of polling stations across the country raise serious concerns in this regard.
8. Vote of No Confidence.The political class cutting across all sides of the divide has just one verdict: “we don’t trust the EVMs”. This vote of “no confidence” stems from the personal experiences of parties and leaders as well as the nature of results thrown up by the EVMs. Parties are looking at EVMs with great suspicion and dread the prospect of EVMs “defeating” them.This mistrust in EVMs is not confined to any single party and is all pervasive. Almost all mainstream political parties, including the BJP, Congress, left parties, regional parties like the Telugu Desam party (TDP), AIADMK, Samajwadi party, Rastriya Lok Dal (RLD),
Janata Dal (United) etc. have all expressed reservation about EVMs in the aftermath of 2009 Lok Sabha polls. Even the Congress party that decisively won the 2009 general elections alleged that the EVMs have been manipulated in Orissa. Today, it is difficult to find parties that vouch for the continued use of EVMs in Indian elections. On the contrary, there is a flood of opposition to the EVMs from the political class. 9. EC is Clueless on Technology.The Election Commission has adopted the EVM technology about which it has practically no knowledge.
As a result, it has little control over many aspects of the election process. None of the election commissioners,
neither the present commissioners nor their predecessors, have proper
understanding of the EVM technology. The only source of technical
understanding for the Election Commission is a Committee of experts led
by its chairman, Prof. P.V.
Indiresan. Even the Expert Committee
seems very weak in its capacities and understanding. Alex Halderman,
professor of computer science at the University of Michigan and an
expert on the security of voting systems who was present in New Delhi
for the launch of the book, Democracy at Risk, Can We Trust our EVMS?
commented, “When I read the 2006 technical report prepared by the Expert
Committee of the Election Commission. I scribbled on it that there was
a cause for alarm and quickly decided to agree to come here.” That
speaks volumes for the quality and rigor of security testing done on the
Country,s EVMs.
10. Trust Deficit. Election Commission’s
conduct in the wake of the serious reservations expressed by people has
been unbecoming of a constitutional body. It has uttered many lies –
our EVMs are “tamper proof”, they are “different” etc. etc. It has
refused to provide any clarifications sought to the petitioners in the
Supreme Court, despite a reference from the Supreme Court of India. It
has taken several questionable decisions for which it has refused to
offer any explanations. For instance, it does not explain why old EVMs
were used in Lok Sabha elections despite the recommendations of its own
Expert Committee.
It does not explain why as many as 4.48 Lakh
new EVMs (which are more secure as per the Expert Committee) were not
used in any Congress party or UPA ruled states? Why and where it had allowed
use of state government owned EVMs? The non-transparent conduct of
Election Commission in the use of EVMs and the farce of an “enquiry” it
has conducted following serious reservations on EVMs does not inspire
confidence in its unbiased functioning.
How EVM Works and how can changed it’s functionality Watch this video [youtube id=”ZlCOj1dElDY” width=”620″ height=”360″]
- See more at: http://kohram.in/ten-reasons-for-banning-indian-evms/#sthash.5sue6t7S.dpuf youtube id=”ZlCOj1dElDY” width=”620″ height=”360″ - https://www.youtube.com/watch?v=ZlCOj1dElDY
India’s EVMs are Vulnerable to Fraud-Contrary to claims by our country,s election authorities, the paperless
electronic voting systems used in India suffer from significant
vulnerabilities. Even brief access to the machines could allow criminals
to alter election results.
In this video, we demonstrate two kinds of attacks against a real Indian EVM. One attack involves replacing a small part of the machine with a look-alike component that can be silently instructed to steal a percentage of the votes in favor of a chosen candidate. These instructions can be sent wirelessly from a mobile
phone. Another attack uses a pocket-sized device to change the votes
stored in the EVM between the election and the public counting session,
which in India can be weeks later.
These
attacks are neither complicated nor difficult to perform, but they
would be hard to detect or defend against. The best way to prevent them
is to count votes using paper ballots that voters can see. indiaEVM.org https://www.youtube.com/watch?v=br2Mjt1BecI - EVMs Can Be Tampered - Says Net India - Net India company
says that the Electronic Voting Machines EVMs which are used in polling
stations can be tampered in favor of the candidates. Watch this to find
out more…..To watch live news, videos subscribe to CVR News @
https://www.youtube.com/user/CVRNewsO…-
https://www.youtube.com/watch?v=O1xov8mrLZc -
EVM in INDIA
REALITY EXPOSED by Dr Subramanian
Swamyhttps://www.youtube.com/watch?v=x3THfIvvxPY - EVMs can be tampered,
experts say - Electronic voting machines could be easily tampered to
manipulate elections results, a group of foreign experts said at a
seminar in Dhaka on Tuesday. A standing committee member of the main
opposition Bangladesh Nationalist Party, Abdul Moyeen Khan, in the
seminar said that the party would make some prototypes of the EVMs the
Election Commission made to show the people how the device could be
tampered.
Non-governmental organisation Centre for Sustainable
Development organised the seminar, ‘Electronic voting machines: use and
abuse,’ at the Lake Shore hotel in the city. The organisation’s
secretary general Mahfuzullah conducted the seminar and its president
Anwar Hashim, also a former ambassador, presided over the programme.
Computer science professor in the University of California Mathew Allen
Bishop, senior software architect of Yahoo in India Shashank Shekhar and
research and development director of Hewlett Packard of the United
States Shawn Islam made presentation in the seminar highlighting how
EVMs could be tampered. All the three experts said the EVMs could be tampered
in several ways in a short span of time to manipulate the elections
results in favour of a certain candidate if the manipulators would get
physical access to EVMs. Citing an example of the flaws of the EVM used
in the United States and in other parts of the world, Bishop said the
EVMs, electronic devices which need software to function, could be
easily tampered. Bishop, however, asked the authorities concerned to
look into certain issues before using EVMs. ‘When votes are counted,
how do you know that the button pushed to vote for scales on the ballot
unit is in fact counted as a vote for scales?’ he said. Bishop also
said, ‘How do you know that the software is correct? There are no bugs
that affect the vote counting?
How do you know that the software on the EPROM chip is the version that is supposed to be used? There was no malware?’
He
said the security of the software running the EVM must be part of the
inbuilt design of the device. Earlier, Shawn Islam,m a
Bangladeshi-American, demonstrated how a vote cast for a candidate could
be stored for the candidate the voter did not vote for through software
manipulation effected beforehand. Both of the experts said that there
be a system of paper trail of the votes cast so that the voters could
see that their votes were stored for the candidate they voted for.’But,’
Shawn Islam added, ‘the EVMs developed by Bangladesh do not have any
option to add the paper trail system.’ He claimed that the EVM developed
in Bangladesh have plenty of problems. Shashank said that there was no
electronic device in the world which could not be tampered. All of the
experts said that the device must be tested by a third party before its
use.
In reply to a question whether the EVM can be manipulated
with remote control devise without physical intervention once EVMs are
tested and certified by the experts of the political parties just before
the elections, Shawn said, ‘You must have physical interventions to
manipulate it if the EVM does not belong to any wireless network.’
When
a reporter asked Abdul Moyeen Khan whether the BNP would accept it if
EVMs were tested by their experts, the BNP leader parried the answer
saying that the party would develop some EVM prototypes to show how they
could be tampered.
Representatives from the Bangladesh
Nationalist Party, including its acting secretary general Mirza Fakhrul
Islam Alamgir, the chairperson’s advisers Iqbal Hasan Mahmud, Sabiuddin
Ahmed, Ruhal Alam and opposition chief whip Zainul Abdin Farroque,
attended. Speaking on the occasion, former Dhaka University
vice-chancellor Moniruzzaman Mia, BRAC University professor Piash Karim
and Sushaner Janya Nagarik secretary Badiul Alam Majumder stressed the
need for building trust among political parties before introducing any
new device in the elections process.The country’s two major political
camps are now at loggerheads over the introduction of EVMs in the next
polls. The ruling Awami League-led alliance said that it would extend
all cooperation to the E C in using EVMs in the next general elections
while the opposition Bangladesh Nationalist Party-led alliance vowed to
resist the move.Attachments area- Preview YouTube video India’s EVMs are
Vulnerable to Fraud -Preview YouTube video EVMs Can Be Tampered -
Says Net India Preview YouTube video EVM in INDIA REALITY EXPOSED by Dr
Subramanian Swamy.
PM Modi’s Estranged Wife Files RTI on Her Security
Ahmedabad:
Prime Minister Narendra Modi’s estranged wife,
Jashodaben, has filed an RTI application asking for an explanation of
the sort of security that she gets from the government.
In
her three-page application, Jashoda Chiman Modi, a retired school
teacher who lives in Brahmanwada village in Unjha, Mehsana district, has
said, “I am the wife of the Prime Minister and as per protocol, I seek
details on what other facilities other than security cover I am entitled
to…I should be provided a certified copy of the order under which
security is provided to Prime Minister Narendra Modi’s family members,
brothers, sisters and me.”
She has also stated, “I travel by public transport while my security personnel travel in official vehicles.”
Her
application states, “Given that former Prime Minister Indira Gandhi was
assassinated by her security guards, I am frightened by the presence of
the security cover. So kindly provide me all details about the security
personnel provided to me.”
In April, Mr Modi for the first time
publicly declared that he is married - he had not commented before that
on reports that he had an arranged marriage when he was 17. In election
papers declaring him a candidate for Parliament, he wrote the name
“Jashodaben” in a column regarding his marital status. He had left the
column blank on previous occasions, including in the last Gujarat state
election in 2012.
The Congress party had said that Mr Modi’s failure to acknowledge his marriage suggested that he does not respect women.
Jashodaben
told a newspaper in February this year that Mr Modi left her after
three years, during which they spent some three months together; she
said they parted amicably.
Story First Published: November 24, 2014 20:07 IST
If He Calls Me Once, I Will Go With Him, Says Narendra Modi’s Wife
64-year-old Jashodaben(Mid-day.com)
Despite not having been with him for 43
years, the Prime Minister’s wife is sure that Narendra Modi still has
some feelings for her.
64-year-old Jashodaben, content to be
recognised as the PM’s wife, spoke at length to mid-day at her
relatives’ place in Mira Road yesterday, before she heads back to her
home state of Gujarat today.
Perhaps it is the years of teaching,
but she seems outspoken. She asserts, hope gleaming in her eyes, that
she would go with Modi if he calls her even once. This was her first
visit to Mumbai after Modi became PM. The last time she was here was in
the’80s, when she was calling on an aunt in Sion. But things are
different now: her movement sets in motion an entire cavalcade.
Wherever
she goes, five police officers of the Gujarat Police, provided to
escort her since May 30, accompany her. But she is not very fond of the
trappings of being First Lady. Remarkably, while she travels in an auto
rickshaw, the officers trail her in a sedan. She considers them a
nuisance: “They are everywhere now, even in Mumbai.”
She
was married to Modi in 1968, and three years after they tied the knot,
she left Modi’s house and started on the path of her education, along
which her father was instrumental in steering her. She claims that she
doesn’t regret the course of her marital life much, because Modi, after
all, had gone for desh seva service of the country.
While Mrs
Modi wants to speak, and does speak a lot, she has a hearing problem,
thanks again to a near-lifetime of teaching. For nearly 40 years,
Jashodaben worked as teacher in a primary school in Vadgam district’s
Rajoshana village, teaching Stds I to VII. At one time, she used to
teach 89 students and the “very noisy” kids took their toll on her aural
faculties. She retired five years ago.
Now, Jashodaben fasts
four days a week, doesn’t eat rice and reserves all her prayers on Modi.
In any case, talking to us on Friday, she appears joyous, saying, “Yes,
there’s always a desire to be together, but the media portrayed it
wrong.” “I will go and do his seva, he just has to give me a call. If he
comes down to the building where I am right now and tells me that I
should go with him, I will immediately join him.
I wish to be
with him. If he calls me, I am eager to start a new life with him. But
it has to be he who calls,” she says. She claims she had no problem
talking to the media even earlier, but there was pressure on her not to.
She didn’t say whom the pressure came from. In fact, for all these
years, she has been dying to be recognised as the PM’s wife, keen to
speak about her marriage, though she asks, “Kone kehva jau? (Whom do I
tell?)” The question is spoken with a gesture that betrays
resignation to her fate. But when she speaks, it is about how she is
hopeful that someday she will get her due as Narendra Modi’s wife. Hope
had surfaced earlier this year when Modi acknowledged her as his wife
while filing his nomination papers from Vadodara for the Lok Sabha
elections. “I was elated, there were tears in my eyes.
I thought
that now, as he had acknowledged me, things would change. Even he has a
liking for me, I am sure, and hence he wrote my name (in the nomination
paper,” she said, adding, “Temna manma mara mate ek so ek taka lagni
chhe. (In his heart, he definitely has feelings for me).”
She
writes off the rumours that during elections, she was shut away in a
secret place. “I had been on a pilgrimage. I went to Gangasagar in
Kolkata and various other places of worship, for him. I was very happy
when he won.” Asked if she wished to go on tours with Modi, as wives of
Prime Ministers are wont to do, she said, “How could I? But, if he shows
me respect and calls me, I will.”
Jashodaben sports all the
insignia of a married woman. She has on sindoor, a tika and a
mangalsutra. The necklace had broken once, so she had stopped wearing
it, but when Modi publicly declared that she was his wife, she got a new
one. She follows every custom a wife does, and claims she will do so
all her life.
Papayda wife hai and husband motor car mein
Surprise Surprise, the news is coming in that Yashoda Bhen Modi,
estranged wife of Narindra Modi has filed an RTI application, asking
information on what was her entitlement about receiving the State
security cover being the wife of the Prime Minister of India. She
appeared on the TV and said that wherever she goes she travels by public
transport but her security guards who accompany her are usually using
government vehicles. More crucially, she pointed out that Mrs Indra
Gandhi was killed by her security guards and she is concerned whether
the security staff has been duly screened before giving the job to them
and whether she should feel safe in their company???.
Needless to say that the security cover is the responsibility of the
Gujarat State and not the Central government. So it is not clear who has
advised her to write to the Central Administration for information
under the RTI Act.
Devinder
Deshmukh | 2 days ago Permalink | Share | Report Abuse | Like (68) | Unlike (54)
@Anonymous: Private life? Modi has a record of doing fekugiri and then
leaving people in a lurch.. ….She is just another victim of an
egoistic man who like to feed on self praise. Modi has risen high to
only fall harder. The law of kamma i.e., cause and condition from these
people will bite him hard.
Sachin | 2 days ago Permalink | Share | Report Abuse | Like (64) | Unlike (34) @Anonymous: Oh really! where were you when Feku was peeping into a girl’s life? Oh, i forgot, Andhe bhakts cant see that.
@Lal Chandran Nair: didn’t u see Modi’s
marriage picture? See for itself if she was a child then or not. Modi
left her for sure. If u can’t fix your own house how could u fix a
nation? This is all a sham.
@Lal Chandran Nair: why did Modi leave this
women. Any issue of extra marital affairs. did modi have some other
women in his life or does he not like women at all and like only men or
something else.
Maaji, he left you. Please accept the fact.
He even kicked his mentors advani,jaswant singh and murli manohar. He is
a kite that has been flying high and has forgotten that he is still
connected down. Every bhakt should think how they would feel if their
father has left their mother in 3-4 months before supporting that thug
I cannot understand how cruel it could be.
so what if it was a child marriage? Big deal he was 17 and not below 10
or something. How can leave this poor soul alone? If this happens in the
US it could have been impossible for any one to win an election. Human
value is the phrase in US and idol worship is the word in India. Or else
how could have Modi win an election in spite of this saga?
This is interesting. After reading this, you’ll never look at a banana in the same way again.
Bananas contain three natural sugars – sucrose, fructose and glucose
combined with fiber. A banana gives an instant, sustained and
substantial boost of energy.
Research has proven that just two bananas provide enough energy for a
strenuous 90-minute workout. No wonder the banana is the number one
fruit with the world’s leading athletes.
But energy isn’t the only way a banana can help us keep fit. It can also
help overcome or prevent a substantial number of illnesses and
conditions, making it a must to add to our daily diet.
DEPRESSION
According to a recent survey undertaken by MIND amongst people suffering
from depression, many felt much better after eating a banana. This is
because bananas contain tryptophan, a type of protein that the body
converts into serotonin, known to make you relax, improve your mood and
generally make you feel happier.
PMS:
Forget the pills – eat a banana. The vitamin B6 it contains regulates blood glucose levels, which can affect your mood.
ANEMIA
High in iron, bananas can stimulate the production of hemoglobin in the blood and so helps in cases of anemia.
BLOOD PRESSURE:
This unique tropical fruit is extremely high in potassium yet low in
salt, making it perfect to beat blood pressure So much so, the US Food
and Drug Administration has just allowed the banana industry to make
official claims for the fruit’s ability to reduce the risk of blood
pressure and stroke.
BRAIN POWER
200 students at a Twickenham school ( England ) were helped through
their exams this year by eating bananas at breakfast, break, and lunch
in a bid to boost their brain power. Research has shown that the
potassium-packed fruit can assist learning by making pupils more alert.
CONSTIPATION
High in fiber, including bananas in the diet can help restore normal
bowel action, helping to overcome the problem without resorting to
laxatives.
HANGOVERS
One of the quickest ways of curing a hangover is to make a banana
milkshake, sweetened with honey. The banana calms the stomach and, with
the help of the honey, builds up depleted blood sugar levels, while the
milk soothes and re-hydrates your system.
HEARTBURN
Bananas have a natural antacid effect in the body, so if you suffer from heartburn, try eating a banana for soothing relief.
MORNING SICKNESS
Snacking on bananas between meals helps to keep blood sugar levels up and avoid morning sickness.
MOSQUITO BITES:
Before reaching for the insect bite cream, try rubbing the affected area
with the inside of a banana skin. Many people find it amazingly
successful at reducing swelling and irritation.
NERVES
Bananas are high in B vitamins that help calm the nervous system..
Overweight and at work? Studies at the Institute of Psychology in
Austria found pressure at work leads to gorging on comfort foodlike
chocolate and chips. Looking at 5,000 hospital patients, researchers
found the most obese were more likely to be in high-pressure jobs. The
report concluded that, to avoid panic-induced food cravings, we need to
control our blood sugar levels by snacking on high carbohydrate foods
every two hours to keep levels steady.
ULCERS
The banana is used as the dietary food against intestinal disorders
because of its soft texture and smoothness. It is the only raw fruit
that can be eaten without distress in over-chroniclercases. It also
neutralizes over-acidity and reduces irritation by coating the lining of
the stomach.
TEMPERATURE CONTROL
Many other cultures see bananas as a ‘cooling’ fruit that can lower both
the physical and emotional temperature of expectant mothers. In
Thailand , for example, pregnant women eat bananas to ensure their baby
is born with a cool temperature.
So, a banana really is a natural remedy for many ills. When you compare
it to an apple, it has FOUR TIMES the protein, TWICE the carbohydrate,
THREE TIMES the phosphorus, five times the vitamin A and iron, and twice
the other vitamins and minerals.. It is also rich in potassium and is
one of the best value foods around So maybe its time to change that
well-known phrase so that we say, ‘A BANANA a day keeps the doctor
away!’
Course Program 1. Kamma-Hiri Sutta: Conscience-in ClassicalTamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu
Please
render correct translation in your mother tongue and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.
Hiri Sutta: Conscience
Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare —
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.
73) Classical Tamil 73) பாரம்பரிய தமிழ் செம்மொழி
https://www.facebook.com/DinamaniDaily
https://www.facebook.com/tamilmurasunews
https://www.facebook.com/dailythanthinews
ஹிரி சுத்த : மனசாட்சி
எந்த
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான குதிரை போன்ற
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது. துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும் சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.
74) Classical Telugu 74) సంగీతం తెలుగు https://www.facebook.com/vaartha
ใครในโลกคือคนที่ถูก จำกัด ด้วยความรู้สึกผิดที่ตื่นขึ้นมาตำหนิเช่นป่าปรับให้แส้?ผู้ที่หนีจากจิตสำนึกที่เป็นของหายาก-ผู้ที่ผ่านไปชีวิตมักจะมีสติเมื่อมาถึงจุดสิ้นสุดของความทุกข์และความเครียดที่พวกเขาไปถึงสิ่งที่เป็นไม่สม่ำเสมอเท่ากัน;ผ่านสิ่งที่เป็นออกจากการปรับแต่งในการปรับแต่ง 76) Classical Turkish 76) Klasik Türk https://www.facebook.com/hurriyetdailynews
آپ کو اسگوگلترجمہکے لئے جاننےاپنی مادری زباناور دوسری زبانوں میںصحیح ترجمہرینڈر، براہ مہربانی.پریکٹساور Sottaپاسیعنی،ندیentererبننے اورحتمیمقصد کے طور پرابدیفلاحکے لئے خوش ہوکرنے کے لئےاشتراک کریں.
شہریسے Sutta: ضمیر
دنیا میںایک آدمی ہے جوچابککے لئے ایک اچھاگھوڑے کی طرحمذمت کرنےبیدارجوضمیر،کی طرف سے مجبورکیا جاتا ہے؟ہمیشہکی زندگی کے ذریعےاحساسجانے والوں-ضمیرکی طرف سے روکاوہ لوگکم ہوتے ہیں.مصائباورکشیدگیکے اختتامتک پہنچ گئی ہے،وہ یکساں طور پراسمان ہےکیا کے ذریعےجانا؛دھن میںباہر کیدھنجاتا ہے کے ذریعےجانا ہے. 79) Classical Vietnamese 79) Người Việt Nam cổ điển
79)ViệtClassical 79)NgườiViệtNamcổđiển
1336Bài261.114thứ tư
ONLINEmiễn phíE-NalandaNghiên cứu vàThực hànhĐẠI HỌC chạybằng
http: sarvajan.ambedkar.org
Khóa họcChương trình 1.Nghiệp-HiriSutta: Cổ điểnTamil,TeluguLương Tâm tại-
Hãylàm chobản dịch đúngtrongtiếng mẹ đẻcủa bạnvà các ngôn ngữkhác mà bạnbiết đểdịchGooglenày.Thực hành vàchia sẻđể trở thànhSottaPannatức,dòngenterervà được hạnh phúcđểđạtEternalBlissnhư FinalGoal.
HiriSutta:Lương Tâm
Aitrên thế giớilà mộtngười đàn ôngbị ràng buộcbởi lương tâm,ngườiđánh thức đểkhiển tráchgiống như mộtcon ngựatốtchoroi?Nhữnghạn chếcủalương tâmlà rất hiếm-những người điquacuộc sống luôn luônlưu tâm.Sau khi đạt đượckết thúccủađau khổvàcăng thẳng,họđi qua những gìlàkhông đồng đềuđều;đi qua những gìlàout-of-tunetrong giai điệu. 80) Classical Welsh 80) Cymraeg Clasurol
80)CymraegClasurol 80)EnglishClasurol
1336GWERS261,114Dydd Mercher
AR-LEINAM DDIME-NālandaYmchwil aUNIVERSITYYmarfer rhedeg gan
Os gwelwch yn ddarendrocyfieithiadcywiryn eichmamiaithac ieithoedd erailleich bod yn gwybodat ycyfieithiadGoogle.Ymarfera rhannui ddod ynSottaPannahy,entererffrwda bod yn hapusi ennillTragwyddolBlissfelGôlTerfynol.
HiriSutta:Cydwybod
Pwy ynybyd ynddyngyfyngu gangydwybod,sy’ndeffroi geryddufelmarchgwychi’rchwip?Mae’r rhaihatalgangydwybodyn brin-y rhai sy’nmyndtrwy fywydbob amser ynystyriol.Wedicyrraedd diwedddioddefaintastraen,maent yn mynddrwy’r hynyn anwastadgyfartal;yn mynd trwyhyn syddy tu allan i’rdônmewn tiwn.
Jọwọmutọtranslationniìyá rẹahọnati awọn miiranedeti omọsiyiGoogletranslation.Asaati ki opinsidiSottaPannaie,sanentererki o si wadun latini anfaaniAyérayéBlissbiikojumọ.
The Dhammapada (Sayings of the Buddha)- 1:24:40 hr
https://www.youtube.com/watch?v=ArY597Dax84
From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya- 19:02 mins
https://www.youtube.com/watch?v=vNLtLcslKNQ
The Tipitaka Sattapanni Cave- 4:51mins
The
First Buddhist Council took place at the Sattapanni Rock Cave in
Rajagaha now Rajgir, India. 3 months after the Buddha’s final Nibbana,
500 Arahants met here to recite the Dhamma and the Vinaya so that it
could be passed on to future generations exactly as spoken by the
historical Buddha Gotama and his disciples. This council was headed by
Mahakassapa Thera and it lasted 7 months. It established the original
authentic Tipitaka: The 3 Baskets of Sacred Text = The Pali Canon: http://www.accesstoinsight.org/tipita…
Rehearsing new tunes for our forthcoming gig at G-Festival 13 including
Drizabone’s classic 90’s soul track “Real Love”, Bah Samba/Fatback
Band’s “Let The Drums Speak” and Brit-Funk classic “Southern Freeez”.
Footage filmed at Smokin’ Beats Studio in Preston, UK.
Vocals: Jade Bianca Williams Drums: Jonathan Mitchell Bass: Shaun Fortune Guitar: Mik Billington Keys: Ian Cross Sax: Aaron Siggs Trumpet: Phil Rutter Trombone: Chris Jones
The
Dhammapada The Buddha’s Path of Wisdom The Dhammapada is the best known
and most widely esteemed text in the Pali Tipitaka, the sacred
scriptures of Theravada Buddhism. The work is included in the Khuddaka
Nikaya (”Minor Collection”) of the Sutta Pitaka, but its popularity has
raised it far above the single niche it occupies in the scriptures to
the ranks of a world religious classic. Composed in the ancient Pali
language, this slim anthology of verses constitutes a perfect compendium
of the Buddha’s teaching, comprising between its covers all the
essential principles elaborated at length in the forty-odd volumes of
the Pali Canon.
Illustrated Dhammapada , yamaka vagga (by Ven. Weragoda Sarada Nayaka Maha Thero)- 16:47 mins
Dhammapada , (Yamaka Vagga,Chapter 01)
World’s largest edition
World’s
largest edition of Dhammapada, this is illustrated with 423 especially
commissioned works of art. The book represents the quintessence of
Buddhism, embodied in 423 stanzas that represent the words of the
Buddha. The wisdom implicit in these sacred verses is timeless and is
universally applicable. This encompasses both spiritual and worldly
situations. The book classified into 23 chapters is arranged to give the
reader the original Pali in Roman characters and the translation of
each stanza at two levels. The prose order of each stanza is provided,
with the meaning of each word explained. The story, out of which the
verses emerged, is also provided. A comprehensive commentary facilitates
the understanding of the work in depth. The book comes in an attractive
slip-case, with an illustration depicting one of the most serene images
of the Buddha adorning the cover.This is available in Sinhala and
Chinese versions as well.
(Recited In Pali by Ven. Weragoda Sarada Nayaka Maha Thero)
Vă rugăm săfacetraducereacorectăînlimba maternășialte limbiștiila aceastătraducereGoogle.Practicași cotade a deveniSottaPannade exemplu,fluxulentererși să fie fericitpentru a atingeEternalBlissca finalGooooool.
65) Classical Russia 65) Классическая России http://news.err.ee/v/features/97713596-4bf4-45eb-a65d-0443b1594515
65) КлассическаяРоссии 65)Классическая России
1335УРОК251114вторника
Бесплатные онлайнE-Nalandaнаучно-практическаяУНИВЕРСИТЕТ в ведении
HTTP: sarvajan.ambedkar.org
Программа курса1.Кама-HiriСутта: Классическаясовести в-
Пожалуйста,делаютправильный переводна вашем родном языкеи других языкахвы знаете,на этот переводGoogle.Практика иподелитьсястатьСоттаПаннат.е.потокВходящегои быть счастливым, чтобыобрести вечноеблаженство, какконечная цель.
HiriСутта:Совесть
Ктов миречеловекограниченсовести, которыйпробуждаетосудитькак прекрасныйжеребецнакнут?Те,сдерживаетсясовестиредки- те, кто идетпо жизнивсегдапомнить.Дойдя до концастраданийистресса, они идутчерез то, чтопроисходит неравномерноравномерно;пройти черезто, чтовнегармониив гармонии.
FREEONLINEE-NalandaResearchand PracticeUNIVERZA ki jihvodijo
http: sarvajan.ambedkar.org
SevedaProgram1.kamma-HiriSutta:Vest-inClassical
Prosimo, daonemogočijopravilenprevod vsvojmaterni jezikindruge jezike,ki ga poznatezataprevod Google.Praksain delitepostatiSottaPannatjpotokvstopajočegain biti srečen, dadoseževečnoblaženost, kotkončni cilj.
HiriSutta:Conscience
Kdona svetuječlovekomejena zvestjo,kipredramidonezaupnicekotfinožrebcazbičem?Tisti, kizadržujevestiso redki-tisti, kigredo skozi življenjevednopozoren.Ko je dosegel konectrpljenjainstresa, gredoprektega, kar jeneenakomernaenakomerno;iti skozikaj jeout-of-tunev melodijo.
Por favor,hacertraducción correctaen sulengua materna yotros idiomasconocesa estatraducción de Google.Práctica ycompartirconvertirseSottaPannaes decir,entra en la corrientey ser felizpara alcanzarla felicidad eternacomometa final.
HiriSutta:Conciencia
¿Quién enel mundo esun hombrelimitado porla conciencia,que despiertaa la censuracomo un buensementalparael látigo?Aquellossujetos porconcienciason raros-los que vanpor la vidasiempre pendiente.Habiendollegado al final delsufrimientoyel estrés, pasan porlo que esdesigualuniforme;pasar por lo queestá fuerade tonoa tono. 71) Classical Swahili 71) Classical Kiswahili https://www.facebook.com/ChooseChicago
71)ClassicalKiswahili 71)ClassicalKiswahili
1335SOMO251,114Jumanne
ZaONLINEE-Nalandautafiti naMazoeziUNIVERSITY inayoendeshwa na
http: sarvajan.ambedkar.org
Bila shakaProgramu1.Kamma-hiriSutta:ConsciencekatikaClassical
Tafadhalikutoatafsiri sahihikwa ulimi wako,mamana lugha nyingineunajuatafsiri hiiGoogle.Mazoezina kushirikikwakuwaSottaPannayaani,mkondoenterernakuwa na furaha nakufikiamileleneemakamaya mwishomarudio.
HiriSutta:Conscience
Nanikatika dunia nimtuunakabiliwa nadhamiri,ambaoawakenskwacensurekamastallionfaini yamjeledi?Walekuwazuiana dhamirini nadra- wale ambaokwenda kwa njia yamaishadaimakukumbuka.Baada ya kufikiwamwisho wamateso&stress, wao kwendakwa njia ya kileni kutofautianasawasawa;kwenda kwa njia yakile ambacho ninje yatunekatikatune.
72) Classical Swedish 72) Classical svenska https://www.facebook.com/NationalistAsatruNews
72)Klassiskasvenska 72)KlassiskEnglish
1335LEKTION251114tisdag
FREEONLINEE-Nalandaforskningoch praktikUNIVERSITET drivs av
http: sarvajan.ambedkar.org
KursProgram1.Kamma-HiriSutta:KlassiskSamvetetin-
Vänligengörakorrekta översättningenidittmodersmål ochandra språksom duvetattdet härGoogle översättning.Övaoch delaför att bliSottaPannadvsströmentereroch vara gladatt uppnåevig salighetsomslutmål.
HiriSutta:Samvetet
Vem ihela världenären manbegränsas avsamvete,somväckeratt censurerasom en finhingsttillpiskan?Defastspända medsamvetetär sällsynta-de som gårgenom livetalltiduppmärksam.Efter att hanått slutet pålidandet&stress,de går igenomvad som ärojämnjämnt;gå igenomvad som ärout-of-tunei samklang. Please visit: https://www.youtube.com/watch?v=cZLph_GawII
What Is Buddhism? - 2:47 mins
Buddhism is a religion based on the teachings of Siddhartha Gautama, who
lived about 25 centuries ago in what is now Nepal and northeastern
India. He came to be called “the Buddha,” which means “awakened one,”
after he experienced a profound realization of the nature of life, death
and existence. In English, the Buddha was said to be enlightened,
although in Sanskrit it is bodhi, meaning “awakened.”
In the
remaining years of his life, the Buddha traveled and taught. However, he
didn’t teach people what he had realized when he became enlightened.
Instead, he taught people how to realize enlightenment for themselves.
Spread
of Buddhism in Asia and the World: In the centuries following the
Buddha’s life, Buddhism spread throughout Asia to become one of the
dominant religions of the continent. The most common estimate of the
number of Buddhists in the world today is 350 million, which makes
Buddhism the fourth largest of the world’s religions. 1:07 How is Buddhism distinctive from other religions? Buddhism
is so different from other religions that some people question whether
it is a religion at all. For example, the central focus of most
religions is God, or gods. But Buddhism is non-theistic. The Buddha
taught that believing in gods was not useful for those seeking to
realize enlightenment.
Instead of teaching doctrines to be
memorized and believed, the Buddha taught how we can realize truth for
ourselves. The focus of Buddhism is on practice rather than belief.
Basic Teachings of Buddhism: The foundation of Buddhism is the Four Noble Truths. The
Truths are: 1. The truth of suffering (dukkha) 2. The truth of
the cause of suffering (samudaya) 3. The truth of the end of
suffering (nirhodha) 4. The truth of the path that frees us from
suffering (magga)
The Four Truths of Buddhism don’t seem like
much. But beneath the Truths are countless layers of teachings on the
nature of existence, the self, life, and death, not to mention
suffering. The point is not to just “believe in” the teachings, but to
explore them, understand them, and test them against one’s own
experience. It is the process of exploring, understanding, testing and
realizing that is Buddhism.http://www.kmspks.org/
https://www.youtube.com/watch?v=O0Q1lrxQlMU
Basic Buddhist Teaching- 6:59 mins
This video is a part of the larger website http://Dharma2Grace.net
. The fictional Bikhu Ananda gives us an overview of the three jewels,
the four noble truths, the noble eightfold path, and the 5, 8, and 10
precepts. Drawings. Background music. Narration.
https://www.youtube.com/watch?v=Xg-kSeQTwCI
Buddhism In A Nutshell Buddhism 101 What is Buddhism What do Buddhists Believe? Buddhism Explained!20:13 mins
I
went on a journey to discover what the main religions of the world
believe in a nutshell. I have visited ONLY Buddhist websites to glean
this information. I am personally a Christian and my parachute for when
I die is Jesus. But I think we owe it to the other passengers on the
plane of life which we all agree is eventually going down to examine
each others paracutes and decide for ourselves. I have done this as
honestly and unbiased (obviously some bias can not be avoided I admit)
as I can. I do not mean to judge or criticize believers of other
faiths. If I was preparing to choose an outfit for my wedding or an
important occassion how much time would I spend trying to choose the
best possible one. I would mean no disrespect to other peoples choices
but would give my honest opinion. How much more important is the
paracute we strap to our backs and leap into the journey of death and
possible life after death? I will try to give you an understanding of
what (TO ME AND MY HUMBLE RESEARCH) I discovered what Buddism In A
Nutshell provides followers in the way of a parachute. Also what I
believe descibes Buddhism 101. What do Buddhists believe? Do Buddhists
worship Budha? How does Buddhism compare to Christianity. How does
Buddhism compare to Hinduism? These and other questions answered!
Buddhism
101 What is Buddhism Do Buddhists Worship Buddha Buddhism Explained
Buddhism vs Christianity Buddhism vs Hinduism How many gods do Hindus
worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do
Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs BuddhismBuddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism Do Buddhists
Worship Buddha Buddhism Explained Buddhism vs Christianity Buddhism vs
Hinduism How many gods do Hindus worship Buddhist Beliefs Buddhism
Buddhism 101 What is Buddhism Do Buddhists Worship Buddha Buddhism
Explained Buddhism vs Christianity Buddhism vs Hinduism How many gods do
Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What is Buddhism
Do Buddhists Worship Buddha Buddhism Explained Buddhism vs Christianity
Buddhism vs Hinduism How many gods do Hindus worship Buddhist Beliefs
Buddhism Buddhism 101 What is Buddhism Do Buddhists Worship Buddha
Buddhism Explained Buddhism vs Christianity Buddhism vs Hinduism How
many gods do Hindus worship Buddhist Beliefs Buddhism Buddhism 101 What
is Buddhism Do Buddhists Worship Buddha Buddhism Explained Buddhism vs
Christianity Buddhism vs Hinduism How many gods do Hindus worship
Buddhist Beliefs Buddhism BuddhismBuddhism 101 What is Buddhism?
“Understood are the things to be understood,
Cultivated are the things to be cultivated,
Eradicated are the things to be eradicated,
Therefore Brahmin, I am the Buddha.”
http://www.buddhistdoor.com/eng
Mr. T.W. Rhys Davids and. Mrs. C.A.F. Rhys Davids in 1894. From Pali Text Society
Pleasereddatrecteinlinguatua, etlinguis,adhoctescireGoogletranslatio.Praxis etparticipesfacti sunt, adidSottaPanna,pervenireadaeternam beatitudinem, sicutfluvius, et bene sitentererultimum finem.
HiriSutta: conscientia
Quisesthomoin mundoconscientiaconstricti, qui excitatemissariumilli aflagelloreprehendit?Quiconscientiam habent, quodabesse a periculorarum -transibitvitaquimemor.Ibiaccentus&finis patiendi, seaequoquidinaequale;quodtune insicco-ire percantum.
50) Classical Latvian 50) Klasiskā Latvijā https://www.facebook.com/Riga2014
Lūdzusniegtpareizu tulkojumusavādzimtajā valodāun citāsvalodās,jūs zināt,šim Googletulkojumu.Praksiun dalītieskļūtSottaPannaIE,straumesIevadītājaun būt laimīgs, lai sasniegtumūžīgosvētlaimi kāgala mērķis.
HiriSutta:Sirdsapziņa
Kaspasaulēircilvēksierobežoapziņas,kasatmodinacenzētkāsmalkuērzelisarpātagu?Tiemapturējissirdsapziņair reti-tie, kasietcaur dzīvivienmērpiesardzīgs.Ņemotsasniegušiciešanasunstresu,viņi ietcauri, kas irnevienmērīgsvienmērīgi;iet caurto, kas irout-of-tunemelodija.
51) Classical Lithuanian 51) Klasikinė lietuvių http://www.counter-propaganda.w3.lt/democr/endemocr.php
https://www.facebook.com/D.Grybauskaite?v=wall
51) Klasikinėlietuvių 51)Klasikinėlietuvių
1334PAMOKA241.114pirmadienis
Nemokamas internetinisElNalandamokslinių tyrimų irpraktikosUNIVERSITETAS valdo
http: sarvajan.ambedkar.org
Kursoprograma1.Kamma-HiriSutta:Sąžinė-Klasikinio
Prašomepateiktiteisingąvertimąį savogimtąją kalbąirkitomis kalbomisžinotešią“Google”vertimas.Praktika irpasidalintitaptiSottaNevedęstysrautoĮvedėjoir būti laimingaspasiektiAmžinąjįBlisskaipgalutinis tikslas.
HiriSutta:Sąžinė
Kaspasaulyje yražmogusribojasąžinės, kurispažadina, kadcenzūruotikaipsmulkiųeržilassubotagu?Tieprisegtisąžinėsyra reti-tiems, kurieeiti per gyvenimąvisadaprisimindama.Priėjęskančiosirstresogalą, jieeiti pertai, kas yranetolygustolygiai;eiti pertai, kas yra“out-of-melodijamelodija.
52) Classical Macedonian 52) Класична македонски http://www.macedonianfootball.com/index.php?option=com_contact&view=contact&id=7%3Afilip-zdraveski&catid=12%3Acontacts&Itemid=3
Ве молимедадеточен преводво вашиот мајчин јазики други јазицикои знаете да овојпреводна Google.Праксаи да го споделатда станеSottapannaодносно, потокентериери да бидат среќнида постигнатвечно блаженствокакокрајна цел.
HiriSutta:совеста
Којво светотќе има човекограничени сосовест, којсе будида се осудикакопарична казнапастувсокамшик?Оние кои сеограничени сосовестасе ретки- оние коиодат низ живототсекогаш води сметка.Јадостигнавме крајот настрадањатаистрес,тие одат прекуона што енерамнарамномерно;поминат низ она штоенадвор одмелодијаво склад. 53) Classical Malay 53) Melayu Klasik http://centerforinterculturaldialogue.org/2014/03/22/intl-conference-on-communication-and-media-malaysia-2014/comment-page-1/#comment-27746
Siapakahdi dunia iniseorang lelakidikekang olehsuara hati,yangmembangkitkanuntuk mengecamsepertikuda jantanhalus untukcambuk?Merekadihalang olehsuara hatijarang berlaku-mereka yangmelalui kehidupanselaluingat.Setelahsampai ke penghujungpenderitaan&tekanan,merekamelaluiapa yangtidak sekatasama rata;melaluiapa yangout-of-tuneselaras. 54) Classical Maltese 54) Malti Klassiku http://freethinker.co.uk/2014/11/23/free-christians-from-equality-legislation/ https://www.facebook.com/slideshare
54) MalteseKlassiku 54)MaltiKlassiku
1334LEZZJONI241114it-tnejn
ONLINEFREEE-NalandaRiċerka uPrattikaUNIVERSITY mmexxija minn
http: sarvajan.ambedkar.org
KorsProgram1.Kamma-HiriSutta:KuxjenzafilKlassika
Jekk jogħġboktirrenditraduzzjoni korrettafil-lingwa maternatiegħekulingwi oħratafulidin it-traduzzjoniGoogle.Prattikau jaqsmubiex isiruSottaPannaie,entererstreamu jkunu kuntentili jintlaħaqDejjiemaBlissbħalaGoalFinali.
HiriSutta:Kuxjenza
Minfid-dinja hijaraġelkostrettaminnkuxjenza,liawakensbiexjiċċensura lbħalżiemelmulta lil-Whip?Dawkimrażżnabillikuxjenzahuma rari-dawk lijgħaddu mill-ħajjadejjemkonxja.Wara li jkunu laħqut-tmiemtat-tbatija&stress,dawn jgħaddudak li huwairregolariindaqs;jgħaddudak li huwabarra mill-tixgħelf’armonija.
Hoatukoatranslationtikai roto i tearerote whaeakoutoumeētahi atu reoe matau anakoutoukiteneitranslationGoogle.Practiceme tefaaite iki teriroSottaPannaarā,awaenterer, me tekiahariki teuruBlissMureriteWhāingaFinal.
Putauhinu kiSutta:te hinengaro
Ko waii roto iteao,kei tehetangatatoheae tehinengaro,neifaaara iki tewhakaheano hetārianapaikitewhiu?Te hungatutakinai tehinengaroeonge-te hunga ehaerena roto ite oratonumahara.Kataeki temutungao temamae&ahotea,haereana ratoui roto ite meahepāhiwihiwite taurite;haerei roto ite meahei roto i-o-rangii roto i terangi. 56) Classical Marathi 56) शास्त्रीय मराठी http://www.indiapress.org/gen/news.php/Sakal/400%C3%9760/0 https://www.facebook.com/marathihackers
56)शास्त्रीयमराठी 56)शास्त्रीय मराठी
इ.स. 1334पाठ241114सोमवार
मोफतई-नालंदासंशोधनआणिसरावविद्यापीठ चालविण्यात
HTTP: sarvajan.ambedkar.org
कोर्सकार्यक्रम1.Kamma-हिरीSutta:विवेक-शास्त्रीय
आपण हे Googleअनुवादमाहितआपल्याआईजीभआणिइतरभाषांमध्येयोग्यअनुवादप्रस्तुतकरा.सरावआणिSottaपन्नाम्हणजे,प्रवाहentererहोतात आणिअंतिमध्येय म्हणूनसनातनधन्यताप्राप्तआनंदसामायिक करा.
हिरीSutta:विवेक
जगातकोणएक मनुष्यचाबूकएकदंडवळू घोडासारखेधिक्कारकरण्यासाठीजागृतकोणविवेकद्वारे त्रस्तआहे?नेहमीआयुष्यभरआठवणजे लोक प्रयत्न करतात-कर्तव्याची जाणीवकरूनप्रतिरोधत्यादुर्मिळ आहेत.दु: खआणिताणशेवटीपोचल्यामुळे,तेसमान रीतीनेअसमानआहेकायमाध्यमातून जा;ट्यूनआउट-ऑफ-ट्यूनआहेकायमाध्यमातून जा. 57) Classical Mongolian 57) уйгаржин монгол http://www.mongolia-travel-guide.com/index.html https://www.facebook.com/Tedxwesthollywood/posts/772245756155048
संसारमाकसलेमानिसलेसचेतकराम्रोstallionजस्तैइन्साफ गर्नजाग्छजोअन्तस्करण,द्वारा सीमित छ?सधैंजीवनकोसम्झनुपर्छजानेगर्नेहरूलाई-अन्तस्करणरोक्नुभयोतीदुर्लभ हो।दुःखकष्टरतनावकोअन्तपुगेकोछ, उनिसमानअसमानछकेको माध्यम ले जाने;धुनमाबाहिर-को-धुनछकेको माध्यम ले जाने।
59) Classical Norwegian 59) Classical norsk http://www.theimaginativeconservative.org/2014/11/idealism-constitution.html
Vennligstgjengikorrekt oversettelseidittmorsmålogandre språkdukjennertildenne Googleoversettelse.Praksisogdele for åbliSottaPannadvs.streamAngiverogvære glad for åoppnåevig salighetsom endeligmål.
HiriSutta:Conscience
Hvemiall verden er enmannbegrenset avsamvittighet,som våkneråsensureresom en finhingsttilpisken?Debehersketav samvittighetener sjeldne-de som gårgjennom livetalltidoppmerksom.Etter å hanådd slutten avlidelseogstress,går de gjennomhva som erujevnjevnt;gågjennom hva somerut-av-tuneintune. 60) Classical Persian 60) کلاسیک فار https://www.facebook.com/AjamMediaCollective
آنلاین رایگانE-نالانداتحقیقاتودانشگاهتمرین اجرا شده توسط
HTTP: sarvajan.ambedkar.org
البتهبرنامه1.Kamma-HiriSutta:کلاسیکوجداندر-
لطفاترجمه درستبه زبان مادریخود راوزبان های دیگرشمابه این ترجمهگوگلمی دانیمارائه.تمرینو به اشتراک گذاریبرای تبدیل شدن بهSottaPannaبه عنوان مثال،entererجریانو شادبرای رسیدن بهابدیسعادتبه عنوانهدف نهاییباشد.
HiriSutta:وجدان
چه کسیدر جهاناستیک مردتوسطوجدان، کهبیداربه سانسورمانند یکاسب نرخوببهشلاقمحدود؟کسانی کهمهارشده توسطوجداننادر است-کسانی کههمیشهاز طریق زندگیفکر.پس ازرسیدن بهپایاندرد و رنجواسترس، آنهارا از طریق آنچهناهمواراستبه طور مساویبه.از طریق رفتنچهاستخارج ازلحندرلحن.
61) Classical Polish 61) Polski Klasyczny https://www.facebook.com/Patheos
Proszęuczynićprawidłowetłumaczeniew języku ojczystymi innych językówznasztejpomocną.Praktyka ipodzielsięstaćSottaPannaczylistrumieńWchodzącyi być szczęśliwymw celu osiągnięciawiecznego szczęściajakoostateczny cel.
HiriSutta:Sumienie
Ktow świeciejestczłowiekograniczonesumienia, którybudzinaganęjak dobreogieradobata?Ci,sumieniapowstrzymująrzadko-tych, którzyiść przez życiezawszepamiętać.Po dojściu dokońcacierpieniaistresu,przejść przezto, co jestnierównarównomiernie;przejść przezto, cosięze strojemw zgodzie.
Por favor,tornartradução corretaem sualíngua materna eoutros idiomasvocê sabea estatradução do Google.Práticae compartilhara tornar-seSottaPannaou seja,fluxoentrantee ser felizpara atingirFelicidade Eternacomoobjetivo final.
HiriSutta:Conscience
Quem no mundoéum homemconstrangidopela consciência,que despertaa censuracomo um bomgaranhãoparao chicote?Aquelescontidopela consciênciasão raros-aqueles quepassam a vidasempreatento.Tendo chegado aofim do sofrimentoeestresse, elespassar por aquilo queé desigualuniformemente;passar pelo queestá forade sintoniaem sintonia.
45) Classical Kannada 45) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ http://kannada.oneindia.com/news/karnataka/bjp-mp-yeddyurappa-shani-shanti-puja-bookanakere-mandya-089355.html
https://www.facebook.com/udayavani.webnews
https://www.facebook.com/kannadaPrabhaOnline
45)ಶಾಸ್ತ್ರೀಯಕನ್ನಡ 45)ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
1330ಪಾಠಗಳು133320ಗುರುವಾರ231114ಗೆಭಾನುವಾರ
ಉಚಿತಆನ್ಲೈನ್ ಇ-ನಳಂದಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಯೋಗವಿಶ್ವವಿದ್ಯಾಲಯ ನಡೆಸುತ್ತಿದ್ದ
Aeronautics High Buddha Vihara to teach Meditation as taught by the Buddha including Ana Pana sati, Vipassana and Zen Meditation practice. Translation of TIPITAKA in 83 languages for people to practice the words of the Buddha and distribute through net for practicing meditation to enable them to become Sota panna i.e., Stream Enterers and for them to attain Eternal Bliss. All the teachings and chantings will be in the form of Videos which will on regular sundays they will be shown to all those who attend the Vihara and also through the Internet including in all Buddhist festivals.
http://vbgnet.org/vihara.asp
Introduction
Vihara Buddha Gotama is a 15-acres
forest monastery founded in 1998 mainly for the study, teaching,
practice and propagation of the
Buddha’s discourses (suttas),
monastic discipline (vinaya), and
meditation, according to the original teachings of the Buddha.
An adjacent 5 acre piece of land
was incorporated in 2013.
It is open to monks (bhikkhus and
samaneras), nuns (maechees or anagarinis), and also laymen and laywomen.
This Vihara caters mainly to the
residential community of monks and nuns, and those training to be monks
and nuns.
Thus, the daily schedule includes
about 4 hours of group meditation, 2 hours of work, and 2 hours of
Dhamma-Vinaya study and discussion.
Since the Vihara is not a
meditation centre tailored to the needs of lay people, it is not run on a
weekly retreat basis. Rather,
perhaps one could say that it is
run on an everyday retreat basis.
All residents, permanent and
visitors, are normally expected to take part in all the daily activities
of the Vihara,
unless they are unwell or have
some other valid reason.
Visiting hours are from 8:00 am to
1:00 pm daily, and guests should call up beforehand if they wish to
visit outside these
hours to ensure it is convenient
and the gates are opened.
Consultation/discussion with the
abbot is from 12:00-1:00 p.m. daily, unless he is otherwise engaged.
Vihara
Daily Routine From 15 October 2014 The daily routine (subject to change)
of the Vihara is typically as follows:
3:45am
Rise & Shine!
4:30-6:15am*
Group Meditation
6:15-6:45am**
Prepare Breakfast
6:45am***
Breakfast
7:45-9:45am
Monastery Work
11:00-12:30pm Lunch & Clean-Up
12:30-2:30pm Individual
Study / Practice
[Abbot available for discussion/consultation from 12:00-1:00pm]
2:30-4:00pm Group Meditation
4:00-4:30pm Chanting
5:00-6:30pm Group
Meditation
7:00-8:30pm
Dhamma-Vinaya Study
Facilities of
Vihara When the Vihara was
established in 1998, Kutis (monks dwellings) no. 1 to 5 were just
constructed. The others
were subsequently constructed
over the years until Dec. 2009 when Kuti no. 9 was completed. The Kutis
measure
4.5m X 4.5m, with bathroom
attached, except Kuti 6. Most of the A-roofs were later renovated to
become flat concrete
roofs because many ants hid in
the ceiling.
The ten thousand gallon concrete
water tank (with Kuti 6 sitting above) was constructed in 1999 to store
the water
piped from the neighbouring
hill.
The pipe line is 1300 metres long.
The two storey Dhamma Sala used
as a Meditation Hall and for Dhamma talks was completed in 2004. The
kitchen
was on the ground floor too, and
the First (top) floor was used as a dormitory, office and Laity
Library.
In 2005 a semi detached building
with each half similar to a Kuti was completed. One half was used as a
Sangha Store
for robes etc, while the other
half was used as a Sangha Library cum Sewing Room and Coffee Room (later
in 2014 used
as a Sewing room cum coffee Room
when the Sangha Library moved).
The two storey eight room
dormitory constructed in the elevated ground adjacent to the Dhamma Sala
was completed
in 2008. It was then used as the
Women Quarters.
A two storey Dana Sala cum Lay
quarters was completed and officially opened on Aug 2012 by the founding
Abbot’s
Preceptor Phra Khru Watchara
Thamvirot from Thailand. The Lay Quarters on the first floor has a
Ladies Section
which can accommodate 80 people,
and a Men Section which can accommodate 70.
The room for Maechees can
accommodate 10 people. The new kitchen is about 6m X 6m, with one
adjacent Store Room.
This building is suitable to be
used for Dhamma Camps.
The old wooden Store which was
near collapsing was demolished and a three storey building constructed
in its place
in 2013. The ground floor is
used as a Store and Workshop. The other two floors can be used for
Administration/Offices
and Meditation.
Kuti no. 1 was demolished and a
two storey Sangha Library (ground floor) and Uposatha-ghara (Uposatha
Hall on first
floor) was constructed and
completed in Feb. 2014 to replace it. This last builing project
completed the 15 1/2 years
Construction Phase of Vihara
Buddha Gotama. May all who contributed in any way rejoice in this
meritorious work!
Rules and Regulations
of Vihara
Anyone wishing to come to the
Vihara to stay should first call up (Mobile Telephone:+6012-4697483), or
write in, to ensure availability of accommodation.
However, anyone who has not
stayed before will be required to speak to the abbot - either
personally, by way of letter, or via a phone call.
This is to ensure that one’s
reasons for coming to stay are compatible with what this Vihara can
provide.
Intending residents are advised
to bring their own work shoes, pillow-case, bed sheet, sleeping bag,
torchlight,
alarm clock. While staying in
the Vihara, lay residents are normally required to uphold the 8
precepts, unless an exception has been allowed by the abbot.
The 8 precepts are:
The 8 precepts are:
+ To refrain from intentionally killing
any living being.
+ To refrain from taking what is not given
(e.g. books, meditation cushion, etc..)
+ To refrain from sexual conduct.
+ To refrain from lying (and carrying tales, coarse speech, idle gossip).
+ To refrain from taking liquor, drugs,
and similar intoxicants
+ To refrain from eating from 1
p.m. (when
the sun is at the highest point
in Malaysia)
until the next dawn (about 7
a.m.). However, certain medicinal allowances according to the Thai
forest tradition are permitted.
+ To refrain from dancing, singing, seeing
shows, hearing music, using garlands,
cosmetics, or perfumes, etc..
+ To refrain from using a luxurious bed
Residents and visitors should be properly dressed and
covered. Smoking, talking loudly and other disruptive behaviour are not permitted.
No food is allowed inside a dwelling. Only medicinal allowances are permitted.
Monks (bhikkhus, samaneras) are not
allowed to possess money, so laypersons should not offer money to them.
Monetary donations should only
be made to the Sangha Foundation.
The Vihara employs only minimum
number of workers and all residents are expected to shoulder the daily
maintenance workload.
This is different from certain
Meditation Centres which run regular retreats where retreatants
(‘yogis’) are expected
to meditate all the time and not
do any work.
The food in the Vihara is mostly
obtained from alms round, while some are offered at the Vihara.
Those with specific food needs
may face difficulty with what the Vihara can offer.
The Vihara being a forest
monastery is remote from major towns and so has limited access to
medical facilities.
Intending residents who need
regular medical treatment may find the Vihara unsuitable.
Those who are on medication are
strongly advised to bring along sufficient prescription for the duration
of their stay in the Vihara.
The use of internet within the
Vihara is allowable only for the Vihara’s administrative purposes.
The harmony of the Vihara is
very important, and residents should remember the advice given in the
Majjhima Nikaya Sutta 31 on
how to live “in concord, with
mutual appreciation, without disputing, blending like milk and water,
viewing each other
with kindly eyes.”
Retreat
There is no scheduled weekly
retreats like some Meditation Centres since this Vihara caters mainly to
the resident community of monks and nuns,
as well as those training to be monks and nuns.
Anyone wishing to come to stay
and follow the daily schedule of meditation, work, and Dhamma-Vinaya
study, are welcome to contact the Vihara for permission.
Monastics intending to reside in
the Vihara, but are unknown to the Vihara’s Sangha are required to
bring a letter of recommendation on their conduct,
and also a duly completed
Application to Reside Form (Click here for blank form).
Those intending to apply to
ordain as temporary samanera are required to submit a duly completed
Application to Ordain as Temporary Samanera.
Minimum duration of a Temporary
Samanera is one month, and minimum age is fifteen. (Click here for blank form).
Intending residents should arrive between 8am - 1pm, otherwise the gate may not be open.
Road Map and Transportation The Vihara is located
about 2 km
north of Temoh town, and 9 km
south of
Kampar, in Perak state. From
Kuala Lumpur,
it is a 2 hours’ drive
northwards, and
from Penang it is a 3 hours’
drive southwards. ( VBG’s GPS Coordinates: N 4° 15′ 27.7″, E 101° 11′
52.4″ )
From Kuala Lumpur, it is also
convenient to travel by bus. Catch the express bus from Puduraya Bus
Terminal to Kampar (drop off at Temoh).
You can then ask for directions
from either Lee Huat Grocery Shop, or Sin Chuan Bee Coffeeshop.
(nos. 74 and 121 Main Road
respectively) or call the Vihara (Mobile Telephone:+6012-4697483). You
can also catch an
electric train from Kuala Lumpur
KL Sentral to Kampar. Then take a taxi to the Vihara.
The
Sangha Foundation
Introduction
The Sangha Foundation was registered in 1999 with the following objectives:
+ To foster the teaching, practice and understanding
of the Buddha Dhamma - i.e. the teachings
of the Buddha, with special emphasis on
the Theravada tradition - for the Buddhist
community.
+ To participate in social and welfare activities
for the benefit of mankind.
+ To do all such acts and things as are
in the opinion of the Foundation necessary
for the attainment of the aforesaid objectives.
The Sangha Foundation is the first
of its kind in Malaysia with a Board of Trustees who are elected from
the monastic members (i.e. monks, nuns, and novices).
When the monastic disrobes, he or
she immediately ceases to be a Trustee. Lay members are elected to
committees to take care of the finances,
monastery maintenance, etc.
The Vihara belongs to the
Foundation, which provides all the necessary facilities, support, and
protection to the Sangha.
Everything in the Vihara,
including its land, belongs to the Foundation, not to any individual.
Therefore, any offering to the Vihara/Foundation is an offering to the
Sangha.
Donation
The Vihara is run entirely on donations received from well-wishers.
While the access road and all buildings have been built,
donations are welcomed for maintenance, and the continuing work of the Vihara.
Monetary donations to the Vihara should
be made out to the “Sangha
Foundation a/c 721-108548-8″, OCBC Bank (M)
Berhad, Ipoh. As the Vihara does not employ
office staff, receipts are generally not
issued unless requested by the donor. Donations to Sangha Foundation are tax-exempt as from Mar. 2008.
We appreciate those who
wish to offer food for the Vihara’s residents. Lunch offerings
should arrive before 10:30 a.m.
There are other items which are useful to the Vihara.
But, kindly consult the Abbot
concerning this if you wish to donate, in order that you donate what is
really useful to the Vihara.
Biodata
The founder abbot of the Vihara is
Venerable DhammavuddhoThero, a Malaysian of Chinese descent.
As a layman he graduated from the
University Malaya in 1971, and worked as an Electrical Engineer with the
Public Works Department for 12 years before renouncing the home life.
His interest in religion led him
to study the world’s major religions for a few years before meeting the
Buddha’s teachings in 1976.
In 1983, he went forth into the
homeless life in the Mahayana tradition. Three years later, he was
reordained in the Theravada tradition in Thailand.
Thereafter, he spent about 10
years living the solitary lifestyle in quiet places.
He has written numerous booklets
on Buddhism, e.g. Return to the Original Buddha’s Teachings, Message of
the Buddha,
Buddhist Monk’s Precepts,
Liberation: Relevance of Sutta-Vinaya, Only We Can Help Ourselves, etc.
His talks
in English, Hokkien/Fujian,
Cantonese, span the years 1988 - 2013. The 5 Nikayas in English, Hokkien
Angguttara
Nikaya, Samyutta Nikaya, Majjhima
Nikaya; as well as other talks have been recorded in audio and video.
In 1998, through donations
collected by his supporters, a 15-acre piece of land outside Temoh, in
Perak, was purchased to establish the Vihara Buddha Gotama.
Course Program 1. Kamma-Hiri Sutta: Conscience-in Classical Icelandic,Igbo,Indonesian,Irish,Italian, Please
render correct translation in your mother tongue and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.
Welcome to the Centre for Medieval Studies https://www.facebook.com/HarvardPress
http://www.iheartreykjavik.net/
https://www.facebook.com/iheartreykjavik
https://www.facebook.com/CaptainAndClark
38)ClassicalIcelandic 38)ClassicalIcelandic
1329Lexía191.114Miðvikudagur
FREEONLINEE-NalandaRannsóknirogPracticeUNIVERSITY hlaupa með
http: sarvajan.ambedkar.org
CourseProgram1.Kamma-HiriSutta:SamviskaníClassical, Vinsamlegastlátaréttaþýðingu ámóðurmálinuogöðrum tungumálumsem þúveist aðþettaGoogle þýðingu.Practiceogdeilatil að verðaSottaPannaþ.e.straumientererogvera fús til aðnáEternalBlisssemendanlega markmið.
HiriSutta:Samviskan
Hver í heiminumermaðurbundnar viðsamvisku,semvaknartilcensureeins og fínnstóðhesturtilsvipa?Þeirríkusamviskueru sjaldgæfar-þeir semfara í gegnum lífiðalltafminnugur.Hafanáð endaþjáningarogstreitu, þeir faraí gegnum það semermisjafnjafnt;faraí gegnum það semer út-af-lagí lag. 39) Classical Igbo 39) oge gboo Igbo https://www.facebook.com/pages/The-Punch-Newspapers/206270189411151
39)oge gbooIgbo 39)ogegbooIgbo
1329IHEÞM191114WEDNESDAY
FREEONLINEE-NālandaResearchnaPracticemahadum agba ọsọ site
http: sarvajan.ambedkar.org
AgụmakwụkwọMmemme1.Kamma-HiriSutta:Akọ na Uchena-oge gboo, Bikoijereezitranslationnagị na nne gịna asụsụ niile naasụsụ ndị ọzọị maara naaGoogletranslation.Omumena-ekere òkèna-SottaPannaie,iyientererna-enwe obi ụtọinwetaEbighị Ebiụtọdị kaFinalMgbaru Ọsọ.
HiriSutta:Akọ na Uche
Ònyena ụwa bụnwokeconstrainedsiteakọ na uche,na-na-akpọteịkatọdị kaaezistallionnaiti?Ndịgbochirisiteakọ na uchedị ụkọ-ndịna-ebi ndụmgbe niileiburu n’uche.Eberuruọgwụgwụ nke nhụjuanya&nchegbu,ha na-agasite na ihebụmkpumkpuevenly;na-agasite na ihebụnke na-akụ na-akụ. 40) Classical Indonesian 40) Klasik Indonesia
https://www.facebook.com/softonic.en
40)KlasikIndonesia 40)KlasikIndonesia
1329PELAJARAN191.114Rabu
GRATISONLINEE-NalandaPenelitian danPraktekUNIVERSITY dijalankan oleh
http: sarvajan.ambedkar.org
KursusProgram1.Kamma-HiriSutta:Hati Nurani-inClassical, Silakanmembuatterjemahan yang benardalam bahasa ibuAndadan bahasalain yang Andatahu untukterjemahan Googleini.Praktek danberbagiuntuk menjadiSottaPannayaitu,aliranpemasukdan bahagiauntuk mencapaiAbadiBlisssebagaiGoalFinal.
HiriSutta:Hati Nurani
Siapa di duniainiseorang priadibatasi olehhati nurani,yangterbangununtuk mengecamsepertikudayang baik untukcambuk?Merekatertahan olehhati nuranijarang-orang-orang yangmenjalani hidupselalu sadar.Setelah mencapaiakhir dari penderitaan&stres,mereka pergi melaluiapa yangtidak meratamerata;melaluiapa yangout-of-laguselaras.
41) Classical Irish 41) Clasaiceach na hÉireann https://www.facebook.com/IrishLanguageLearners
41)Clasaiceachna hÉireann 41)Clasaiceachna hÉireann
1329CEACHT191,114Dé Céadaoin
LÍNESAOR IN AISCEE-NalandaTaighde agusCleachtasOLLSCOIL á reáchtáil ag
http: sarvajan.ambedkar.org
CúrsaClár1.Kamma-HiriSutta: ClasaiceachCoinsiasain-, Le do thoila sholátharaistriúchán cearti domháthairtheangaagus teangacha eilea fhios agatleisanaistriúchánGoogle.Cleachtasagus a roinntle bheithSottaPannaie,enterersruthagus a bheith sástaa bhaint amachEternalBlissmarSpriocDeiridh.
HiriSutta:Coinsiasa
Céar fud an domhaingo bhfuilfearsrianta agan choinsiasa,aawakensacháineadhmarstailfíneáilar anfuip?Iad siúdsrianlecoinsiasaatá annamh-na daoine athéanntríd an saoli gcónaíaireach.Tar éisbainte amachfaoi dheireadhnafulaingtagusstrus, a théannsiad ar aghaidh trídan méid atámíchothromgo cothrom;dul trídan méid atálasmuigh dentunei dtiúin.
42) Classical Italian 42) Classica italiana https://www.facebook.com/pages/Understanding-Italy/259709587388862
42)Classicalitaliano 42)Classicaitaliana
1329LEZIONE191.114MERCOLEDI
ONLINEGRATISE-NalandaResearchand PracticeUNIVERSITY gestito da
http: sarvajan.ambedkar.org
Programma del corso1.Kamma-HiriSutta:ClassicalCoscienzain, Si prega direnderecorretta traduzionenella vostra lingua madreealtre lingue conosciutediquestatraduzione di Google.Praticae condividerediventareSottaPannacioè,è entrato nellacorrentee di essere felicedi raggiungereEternalBlisscomeobiettivo finale.
HiriSutta:Conscience
Chi nel mondoèun uomocostrettodalla coscienza,che si svegliaacensurarecome un belstallonealla frusta?Quellitrattenutodalla coscienzasono rari-quelli chepassano attraversola vitasempreattento.Dopo averraggiunto la finedella sofferenzaestress,vannoattraverso ciò che èirregolarein modo uniforme;passare attraversociò cheè out-of-tunein sintonia.
14, Kalidasa Road, Gandhinagar, Bengaluru – 560009, India
(Founded by Most Venerable Acharya Buddharakkhita)
ADMISSIONS OPEN
Get Diploma/B.A/M.A. in Buddhist Studies degrees through
Correspondence Courses of
Karnataka State Open University Mysore
Diploma in Buddhist Studies – 1 year
Qualification - 12th Std/PUC
Bachelor of Arts in Buddhist Studies – 3 years
Qualification - 12th /PUC or 18 years and above age as on June 2014
Master of Arts in Buddhist Studies – 2 years
Qualification – B.A. Buddhist Studies or any bachelor degree + diploma in Buddhist studies
In
India for the first time, the original teaching of Lord Buddha is going
to be imparted in a systematic way and this indeed
is a great opportunity for all the followers of Dhamma to pursue the
theoretical as well as practical aspects of it in an organized manner.
The admissions for the said courses are now open. Interested persons are requested to contact us on the following numbers:
Samajwadi Party government’s casteist mentality behind Uttar Pradesh’s troubles: Mayawati
BSP chief Mayawati
has said that the “narrow and casteist” mentality of the ruling
Samajwadi government led to Uttar Pradesh’s bad state of affairs, an
official release said today.
“Though they claim to be socialists, their work is against society
and socialism. Their thinking is narrow and casteist..it is because SP
is running the government with this mindset that the state is facing
many raging issues today”, the release said.
Reacting on the Rs 14,856.14 crore supplementary grants tabled in the
Vidhan Sabha yesterday by Chief Minister Akhilesh Yadav, the BSP
supremo said that the ruling government has never managed to spend the
funds of the general budget properly, thus the benefits won’t reach the
people, it said.
Taking a jibe at ‘Gaon ki ore’ (towards villages), state government’s
rural development programme tabled on Monday, Mayawati said that
Saifai, Etawah, Mainpuri, Kannauj and Badaun; the strongholds of
Samjawadi government are the only villages for the party, the release
said.
She asked Akhilesh Yadav
led government to stay away from such practices, it said. While flaying
the party for ignoring the interests of minorities, Mayawati stated
that the Chief Minister has tried to please his uncles Azam Khan and Shivpal Yadav through the budget, it added.
Please
render correct translation in your mother tongue and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.
19) Classical Danish 19) Klassisk dansk
19) Klassiskdansk 19)Klassiskdansk
1327LEKTION171.114mandag
GRATISONLINEE-Nalandaforskning og praksisUNIVERSITY drives af
Venligstgørekorrekt oversættelsepå dit modersmålog andre sprogdu kendertildenneGoogle-oversættelse.Praksisog deletil at bliveSottaPannadvs.streamAngiver-ogvære glad for atopnåevig lyksalighedsomendelige mål.
HiriSutta:Conscience
Hvemi verdenerenmandbegrænset afsamvittighed,dervækkerat påtalesom en finhingsttilpisken?Defastholdt afsamvittigheder sjældne-dem, der gårgennem livetaltidopmærksomme.Efter at havenået slutningenaf lidelseogstress,de gårigennem, hvader ujævnjævnt;gå igennem, hvad der erout-of-tunei harmoni.
20) Classical Dutch 20) De klassieke Nederlandse
20)KlassiekeNederlands 20)DeKlassiekeNederlandse
1327LES171.114maandag
GRATISONLINEE-NalandaOnderzoek en PraktijkUNIVERSITY gerund door
Gelievemakenjuiste vertalingin uwmoedertaal enanderetalen je kentopdeze Google-vertaling.Praktijken deelteSottaPannadwzstroomvan invoerendeworden engelukkig zijn omEternalBlissbereikenalseinddoel.
HiriSutta:Conscience
Die in de wereldiseenmanbeperkt doorhet geweten,dieontwaakt totafkeuringals een fijnehengstmetde zweep?Dietegengehouden doorhet gewetenzijn zeldzaam-degenen diedoor het leven gaanaltijdbewust.Wegens het bereiken vanhet eindevan het lijdenenstress,ze gaan doorwatoneffenisgelijkmatig;gaan doorwat isout-of-tuneintune.
22) Classical Esperanto 22) Klasika esperanto
22)KlasikaEsperanto 22)Klasikaesperanto
1327leciono171114LUNDO
RetajE-NalandaEsplorado kajPraktikoUNIVERSITATO gvidata de
Palunmuudaõige tõlgeomaemakeele jateiste keeltesa tead, etseeGoogletõlge.Praktikaja jagadasaadaSottaPannaststreamsisenejaja olla õnnelik, et saavutadaEternalBlisskuilõppeesmärk.
HiriSutta:südametunnistus
Kesmaailmaonmeespiirabsüdametunnistuse-,kesäratabavaldada umbusaldustnagu heatäkk, etpiits?Needpiiranudsüdametunnistusharva- need, keslähevad läbi elualatitähelepanelik.Jõudnudlõpukskannatusijastressi,nad lähevadläbi, midaon ebaühtlaneühtlaselt;läbida, mis onout-of-tuneintune.
24) Classical Filipino 24) Classical na Filipino
24)ClassicalPilipino 24)ClassicalNaPilipino
1327Aralin171,114Lunes
LIBRENGONLINEE-NālandaResearchatPracticeUniversity pinapatakbo ng
http: sarvajan.ambedkar.org
CourseProgram1.Kamma-HiriSutta:budhi-inClassical
Mangyaringi-rendertamangpagsasalinsa iyonginadilaatiba pang mga wikana alam mosapagsasalin ng Google.Practiceat ibahagiupang magingSottaPannaibig sabihin,streamng Nagpasokatmagiging masayaupang matamo angEternalBlissbilangFinalng Layunin.
HiriSutta:budhi
Sinosa mundoaynilimitahan angisangtaosa pamamagitan ngbudhi, naawakensupangbigyang-salatulad ng isangmasarap nakabayong lalakisapumilantik?Yaongpinigilansa pamamagitan ngbudhiaybihirang-mga taongpumuntasa pamamagitan ngbuhaylagingnasa sa isip.Ang pagkakaroonumabot na sapagtatapos ngpaghihirapatstress,pumuntasilasa pamamagitan ngkung ano anghindi pantaypantay;pumuntasa pamamagitan ngkung ano angout-of-tuneintune.
25) Classical Finnish 25) Klassinen Suomi
25)KlassinenSuomi 25)KlassinenSuomi
1327OPPITUNTI171114maanantai
Ilmainen onlineE-Nalandatutkimuksen ja käytännönYLIOPISTO hoitaa
Ole hyvä jateeoikea käännösomanäidinkielenjamuiden kieltentiedättämänGooglenkäännös.KäytäntöjajakaatullaSottaPannaelivirtaAnnettujamielelläänsaavuttaaEternalBlisskuinlopullinen päämäärä.
HiriSutta:Omatunto
Kukamaailmassaonmiesrajoittavatomatunto,jokaherääepäluottamuslauseenkuinhienoorionruoska?Nämähillinnytomantunnonovatharvinaisia-ne, jotka menevätläpi elämänaina mielessään.Kunlopussakärsimystäjastressiä,ne menevät läpi, mikäonepätasainentasaisesti;käydä läpimikäonout-of-tunevireessä.
26) Classical French 26) Classique français
26)classique française 26)Classiquefrançais
1327171 114LEÇONlundi
GRATUITLIGNEE-Nalandarecherche et la pratiqueUNIVERSITÉ géré par
Se il vous plaîtrendretraduction correctedans votrelangue maternelleet d’autreslangues que voussavezà cettetraduction de Google.Pratique etpartpour devenirSottaPanna-à-dire,fluxEntereret être heureuxd’atteindrela félicité éternellequel’objectif final.
HiriSutta:Conscience
Qui dans le mondeestun hommecontraintpar la conscience,qui se éveilleà la censurecomme une fineétalonpourle fouet?Ceuxretenus par la consciencesont rares-ceux qui passent parla vietoujoursconscients.Ayantatteint la finde la souffranceet du stress, ils passent parce qui estinégaleuniformément;passer parce qui estout-of-tuneen harmonie.
Por favor,facertraducióncorrectana súalingua maternae outrosidiomassabe aestatradución de Google.Prácticae compartira tornar-seSottaPannaé dicir,fluxoentrantee ser felizpara acadarFelicidadeEternacomoobxectivo final.
HiriSutta:Conscience
Quenno mundoé un homeconstrangidopolaconciencia,que espertaa censuracomo un bogarañónparao látego?Aquelescontido polaconcienciason raros- os quepasan avidasempre atento.Chegando aofin dosufrimentoe estrés,elespasarpolo queédesigualuniformemente;pasar poloque estáfóra de sintoniaacorde.
28) Classical Georgian 28) Classical ქართული
28)Classicalქართული 28)Classicalქართული
რა თქმა უნდა,პროგრამა 1.Kamma-HiriSutta:Conscience-inClassical
გთხოვთგაწევასწორი თარგმანითქვენსმშობლიურ ენაზე დასხვა ენებზეთქვენ იცით, რომესGoogleთარგმანი.პრაქტიკა და გაუზიაროსგახდესSottaPannaანუნაკადიentererდა იყოს ბედნიერი, რომ მივაღწიოთEternalBlissროგორცსაბოლოო მიზანი.
Bittemachenkorrekte Übersetzungin der Mutterspracheund anderenSprachen duauf dieseÜbersetzung von Google.Praxis undzu teilen, umSottaPannadhStromEingetretenenzu werden undglücklich seinewiges GlückalsEndzielzu erreichen.
HiriSutta:Das Gewissen
Wer in der Weltistein MannvonGewissen, die sichwie ein feinerHengstaufder Peitschetadelnerwachteingeschränkt?Wer mit demGewissenzurückhaltendsind selten-die, diedurch das Lebenimmerbewusstzu gehen.Nachdemdas Ende derLeidenundStresserreicht,durch das, wasuneben istgleichmäßiggehensie;gehen durchwas istout-of-Melodieim Einklang.
30) Classical Greek 30) Αρχαία Ελληνικά
30) Η κλασικήελληνική 30)Αρχαία Ελληνικά
1327ΜΑΘΗΜΑ171 114Δευτέρα
Δωρεάν onlineE-Nalandaέρευνα και την πρακτικήΠΑΝΕΠΙΣΤΗΜΙΟ διοικούνται από
Παρακαλούμε νακαταστήσειτη σωστήμετάφρασηστη μητρική σας γλώσσακαι σε άλλες γλώσσεςπου γνωρίζετεσε αυτή τηνGoogle μετάφραση.Πρακτικών και την ανταλλαγήναγίνειSottaPannaδηλαδή,καταχωρούντοςρεύμακαι να είναι ευτυχισμένοςγια την επίτευξηαιώνια μακαριότηταωςτελικό στόχο.
HiriSutta:Συνείδηση
Ποιοςστον κόσμο,είναιέναςάνθρωποςπεριορίζεταιαπό τη συνείδηση,που ξυπνάτην πρόταση μομφήςσαν μια λεπτήεπιβήτοραςνατο μαστίγιο;Εκείνοι πουσυγκρατούνταιαπό τη συνείδησηείναι σπάνιες-εκείνοι πουπερνούν από τη ζωήπάνταπροσεκτικοί.Έχοντας φτάσει στοτέλοςτου πόνουκαιστρες,περνούν απόό, τι είναιάνισηομοιόμορφα?περάσουν από αυτό πουείναιout-of-συντονιστείτεσε αρμονία.
31) Classica; Gujarati 31) ક્લાસિકા; ગુજરાતી
31)ક્લાસિકા;ગુજરાતી 31)ક્લાસિકા;ગુજરાતી
1327પાઠ171114સોમવાર
મફતઓનલાઇનઇનાલંદારિસર્ચએન્ડ પ્રેક્ટિસUNIVERSITY દ્વારા ચલાવવામાં
જો તમે આગૂગલઅનુવાદકરવા માટેખબરતમારીમાતૃભાષાઅને અન્યભાષાઓમાંયોગ્યભાષાંતરરેન્ડરવિનંતી.અભ્યાસ અનેSottaપન્નાએટલે કે,સ્ટ્રીમentererબને છે અનેઅંતિમધ્યેયતરીકેશાશ્વતબ્લિસપ્રાપ્તિખુશ કરવાશેર કરો.
શહેરીસુત્ત:અંતરાત્મા
વિશ્વમાંએક માણસચાબુકમાટેદંડવાલી ઘોડોજેવાનિંદાકરવાજાગૃતજેઅંતરાત્મા,મર્યાદાછે?હંમેશાજીવન મારફતેમાઇન્ડફુલજાઓજેઓ-અંતરાત્માદ્વારાપ્રતિબંધિતતે ભાગ્યે જહોય છે.વેદનાઅનેતણાવના અંતસુધી પહોંચીકર્યા, તેઓસમાનરૂપેઅસમાનશુંમારફતે જાઓ;સુસંગતઆઉટ ઓફટ્યુનશુંપસાર થાય છે.
32) Classical Haitian Creole 32) Klasik kreyòl ayisyen
32)Klasikkreyòl ayisyen 32)KlasikKreyòl ayisyen
1327LESON171114LENDI
JWÈT ONLINE GRATISE-NalandaRechèch akPratikeUNIVERSITY kouri pa
http: sarvajan.ambedkar.org
KouPwogram1.Kamma-Hirisuta:Konsyans-anClassical
Tanprirannkòrèktradiksyonnan lang manmanou aklòt langou konnennan sa atradiksyonGoogle.Pratike akpatajeyo vinSottaPannasa vle di,entererkouran dlo akgen kè kontanyo atennEtènèlBlisskòm objektiffinal.
Hirisuta:Konsyans
Ki moun ki nanmond lan seyon nonmcontrainte pakonsyans, ki moun kileveentèdiksyontankou yonmalamannfwètla?Moun sa yo kiimmobilisés pakonsyansse bagay ki ra- moun kiale nan lavitoujoukonsyan.Èske w gente rive nanfen anan soufrans&estrèsyo, yo alenan sa kise inegalrespire;ale nanki sa kisoti-of-melodi nanmizik.
Don Allahsadaidaitranslationa cikinharshenda sauranharsunaka sanwannanGoogletranslation.Yida kuma rabasu zamaSottaPannawatau,rafientererkuma ku yifarin ciki dakai gaMadawwamini’imaa matsayinmakõma take.
HiriSutta:lamiri
Wandaa duniyanewani mutum datilastadalamiri,wandaawakensyasokakamartararingarmadabulala?Wadandakangedagalamirinerare-wadanda sukatafi, ta hanyarrayuwarko da yaushetunãni.Bayankaikarshenwahalar&danniya,sukatafi, ta hanyarabin da yakemko’ina.tafi, ta hanyarabin da yakefita-daga-tuneayi kiɗa.
34) Classical Hebrew 34) עברית הקלסית
34)עבריתקלאסית 34)עברי קלסי
1,327לקח171,114יום שני
E-NalandaONLINEבחינםמחקרועיסוקUNIVERSITY מנוהל על ידי
http: sarvajan.ambedkar.org
כמובןתכנית1.קמא-HiriSutta:מצפון-בקלסי
אנאלהבהירתרגום נכוןבלשון שלךאמאושפות אחרותשאתה יודעלתרגום של גוגלזו.עיסוקולשתףלהפוךSottaPannaכלומר,מזיןזרםולהיות מאושריםלהשגתאושר נצחיכמטרה סופית.
HiriSutta:מצפון
מיבעולםהואאדםמוגבל על ידימצפון,שמעוררלגנותכמוסוסמשובחלשוט?אלהמרוסנים על ידימצפוןהם נדירים-מישעוברים את החייםתמידמודע.לאחרשהגיע לסוףשל סבלומתח,שהםיעברו את מהשאינו אחידבאופן שווה;לעבור את מהשהואמחוץלמנגינהבמנגינה
. 35) Classical Hindi 35) शास्त्रीय हिन्दी
35)शास्त्रीयहिन्दी 35)शास्त्रीय हिन्दी
1327सबक171,114सोमवार
मुफ्तऑनलाइन ई-नालंदाअनुसंधान और अभ्यासविश्वविद्यालय द्वारा चलाया
आप इसगूगल अनुवादजानतेअपनी मातृभाषाऔरअन्य भाषाओं मेंसहीअनुवादप्रस्तुत करनाकरें।अभ्यास औरSottaपन्नायानी,धारादर्जहो जाते हैं औरअंतिम लक्ष्यके रूप मेंशाश्वत आनंदप्राप्त करने के लिएखुश होने के लिएसाझा करें।
हिरीसुत्त:विवेक
दुनियामेंएक आदमी है जोकोड़ाके लिए एक ठीकघोड़े की तरहनिंदाकरने के लिएजागता है, जोविवेकनेविवश है?हमेशाजीवन के माध्यम सेप्रति जागरूकजाने केजो लोग-विवेकसेरोकाउनदुर्लभ हैं।दुखऔरतनावके अंत तक पहुँचचुके हैं,वेसमान रूप सेअसमानक्या हैके माध्यम से जाना;धुनमेंबाहर-धुनक्या हैके माध्यम से जाना।
Kérjük,renderhelyes fordítástaz anyanyelvén, ésmás nyelvekentudod,hogyez aGooglefordítás.Gyakorlat ésrészesedése leszSottaPannaazazpataklépettnek, és boldog, hogy elérjeaz örök boldogság, mintvégső cél.
HiriSutta:Lelkiismeret
Kiavilágegy férfitkorlátozzaa lelkiismeret,akifelébresztikifogásolható, mint egy finomménazostor?Azokvisszafogjaa lelkiismeretritkák-, akikvégig az életmindigszem előtt tartja.Miutána végére érta szenvedésésa stressz, mennekkeresztül, amitnem egyenletesegyenletes;átesik azout-of-tunehangolva.
Gratis aanlynE-Nalandaen -praktykUNIVERSITEIT gelei deur
http: sarvajan.ambedkar.org
NatuurlikProgram1.Kamma-HiriSutta: Klassiekgewete- Lewerassebliefkorrekte vertalingin jou moedertaalen ander talewat jy ken omdie Google-vertaling.Praktyken deelte wordSottaPannadws, stroomentereren gelukkig te weesewige saligheidte bereikaseinddoel.
HiriSutta:Gewete
Wie in die wêreldis‘n manbeperk deurdie gewete,watwakkerte berispesoos ‘nfynhingsaan diesweep?Diegeneopgehoudeurdie geweteis skaars-diegene watdeur die lewe gaanaltyd bedag.Nadatdie einde vanlydingenstres,hulle gaan deurwatongelykeweredig;gaan deurwatbuite-tuneintune.
4) Classical Albanian 4) Albanian Klasike
4) ShqipKlasike 4)KlasikeShqiptare
1326MËSIMI161114SUNDAY
ONLINEFALASE-MoodleHulumtime dheUNIVERSITYPraktika të drejtuarnga
Ju lutemi tëbëjnëpërkthimine duhurnëgjuhën tuaj amtaredhegjuhë të tjeraqë ju e dininëkëtëpërkthimGoogle.Praktikadhe të ndajnëtë bëhetSOTTAPannadmth, përruaentererdhetë jenë të lumturpër të arriturAmshuarbegatshmesiQëllimFinal.
HiriSutta:Ndërgjegjja
Kushnë botë ështënjënjerii detyruarnga ndërgjegjja,i cilizgjontëcensurojnësi njëhamshorgjobëndajkamxhik?Atai përmbajturnga ndërgjegjjajanë të rralla-ata qëshkojnëpërmes jetësgjithmonëi ndërgjegjshëm.Dukearritur fundin evuajtjevedhe estresit,ata të shkojnënëpëratë që ështëi pabarabartënë mënyrë të barabartë;të kalojnë nëpëratë që ështëjashtë-of-mendjenë një mendje.
5) Classical Arabic 5) اللغة العربية الفصحى
5)اللغة العربية الفصحى 5)اللغة العربية الفصحى
1326الدرس161114SUNDAY
الانترنت مجاناE-نالانداالبحوث والممارسةUNIVERSITY التي تديرها
الذينفي العالمهو رجلمقيدةالضمير،الذييوقظلانتقادمثلالفحلغرامةإلىسوط؟تلكمقيدةضميرنادرة-أولئك الذين يذهبونمن خلال الحياةدائماتضع في اعتبارها.وبعد أنوصلت إلى نهايةالمعاناةوالإجهاد، ويذهبونمن خلالما هومتفاوتةبالتساوي.تذهب من خلالما هوخارجالسربفي تناغم
.
6) Classical Armenian 6) Դասական հայերեն
6)Դասականհայերեն 6)Դասական հայերեն
1326ԴԱՍ161114SUNDAY
ԱԶԱՏՕՆԼԱՅՆE-Nalandaհետազոտականեւ պրակտիկաUNIVERSITY կողմից
Փակցնելուց առաջ խնդրում ենքմատուցելճիշտ թարգմանությունըձերմայրենի լեզվովեւ այլ լեզուներովգիտեք,այս Googleթարգմանություն.Practiceեւ կիսվելդառնալSottaPannaայսինքն,հոսքՄուտքագրողեւ ուրախ կլինիհասնելհավերժական երանության, որպեսվերջնական նպատակին.
HiriSuttaխիղճը
Ով էաշխարհումմի մարդկաշկանդվածխղճի, որըարթնացնումենգրաքննություննմաննուրբհովատակէփաթաթել.Նրանքզուսպէխղճիհազվադեպ -նրանք, ովքերամբողջ կյանքումմիշտհոգ է տանում.Հասնելովավարտինտառապանքիեւսթրեսի,նրանք անցնում են, թե ինչ էանհավասարevenly.անցնում, թե ինչ էդուրս- of-համահունչհամահունչ
. 7) Classical Azerbaijani 7) Klassik Azərbaycan
7)ClassicalAzərbaycan 7)KlassikAzərbaycan
1326DƏRS161114SUNDAY
PULSUZONLINEE-NalandaAraşdırma və TətbiqUNIVERSITY tərəfindən
http: sarvajan.ambedkar.org
Tədris proqramı1.Kamma-HiriSutta:Vicdan-inClassicalAlbanian
BuGoogletərcüməbilməküçünana dili vədigər dillərdədüzgün tərcüməgöstərməyəedin.Təcrübə vəSottaPanna, yənistreamentererolmaq vəFinalMəqsədkimiəbədiBlissqovuşmasıxoşbəxt olmaqdeyin.
ŞəhərSutta:Vicdan
Dünyada kimbir insanqamçıüçün gözəlayğırkimiqınamacanlandığıvicdantərəfindənmecbur edir?Həmişəhəyat yolunəzərəgetməkedənlər-vicdantərəfindən qadağanolanlarnadirdir.Əzabvəstresssona gəlindiedərək, onlareyniqeyri-bərabərnəkeçir;tuneout-of-tunenə
keçir. 8) Classical Basque 8) Euskal Klasikoa
8)EuskalKlasikoa 8)EuskalKlasikoa
1326IKASGAIA161114SUNDAY
FREE ONLINEE-NalandaIkerketa eta PraktikaUNIVERSITY zuzentzen
Калі ласка,робяцьправільныперакладна вашымроднай мове ііншыхмовахвыведаеце,нагэты перакладGoogle.Практыка іпадзяліццастацьСоттаПаннаг.зн.патокўваходныя ібыцьшчаслівым,кабздабыцьвечнае шчасце,якканчатковаямэта.
HiriСутта:Сумленне
Хто ўсвецечалавекабмежаванысумлення,якіабуджаеасудзіцьяквыдатныжарабецнапугу?Тыя,стрымліваеццасумленнярэдка -тыя,хтоідзепа жыццізаўсёдыпамятаць.Дайшоўшыда канцапакуті стрэсу,яныідуцьпразтое,штоадбываеццанераўнамернараўнамерна;прайсці праз тое,што па-загармоніі ў
гармоніі. 11) Classical Bosnian 11) Klasična Bosanski
11)Класічнаябаснійская 11)KlasičnaБосански
1326УРОК161114SUNDAY
БясплатныяонлайнE-Nalandaнавукова-практычнаяУНІВЕРСІТЭТ ў падпарадкаванні
Калі ласка,робяцьправільныперакладна вашымроднай мове ііншыхмовахвыведаеце,нагэты перакладGoogle.Практыка іпадзяліццастацьСоттаПаннаг.зн.патокўваходныя ібыцьшчаслівым,кабздабыцьвечнае шчасце,якканчатковаямэта.
HiriСутта:Сумленне
Хто ўсвецечалавекабмежаванысумлення,якіабуджаеасудзіцьяквыдатныжарабецнапугу?Тыя,стрымліваеццасумленнярэдка -тыя,хтоідзепа жыццізаўсёдыпамятаць.Дайшоўшыда канцапакуті стрэсу,яныідуцьпразтое,штоадбываеццанераўнамернараўнамерна;прайсці праз тое,што па-загармоніі ўгармоніі.…
12) Classical Bulgarian 12) Класически български
12)Класическибългарски 12)Класически български
1326УРОК161114SUNDAY
FREEONLINEE-Наландаизследвания и практикаУНИВЕРСИТЕТ управлявана от
Койв светаеедин човек,ограничен отсъвестта,койтосе събужда, за дагласува вот на недовериекатоглобажребецскамшик?Тези,задържани отсъвесттаса редки-тези, коитоминават през животавинагисъпричастни.След като достига докрая настраданиеистрес,те минават презтова, коетоенеравномерноравномерно;мине презтова, коетоне е нанастройкав унисон
CursPrograma1.Kama-HiriSutta:Consciència-aAfrikaansclàssics Si us plau,fertraducciócorrectaen la seva llenguamaterna ialtresllengüesconeixesa aquestatraducció de Google.Pràcticai compartirconvertirSottaPannaés a dir,entraen el correnti serfeliçperaconseguir lafelicitateternacom a metafinal.
HiriSutta:Consciència
Quien el món ésun homelimitatperla consciència,que despertaala censuracom unbonsementalperel fuet?Aquellssubjectesper consciènciasónrars-elsquevan per lavidasemprependent.Haventarribat al final delpatimenti l’estrès,passenper la qual cosaés desigualuniforme;passarpel que estàforade toa to.
14) Classical Cebuano 14) Classical Cebuano
14)ClassicalCebuano 14)ClassicalCebuano
1326LEKSYON161114SUNDAY
FREEONLINEE-NālandaResearchugPracticeUNIVERSITY run sa
Kinsasa kalibutanmao angusa ka tawo nganapugossatanlag,nganagapukawsabadlongonsama sa usa kalino nga fino ngakabayongadto salatigo?Kadtongnapugngansatanlagsa mgatalagsaon-ang mga tawo ngamoadtosa kinabuhikanunay nga naghunahuna.Ingon nganakaabot sakatapusan sapag-antos&stress,sila moadtopinaagi sakon unsa angdili patasparehason;adto pinaagi saunsa angout-of-tune satono.
15) Classical Chinese (Simplified) 15)中国古典(简体)
15)中国古典(简体) 15)中国古典(简体)
Tko jeusvijetuječovjekograničensavjesti,kojibudicenzurikaofinipastuhanabič?Onisuzdržanposavjestisurijetki-oni kojiidukroz životuvijeksvjesni.Stigavši do krajapatnjeistresa,oni prolaze krozono štojeneujednačenaravnomjerno;proći krozono štojeout-of-napjevu skladu. 18) Classical Czech 18) Klasická česká
18) Klasickáčeská 18)Klasickáčeská
1326LEKCE161114SUNDAY
FREEONLINEE-Nalandavýzkumapraxi univerzit běh
http: sarvajan.ambedkar.org
KurzProgram1.Kamma-HiriSutta:Svědomí-inClassicalAfrikánština Prosím,činísprávný překladvmateřském jazycea dalších jazycíchvíte,do tohotopřekladuGoogle.Praxea sdílet, aby se stalSottaPannaIE,proudenterera být šťastnýdosáhnoutvěčné blaženostijakokonečnému cíli.
The
Pali Canon - Experimental Journey into Tipitaka Memorization and Mnemonics-Omnidirectional 3D Visualization for Analysis of a Large-scale Corpus: The Tripitaka Koreana”
Please
render correct translation in your mother tongue and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.
The
Pali Canon is the complete scripture collection of the
Theravada school. As such, it is the only set of scriptures
preserved in the language of its composition. It is
called the Tipitaka
or “Three Baskets” because it includes the Vinaya Pitaka or “Basket of Discipline,”
the Sutta Pitaka or “Basket of Discourses,”
and the Abhidhamma Pitaka or “Basket of
Higher Teachings”.
Among a list of the curriculum for memorizing the Tipitaka by heart, it says:
An argument may arise that nowadays, with the Buddha’s
words already inscribed on palm-leaf, folding book, stone slab, ink
print, books and even in CDs, the bearing by heart of his words is
unnecessary. The physical inscription and the mental impression at heart are not the same.
The former is useful only in presence of the user for it might vanish
anytime. There is no benefit whatsoever when the physical inscriptions
cannot be obtained at will.
However, impressions retained at heart of the Buddha’s words
benefit one whenever they are recollected, being helpful at any time.
Such a person is able to walk straight on the path of Dhamma, while
being helpful to his surroundings. Output equals the input concerning the learning process to bring up Tipitakadhara.
When learning by heart the Pâli Texts, one personally “meets” with their possessor the Buddha,
bringing into oneself the infinite Attributes of him. In oneself the
adoration for and conviction in the Buddha grow overwhelmingly, leading
to the missionary inclination by way of prolonging the Buddhist spirit
and teaching the Path. Insight grows in one while learning the Pali
Texts in conjunction with the elaborative Commentaries and
Sub-commentaries. Brimful with the adoration for and appreciation of the
Buddha’s attributes, wisdom and perfections, one is never bound to
deviate from his teachings. With the consciousness at heart about the
benefit to oneself and fellow beings the victorious earner of
“Tipitakadhara, Tipitakakovida” will always be beautifying the world,
carrying the Banner of Victory in Dhamma.
Now, this is a very very tough examination. The attempt is done to
memorize the Tipitaka by heart. As you can imagine, there are not many
who are able to succeed:
In the long (59 years) story of Tipitakadhara Examination the candidates enlisted numbered 7103, the actual participants 5474, partially passed 1662, but only 11 have been awarded the TipitakadharaTipiíakakovida title. Among those outstanding theras 4
have passed away. The departed might now have attained the supreme
bliss, the Deathless, or being reborn in the celestial abodes, they
might be discoursing on Buddha Dhamma there. The remaining 3 Tipitakadharas probably will pass the written, interpretative examinations in near future and obtain the Tipiíakakovida,
thus ending their long and arduous journey of sitting for these
examinations. Again, some of the remaining candidates are indeed bearers
of one main division of Pitakas… One-Pitaka-passed candidates now number up to 114, two-Pitaka-passed 13 and 2½-Piíaka-passed 5.
These numbers are still amazing.
Just last week I had an interesting discussion with a young monk from
Sri Lanka who explained the drawback in recording Dhamma talks. He said
his teacher explained that they had seen people being less attentive
and concentrated when Dhamma talks where recorded – it seemed to be
almost an excuse to postpone the training. From there we went to books,
thinking that a book is something like that, postponing you from
memorizing the instructions of the Buddha. “Maybe that is why”,
reflected the young monk, “the Buddha had his monks memorize his
teachings – so that they would practice them more immediate and
directly”.
Just came across the following passage about the Burmese
Tipitakadhara examination which tests monks for their memorization
abilities:
Thus,
the Tipitakadhara Examination is one of the longest and toughest
examinations in the world. When the first Tipitakadhara Examination was
held, the Venerable Mingun Sayādaw was one of over one hundred monks
invited to observe the proceedings. When the result was a disappointment
with no candidate successful, he resolved to repay the nation’s debt in
search of a hero of the Pariyatti Sāsana. He set about the task
systematically. He took up the Pāli Canon passage by passage, book by
book. He first set out to understand the passage thinking in Myanmar and
in Pāli. He broke the passage into sentences, paragraphs or sections
according to the degree of difficulty. If necessary, he noted the number
of modifications and variations in the selected pieces. He read aloud
each section five times, then closing the book, he repeated what he had
just recited. If he was hesitant or felt he had not mastered the passage
he would open the book and read aloud five more times. If it was
recalled smoothly he would recite it ten times and then pass on to the
next passage. In the evenings when reciting the day’s passages he would
not do it alone but request some other monk to check with the open book.
This ensured that he did not pass over any word, phrase or sentence and
that each declension was correct.
When
two or three books had been mastered he would set aside each evening
two or three periods required for their recall and recitation. The
intention was to go through the finished books simultaneously so that
the mind would be active in all the books at the same time and all
interrelationships would be discerned.
I wasn’t sure whether I would continue learning each Dhammapada
chapter individually (like I did with Chapter 13), but I eventually
decided against it. Simultaneously cycling through all chapters and
adding 3 verses at a time forces me to go over the entire Dhammapada all
the time and strengthen the “story” structure of each Dhammapada
chapter.
Right now I am in the second cycle of adding 3 more verses (so 6
total) for each Dhammapada chapter (except chapter 13 which I finished
completely).
The only benefit I can see with taking them one chapter at a time is
that you have more “finished” blocks you can look back on. Still, it
might be disheartening to see how many chapters are still in front of
you, while with my current method I have the “feeling” I already “have”
the Dhammapada memorized – just 3 verses deep, and all I have to do is
add “the few verses missing” (psychologically speaking).
It is very interesting how these verses grow on you. I wonder if and
what impact this memorization process had on the Burmese masters.
Done. Not with the entire Dhammapada, but the first milestone: to
learn 3 verses of each chapter. That is 26 chapters times 3 = 78
Dhammapada verses (in Pali) in 26 days. Not bad, considering the last
time I memorized something of this size was over 15 years ago.
Today too I would like to share some observations about this whole
process (memorizing Pali). As outlined in my earlier posts, I created
stories (strings of associations) which formed around the meaning of the
Dhammapada verses as well as peg words which help me to identify the
exact verse number and order of verses within chapters.
The following are “my” 26 short stories which evolved through trying
to pull peg words and meaning of the verses into extra-ordinary, funny,
interesting “tales”:
1.) does not have one…(sorry, I am sooo used to the first 3
verses…this will get a story eventually, when it gets more complicated.)
2.) a cow kneeing feeding on a pasture and meditating
3.) observing little mummies walking up a mountain with a volcanic lake
4.) a rower in a river of flowers
5.) a foolish thief stuck on a skyscraper
6.) a wise FBI detective caught in an underground prison
7.) a holy cow driving a bus
8.) a poisonous ivy’s fruits being stolen by Mike Tyson
9.) a deadly bee attacking a hot dog
10.) a sprint over living logs floating on the Danube
11.) diving into the dark ocean where a sunken village crumbles
12.) a small forsaken island with survivors fighting against a flower
13.) a river dam who decides to go on a hike after having a deja vu
14.) a pool of tar with the Buddha reaching out to pull people to the shore
15.) a happy dog whose tail looks like a cigar and who was rescued from lots of angry dogs
16.) a newsboy throwing dishes into people’s (which look like little nuts) drive ways
17.) the same angry bee digging a whole which almost makes a coach, pulled by a baby, break
18.) a dove, pale and yellow, which is close to death and decides to make its PhD but dies in a desert in New Mexico
19.) a very very wise talking bath tub
20.) a money seeking dog on the right path
21.) a net of nerves on which gigantic tarantulas chase Sindbad
22.) a nun giving a massage and a monk wearing the robes like a mask
23.) an elephant in a mensa following a naga serpent and walking over giant mint leaves
24.) emperor Nero travelling through time and hugging a creeper with leaves made of jam jars
25.) a bhikkhu sitting on a board of nails (meditating) while someone tries to disturb him with a lit matches
26.) a seemingly conceited brahmin who tries to cross over a stream quickly but loses against two friends in a moving truck
This will make it hard for anyone to forget. The necessity of having
to find associations between peg words (dove = 18) and the verse number
(animal = 235) and the topic (Mala = taint) and the verse itself (in
this case being close to death) lead to some VERY funny VERY creative
stories.
After about a week I realized that Mr Lorayne was absolutely right in
his book when I emphasized again and again that you have to visually
SEE your association – even if it is just for a brief moment. More than
once I was stuck and not able to repeat a particular line because I had
not created any visual imaging for that particular line. Now I have to
clarify: I did NOT create a visual image for each verse line in every
verse. Some of the verses went into memory like butter, they stuck right
away, they were very very easy to recollect, even after long time, but
others I had a really hard time with. Those which were hard, I realized I
needed to identify the crucial words, the key words, which would help
me pull the remainder of a line or phrase into memory – and then I would
create a picture around those key concepts/words in my mind.
This really helped. One of the problems I saw was that when a line
was very abstract I tried to dismiss it and “hope” that the memory of
the visual for the line before or after would do the trick and help me
later recall that particular verse line. Sometimes that actually does
work in many cases it did not. The solution to this problem was easy: I
had to do the “word substitution” trick and find a similar sounding more
visual idea in another language I was familiar with and turn that into
the theme for the particular verse. To give you an example: In
Dhammapada verse Mummel (335) the first line has the Pali word “jammi”
which I was not used to and which was hard to recall. So I would turn
that into “jam” and imagine Nero (chapter 24 = Tanha, or Craving) as
part monkey (from the first verse in this chapter) who cuddles (German:
mummel) with a creeper on which jars of jam grow (jammi). As you can
see, this visual is LOADED with meaning. Now it is not so much a problem
of not forgetting this weird story – but rather a question of decoding
it properly!
In most cases I tried to transform or direct my association according
to the general idea behind the verse. The verse ideas therefore were
like the script into which I had to creatively force the peg words
through means of associations and substitute words.
One word regarding the amount of repetitions. Overall I maybe
repeated each of these 98 verses 5-10 times. Not at the same time but
within the last 3 weeks. The power of these visual images allows for a
much more relaxed approach to repetition cycles. In fact when learning a
verse one evening sometimes a whole day would pass before I was able to
repeat the same verse again and was always surprised with how less of
an effort it was able to recall the correct verse. At that point it adds
to your confidence and the next repetition can take place after an even
greater interval. It is clear that if you casually bring these stories
to your mind eventually the whole picture/visual gets clearer (that is
something else I found very important to work on: trying to make the
visual story more and more crisp through each repetition) and will
become part of long term memory.
It is a strangely positive feeling to see the mind WANTING to learn
yet another verse after already loading it up with 3 verses within a
short period of time and having almost no difficulty in going up and
down, word by word, over the text thus committed to memory.
Even more important and interesting are of course the results these
verses have on your Dhamma life. I found them to be like a voice of the
Buddha talking to me. For instance the other day I left a place were I
listened to two people talk – in a very unrestrained way – and sometimes
something which is meant in a funny way can hurt other people. Driving
back home the Bhikkhu Vagga verse shot into my memory, all by itself –
“kayena samvaro sadhu, sadhu vacaya samvaro” and I felt a much deeper
appreciation for the meaning and relevance of what these words had to
say. It was also interesting to note once again, as mentioned in the
last post, to see how the stream of sankharas started to change my
perception on certain things trough the re-evaluation in the light of
the Buddha’s words of wisdom. Here another one: yo ce gatha satam bhase,
anatthapadasamhita – eka gathapadam seyyo, yam sutva upasammati – the
word upasammati expresses a beautiful idea: that the ultimate purpose of
words should be the end of words – the silence of the mind! what a
contrast to the gossipy internet-faring mind ;-)
Enough for today. If someone likes to get a detailed explanation of
how the above 26 short stories encode Dhammapada verses I am happy to
share. Don’t worry if all of this makes absolutely no sense to you ;-)
Today marks the end of nearly 2 weeks of memorization efforts with
the Dhammapada using mnemonic principles to speed up the process of
memorization and to make sure that I would not forget what I learned.
After I had finished learning the names of the chapters of the
Dhammapada by heart and after finishing the first verse of each chapter
last week, I had to think how to continue mapping out the Dhammapada
“mentally”.
I decided to continue with the “top down” approach and started
learning two more verses in each chapter. This way, so my reflection, I
would be able to work on all chapters in parallel. This would give me
the feeling that I was quickly progressing on the entire Dhammapada –
rather than feeling “stuck” in the very beginning.
Right at this moment, today, I finished the 2nd and 3rd verse of
chapter 17, Kodha-vagga. That means of chapters 1-17 I now know 3 verses
by heart and of the remaining 9 chapters one verse each.
Over the past few days as this little self-study took on shape, I was
wondering quite often how this engaged activity of learning Pali verses
by heart would affect me and my meditation practice. I was sure it
would, but I was wondering how and if I’d notice it at all.
Then, one day, I suddenly saw at least one side effect: In the
morning I overheard a conversation and later that day my mind came back
to it. While thinking about it a Dhammapada verse manifested itself in
my mind – obviously pulled in through the association of what had been
the subject of my investigation and the meaning which the verse
captured. It was interesting to see, how the observation about something
very mundane turned into a deeper reflection after my mind connected
both the experience with the word of the Buddha. It became clear to me,
that if this would happen more often and quite naturally, the
interpretation of certain experience must change over time. I guess
there is nothing mysterious about this observation, in fact we do that
everyday – however in a more uncontrolled fashion impacted by greed,
hatred and delusion.
To give you a practical example: In a discussion the question came up
how to respond to a person who had gone behind the back of his team
members and broke a promise he had given before. Immediately the
following Dhammapada verse sprang to my mind and was showing a possible
way of action which seemed very enlightened:
Akodhena jine kodham, asadhum sadhuna jine
Jine kaddariyam danena, saccenalikavadinam
Dhp 223
Through non-anger defeat the angry one, through goodness defeat the bad;
Defeat the miser through giving and the liar through speaking the truth.
To show you how the linking of a story continues to work excellent in
my efforts to learn the Dhammapada by heart based on mnemonic
principles, I would like to continue my “picture story” of the Puppha or
Flower chapter (No. 4) in the Dhammapada.
You will probably NOT understand why the following makes such an
amazing difference if you never experienced linking associations
consciously or never employed a peg system to memorize number. Anyhow,
here is the puppha vagga story which helps me remember the 3 beginning
verses (so far) of the puppha vagga:
The puppha vagga is chapter number four in the Dhammapada, because four in the Major System (which unambiguously maps Phonemes against numbers) stands for “Ra”
(a peg word with just one sound in it, namely “r” and thus can only
refer to one number and that is 4) – and in my mind I imagine the
Egyptian sun god Ra to walk through a field of flowers in which only his
head his visible.
Now, out of that first picture I imagine that there is a rower (verse no. 44) in a boat traveling on that ocean of flowers.
Ko imam pathavim vicessati, yamalokanca imam sadevakam
Ko dhammapadam sudesitam, kusalo pupphamiva pacessati.
In my mind my mental “camera” then moves to the “shore” of this “river of flowers” where I see someone standing on the rail (verse no. 45) who listened to what the guy in the boat just said and replies:
Finally, my “mental camera” moves back to the person in the boat, but now I see a little roach
(verse no. 46) standing in front of the boat singing the following
lines (In order to not forget any of the lines of this verse which is a
bit harder for me to remember, I mapped each line of the verse into the
story – sometimes I do that, sometimes I don’t. But so far I found that I
HAVE to do this, if I come across a verse which not readily stays in
memory. It is paramount to not losing the context and flow and having
something to connect my associations):
So the roach starts to sing:
Phenupamam kayam imam viditva
“(Having seen this body as a lump of foam” – at which point the roach points to a lump of foam in the river.
Maricidhammam abhisambudhano
“Having awoken to the fact that (it) is of the nature of a mirage” –
at which point in the song I see the roach flicker as if it itself is
just a mirage
Chetvana marassa papupphakani
“Having broken Maras poisenous arrows” – here I see the roach
fighting arrows off which are shot at him from all sides with his tiny
sword.
Adassanam maccurajassa gaccha
“May walk unseen by the king of death” – and finally the little roach walks over the water and suddenly disappears.
You can understand, that if someone would ask you, “do you know Dhammapada verse 46″ – that it would make you smile ;-) before you even give the answer, which I am sure, would be correct.
And if, for instance, you ask me what the verse 78 in the Dhammapada
would be I first map the number back to a work and arrive at cave
and thus immediately know the association of the cave with a person who
is hiding behind paper-boards (Pappe) and someone tells him not to hide
behind the small boards but rather the large ones which triggers my
memory of the following Dhammapada verse:
Na bhaje papake mitte
Na bhaje purisadhame
Bhajetha mitte kalyane
Bhajetha purisuttame
One might think that this is complicated, but in fact, it is an
amazingly simple trick to remember ad-hoc a verse deep in the middle of a
book while at the same time being able to retrieve the verse number
through an unambiguous visual/mental encoding schemata where the picture
of a cave can only stand for the number 78.
After the initial testing of Pali, Mnemonics and Harry Lorayne’s
tips I waited one full week to see how long those stories would stay in
my long term memory and how often I would have to recall them in order
to make them easily accessible. Mnemonic techniques were working their
magic and even though my habits from pure rote learning made me “feel”
like I had to recall the learned subject over and over again, I was
always amazed how perfectly the story sat in my memory and how easy it
was to access the lists.
During that week I did some research on my next object for
memorization. First I was undecided between the Parayana vagga of the
Sutta Nipata and the Dhammapada. Obviously the Dhammapada was quite a
big undertaking (423 verses) but of course I had my hopes up that my
teenage memorization of it would help me and make it easier to “refresh”
and then better organize it using the nearly learned tools of
memorization.
The Parayana vagga is another long term friend of mine, a chapter
capturing some of the most in-depth ideas of Buddhist philosophy and
meditation and I had tried earlier, 10 years ago, to learn some of it by
heart, but never made it beyond the 4th or 5th sutta (of 16).
I finally decided to go for the Dhammapada. I was curious to see if
it was true what many memory “acrobats” said that “you never forget you
just can’t find it” and I also decided to test this whole mnemonics
meets Tipitaka idea on an actual book of the Tipitaka. It was curious to
me whether another top to bottom approach would work in first mapping
out the book structure and then filling it with life.
So the first thing I had to do was to learn the 26 books of the
Dhammapada by heart. Now this did not seem to be such a big jump
anymore, based on my previous experience with the books of the Tipitaka,
but I faced one problem, which I had to solve, because it would even
get bigger the further I came: direct access ;-)
Let’s say someone would ask me to chant the 16th chapter of the
Dhammapada…how would I know which one was the 16th? Would I want to
count the chapter names, walking through a simple associated list of
visuals? Or, let’s say I would remember a verse in a given situation,
and wanted to share it with others or just lookup translations myself,
how would I know how to locate that particular passage?
It was clear that my next endeavor needed the application of the
Major system or a similar peg system which I had just started to use
based on Harry Lorayne’s instructions.
So I started to learn the chapter names of the Dhammapada by heart
identifying each chapter (for instance toes (10) with Danda and nail(25)
with Bhikkhu) when I realized that the number pegs were going to be
needed in many other books/contexts (if I were to continue this project
of mine) and so I needed something else to make these pegs and their
names relate to the Dhammapada. For that purpose (quite naturally) I
lined up the chapter names on a hiking path which I knew very well and
added a touch of the loci system to make these particular items belong
to the visual representation of the Dhammapada which I was about to fill
with details.
Following the top-bottom approach I started with the first verse in
each of the 26 chapters. My encoding seemed to be a challenging task:
At the point in the path where I would identify the chapter of the Dhammapada with a peg and an association
I took a sideturn and imagined the peg for the verse-number becoming
part of the overall chapter heading and turning into the first eposide
of the initial verse in each chapter.
Let me give you an example at this point to make it sound less theoretical:
The number 4 in the Major system is represented by the letter “r” (think: four). My peg for this letter is the word “Ra” – and I visualize the Egyptian sun god.
Now the fourth chapter in the Dhammapada is the “puppha” or flower chapter (my luck, I don’t have to look this up anymore ;-)
So in my mind I visualized the Egyptian sun god walking through a
field of flowers, where only his head sticks out of this ocean of
flowers.
The verse number of the initial verse in this “Flower chapter” is 44.
A 44 is represented by the letters (rr) and the peg word according to
Lorayne’s list in his “The Memory Book” is “rower” (r-owe-r). You need
to really understand the idea behind the Major System in order to
realize why that is such a cool system and makes it extremely easy to
remember numbers.
What I had to do next was to somehow visualize a “rower” and
“flowers”. This I did, in that I “saw” the rower in his boat row on top
of the ocean of flowers as if he was on water.
Now came the final and tricky part. The four line verse itself. The verse goes like this:
As you may have guessed, this too came from memory. What was to be
done? I imagined how the rower would look left and right towards the
“banks” of the flower-river wondering about the meaning of the verse.
Here at this point I saw how it helped that I had learned the verses 15
years ago – it was very easy to memorize them, they felt extremely
familiar. The most important fact was that I needed triggers to find the
key words to the verses encoded in my story – something which I
initially did not realize as much as later on.
Within 3 hours I was able to fill the grid of 23 beginning verses of
each chapter (out of 26 chapters) and finished that day with amazed at
how interesting it was to learn the Dhammapada this way. It seemed
almost effortlessly compared to the pains of rote memorization and I
caught myself wondering quite often that it was impossible to still
remember so many verses after just “loading them up” in such a short
time, but still, the little stories which kept the verses tight closely
to the topic of the chapter and tagged by the verse number pegs brought
back all of them. The next day I finished the full list of 26 verses –
the first one of each chapter – and I knew for the next weekend I was
ready to try something more challenging.
Fired up by the ability to recall the list of the seven Abhidhamma
books backwards and forwards using the little mnemonic pocket trick of
creating a linked association list, I decided to devote my intention
that same evening towards the last challenge (or so I thought) –
memorizing all the books in the Khuddaka Nikaya (Smaller Collection of
the Sutta Pitaka) and memorize them in order.
For I could (with enough time) probably had listed most of the books
in the Khuddaka Nikaya (as the Sutta Pitaka was always my main area of
interest) it still was intriguing to see if I was able to build an
extended list of strange Pali names into an unforgettable association.
You might guess the answer – of course it is. Here is what I came up
with:
It all starts out with a small (Khuddaka, for Khuddakapatha the first book) really microscopic book which I can identify as a Dhammapada using a magnifier. That Dhammapada has a mouth and can talk and it shouts (Udana, actually means proclaim): “This is what the Buddha has said (Iti vutta, for Itivuttaka)” and it points to the Sutta-Nipata. Right at that moment, flying (Vimanavatthu) on two open books arrive hungry ghosts (Petavatthu). In the distance encircling me I see a semi circle of the most noble Arahants sitting and chanting (Thera- and Therigatha) while behind them in space (and time) even less known Theras and Theris (Thera/Theri-Apadana) are sitting. I try to look even further back in time and see the former Buddhas (Buddhavamsa) and their examplary behavior (Cariyapitaka) and further down the timeline I see the Jatakas.
Then, the “mental camera” returns to the topic of the Sutta-Nipata
which was just “proclaimed” by the tiny Dhammapada and I see two
elephants, a large and a baby one (Mahaniddesa and Culaniddesa) carrying the meaning (niddesa) of the Suttanipata side by side towards a crossroads (Patisambhiddamagga). There they are being led (Nettipakarana) by a little walking basket (Petakopadesa) towards the goal of their journey, the Milindapanha).
You can imagine that the above story lives from the fact that Pali
words and meaning do make sense to me and so become natural part of the
story telling or settings. However, later I found that it helped
tremendously when I was able to find a substitute word (similar
sounding) to the Pali and capture the substitutes meaning making it part
of the (Pali) story I try to remember. More on that next.
So I looked at the books in the Abhidhamma and thought – wow, how
can I possibly create a story out of these names. I knew that if I was
going to use more mnemonics for a larger part of my efforts in
memorizing parts of the Tipitaka, that this would be the first real
world test: Can these mnemonic tools actually work on something like a
“foreign language” (my efforts where directed in learning the Tipitaka
in Pali) and secondly on something so different than from what the
mnemonic tools seemed to be used for.
Here is the list and it took me about 20 minutes this time to come up with a story:
Dhammasangani,
Vibhanga,
Dhatukatha,
Puggalapannyatti,
Kathavatthu,
Yamaka,
Patthana.
I am pretty sure you know by now that these 7 names came from my
memory. I did not have to look them up. They are burned into my head –
all just because of the silly story I connected them with and as long as
I don’t forget that story, I won’t forget those seven names. Here is
the story (and if, for whatever exciting reason, you ever want to learn
them by heart, you probably have to come up with your own story, which
might come more natural to you).
So what I imagined was several books with heads, arms and heads,
sitting around a table playing cards. Now “sangani” in Pali can mean
“count together” and I imagined that one of these venerable card-playing
Abhidhamma books was “counting the Dhamma coins” together, amassing
them in one big heap in the middle of the table. Then another talking
book, the Vibhanga started dividing (vibhanga in Pali) the heap of money
into three equal amounts. Suddenly the Dhatukatha book, one of the
players shouted “let’s do something (here I use German where “Da-tu”
reminded me of “there do” something) with the money. So the books hand
the money over to one of the players who is also a book but has dozens
of heads sticking out of it. That is the puggala-pannyatti (puggala
means person and I think of all the persons that book represents with
its multiple heads). The puggala-pannyatti takes the Dhamma chips and
starts walking towards the Kathavatthu with whom it wants to start a
conversation (katha in Pali) what to best do with the money when all of a
sudden the God of shadows (Yama) shows up hovering about him and
scolding him about playing cards. Yama (reminds me of the Yamaka) points
to the ground and the poor Puggala-Pannyatti realizes that it only
stands (Patthana) on a small remaining piece of rock while the earth
around it is crumbling and falling into Lava – it does not look good for
the gamblers… :-)
This story fulfilled several mnemonic criteria which helped me make
it unforgettable: I use unlikely events, unlikely weird objects and
strange situations but still manage to weave them into a story. If you
think that there is too much pathos and too many cartoonish elements in
it – you are right. That is exactly what makes it work. At that point I
discovered another interesting fact: It was actually quite easy to come
up with weird associations because I was able to use multiple languages
and Western-Eastern (sometimes contradicting) symbols and tie them into a
story. That weird combination challenged my visualization and interest
and made it even more likely to remember the list.
Eventually it dawned on me that what I needed to do first was to
get a proper structure of the terrain into my mind. Something like a
map, a “mind-map” of the Tipitaka. The idea was not to start in the
first book, first sentence (like a bottom up approach) but to start out
with the structure of the Tipitaka, the sceleton. Then, from that point
onwards I would “flesh out” the different books, chapters,
verses/passages I would want to keep in memory and build a “tree of
knowledge”.
So one weekend I decided to start very simple and just learn the book names of the Tipitaka by heart.
Now, a short glance at any content listing of the Tipitaka will tell
you that this is not a too hard thing todo, especially if you just read
“The Memory Book” and had lots of training in linking items.
Now the linking of items works in such a way that you try to connect
the things you want to learn (in this case “names of books”) and weave
them into funny mental stories. Now these stories will be different for
each person as things which help me remember for instance the
“Parajikavagga” of the Vinaya will mean nothing to you. Still, let me
show you how I started and you will get the idea:
One might say, this is such an easy list, I don’t need any fancy
technique to learn them. That is true. For this list, but then again,
how can you make sure that in 40 years from now your chances of
remembering this list are as high as possible? The trick that Mnemonics
teaches you let me to create a funny little story in my mind – and the
importing thing is to really really visualize each item (even if just
for a second) in such a way that they remind you of the item.
So I started with “Parajika” and turned that (after 10 minutes of
thinking what this could be pictured as) into an “Indian king who sat on
a throne always saying pa-pa-pa” (stuttering raja) – which of course
reminds me then of “Pa-raj-(ika)”. Suddenly a “pa-cheetah” (Pacittiya)
jumps from behind a curtain towards the king. The king sees the cheetah
and jumps out of a window where he lands on a huge elephant (maha,
meaning big in Pali) floating in the air next to a liliput elephant
(cula). Both of them are surrounded (encircled) by a band of golden
light (pari-vara, can mean circumference).
And that’s it. It’s a silly funny little story but captures all the 5 books for the Vinaya (for me).
Then I thought. Well, that was easy, I can sure do the same with the
Abhidhamma. Even though I had a pretty good knowledge of the makeup of
the Sutta and roughly of the Vinaya I always struggled with the
Abhidhamma books. This was going to be the first real challenge.
You are absentminded when your mind is absent; when you perform
actions unconsciously, without thinking…we see with our eyes, but we
observe with our minds. If your mind is “absent” when performing an
action, there can be no observation; more important, there can be no
Original Awareness…The solution to the problem of absentmindedness is
both simple and obvious: All you have to do is to be sure to think of
what you are doing during the moment in which you are doing it…There’s
only one way, and that is by using association. Since association forces
Original Awareness-and since being Originally Aware is the same as
having something register in your mind in the first place, at the moment
it occurs-then forming an instant association must solve the problem of
absentmindedness.
“The Memory Book”
Chances are that if you are an ardent reader of the Sutta Pitaka the
thought of learning the word of the Buddha by heart comes quite
natural. For centuries Buddhist lay people and monks transferred the
knowledge and word of the Awakened One and his teaching through space
and time by no other means than their memory.
The other day I was listening to a series of Dhamma talks, at a
retreat event, and this very inspiring young bhikkhu, whose modesty
prevents me from even mentioning is name, mentioned the following idea a
couple of times: “What are we, if not a collection of our memories.”
(He did not mean this in the more philosophical sense, but rather
worldly context) and he finished “how much would our lives change, if
our perceptions, triggered by memories of the words of the Awakened One
change, would be different ones…filled with more enlightened thoughts”.
This particular monk’s tradition put a lot of effort in making
contemplation on the word of the Buddha a subject for their meditation
and made me look back at my beginning years as a Buddhist.
For when I was a young teenager, first getting in touch with the
magic word of the Buddha, I was so fascinated by it (including the
stories of those Arahants who all did know the Dhamma by heart – not
just in realization but also verbatim from the lips of the Buddha) that I
undertook the strange project to memorize the Dhammapada by heart. I
was 16 when I started, with nothing more equipped than Ven.
Nyanatiloka’s translation and my simple rote memorization efforts.
In fact it was Kurt Schmidt’s Pali primer, who first got me into
learning Pali by heart. In his small booklet,which was my first
introduction to Pali, right from the start, he encourages the student to
consolidate his miniscule Pali knowledge in each chapter by memorizing a
few stanzas. From there I went on learning the 3 famous suttas, many
months later and under lots of effort, because they simply were chanted
worldwide in all Theravada circles and I thought it would be “nice” to
know at least those texts by heart – if the monk was able to chant them
by heart, why not me?
And then, a year later, it was the Dhammapada which I entered into.
It was a slow, ardous task. Every morning, I would learn a verse, repeat
it. Look it up. Repeat it, look it up, repeat it, look it up – over and
over again. Probably for half an hour before going to school. Then the
next day, I would check if I still remembered the last one, and if,
would move to the next. At the end repeating both… When I felt that a
verse was stuck in memory, I skipped repeating it.
That way, in the most ordinary and innocent school-poem-memorization
way, I proceeded over the length of 1.5 years and made it up to the 23rd
(of 26 chapters). But even then wholes had formed in my memory of the
Dhammapada and it seemed like sisyphos work to be able to keep all of it
accessible and alive.
This was years before the internet become mainstream, and so Tony
Buzan – memorization tricks and mnemonics were unknown unknowns to me.
(I think, when it came to memorizing, it did not even occur to me that
there might be better ways of doing it than, well, memorizing).
This was over 15 years ago.
When the monk’s Dhamma talk inspired me to look back into the
possible benefits of learning some of the teachings of the Buddha
verbatim I thought of it as an interesting self-experiment. It was
intriguing to find out how the exercise of learning and carrying the
Buddha’s word as an act of meditative attention would benefit me. But I
knew – this time – I was going to go about it in a more scientific
manner.
During the years I had read some of Tony Buzan’s books and at
University got familiar with the various systems of association, link
building etc. But for whatever reason, it never really hit me and became
part of my habits. Something which I regretted – very much like the
fact that of the Dhammapada memorization efforts only 2-4 verses were
left in my memory. Or so I thought.
The first thing an internet user in the year 2011 does if he wants to
venture into a new area of learning is of course to google the subject
untiringly. That’s what I did. For about a week I was skimming online
websites about Tony Buzan (that’s where I started out) and various
systems for memorization – I knew their theory, but they did not mean
anything to me at that time other than academic theories – only used by
weird people in weird public memorization appearances.
Then I came across Josh Foers book “Moonwalking with Einstein”. I
knew it was not a book on the art of mnemonics, which I was actually
looking for, as I still had no clue has how to connect mnemonics of the
21st century with the task of memorizing the Tipitaka – but that was
actually what I intended to do – or at least attempt.
Josh’s book was a great motivational source. In a very accessible way
he showcases his own personal journey into mnemonic techniques and
during the process describes the subcultur of mnemonics as a sport of
competition. Among the many interesting people and experiences he
relates there was the one I kept coming back: A Chinese Dr who had
memorized the entire Oxford English dictionary, some 50,000 words. In an
online video on youtube he explains how he did it. And that really
helped me in my pursuit of finding a way to “handle” the Tipitaka or, on
a smaller scale, at least the memorization of a page, a chapter or a
book in verbatim.
Because, the unfortunate fact remained that even while I was
devouring Josh’s book, the online google search for learning books
verbatim where very limited. In fact most resources deal with the Quran,
which is learnt just by rote repetition and a few Christian pages which
don’t do much differently – sometimes provide an additional repetition
plan a la flashcards.
But I was looking for something else.
It dawned on me, that the first thing I had to do, was to update my
knowledge on the basic memorization techniques as described by Josh and
as I had studied long time ago from Buzan, but which were long forgotten
– well, I knew them, but then again, I wanted some kind of proper
guidance in refreshing my knowledge about them.
So I went to Amazon and looked at the reviews and ordered the book
“The memory book” from Harry Lorayne and Jerry Lucas. Now, this book
looked very old (in fact it was from the 80s) but the cover mentioned
that over 2 Mio copies were in print (in the newest edition). I can
believe that now. There is something about it which taught me more on
memorization than all the Tony Buzan books together which I ever read –
and that might not actually be Buzan’s fault but my own inadequacy in
“getting it” in those days or from him.
After the first few chapters in which Harry Lorayne explains the
basic principles of making things memorable and linking items together I
was astonished (once again) how good this mnemonic stuff worked and
disappointed at myself not having found this the day I was born.
Still 2 weeks passed, while I was studying “The memory book” while I
was thinking and thinking how to best apply such a system to the
verbatim memorization of longer passages, especially with the intention
to recall them at will. More in my next post.
Omnidirectional 3D Visualization for the Analysis of Large-scale Textual Corpora: Tripitaka Koreana
Dr
Sarah Kenderdine ALiVE, City University Hong Kong SAR, China
skenderd@cityu.edu.hk Prof Lew Lancaster ECAI, Berkeley University San
Francisco buddhst@berkeley.edu Howie Lan ECAI, Berkeley University San
Francisco howielan@ socrates.berkeley.edu Tobias Gremmler City
University Hong Kong SAR, China gremmler@ syncon-d.com
Abstract —
This
paper presents the research and development of a new omnispatial
visualization framework for the collaborative interrogation of the
world’s largest textual canon, using the worlds’ first panoramic
stereoscopic visualization environment - the Advanced Visualization and
Interaction Environment (AVIE). The work is being undertaken at a new
research facility, The Applied Laboratory for Interactive Visualization
and Embodiment (ALiVE), City University of Hong Kong. The dataset used
is the Chinese Buddhist Canon, Koryo version (Tripitaka Koreana) in
classical Chinese, the largest single corpus with 52 million glyphs
carved on 83,000 printing blocks in 13th century Korea. The digitized
version of this Canon (a project led by Berkeley University) contains
metadata that links to geospatial positions, contextual images of
locations referenced in the text, and to the original rubbings of the
wooden blocks. Each character has been abstracted to a ‘blue dot’ to
enable rapid search and pattern visualization. Omnispatial refers to the
ability to distribute this data in 360-degrees around the user where
the virtually presented visual space is in three dimensions (3D). The
project’s omnidirectional interactive techniques for corpora
representation and interrogation offer a unique framework for enhanced
cognition and perception in the analysis of this dataset. Keywords-digital humanities; immersive visualization; visual analytics; computational linguistics
I.
INTRODUCTION
Research
into new modalities of visualizing data is essential for a world
producing and consuming digital data (which is predominantly textual
data) at unprecedented scales [22, 37]. Computational linguistics is
providing many of the analytics tools required for the mining of digital
texts (e.g. [43, 44]). The first international workshop for intelligent
interface to text visualization recently took place in Hong Kong, 2010
[32] . In the last five years, the visual analytics field has
grown exponentially and its core challenges for the upcoming five years
are clearly articulated [20, 40, 45]. It has been recognized that
existing techniques for interaction design in visual analytics rely upon
visual metaphors developed more than a decade ago [24] such as dynamic
graphs, charts, maps, and plots. Moreover, interactive, immersive and
collaborative techniques to explore large-scale datasets lack adequate
experimental development essential to the construction of knowledge in
analytic discourse [40]. Recent visualization research is constrained to
2D desktop screens and the ensuing interactions of “clicking”,
“dragging” and “rotating” [32, 43]. Furthermore, the number of pixels
available to the user is a critical limiting factor in the human
cognition of data visualizations [22], resulting in the recent
development of gigapixel displays (e.g. Powerwall, StarCave, see [7]).
The project described in this paper,
Blue Dots AVIE
,
exploits the opportunities offered by immersive 3D techniques to
enhance collaborative cognitive exploration and interrogation of high
dimensional datasets within the domain of the digital humanities [18].
The research takes core challenges of visualizing this large-scale
humanities data inside a unique 360-degree 3D interactive virtual
environment - AVIE [1] to provide powerful modalities for an omnispatial
exploration responding to the need for embodied interaction,
knowledge-based interfaces, collaboration, cognition and perception
[40]. The research is taking place at a new facility, Applied Laboratory
for Interactive Visualization and Embodiment (ALiVE) located at the
Hong Kong Science Park [4].
A.
Visual analytics
This
research project responds to core challenges and potentials identified
in Visual Analytics [24, 48]. Visual analytics is a rapidly expanding
field applied to business intelligence, market analysis, strategic
controlling, security and risk management, health care and
biotechnology, automotive industry, environmental and climate research,
as well as other disciplines of natural, social, and economic sciences
(see [9, 11, 24, 48]). Websites such asVisual Complexity [70],
and Flowing Data [12], and mainstream projects such as Many Eyes [36],
GapMinder [13] and, Wordle [50] attest to the increasing interest in
information visualization by multiple disciplines.
B.
Corpora visualization
Most
previous work in text visualization focused on one of two areas,
visualizing repetitions, and visualizing collocations. The former shows
how frequently, and where, particular words are repeated, and the
latter describes the characteristics of the linguistic “neighborhood” in
which these words occur. Word clouds are a popular visualization
technique whereby words are shown in font sizes corresponding to their
frequencies in the document. It can also show changes in frequencies of
words through time [17] and in different organizations [6], and emotions
in different geographical locations [15].
The significance of a
word also lies in the locations at which it occurs. Tools such
asTextArc [39], Blue Dots [28 - 31] and Arc Diagrams [48] visualize
these “word clusters” but are constrained by the small window size of a
desktop monitor. In a concordance or “keyword-in-context” search, the
user supplies one or more query words, and the search engine returns a
list of sentence segments in which those words occur. IBM’s Many Eyes
displays the context with suffix trees, thereby visualizing the most
frequent n-grams following a particular word [49]. In the digital
humanities, words and text strings is the typical mode of representation
of mass corpora. However new modes of lexical visualization are
emerging such as Visnomad [46], a dynamic visualization tool for
comparing one text with another, and the Visualization of the Bible
(Figure 2) by Chris Harrison where each of the 63,779 cross references
found in the Bible are depicted by a single arc whose color corresponds
to the distance between the two chapters [16].
Figure 1. Visualizing the Bible, Chris Harrison ().
C.
Gesture
based computing The future for Visual Analytics is closely related to
HCI and its development is related to gesture based computing for data
retrieval [21]. Microsoft’s Project Natal [42] and Pranav Mistry (MIT)
Six Sense [41] are examples of increasing use of intuitive devices that promote kinesthetic embodied relationships with data.
D.
High
definition immersive visualization Visualization systems for
large-scale data sets are increasingly focused on effectively
representing their many levels of complexity. This includes gigapixel
tiled displays such as HIPerSpace at Calit2 [19]
(Figure 1)
and,
next generation immersive virtual reality systems such as StarCAVE (UC
San Diego) [7] and Allosphere (UC Santa Barabara) [2]. In the
humanities, Cultural Analytics uses computer-based techniques for
quantitative analysis and interactive visualization employed in
sciences, to analyze massive multi-modal cultural data sets on
gigapixels screens [35].
Figure 2. Using a unique 287 megapixel HIPerSpace at Calit2 (San Diego) for Manga research.
E.
Advanced Visualization and Interaction Environment
The
Advanced Visualization and Interaction Environment (AVIE [1]) is the
UNSW iCinema Research Centre’s landmark 360-degree stereoscopic
interactive visualization environment spaces. [38] An updated
active-stereo projection system together with camera tracking is
installed at ALiVE and forms part of the core infrastructure for the
Lab. The base configuration is a cylindrical projection screen 4 meters
high and 10 meters in diameter, a 12-channel stereoscopic projection
system and a 14.2 surround sound audio system
(Figure 3).
AVIE’s
immersive mixed reality capability articulates an embodied interactive
relationship between the viewers and the projected information spaces.
This system is used for the corpora visualization being undertaken at
ALiVE. In 2010, the social network visualizations of the Gaoseng Zhuan
Corpus (biographies) [8] were integrated into the AVIE system as a
prototype [26]. On the web, the social networks are displayed as spring
loaded nodal points (JavaScript applet; Figure 4). However for immersive
architectures such as AVIE, there is no intuitive way to visualizing
such social network as a 2D relationship graph in the virtual 3D space
provided by the architecture itself. Therefore this project proposed an
effective mapping that projects the 2D relationship graph in to 3D
virtual space and provide an immersive visualization and interaction
system  
Blue Dots
AVIE builds upon the Blue Dots visualization metaphor developed for the
interrogation of the Buddhist Canon in which each character is
represented as a blue dot [28 - 31]. This version of the Buddhist Cannon
is inscribed as UNESCO World Heritage enshrined in Haeinsa, Korea. The
166,000 pages of rubbings from the wooden printing blocks constitute
the oldest complete set of the corpus in print format (Figures 6 &
7). Divided into 1,514 individual texts the version has a complexity
that is challenging since the texts represent translations from Indic
languages into Chinese over a 1000-year period (2nd-11th centuries).
This is the world’s largest single corpus containing over 50 million
glyphs and it was digitized and encoded by Prof Lew Lancaster and his
team in a project that started in the 70s.
A.
Summary of content
1.504 texts
160.465 pages
52.000.000 glyphs
1 text includes 107 pages (34674 glyphs)
1 page includes 324 glyphs arranged in 23 rows and 14 columns B.
Contextual information
1.504 colophons with titles, translators, dates, places, and other information.
202 people names (translators, authors, compilers)
Cultural Data Sculpting: Omni-spatial Visualization for Large Scale Heterogeneous Datasets
Sarah Kenderdine, Applied Laboratory of Interactive
Visualization and Embodiment, CityU Hong Kong, Special Projects, Museum
Victoria, Australia; and Tim Hart, Information, Multimedia and
Technology, Museum Victoria, Australia
Abstract
The rapid growth in participant culture
(embodied by Web 2.0) has seen creative production overtake data access
as the primary motive for interaction with museum databases and online
collections. The meaning of diverse bodies of data is increasingly
expressed through the user’s creative exploration and re-application of
data, rather than through the simple access to information, and presents
the museum with theoretical, experimental and technological challenges.
In addition, the opportunities offered by interactive 3D technologies
in combination with visual analytics for enhanced cognitive exploration
and interrogation of rich multimedia data still need to be realized
within the domain of the digital humanities.
This paper presents four research projects currently underway to develop new omni-spatial visualization strategies.
Keywords: 3D, immersive, information visualization, interactive narrative, museum collection, archaeology, corpora,
1. Introduction
This paper presents four research projects currently underway to
develop new omni-spatial visualization strategies for the collaborative
interrogation of large-scale heterogeneous cultural datasets using the
worlds’ first 360-degree stereoscopic visualization environment
(Advanced Visualization and Interaction Environment – AVIE). The AVIE
system enables visualization modalities through full body immersion,
stereoscopy, spatialized sound and camera-based tracking. The research
integrates groundbreaking work by a renowned group of international
investigators in virtual environment design, immersive interactivity,
information visualization, museology, visual analytics and computational
linguistics. The work is being implemented at the newly established
world-leading research facility, City University’s Applied Laboratory
for Interactive Visualization and Embodiment – ALIVE) in association
with partners Museum Victoria (Melbourne), iCinema Centre, UNSW
(Sydney), ZKM Centre for Art and Media (Karlsruhe), UC Berkeley (USA),
UC Merced (USA) and the Dharma Drum Buddhist College (Taiwan). The
applications are intended for museum visitors and for humanities
researchers. They are: 1) Data Sculpture Museum; 2) Rhizome of the Western Han; 3) Blue Dots (Tripitaka Koreana) and, 4) the Social Networks of Eminent Buddhists
(Biographies from Gaoseng Zhuan). The research establishes new
paradigms for interaction with future web-based content as situated
embodied experiences.
The rapid growth in participant culture embodied by Web2.0 has seen
creative production overtake basic access as the primary motive for
interaction with databases, archives and search engines (Manovich 2008).
The meaning of diverse bodies of data is increasingly expressed through
the user’s intuitive exploration and re-application of that data,
rather than simply access to information (NSF 2007). This demand for
creative engagement poses significant experimental and theoretical
challenges for the memory institutions and the storehouse of cultural
archives (Del Favero et al. 2009). The structural model that has emerged
from the Internet exemplifies a database paradigm where accessibility
and engagement is constrained to point and click techniques where each
link is the node of interactivity. Indeed, the possibility of more
expressive potentials for interactivity and alternative modalities for
exploring and representing data has been passed by, largely ignored
(Kenderdine 2010). In considering alternatives, this paper explores
situated experiments emerging from the expanded cinematic that
articulate for cultural archives a reformulation of database
interaction, narrative recombination and analytic visualization.
The challenges of what can be described as cultural data sculpting
following from Zhao & Van Moere’s ‘data sculpting’ (2008) are
currently being explored at a new research facility, the Applied
Laboratory of Interactive Visualization and Embodiment (ALiVE),
co-directed by Dr. Sarah Kenderdine and Prof. Jeffrey Shaw (http://www.cityu.edu.hk/alive).
It has been established under the auspices of CityU Hong Kong and is
located at the Hong Kong Science Park (http://www.hkstp.org). ALiVE
builds on creative innovations that have been made over the last ten
years at the UNSW iCinema Research Centre, at the ZKM Centre for Art and
Media, and at Museum Victoria. ALiVE has a transdisciplinary research
strategy. Core themes include aesthetics of interactive narrative;
kinaesthetic and enactive dimensions of tangible and intangible cultural
heritage; visual analytics for mass heterogeneous datasets; and
immersive multi-player exertion-based gaming. Embedded in the title of
ALiVE are the physicality of data and the importance of sensory and
phenomenological engagement in an irreducible ensemble with the world.
Laboratories such as ALiVE can act as nodes of the cultural imaginary
of our time. Throughout the arts and sciences, new media technologies
are allowing practitioners the opportunity for cultural innovation and
knowledge transformation. As media archaeologist Siegfried Zielinski
says, the challenge for contemporary practitioners engaged with these
technologies is not to produce “more cleverly packaged information of
what we know already, what fills us with ennui, or tries to harmonize
what is not yet harmonious” (Zielinski 2006, p.280). Instead, Zielinski
celebrates those who, inside the laboratories of current media praxis,
“understand the invitation to experiment and to continue working on the
impossibility of the perfect interface” (Zielinski 2006, p.259). To
research the ‘perfect interface’ is to work across heterogeneity and to
encourage “dramaturgies of difference” (Zielinski 2006, p.259).
Zielinski also calls for ruptures in the bureaucratization of the
creative and cultural industries of which museums are key stakeholders.
At the intersections of culture and new technologies, Zielinski
observes that the media interface is both: “…poetry and techne capable
of rendering accessible expressions of being in the world, oscillating
between formalization and computation, and intuition and imagination”
(Zielinski 2006, p.277). And as philosopher Gaston Bachelard describes
in L’Invitation au Voyage, imagination is not simply about the forming of images; rather:
… the faculty of deforming the images, of freeing ourselves from the immediate images; it is especially the faculty of changing images. If there is not a changing of images, an unexpected union of images, there is no imagination, no imaginative action. If a present image does not recall an absent
one, if an occasional image does not give rise to a swarm of deviant
images, to an explosion of images, there is no imagination… The
fundamental work corresponding to imagination is not image but the imaginary. The value of an image is measured by the extent of its imaginary radiance or luminance. (Bachelard 1971/1988, p.19)
This paper documents the challenge of designing forms of new cultural
expression in the cultural imaginary using databases of cultural
materials. It also investigates new forms of scholarly access to
large-scale heterogeneous data. It describes this research as it has
been realized in the world’s first 360-degree interactive stereographic
interface, the Applied Visualization Interaction Environment (AVIE). The
four experimental projects included in this paper draw upon disciplines
such as multimedia analysis, visual analytics, interaction design,
embodied cognition, stereographics and immersive display systems,
computer graphics, semantics and intelligent search and, computational
linguistics. The research also investigates media histories,
recombinatory narrative, new media aesthetics, socialization and
presence in situated virtual environments, and the potential for a
psycho geography of data terrains. The datasets used in these four works
are:
1. Data Sculpture Museum: over 100,000 multimedia rich
heterogeneous museological collections covering arts and sciences
derived from the collections of Museum Victoria, Melbourne and ZKM
Centre for Art and Media, Karlsruhe. For general public use in a museum
contexts.
2. Rhizome of the Western Han: laser-scan archaeological
datasets from two tombs and archaeological collections of the Western
Han, Xian, China culminating in a metabrowser and interpretive cybermap.
For general public use in a museum contexts.
3. Blue Dots: Chinese Buddhist Canon, Koryo version
(Tripitaka Koreana) in classical Chinese, the largest single corpus with
52 million glyphs carved on 83,000 printing blocks in 13th century
Korea. The digitized Canon contains metadata that link to geospatial
positions, to contextual images of locations referenced in the text, and
to the original rubbings of the wooden blocks. Each character has been
abstracted to a ‘blue dot’ to enable rapid search and pattern
visualization. For scholarly use and interrogation.
4. Social Networks of Eminent Chinese Buddhists: in which the visualization is based on the Gaoseng zhuang corpus. For scholarly use and interrogation.
To contextualize these projects, this paper begins by briefly
introducing the rationale for the use of large-scale immersive display
systems for data visualization, together with a description of the AVIE
display system. Several related research demonstrators are described as
background for the aforementioned projects currently underway at ALiVE.
The paper also includes brief accounts of multimedia analysis, visual
analytics and text visualization as emerging and fast developing fields
applied to large-scale datasets and heterogeneous media formats, as
techniques applicable to cultural datasets.
2. Culture@Large
Advanced Visualization and Interaction Environment
Applied Visualization Interaction Environment (AVIE) is the UNSW
iCinema Research Centre’s landmark 360-degree stereoscopic interactive
visualization environment. The base configuration is a cylindrical
projection screen 4 meters high and 10 meters in diameter, a 12-channel
stereoscopic projection system and a 14.2 surround sound audio system.
AVIE’s immersive mixed reality capability articulates an embodied
interactive relationship between the viewers and the projected
information spaces (Figure 1). It uses active stereo projection solution
and camera tracking. (For a full technical description, see McGinity et
al. 2007).
The research projects under discussion in this paper are predicated
on the future use of real-time Internet delivered datasets in
large-scale virtual environments, facilitating new modalities for
interactive narrative and new forms of scholarship. The situated spaces
of immersive systems provide a counterpoint to the small-scale desktop
delivery and distributed consumption of internet-deployed cultural
content. New museology has laid the foundations for many of the museums
we see today as ‘zones of contact’, places of ‘civic seeing’ (Bennett
2006, pp. 263-281), and engagements with poly-narratives and dialogic
experience. The immersive display system AVIE encourages physical
proximity, allowing new narrative paradigms to emerge from interactivity
and physical relationships. Situated installations allow for
human-to-human collaborative engagements in the interrogation of
cultural material and mediations of virtual worlds. The physical
proximity of the participants has a significant influence on the
experiences of such installations (Kenderdine & Schettino 2010,
Kenderdine & Shaw 2009, Kenderdine et al. 2009).
For online activity, shared socialization of searching cultural data
such as social media involving non-specialist tagging of cultural
collection data (Chan 2007; Springer et al. 2008) is still largely
contained within a 2D flat computer screen. In the case of social
tagging, the impersonal, invisible characteristics of the medium deny
the inhibiting aspect of physical distance. Studies of human experiences
demonstrate that perception implies action, or rather interaction,
between subjects (Maturana & Varela 1980). Knowledge is a process
that is inherently interactive, communicative and social (Manghi 2004).
Elena Bonini, researcher in digital cultural heritage, describes the
process:
All art works or archaeological findings are not
only poetic, historical and social expressions of some peculiar human
contexts in time and space, but are also [the] world’s founding acts.
Every work of art represents an original, novel re-organization of the
worlds or a Weltanschauung… aesthetic experience creates worlds of
meaning (Bonini 2008, p.115).
Research into new modalities of visualizing data is essential for a
world producing and consuming digital data at unprecedented rates (Keim
et al., 2006; McCandless, 2010). Existing techniques for interaction
design in visual analytics rely upon visual metaphors developed more
than a decade ago (Keim et al. 2008), such as dynamic graphs, charts,
maps, and plots. Currently, interactive, immersive and collaborative
techniques to explore large-scale datasets lack adequate experimental
development essential to the construction of knowledge in analytic
discourse (Pike et al. 2009). Recent visualization research remains
constrained to 2D small-screen-based analysis and advances interactive
techniques of “clicking”, “dragging” and “rotating” (Lee et al. 2009,
Speer et al. 2010, p.9). Furthermore, the number of pixels available to
the user remains a critical limiting factor in human cognition of data
visualizations (Kasik et al., 2009). The increasing trend towards
research requiring ‘unlimited’ screen resolution has resulted in the
recent growth of gigapixel displays. Visualization
systems for large-scale data sets are increasingly focused on
effectively representing their many levels of complexity. This includes
tiled displays such as HIPerSpace at Calit2 (http://vis.ucsd.edu/mediawiki/index.php/Research_Projects:_HIPerSpace)
and, next generation immersive virtual reality systems such as StarCAVE
(UC San Diego, De Fanti et al. 2009) and Allosphere at UC Santa Barbara
(http://www.allosphere.ucsb.edu/).
In general, however, the opportunities
offered by interactive and 3D technologies for enhanced cognitive
exploration and interrogation of high dimensional data still need to be
realized within the domain of visual analytics for digital humanities
(Kenderdine, 2010). The projects described in this paper take on these
core challenges of visual analytics inside AVIE to provide powerful
modalities for an omni-directional (3D, 360-degree) exploration of
multiple heterogeneous datasets responding to the need for embodied
interaction; knowledge-based interfaces, collaboration, cognition and
perception (as identified in Pike et al., 2009). A framework for
‘enhanced human higher cognition’ (Green, Ribarsky & Fisher 2008) is
being developed that extends familiar perceptual models common in
visual analytics to facilitate the flow of human reasoning. Immersion in
three-dimensionality representing infinite data space is recognized as a
pre-requisite for higher consciousness, autopoesis (Maturana &
Varela, 1980) and promotes non-vertical and lateral thinking (see
Nechvatal, 2009). Thus, a combination of algorithmic and human
mixed-initiative interaction in an omni-spatial environment lies at the
core of the collaborative knowledge creation model proposed.
The four projects discussed also leverage the potential inherent in a
combination of ‘unlimited screen real-estate’, ultra-high stereoscopic
resolution and 360-degree immersion to resolve problems of data
occlusion and distribute the mass of data analysis in networked
sequences revealing patterns, hierarchies and interconnectedness. The
omni-directional interface prioritizes ‘users in the loop’ in an
egocentric model (Kasik, et al. 2009). The projects also expose what it
means to have embodied spherical (allocentric) relations to the
respective datasets. These hybrid approaches to data representation also
allow for the development of sonification strategies to help augment
the interpretation of the results. The tactility of data is enhanced in
3D and embodied spaces by attaching audio to its abstract visual
elements and has been well defined by researchers since Chion and others
(1994). Sonification reinforces spatial and temporal relationships
between data (e.g. the object’s location in 360-degrees/infinite 3D
space and its interactive behavior; for example, see West et al., 2008).
The multi-channel spatial array of the AVIE platform offers
opportunities for creating a real-time sonic engine designed
specifically to enhance cognitive and perceptual interaction, and
immersion in 3D. It also can play a significant role in narrative
coherence across the network of relationships evidenced in the datasets.
3. Techniques for Data Analysis and Visualization
Multimedia Analysis
This short section introduces the intersection of key disciplines
related to the projects in this paper. Multimedia analysis in the recent
past has generally focused on video, images, and, to some extent,
audio. An excellent review of the state of the art appeared in IEEE Computer Graphics and Applications
(Chinchor et al. 2010). Multimedia Information Retrieval is at the
heart of computer vision, and as early as the 1980s, image analysis
included things such as edge finding, boundary and curve detection,
region growing, shape identification, feature extraction and so on.
Content based information retrieval in the 1990s for images and video
became a prolific area of research, directed mainly at scholarly use. It
was with the mass growth of Internet based multimedia for general
public use that the research began to focus onf human-centric tools for
content analysis and retrieval (Chinchor et al. 2010, p.52). From the
mid-1990s, image and video analysis included colour, texture, shape and
spatial similarities. Video parsing topics include segmentation, object
motion analysis framing, and scene analysis. Video abstraction
techniques include skimming, key frame extraction, content-based
retrieval of clips, indexing and annotation (e.g. Aigrain et al. 1996).
Other researchers attempt to get semantic analysis from multimedia
content. Michel Lew and colleagues try to address the semantic gap by
“translating the easily computable low-level content-based media feature
to high level concepts or terms intuitive to users” (cited in Chinchor
et al. 2010, p.54). Other topics such as similarity matching,
aesthetics, security, and storytelling have been the focus of research
into web-based multimedia collections (Datta et al. 2008). Also, shot
boundary detection, face detection and content-based 3D shape retrieval
have been the focus of recent research (respectively Leinhart 2001; Yang
et al. 2002; Tangelder & Veltkamp 2004). A notable project for
multimedia analysis for the humanities is Carnegie Mellon University’s
Informedia project (Christel 2009 (www.informedia.cs.cmu.edu))
that uses speech, image and language processing to improve the
navigation of a video and audio corpora (The HistoryMakers
African-American oral history archive (http://www.idvl.org/thehistorymakers/)
& NIST TRECVIC broadcast news archive). However, it is generally
agreed that research in this area is application specific and robust,
and automatic solutions for the whole domain of media remain largely
undiscovered (Chinchor et al. 2010, p.55).
Visual analytics
In the last five years, the visual analytics field has grown
enormously, and its core challenges for the upcoming five years are
clearly articulated (Thomas & Kielman 2009; Pike et al. 2009).
Visual Analytics includes associated fields of Scientific Visualization,
Information Visualization and Knowledge Engineering, Data Management
and Data Mining, as well as Human Perception and Cognition. The research
agenda of Visual Analytics addresses the science of analytics
reasoning, visual representation and interaction techniques, data
representation and transformations, presentation, production and
dissemination (Thomas & Kielman 2009, p.309). Core areas of
development have included business intelligence, market analysis,
strategic controlling, security and risk management, health care and
biotechnology, automotive industry, environment and climate research, as
well as other disciplines of natural, social, and economic sciences.
In the humanities, Cultural Analytics as
developed by UC San Diego uses computer-based techniques for
quantitative analysis and interactive visualization employed in sciences
to analyze massive multi-modal cultural data sets on gigapixels screens
(Manovich 2009). The project draws upon cutting-edge
cyberinfrastructure and visualization research at Calit2. Visual
analytics was referred to as one of the upcoming key technologies for
research with adoption of 4-5 years in the Horizon Report (2010). While
visual data analysis was not mentioned in the Museum edition of the
Horizon report (2010), I would argue that it represents techniques
fundamental to the re-representation of museological collections (online
and offline).
Text visualization
Research into new modalities of visualizing data is essential for a
world producing and consuming digital data (which is predominantly
textual data) at unprecedented scales (McCandless 2010; Keim 2006).
Computational linguistics is providing many of the analytics tools
required for the mining of digital texts (e.g. Speer et al. 2010; Thai
& Handschuh 2010) The first international workshop for intelligent
interface to text visualization only recently took place in Hong Kong,
2010 (Lui et al. 2010). Most previous work in text visualization focused
on one of two areas: visualizing repetitions, and visualizing
collocations. The former shows how frequently, and where, particular
words are repeated, and the latter describes the characteristics of the
linguistic “neighborhood” in which these words occur. Word clouds are a
popular visualization technique whereby words are shown in font sizes
corresponding to their frequencies in the document. It can also show
changes in frequencies of words through time (Havre et al. 2000) and in
different organizations (Collins et al. 2009), and emotions in different
geographical locations (Harris & Kamvar 2009). The significance of a
word also lies in the locations at which it occurs. Tools such as TextArc (Paley 2002), Blue Dots (Lancaster 2007, 2008a, 2008b) and Arc Diagrams
(Wattenberg 2002) visualize these “word clusters” but are constrained
by the small window size of a desktop monitor. In a concordance or
“keyword-in-context” search, the user supplies one or more query words,
and the search engine returns a list of sentence segments in which those
words occur. IBM’s Many Eyes (http://www.manyeyes.alphaworks.ibm.com)
displays the context with suffix trees, thereby visualizing the most
frequent n-grams following a particular word. In the digital humanities,
use of words and text strings is the typical mode of representation of
mass corpora. However, new modes of lexical visualization such as Visnomad (http://www.visnomad.org) are emerging as dynamic visualization tools for comparing one text with another. In another example, the Visualization of the Bible
by Chris Harrison, each of the 63,779 cross references found in the
Bible is depicted by a single arc whose color corresponds to the
distance between the two chapters (Harrison & Romhild 2008).
4. Cultural Data Sculpting
This section details prior work by the researcher partners dealing with large-scale video archives (iCinema Centre, T_Visionarium I & II 2003; 2008; Open City 2009) and the real-time delivery of Wikipedia pages and image retrieval from the Internet (ZKM, Crowdbrowing,
2008). All projects were delivered in large-scale museum-situated
panoramic or spherical projection systems. The paper then goes on to
describe the current works under production at ALiVE.
Previous work
T_Visionarium
T_Visionarium I was developed by iCinema Centre, UNSW in
2003. It takes place in the Jeffrey Shaw’s EVE dome (Figure 2), an
inflatable (12 meters by 9 meters). Upon entering the dome, viewers
place position-tracking devices on their heads. The projection system is
fixed on a motorized pan tilt apparatus mounted on a tripod. The
database used here was recorded during a week-long period from 80
satellite television channels across Europe. Each channel plays
simultaneously across the dome; however, the user directs or reveals any
particular channel at any one time. The matrix of ‘feeds’ is tagged
with different parameters – keywords such as phrases, color, pattern,
and ambience. Using a remote control, each viewer selects options from a
recombinatory search matrix. On selection of a parameter, the matrix
then extracts and distributes all the corresponding broadcast items of
that parameter over the entire projection surface of the dome. For
example, selecting the keyword “dialogue” causes all the broadcast data
to be reassembled according to this descriptor. By head turning, the
viewer changes the position of the projected image, and shifts from one
channel’s embodiment of the selected parameter to the next. In this way,
the viewer experiences a revealing synchronicity between all the
channels linked by the occurrence of keyword tagged images. All these
options become the recombinatory tableau in which the original data is
given new and emergent fields of meaning (Figure 3).
T_Visionarium II (produced as part of the ARC Discovery,
‘Interactive Narrative as a Form of Recombinatory Search in the
Cinematic Transcription of Televisual Information’) uses 24 hours of
free-to-air broadcast TV footage from 7 Australian channels as its
source material. This footage was analyzed by software for changes of
camera angle, and at every change in a particular movie (whether it be a
dramatic film or a sitcom), a cut was made, resulting in a database of
24,000 clips of approx. 4 seconds each. Four researchers were employed
to hand tag each 4 second clip with somewhat idiosyncratic metadata
related to the images shown, including emotion; expression; physicality;
scene structure; with metatags including speed; gender; colour; and so
on. The result is 500 simultaneous video streams looping each 4 seconds,
and responsive to a user’s search (http://www.icinema.unsw.edu.au/projects/prj_tvis_II_2.html) (Figures 4 & 5).
An antecedent of the T_Visionarium projects can be found in Aby Warburg’s, Mnemosyne,
a visual cultural atlas, a means of studying the internal dynamics of
imagery at the level of its medium rather than its content, performing
image analysis through montage and recombination. T_Visionarium
can be framed by the concept of aesthetic transcription; that is, the
way new meaning can be produced is based on how content moves from one
expressive medium to another. The digital allows the transcription of
televisual data, decontextualising the original and reconstituting it
within a new artifact. As the archiving abilities of the digital allow
data to be changed from its original conception, new narrative
relationships are generated between the multitudes of clips, and
meaningful narrative events emerge because of viewer interaction in a
transnarrative experience where gesture is all-defining. The
segmentation of the video reveals something about the predominance of
close-ups, the lack of panoramic shots, the heavy reliance on dialogue
in TV footage. These aesthetic features come strikingly to the fore in
this hybrid environment. The spatial contiguity gives rise to news ways
of seeing, and of reconceptualising in a spatial montage (Bennett 2008).
In T_Visionarium the material screen no longer exists (Figure
6). The boundary of the cinematic frame has been violated, hinting at
the endless permutations that exist for the user. Nor does the user
enter a seamless unified space; rather, he or she is confronted with the
spectacle of hundreds of individual streams. Pannini’s picture
galleries also hint at this infinitely large and diverse collection,
marvels to be continued beyond the limits of the picture itself.
The T’Visionarium paradigm was also recently employed for OPEN CITY,
as part of the 4th International Architecture Biennale in Rotterdam
& the International Documentary Film Festival of Amsterdam, in 2009.
Via the program Scene-Detector, all 450 documentary films were
segmented into 15,000 clips. Categories and keywords here were related
in some way to the thematic of the Biennial and included tags such as
rich/poor, torn city, alternative lifestyles, religion, aerial views,
cityscapes, highrise, green, public/open, transport, slums. Also, time,
location, and cinematographic parameters such as riders, close-up, black
and white, color, day, night, were used to describe the footage (Figure
7).
The interactive installation CloudBrowsing (2008-09) was one of the first works to be developed and shown in ZKM’s recently established PanoramaLab (Crowdbrowsing ZKM 2008b). The project lets users experience Web-based information retrieval in a new way:
Whereas our computer monitor only provides a
restricted frame, a small window through which we experience the
multilayered information landscape of the Net only partially and in a
rather linear mode, the installation turns browsing the Web into a
spatial experience: Search queries and results are not displayed as
text-based lists of links, but as a dynamic collage of sounds and
images. (Crowdbrowsing ZKM 2008b)
In the current version of the project (Figures 8, 9 & 10), the user browses the free online encyclopedia Wikipedia.
A filter mechanism ensures that only open content is displayed in the
installation. The cylindrical surface of the 306-degree PanoramaScreen
becomes a large-scale browser surrounding the user, who can thus
experience a panorama of his movements in the virtual information space.
This project is being developed as part of the Australian Research
Council Linkage Grant (2011 – 2014) for “The narrative reformulation of
multiple forms of databases using a recombinatory model of cinematic
interactivity” (UNSW iCinema Research Centre, Museum Victoria, ALiVE,
City University, ZKM Centre for Built Media). The aim of this research
is to investigate re-combinatory search, transcriptive narrative and
multimodal analytics for heterogeneous datasets through their
visualization in a 360° stereoscopic space (Del Favero et al. 2009).
Specifically, the exploration of re-combinatory search of cultural data
(as a cultural artefact) as an interrogative, manipulable and
transformative narrative, responsive to and exposing multiple narrations
that can be arranged and projected momentarily (Deleuze, 1989) over
that which is purposefully embedded and recorded in the architecture of
data archive and metadata, and witnessed (Ricoeur 2004). This project
builds upon the exploration and gains made in the development of T_Visionarium.
The datasets used include over 100,000 multimedia rich records
(including audio files, video files, high resolution monoscopic and
stereoscopic images, panoramic images/movies, and text files) from
Museum Victoria and the media art history database of the ZKM (http://on1.zkm.de/zkm/e/institute/mediathek/)
that include diverse subject areas from the arts and sciences
collections. The data are collated from collection management systems
and from web-based and exhibition-based projects. Additional metadata
and multimedia analysis will be used to allow for intelligent searching
across datasets. Annotation tools will provide users with the ability to
make their own pathways through the data terrain, a psycho geography of
the museum collections. Gesture-based interaction will allow users to
combine searches, using both image-based and text input methods. Search
parameters include:
Explicit (keyword search based on collections data and extra metadata tags added using the project),
Multimedia (e.g. show me all faces like this face; show me all videos on Australia, show me everything pink!),
Dynamic (e.g. show me the most popular search items; join my search
to another co-user; record my search for others to see; add tags).
This project seeks understanding in the developments of media
aesthetics. Problems of meaningful use of information are related to the
way users integrate the outcomes of their navigational process into
coherent narrative forms. In contrast to the interactive screen based
approaches conventionally used by museums, this study examines the
exploratory strategies enacted by users in making sense of large-scale
databases when experienced immersively in a manner similar to that
experienced in real displays (Latour 1988). In particular, evaluation
studies will ask:
How do museum users interact with an immersive 360-degree data
browser that enables navigational and editorial choice in the
re-composition of multi-layered digital information?
Do the outcomes of choices that underpin editorial re-composition of
data call upon aesthetic as well as conceptual processes and in what
form are they expressed? (Del Favero et al. 2009)
The recent advent of large-scale immersive systems has significantly
altered the way information can be archived, accessed and sorted. There
is significant difference between museum 2D displays that bring
pre-recorded static data into the presence of the user, and immersive
systems that enable museum visitors to actively explore dynamic data in
real-time. The experimental study into the meaningful use of data
involves the development of an experimental browser capable of engaging
users by enveloping them in an immersive setting that delivers
information in a way that can be sorted, integrated and represented
interactively. Specifications of the proposed experimental data browser
include:
immersive 360-degree data browser presenting multi-layered and heterogeneous data
re-compositional system enabling the re-organization and authoring of data
scalable navigational systems incorporating Internet functions
collaborative exploration of data in a shared immersive space by multiple users
intelligent interactive system able to analyze and respond to users’ transactions.
Rhizome of the Western Han
This project investigates the integration of high resolution
archaeological laser scan and GIS data inside AVIE. This project
represents a process of archaeological recontextualization, bringing
together remote sensing data from the two tombs (M27 & The Bamboo
Garden) with laser scans of funerary objects, in a spatial context
(Figure 11, 12 & 13). This prototype builds an interactive narrative
based on spatial dynamics, and cultural aesthetics and philosophies
embedded in the archaeological remains. The study of Han Dynasties (206
BC-220 A.D.) imperial tombs has always been an important field of
Chinese archaeology. However, only a few tombs of the West Han Dynasty
have been scientifically surveyed and reconstructed. Further, the
project investigates a reformulation of narrative based on the
application of cyber mapping principles in archaeology (Forte 2010;
Kurillo et al. 2010).
There is ample discourse to situate the body at the forefront of
interpretive archaeology research as a space of phenomenological
encounter. Post-processual frameworks for interpretive archaeology
advance a phenomenological understanding of the experience of landscape.
In his book, Body and Image: Explorations in Landscape Phenomenology,
archaeologist Christopher Tilley, for example, usefully contrasts
iconographic approaches to the study of representation with those of
kinaesthetic enquiry. Tilley’s line of reasoning provides grounding for
the research into narrative agency in large-scale, immersive and
sensorial, cognitively provocative environments (Kenderdine, 2010). This
project examines a philosophical discussion of what it means to inhabit
archaeological data ‘at scale’ (1:1). It also re-situates the theatre
of archaeology in a fully immersive display system, as “the
(re)articulation of fragments of the past as real-time event” (Pearson
& Shanks 2001).
Blue Dots
This project integrates the Chinese Buddhist Canon, Koryo version
Tripitaka Koreana, into the AVIE system (a project between ALiVE, City
University Hong Kong and UC Berkeley). This version of the Buddhist
Canon is inscribed as UNESCO World Heritage enshrined in Haeinsa, Korea.
The 166,000 pages of rubbings from the wooden printing blocks
constitute the oldest complete set of the corpus in print format
(Figures 14 & 15). Divided into 1,514 individual texts, the version
has a complexity that is challenging since the texts represent
translations from Indic languages into Chinese over a 1000-year period
(2nd-11th centuries). This is the world’s largest single corpus
containing over 50 million glyphs, and it was digitized and encoded by
Prof Lew Lancaster and his team in a project that started in the 70s
(Lancaster 2007, 2008a, 2008b).
The Blue Dots (http://ecai.org/textpatternanalysis/)
project undertaken at Berkeley as part of the Electronic Cultural Atlas
Initiative (ECAI) abstracted each glyph from the Canon into a blue dot,
and gave metadata to each of these Blue Dots, allowing vast searches to
take place in minutes rather than scholarly years. In the search
function, each blue dot also references an original plate photograph for
verification. The shape of these wooden plates gives the blue dot array
its form (Figure 16). As a searchable database, it exists in a
prototype form on the Internet (currently unavailable). Results are
displayed in a dimensional array where users can view and navigate
within the image. The image uses both the abstracted form of a ‘dot’ as
well as color to inform the user of the information being retrieved.
Each blue dot represents one glyph of the dataset. Alternate colors
indicate the position of search results. The use of color, form, and
dimension for fast understanding of the information is essential for
large data sets where thousands of occurrences of a target word/phrase
may be seen. Analysis across this vast text retrieves visual
representations of word strings, clustering of terms, automatic analysis
of ring construction, viewing results by time, creator, and place. The Blue Dots
method of visualization is a breakthrough for corpora visualization and
lies at the basis of the visualization strategies of abstraction
undertaken in this project. The application of an omni-spatial
distribution of this text solves problems of data occlusion, and
enhances network analysis techniques to reveal patterns, hierarchies and
interconnectedness (Figures 17 & 18). Using a hybrid approach to
data representation, audification strategies will be incorporated to
augment interaction coherence and interpretation. The data browser is
designed to function in two modes: the Corpus Analytics mode for text
only, and the Cultural Atlas mode that incorporates original texts,
contextual images and geospatial data. Search results can be saved and
annotated.
The current search functionality ranges from visualizing word
distribution and frequency, to revealing other structural patterns such
as the chiastic structure and ring compositions. In the Blue Dots
AVIE version, the text is also visualized as a matrix of simplified
graphic elements representing each of the words. This will enable users
to identify new linguistic patterns and relationships within the matrix,
as well as access the words themselves and related contextual
materials. The search queries will be applied across multiple languages,
accessed collaboratively by researchers, extracted and saved for later
re-analysis.
The data provide an excellent resource for the study of dissemination
of documents over geographic and temporal spheres. Additional metadata,
such as present day images of the monasteries where the translation
took place, will be included in the data array. The data will also be
sonified. The project will design new omni-directional metaphors for
interrogation and the graphical representation of complex relationships
between these textual datasets to solve the significant challenges of
visualizing both abstract forms and close-up readings of this rich data.
In this way, we hope to set benchmarks in visual analytics, scholarly
analysis in the digital humanities, and the interpretation of classical
texts
Social Networks of Eminent Buddhists
This visualization of social networks of Chinese Buddhists is based
on the Gaoseng zhuang corpus produced at the Digital Archives Section of
Dharma Drum Buddhist College, Taiwan (http://buddhistinformatics.ddbc.edu.tw/biographies/socialnetworks/interface/).
The Gaoseng zhuan corpus contains the biographies of eminent Buddhists
between the 2nd and 17th century. The collections of hagio-biographies
of eminent Buddhist monks and nuns are one of the most interesting
sources for the study of Chinese Buddhism. These biographies offer a
fascinating glance into the lives of religious professionals in China
between c. 200 and 1600 CE. In contrast to similar genres in India or
Europe, the Chinese hagio-biographies do not, in the main, emphasize
legend, but, following Confucian models of biographical literature, are
replete with datable historical facts. The project uses TEI
to markup the four most important of these collections, which together
contain more than 1300 hagio-biographies. The markup identifies person
and place names as well as dates (http://buddhistinformatics.ddbc.edu.tw/biographies/gis/).
It further combines these into nexus points to describe events of the
form: one or more person(s) were at a certain time at a certain place
(Hung et al. 2009; Bingenheimer et al. 2009; Bingenheimer et al. 2011).
On the Web, the social networks are displayed as spring loaded nodal
points (JavaScript applet; Figure 19). However, for immersive
architectures such as AVIE, there is no intuitive way to visualize such a
social network as a 2D relationship graph in the virtual 3D space
provided by the architecture itself. Therefore, this project proposes an
effective mapping that projects the 2D relationship graph into 3D
virtual space and provides an immersive visualization and interaction
system for intuitive visualizing and exploring of social network using
the immersive architecture AVIE. The basic concept is to map the center
of the graph (the current focusing person) to the center of the virtual
3D world and project the graph horizontally on the ground of the virtual
space. This mapping provides an immersive visualization such that the
more related nodes will be closer to the center of the virtual world
(where the user is standing and operating). However, this will put all
the nodes and connections at the same horizontal level, and therefore
they will obstruct each other. To resolve this, nodes have been raised
according to their distances from the world center; i.e. the graph is
mapped on to a paraboloid such that farther nodes will be at a higher
horizontal level. This mapping optimizes the usage of 3D space and gives
an intuitive image to the user – smaller and higher objects are farther
from the user. In general, there are no overlapped nodes, as nodes with
different distances from the world center will have different heights;
thus the user views them with different pitch angles. The connections
between nodes are also projected on to the paraboloid such that they
become curve segments; viewers can follow and trace the connections
easily since the nodes are already arranged with different distances and
horizontal levels (Figures 20 & 21).
To reduce the total number of nodes to be displayed and emphasize the
local relationship of the current focusing person, only the first two
levels of people related to the current focusing person are shown to the
user. Users can change their focus to another person by selecting the
new focusing person with the 3D pointer. The relationship graph updates
dynamically such that only the first two levels of relational are
displayed. Users can also check the biography of any displayed person by
holding the 3D pointer on the corresponding node. The biography of the
selected person will be displayed in a separated floating window. The
geospatial referencing and a dynamic GoogleEarth map are soon to be
implemented.
5. Conclusion
The projects described begin to take on core challenges of visual
analytics, multimedia analysis, text analysis and visualization inside
AVIE to provide powerful modalities for an omni-directional exploration
of museum collections, archaeological laser scan data and multiple
textual datasets. The research is responding to the need for embodied
interaction and knowledge-based interfaces that enhance collaboration,
cognition and perception, and narrative coherence. Through AVIE, museum
users and scholars are investigating the quality of narrative coherence
brought to interactive navigation and re-organization of information in
360-degree 3D space. There will be ongoing reporting related to the Data
Sculpture Museum, which has recently commenced as part of a three -ear
project, and the Blue Dots. Upcoming projects in AVIE include a
real-time visualization of the Israel Museum of Jerusalem Europeana
dataset (5000 records (http://www.europeana.eu))
that is looking for new ways to access museum collections with existing
(and constrained) metadata, and an interactive installation using laser
scan data from the UNESCO World Heritage site of the Dunhuang Caves,
Gobi Desert, China.
6. Acknowledgements:
The author would like to acknowledge the contribution of colleagues at ALiVE: Prof Jeffrey Shaw, William Wong and Dr Oscar Kin Chung Au.
Also the contributions of members of the Department of Chinese,
Translation and Linguistics, CityU, in relation to textual analytics,
Prof Jonathan Webster and Dr John Lee. The title of this paper, Cultural
Data Sculpting, is inspired Zhao & Vande Moere (2008).
Data Sculpture Museum: The narrative
reformulation of multiple forms of databases using a recombinatory model
of cinematic interactivity. Partners: UNSW iCinema Research
Centre, Museum Victoria, ZKM, City University of Hong Kong. Researchers:
Assoc Prof Dr Dennis Del Favero, Prof Dr. Horace Ip, Mr Tim Hart, Assoc
Prof Dr Sarah Kenderdine, Prof Jeffrey Shaw, Prof Dr Peter Wiebel. This
project is funded by the Australian Research Council 2011-2014.
Rhizome of the Western Han.
Partners: ALiVE, City University of Hong Kong, UC Merced, Researchers:
Assoc Prof Dr Sarah Kenderdine, Prof Maurizio Forte, Carlo Camporesi,
Prof Jeffrey Shaw.
Blue Dots AVIE: Tripitaka
Koreana Partners: ALiVE, City University of Hong Kong, UC Berkeley,
Researchers: Assoc Prof Dr Sarah Kenderdine, Prof Lew Lancaster, Howie
Lan, Prof Jeffrey Shaw.
Social Networks of Eminent Buddhists. Partners: ALiVE, City University of Hong Kong, Dharma Drum Buddhist College. Researchers: Assoc Prof Dr Sarah Kenderdine, Dr Marcus Bingenheimer, Prof Jeffrey Shaw.
Applied Laboratory for Interactive Visualization and Embodiment – ALiVE, CityU, Hong Kong Available (http://www.cityu.edu.hk/alive). Consulted Nov 30, 2010.
Bachelard, G. (1998), Poetic imagination and reveries (L’invitation au voyage 1971), Colette Guadin (trans.), Connecticut: Spring Publications Inc.
Bennett, J. (2008), T_Visionarium: a Users Guide, University of New South Wales Press Ltd.
Bennett, T. (2006), ‘Civic seeing: museums and the organization of vision’, in S. MacDonald (ed.), Companion to museum studies, Oxford: Blackwell, pp. 263-81.
Bingenheimer, Marcus; Hung, Jen-Jou; Wiles,
Simon: “Markup meets GIS – Visualizing the ‘Biographies of Eminent
Buddhist Monks’” in Proceedings of the International Conference on Information Visualization 2009 (Published by the IEEE Computer Society). DOI: 10.1109/IV.2009.91
Bingenheimer, M., Hung, J-J., Wiles, S. (2011): “Social Network Visualization from TEI Data”, Literary and Linguistic Computing Vol. 26 (forthcoming).
Bonini, E. 2008, ‘Building virtual cultural heritage environments: the embodied mind at the core of the learning processes’, in International Journal of Digital Culture and Electronic Tourism, vol. 2, no. 2, pp. 113-25.
Chan, S. 2007, ‘Tagging and searching: Serendipity and museum collection databases’, in Trant, J. & Bearman, D. (eds), Museums and the Web 2007, proceedings, Toronto: Archives & Museum Information. Available online (http://www.archimuse.com/mw2007/papers/chan/chan.html), Consulted June 20 2009.
Chinchor, N, Thomas, J., Wong, P. Christel, M.
& Ribarsky, W. (2010), Multimedia Analysis + Visual Analytics =
Multimedia Analytics, September/October 2010, IEEE Computer Graphics, vol. 30 no. 5. pp. 52-60.
Chion, M., et al.. (1994), Audio-Vision, Columbia University Press.
Christel, M.G. (2009), Automated Metadata in Multimedia Information Systems: Creation, Refinement, Use in Surrogates, and Evaluation. San Rafael, CA: Morgan and Claypool Publishers
Collins, C. Carpendale, S. & Penn, G.
(2009), DocuBurst: Visualizing Document Content using Language
Structure. Computer Graphics Forum (Proceedings of Eurographics/IEEE-VGTC Symposium on Visualization (EuroVis ‘09)), 28(3): pp.1039-1046.
Del Favero, D., Ip, H., Hart, T., Kenderdine,
S., Shaw, J., Weibel, P. (2009), Australian Research Council Linkage
Grant, “Narrative reformulation of museological data: the coherent
representation of information by users in interactive systems”. PROJECT
ID: LP100100466
DeFanti, T. A., et al.. (2009). The StarCAVE, a third-generation CAVE & virtual reality OptIPortal. Future Generation Computer Systems, 25(2), 169-178.
Deleuze, G. (1989) Cinema 2: the Time Image. Translated by Hugh Tomlinson and Robert Galeta, Minnesota: University of Minnesota.
Electronic Cultural Atlas Initiative (www.ecai.org). Consulted Nov 30, 2010.
Forte, M. (2010), Introduction to Cyberarcheology, in Forte, M (ed) Cyber Archaeology, British Archaeological Reports BAR S2177 2010.
Green, T. M., Ribarsky & Fisher (2009), Building and Applying a Human Cognition Model for Visual Analytics. Information Visualization, 8(1), pp.1-13.
Harris, J. & Kamvar, S. (2009), We feel fine. New York, NY: Scribner.
Hung, J,J., Bingenheimer, M. & Wiles, S.
(2010), Digital Texts and GIS: The interrogation and coordinated
visualization of Classical Chinese texts” in Proceedings of the International Conference on Computer Design and Applications ICCDA 2010.
Kasik, D. J., et al.. (2009), Data transformations & representations for computation & visualization. Information Visualization 8(4), pp.275-285.
Keim, D. A., et al.. (2006), Challenges in Visual Data Analysis. Proc. Information Visualization (IV 2006), pp.9-16. London: IEEE.
Keim, D. A., et al.. (2008), Visual Analytics: Definition, Process, & Challenges. Information Visualization: Human-Centered Issues and Perspectives, pp.154-175. Berlin, Heidelberg: Springer-Verlag.
Schettino, P. & Kenderdine, S. (2010),
‘PLACE-Hampi: interactive cinema and new narratives of inclusive
cultural experience’, International Conference on the Inclusive Museum,
Istanbul, June 2010, Inclusive Museums Journal (In press).
Kenderdine, S. & Shaw, J. (2009), ‘New
media insitu: The re-socialization of public space’, in Benayoun, M.
& Roussou, M. (eds), International Journal of Art and Technology, special issue onImmersive Virtual, Mixed, or Augmented Reality Art, vol 2, no.4, Geneva: Inderscience Publishers, pp.258 – 276.
Kenderdine, S. (2010), ‘Immersive visualization architectures and situated embodiments of culture and heritage’ Proceedings of IV10 – 14th International Conference on Information Visualisation, London, July 2010, IEEE, pp. 408-414.
Kenderdine, S., Shaw, J. & Kocsis, A.
(2009), ‘Dramaturgies of PLACE: Evaluation, embodiment and performance
in PLACE-Hampi’, DIMEA/ACE Conference (5th Advances in Computer EntertainmentTechnology Conference & 3rd Digital Interactive Media Entertainment and Arts Conference), Athens, November 2008, ACM. Vol 422, pp. 249-56.
Kurillo, G. Forte, M. Bajcsy, R. (2010),
Cyber-archaeology and Virtual Collaborative Environments, in Forte, M.
(ed) 2010, BAR S2177 2010: Cyber-Archaeology.
Lancaster, L. (2007), The First Koryo Printed Version of the Buddhist Canon: Its Place in Contemporary Research. Nanzen-ji Collection of Buddhist Scriptures and the History ofthe Tripitake Tradition in East Asia. Seoul: Tripitaka Koreana Institute.
Lancaster, L. (2008a), Buddhism & the New Technology: An Overview. Buddhism in the Digital Age: Electronic Cultural Atlas Initiative. Ho Chi Minh: Vietnam Buddhist U.
Lancaster, L. (2008b), Catalogues in the Electronic Era: CBETA and The Korean Buddhist Canon: A Descriptive Catalogue. Taipei: CBETA (electronic publication).
Lancaster, L. (2010), Pattern Recognition & Analysis in the Chinese Buddhist Canon: A Study of “Original Enlightenment”. Pacific World.
Latour, Bruno. (1988). Visualisation and
Social Reproduction. In G.Fyfe and J. Law (Eds.). Picturing Power:
Visual Depiction and Social Relations. London: Routledge. 15-38.
Liu, S., et al. (eds.) (2010), Proc. 1st Int. Workshop on Intelligent Visual Interfaces for Text Analysis, IUI’10.
Manovich, L. (2008), The Practice of Everyday
(Media) Life. In R. Frieling (Ed.), The Art of Participation: 1950 to
Now. London: Thames and Hudson.
Manovich, L. (2009), How to Follow Global Digital Cultures, or Cultural Analytics for Beginners. Deep Search: They Politics of Search beyond Google. Studienverlag (German version) and Transaction Publishers (English version).
Maturana, H. & Varela, F. (1980), Autopoiesis and cognition: The realization of the living, vol. 42, Boston Studies in the Philosophy of Science, Dordrecht: D. Reidel.
McGinity, M., et al. (2007), AVIE: A Versatile Multi-User Stereo 360-Degree Interactive VR Theatre. The 34thInt. Conference on Computer Graphics & Interactive Techniques,SIGGRAPH 2007, 5-9 August 2007.
National Science Foundation, (2007), Cyberinfrastructure Vision for 21st Century Discovery. Washington: National Science Foundation.
Nechvatal, J. (2009), Towards an Immersive Intelligence: Essays on the Work of Art in the Age of Computer Technology and Virtual Reality (1993-2006) Edgewise Press, New York, NY.
Pearson, M. & Shanks, M. (2001) Theatre/Archaeology, London: Routledge.
Pike, W. A., et al. (2009), The science of interaction. Information Visualization, 8(4), pp.263-274.
Ricoeur, P. (2004), Memory, History, Forgetting, University of Chicago Press.
Speer, R., et al.. (2010), Visualizing Common Sense Connections with Luminoso. Proc. 1st Int. Workshop on Intelligent Visual Interfaces for Text Analysis (IUI’10), pp.9-12.
Thai, V. & Handschuh, S. (2010), Visual Abstraction and Ordering in Faceted Browsing of Text Collections. Proc. 1st Int. Workshop on Intelligent Visual Interfaces for TextAnalysis (IUI’10), pp.41-44.
Thomas, J. & Kielman, J. (2009), Challenges for visual analytics. Information Visualization, 8(4), pp.309-314.
Tilley, C. 2008, Body and image: Explorations in landscape phenomenology, Walnut Creek: Left Coast Press.
Wattenberg, M. (2002), Arc Diagrams: Visualizing Structure in Strings. Proc. IEEE Symposium on Information Visualization, pp.110-116. Boston, MA.
West, R., et al. (2009), Sensate abstraction: hybrid strategies for multi-dimensional data in expressive virtual reality contexts. Proc. 21st Annual SPIE Symposium on Electronic Imaging, vol 7238 (2009), 72380I-72380I-11.
Zhao J. and Vande Moere A. (2008), “Embodiment
in Data Sculpture: A Model of the Physical Visualization of
Information”, International Conference on Digital Interactive Media in
Entertainment and Arts (DIMEA’08), ACM International Conference
Proceeding Series Vol.349, Athens, Greece, pp.343-350.
Zielinski, S. (2006), Deep time of the media: Toward an archaeology of hearing and seeing by technical means, Custance, G. (trans.), Cambridge, MA: MIT Press.
Cite as:
Kenderdine, S., and T. Hart, Cultural Data
Sculpting: Omni-spatial Visualization for Large Scale Heterogeneous
Datasets. In J. Trant and D. Bearman (eds). Museums and the Web 2011: Proceedings.
Toronto: Archives & Museum Informatics. Published March 31, 2011.
Consulted
November 14, 2014.
http://conference.archimuse.com/mw2011/papers/cultural_data_sculpting_omnispatial_visualization_large_scale_heterogeneous_datasets
FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by
http: sarvajan.ambedkar.orgCourse Program 1. Kamma-Hiri Sutta: Conscience-in Classical Marathi Punjabi,Nepali,Gujarati,Urdu
Please
render correct translation in your mother tongue and other languages
you know to this Google translation. Practice and share to become Sotta
Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final
Goal.
कोर्सकार्यक्रम1.Kamma-हिरीSutta:विवेक-मराठी आपण हे Googleअनुवादमाहितआपल्याआईजीभआणिइतरभाषांमध्येयोग्यअनुवादप्रस्तुतकरा.सरावआणिSottaपन्नाम्हणजे,प्रवाहentererहोतात आणिअंतिमध्येय म्हणूनसनातनधन्यताप्राप्तआनंदसामायिक करा.
हिरीSutta:विवेक
जगातकोणएक मनुष्यचाबूकएकदंडवळू घोडासारखेधिक्कारकरण्यासाठीजागृतकोणविवेकद्वारे त्रस्तआहे?नेहमीआयुष्यभरआठवणजे लोक प्रयत्न करतात-कर्तव्याची जाणीवकरूनप्रतिरोधत्यादुर्मिळ आहेत.दु: खआणिताणशेवटीपोचल्यामुळे,तेसमान रीतीनेअसमानआहेकायमाध्यमातून जा;ट्यूनआउट-ऑफ-ट्यूनआहेकायमाध्यमातून जा.
संसारमाकसलेमानिसलेसचेतकराम्रोstallionजस्तैइन्साफ गर्नजाग्छजोअन्तस्करण,द्वारा सीमित छ?सधैंजीवनकोसम्झनुपर्छजानेगर्नेहरूलाई-अन्तस्करणरोक्नुभयोतीदुर्लभ हो।दुःखकष्टरतनावकोअन्तपुगेकोछ, उनिसमानअसमानछकेको माध्यम ले जाने;धुनमाबाहिर-को-धुनछकेको माध्यम ले जाने।
31) Classica; Gujarati 31) ક્લાસિકા; ગુજરાતી
https://www.facebook.com/sandeshnewspaper
31)ક્લાસિકા;ગુજરાતી 31)ક્લાસિકા;ગુજરાતી
1325પાઠ141114શુક્રવાર મફતઓનલાઇનઇનાલંદારિસર્ચએન્ડ પ્રેક્ટિસUNIVERSITY દ્વારા ચલાવવામાં http:sarvajan.ambedkar.org
અલબત્તકાર્યક્રમ1.કમ્મા-શહેરીસુત્ત:અંતરાત્માઇનમરાઠી જો તમે આગૂગલઅનુવાદકરવા માટેખબરતમારીમાતૃભાષાઅને અન્યભાષાઓમાંયોગ્યભાષાંતરરેન્ડરવિનંતી.અભ્યાસ અનેSottaપન્નાએટલે કે,સ્ટ્રીમentererબને છે અનેઅંતિમધ્યેયતરીકેશાશ્વતબ્લિસપ્રાપ્તિખુશ કરવાશેર કરો.
શહેરીસુત્ત:અંતરાત્મા
વિશ્વમાંએક માણસચાબુકમાટેદંડવાલી ઘોડોજેવાનિંદાકરવાજાગૃતજેઅંતરાત્મા,મર્યાદાછે?હંમેશાજીવન મારફતેમાઇન્ડફુલજાઓજેઓ-અંતરાત્માદ્વારાપ્રતિબંધિતતે ભાગ્યે જહોય છે.વેદનાઅનેતણાવના અંતસુધી પહોંચીકર્યા, તેઓસમાનરૂપેઅસમાનશુંમારફતે જાઓ;સુસંગતઆઉટ ઓફટ્યુનશુંપસાર થાય છે.
78) Classical Urdu 78) کلاسیکی اردو
https://www.facebook.com/home.php
78)کلاسیکیاردو 78)کلاسیکی اردو
1325LESSON141114جمعہ FREE ONLINEاینالندہتحقیق اور پریکٹسUNIVERSITY کی طرف سے چلائے HTTP:sarvajan.ambedkar.org
کورسکا پروگرام1.کمما-شہریسے Sutta: ضمیرمیںمراٹهی آپ کو اسگوگلترجمہ کرنے کے لئےجانتے ہیں کہ آپکی مادری زباناور دوسری زبانوں میںصحیح ترجمہرینڈر، براہ مہربانی.پریکٹساور Sottaپاسیعنی،ندیentererبننے اورحتمیمقصد کے طور پرابدیفلاحکے لئے خوشہونے کااشتراک کریں.
شہریسے Sutta: ضمیر
دنیا میںایک آدمی ہے جوچابککے لئے ایک اچھاگھوڑے کی طرحمذمت کرنےبیدارجوضمیر،کی طرف سے مجبورکیا جاتا ہے؟ہمیشہکی زندگی کے ذریعےاحساسجانے والوں-ضمیرکی طرف سے روکاوہ لوگکم ہوتے ہیں.مصائباورکشیدگیکے اختتامتک پہنچ گئی ہے،وہ یکساں طور پراسمان ہےکیا کے ذریعےجانا؛دھن میںباہر کیدھنجاتا ہے کے ذریعےجانا ہے.
Tolerace-Peace-Love
To WIN PEACE
The question that inevitably suggests itself is, how far can the great message of the Buddha apply to the present-day world? Perhaps it may apply, perhaps it may not; but if we follow the principles enunciated by the Buddha, we will ultimately win peace and tranquility for the world.
Sri. Nehru - Former Prime Minister of India
Saving
Democracy, Equality, Fraternity and Liberty as enshrined in the
Constitution is most important for Sarvajan Hithaye Sarvajan Sukhaye
that is for the Peace, Happiness and Welfare of all societies including
SC/STs/ OBCs/ Minorities and the poor brahmins and baniyas who
constitute 99% of the population which has become endangered by 1%
chithpawan brahmins of RSS who are Murderers of democratic institutions
(Modi) using fradulent EVMs and snatched the MASTER KEY. Though it was
proved that EVMs could be tampered and as a result the Supreme Court
ordered to replace all of them with fool proof voting system like all
other 80 democracies of the world, the ex CJI Sadhasivam committed a
grave error of judgement by allowing to replace them in a phased manner
as suggested by the CEC Sampath because of the cost to replace them
(Rs.1600 crore), murdering both the democratic institutions.
Now
the best option before the nation is to unite all the technological
experts of Sarvajan Samaj to fight the tamperable fardulent EVMs to save
the hard earned democracy. This is Jambudipa i.e., Prabuddha Bharath. All people here were Buddhists, are Buddhista and will continue to be Buddhists. But the 1% chitpawan brahmins are trying to convert it into a violent,militant, intolerable with a dominating attitude cult which is nothing but defilement of the mind that is madness requiring mental treatment in mental asylums. Many Buddhists places like Thirupathi, Kanchipuram etc., have been cornered by this cult. All the Bodhi trees under which Buddha taught Vinaya as representation and hence was known as Vinayaka are now cornered by this cult. The awakening with awareness of this truth will bring back Peace, Compassion and Loving Kindness.
FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by
http: sarvajan.ambedkar.orgCourse Program 1. Kamma-Hiri Sutta: Conscience-in English,Tamil,Telugu,Kannada,Hindi
Please render correct translation in your mother tongue and other languages you know to this Google translation. Practice and share to become Sotta Panna i.e., stream enterer and be happy to attain Eternal Bliss as Final Goal.
Classical English http://indianexpress.com/article/india/india-others/a-little-india-in-myanmar-with-hindi-classes-and-an-rss-branch/2/
73) Classical Tamil 73) பாரம்பரிய தமிழ் செம்மொழி http://tamil.webdunia.com/article/current-affairs-in-tamil/secularism-has-now-become-a-meaningless-word-romila-thapar-114111000028_1.html
எந்த
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான குதிரை போன்ற
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது. துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும் சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.
74) Classical Telugu 74) సంగీతం తెలుగు http://salc.uchicago.edu/contact http://collegecatalog.uchicago.edu/thecollege/southasianlanguagescivilizations/
http://www.columbia.edu/cu/mesaas/faculty/directory/
35)शास्त्रीयहिन्दी 35)शास्त्रीय हिन्दी
1323सबक121,114बुधवार मुफ्तऑनलाइन ई-नालंदाअनुसंधान और अभ्यासविश्वविद्यालय द्वारा चलाया नि:sarvajan.ambedkar.org
आप इसगूगल अनुवादजानतेअपनी मातृभाषाऔरअन्य भाषाओं मेंसहीअनुवादप्रस्तुत करनाकरें।अभ्यास औरSottaपन्नायानी,धारादर्जहो जाते हैं औरअंतिम लक्ष्यके रूप मेंशाश्वत आनंदप्राप्त करने के लिएखुश होने के लिएसाझा करें।
हिरीसुत्त:विवेक
दुनियामेंएक आदमी है जोकोड़ाके लिए एक ठीकघोड़े की तरहनिंदाकरने के लिएजागता है, जोविवेकनेविवश है?हमेशाजीवन के माध्यम सेप्रति जागरूकजाने केजो लोग-विवेकसेरोकाउनदुर्लभ हैं।दुखऔरतनावके अंत तक पहुँचचुके हैं,वेसमान रूप सेअसमानक्या हैके माध्यम से जाना;धुनमेंबाहर-धुनक्या हैके माध्यम से जाना
।
SWIMMING FEDERATION OF INDIA 11th National Masters Championships
2014 21st to 23rd November 2014
GULBARGA SWIMMING
To; All Affiliated Units of S.F.I. & N.S.A.
Dear Sir, Swimming Federation of India will conduct 11th National Masters Championships -2014, in Swimming and Diving hosted by Karnataka Swimming Association and its affiliate Gulbarga Aquatic association. SWIMMING events will be held at ATAL BIHARI VAJPAYEE AQUATIC COMPLEX, Chandra shekhar Patil Stadium, AIWAE - E - Shahi, GULBARGA – 585 101( North Karnataka) from 21ST to 23RD November 2014, and Diving events at P.M. Swimming centre, Jaya nagar III Block, Bangalore 560 011 on18th & 19th November 2014.
FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
run by
http: sarvajan.ambedkar.orgCourse Program 1. Kamma-Hiri Sutta: Conscience-in English,Tamil,Telugu,Kannada
Hiri Sutta: Conscience
Who in the world
is a man constrained by conscience,
who awakens to censure
like a fine stallion to the whip?
Those restrained by conscience
are rare —
those who go through life
always mindful.
Having reached the end
of suffering & stress,
they go through what is uneven
evenly;
go through what is out-of-tune
in tune.
73) Classical Tamil 73) பாரம்பரிய தமிழ் செம்மொழி
ஹிரி சுத்த : மனசாட்சி
எந்த
மனிதன் உலகில் மனசாட்சியால், சவுக்கால் அடிபட்ட அருமையான குதிரை போன்ற
கட்டுப்படுத்தப்படும் கண்டிக்காத விழிப்பூட்டுடன் இருப்பார் ? எப்போதும்
வாழ்க்கை மூலம் கவனத்தில் சென்று அந்த - துன்பம் மற்றும் மன அழுத்தம்
எட்டிய நிலையில், மனசாட்சி கட்டுப்படாத வர்கள் பார்பதற்கரிது. துன்பம்
மற்றும் மன அழுத்தம் எட்டிய நிலையில்,அவர்கள் சீரற்ற நிலையிலும் சமமாக
செல்கின்றனர்; இசைக்கு வெளியே யும் இசை யாக செல்கின்றனர்.
Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Tamil,Telugu,Thai,Turkish,Ukrainian,Urdu,Vietnamese,Welsh,Yiddish,Yoruba,Zulu
…the deva spoke this verse…:
Hard it is to keep, and hard to bear,
Recluse-life for him who lacks the skill.
Obstacles abound, the fool is lost.
How long can he endure the holy life,
If he cannot hold his heart in check?
Caught now here, now there, he stumbles, falls,
[The Blessed One replied:]
As the tortoise draws into his shell
Each limb, the monk, withdrawn, with mind applied,
Unattached, and doing harm to none,
Passions wholly stilled, dwells blaming none.
76) Classical Turkish 76) Klasik Türk http://www.hurriyetdailynews.com/turkish-government-resentful-says-pkk-undermining-the-process.aspx?pageID=238&nID=74107&NewsCatID=338
Zortutmak,veayı zor, theBeceriye sahip olmamasıonun içinmünzevihayat. Engellerthe aptalkaybolur,boldur. Nasılthe kutsal bir hayatdayanabiliruzun, O kontrolonunkalbinitutamazolur? Şimdiburada, şimdiyakaladım,osendeler,düşer, [TheBlessedOneyanıtladı:] theKaplumbağakendi kabuğu içineçekergibi Her bir bacak,the keşiş,içine kapanık,zihinuygulanmış, Bekâr,vehiçbirizarar, TamamenstilledTutkular,hiçbirisuçlamakyaşıyor.
77) Classical Ukrainian 77) Класична українська http://patriceayme.wordpress.com/2014/07/06/usa-financial-extortion/#comment-36175
Жорсткийце зберегти,і важконести, Затворник-життядлятого,хто не маєнавику. Перешкодипредостатньо,дуреньвтрачається. Якдовго можевінжити святимжиттям, Якщо він не можетримати своєсерцевузді? Опинившисьтут,тотам,вінспотикається,падає, [Благословеннийвідповів:] Якчерепахавтягуєвпанцир Кожнакінцівку,монах,знятий зрозумузастосовується, Вільнийвідприхильності,ізаподіятишкодунікому, Пристрастіповністюзавмерла, чи немешкаєзвинувачуватинікого.
78) Classical Urdu 78) کلاسیکی اردو http://universalurdupost.com/?p=15049
مشکل یہرکھنے کے لئے ہے،اور برداشتکرنا مشکل، مہارتکا فقدان ہےجواس کے لئےایکانتواسیزندگی. رکاوٹوںبیوکوفکھو گیا ہے،بھرے. وہ کس طرح کیمقدس زندگیکو برداشت کرطویل، وہچیک میںاس کے دل کوپکڑ نہیںکر سکتے ہیں؟ اب یہاں،اب وہاںپھنسے،وہ ٹھوکر،آتا، [بابرکتسے ایکنے جواب دیا:] کچھیاس کے شیلمیںمدد دیتی ہےکے طور پر ہر ایکاعضاء،راہب،واپس لے لیا،ذہنلاگو کیاکے ساتھ، Unattached،اورکسی سے پیچھے نہیںنقصان کر رہے، مکملکے stilledجذبات،کوئی بھیالزام لگابستا.
79) Classical Vietnamese 79) Người Việt Nam cổ điển http://music.cornell.edu/undergraduate/course-descriptions/ http://music.cornell.edu/contact/
Khó khănđó là để giữ, và khóchịu, Ẩn dậtcuộc sốngchoĐấng đãthiếukỹ năng. Những trở ngạirất nhiều,đánh lừabị mất. Bao lâu anh tacó thể chịu đựngcuộc sống thánh thiện, Nếuanh ta không thểnắm giữ trái timcủa mìnhtrong kiểm tra? Bị bắttạiđây, bây giờ có,anh tình cờ gặp, té ngã, [Ðức Thế Tôntrả lời:] Nhưcon rùarútvàovỏ bọc của mình Mỗichân tay,nhà sư,thu hồi,vớitâmáp dụng, Tự do,vàlàm tổn hại đếnkhông có, Niềm đam mêhoàn toànyên,Khưu sốngđổ lỗi choai sánh kịp.
80) Classical Welsh 80) Cymraeg Clasurol
80)CymraegClasurol 80)EnglishClasurol http://www.roughguides.com/contact-us/
Galedy mae igadw,acanodd eudwyn, Feudwybywydiddosydd heby sgil. Rhwystraudigonedd,mae’rffwlyn cael ei golli. Pa mor hiry gallefddioddef ybywydsanctaidd, Osna allddalei galondan reolaeth? Wedi’ch dalyn awrfan hyn, yn awryno,mae’n baglu,syrthio, [YrBendigedigUnAtebodd:] Gan fodycrwbanyn tynnui mewn i’wgragen Mae pobbraich neu goes,y mynach,ei dynnu’n ôl,gydagolwgcymhwyso, Digyswllt,ac yngwneudniwed ineb, Nwydaustilledgyfan gwbl,trigobeiodim.
Lileoni latipa,atilati jẹrilile, Recluse-ayefunuti oko siniolorijori. Idiwopọ,awọnaṣiwèreti wa nisọnu. Bawo niogunleduroawọnmimọaye, Ti o ba tioko ba lemuọkàn rẹniayẹwo? Mubayinibi,bayini o wa nibẹ,okọsẹ,ṣubu, [AwọnOlubukunỌkandahun pe:] Biawọnijapafasinurẹikarahun Kọọkanọwọ ti,awọnMonk,yorawonkuro,pẹluọkàngbẹyin, Lahore,ki o siṣesiipalarakò si, Passionspatapatastilled,gbéebikò. 83) Classical Zulu 83) Zulu Classical http://theblacksphere.net/2014/11/left-hopes-will-happen-ferguson/
All
the opposition parties in the country did not like a Scheduled Caste
rather a Buddhist to rule the country in general and the 1% Chatpawan
RSS in particular. Hence the high tech fradulent EVMs which are
tamperable and ordered by the Supreme Court to replace them with fool
proof voting system is being used to stop the rise of sarvajan samaj
including the SC/STs/OBCs/Minorities and poor brahmins and baniyas that
constitute 99% of the country. The Ex CJI Sadhasivam committed a
judgement of error by allowing the suggestion of CEC Sampath to replace
the fradulent EVMs in phases that would take time till the year 2020.
Hence the Murderer of democratic institutions (Modi) snatched the MASTER
KEY denying Sarvajan Hithaye Sarvajan Sukhaye i.e., Peace, happiness
and welfare of all societies as enshrined in the Constitution for
Democracy, eqality, fraternity and liberty in favour of Capitalists and
industrialists. Even if the 99% of the Sarvajan Samaj are united the 1%
of the Chitpawans with the support of fradulent EVMs will be ruling the
roost unless some high tech intellectuals belonging to the sarvajan
samaj with some dare devil media expose this high tech fradulent EVMs.
1321 பாடம் X1114 திங்கட்கிழமை இலவச ஆண்லைன் மின் நாளந்தாவின் ஆராய்ச்சி மற்றும் பயிற்சி பல்கலைக்கழகம்
http://sarvajan.ambedkar.org ஆல் நடத்தப்படும்
பாடநெறி
திட்டம் 1. கம்மா 1. தேவதா-சம்யுத்தா - தேவர்கள் - துக்காரம் (கும்மோ )
சத்தா: கடினமான - ஆமை பாரம்பரிய தமிழ் செம்மொழியில்
… தேவா … இந்த வசனம் பேசியது :
அதை வைத்து இருப்பது கடினம் தான், மற்றும் தாங்கவும் கடினமாகதான், திறமை இல்லாத அவருக்கு துறவி வாழ்க்கை. தடைகள் நிறைந்திருக்கின்றதால் முட்டாளுக்கு இழப்பு . எத்தனை காலத்திற்கு அவரால் பரிசுத்த வாழ்க்கையை சகிக்க முடியும், அவர் அவரது மனதை கட்டி நடத்த முடியாது என்றால்? இப்போது இங்கே, இப்போது அங்கே மாட்டிக்கொண்டு , அவர் தடுமாற்றங்களால் விழுகிறார்.
[ஆசிர்வதிக்கப்பட்டவர் பதிலளித்தார்:] ஆமை தனது shell (கூட்டுக்குள் ) ஒவ்வொரு மூட்டையும் இழுப்பதை போல், துறவி, திரும்பப்பெற்று , சிந்தனை உடன், பற்றற்று, மற்றும் யாருக்கும் தீங்கு செய்யாது, முற்றிலும் ஓய்ந்த உணர்ச்சி யுடன் , யாரையும் குற்றம் சாட்டுவதை தவிர்த்து வாசம் செய்கிறார்.
Course Program 1. Kamma 1. Devata-samyutta — Devas - Dukkara.m (Kummo) Sutta: Difficult - The Tortoise in Classical English,Nepali,Norwegian, Persian,Polish,Portuguese, Punjabi,Romanian,Russia,Serbian,Slovak,Slovenian,Somali,Spanish,Swahili,Swedish 58) Classical Nepali 58) शास्त्रीय नेपाली https://www.soas.ac.uk/about/contacts/ https://www.facebook.com/soasunioflondon
1320درس91،114یکشنبه آنلاین رایگانE-نالانداتحقیقاتو دانشگاهتمرین اجرا شده توسط HTTP:sarvajan.ambedkar.org
برنامهدوره1.Kamma1.Devata-samyutta-Devas-Dukkara.m(Kummo)Sutta:سخت است -لاک پشتدرکلاسیک انگلیسی،
…the دوااین آیهسخن گفت…:
سخت استبرای حفظ،وسخت به خرس، دورزندگیبرای او کهفاقدمهارت. موانعفراوان،احمقاز دست داده است. چه مدت می توانداوزندگیمقدستحمل، اگراو می تواندقلب خود رادرچکبرگزار نمی؟ گرفتاردر حال حاضردر اینجا، در حال حاضروجود دارد، اودچار سردرگمی، سقوط، [خوبانیکیپاسخ داد:] به عنوانلاک پشتتساویرا بهپوستهخود هراندام،راهب،خارج،با ذهناعمال می شود، متصل نشدهاست،و انجامآسیب بههیچ، احساساتکاملاآرام،ساکنسرزنشهیچ.
61) Classical Polish 61) Polski Klasyczny http://www.umb.edu/academics/caps/contact
https://www.facebook.com/umassboston
61)PolskiKlasyczny 61) PolskiKlasyczny
1320Lekcjadziewięćdziesiąt jeden tysięcy sto czternaścieniedziela Darmowe gry online dlae-NalandaUNIWERSYTETBadania ipraktyka prowadzone przez http:sarvajan.ambedkar.org
Trudno jestutrzymać,itrudne do zniesienia, Pustelnikżyciadla tego, którynie posiadaumiejętności. Przeszkodyw obfitości,the głupcemjest stracone. Jak długomożetrwaćświęteżycie, Jeśli onnie może utrzymaćw ryzachswoje serce? Złapanyteraztu, to tam,potknie się, upadki, [TheBłogosławionyodparł:] Jakthe żółwrysujesięjego powłoki Każdakończyna,the mnich, wycofanezstosowaneumysł, Przywiązany, akrzywdyżadnej, Pasjecałkowicieucichł,mieszkaobwiniaćnikogo.
Difícilé manter,edifícil de suportar, Reclusode vidapara eleque não tem ahabilidade. Os obstáculossão muitos,o toloestá perdido. Quanto tempoelepode suportara vida santa, Se elenão consegue segurarseu coraçãoem cheque? Presoora aqui, oraali, tropeça,cai, [O Abençoado respondeu:] Comoa tartarugadesenhaem sua concha Cadamembro,o monge, retirado,com a menteaplicada, Unattachedefazer mal aninguém, Paixõestotalmenteimóvel,habitaculparninguém
De greu estede a păstra,șigreu de suportat, Pustnic-viațăpentrucel carenu arecalificare. Obstacoleabundă,the prostuleste pierdut. Cât de multpoate elsuportaviața sfântă, Dacă elnu poate dețineinimaluisub control? Prinsacumaici,acumacolo,se împiedică,cade, [Cel Binecuvântata răspuns:] Cabroasca testoasaatrageîncoajălui Fiecarela nivelul membrelor,călugărul,retras,cu minteaaplicată, Neatașat,și de a facerăulanimeni, Pasiunilinișticu totul,locuieștenimenivina.
65) Classical Russia 65) Классическая России http://www2.humboldt.edu/extended/xfall/
Ťažké jeudržať,aťažkonesú, Samotár-životpre toho,ktochýbazručnosti. Prekážkypretekajú,blázonje stratený. Ako dlhodokáževydržaťsvätýživot, Ak nemôžedržaťsvojesrdcenauzde? Chytenýteraz tu,teraz, keďpotkne,padá, [Vznešenýodpovedal:] Vzhľadom ktomu,korytnačkavťahuje dosvojejulity Každákončatina,mních, uzavretý,smysľoupoužité, Nepripútanýarobíškodynašpičkovejúrovni, Vášneúplnezastavili,prebývaobviňovaťnikoho.
68) Classical Slovenian 68) Klasični slovenski http://www.science20.com/writer_on_the_edge/blog/scientists_discover_that_atheists_might_not_exist_and_thats_not_a_joke-139982
https://www.facebook.com/Labiennaledivenezia
68)Klasičnislovenski 68)Klasičnislovenski
1320lekcija91.114nedelja FREEONLINEE-NalandaResearchand PracticeUNIVERSITY ki jihvodijo http:sarvajan.ambedkar.org
Duroque es mantenerydifícil de soportar, VidaReclusopara el quecarece de lahabilidad. Abundan losobstáculos,el tontose pierde. ¿Cuánto tiempo puedesoportarquela vida santa, Si élno puede mantener sucorazónen jaque? Atrapadosahoraaquí,ahoraallí, tropieza,cae, [ElBendito replicó:] Tal como la tortugaen su caparazón Cadamiembro,el monje,retirado,con la menteaplicada, Unattached,yhacer daño anadie, Pasionestotalmentesilenciadas,habitaculpar aninguno.
Svårt detär att hålla,ochsvårt att bära, Eremit-liv förden somsaknarkompetens. Hinderi överflöd,dårenär förlorad. Hur längekanhanstå ut meddet heliga livet, Om han inte kanhållasitt hjärtai schack? Fångasän här, ändär,han snubblar,faller, [DenVälsignadesvarade:] Somsköldpaddandrarinsitt skal Varjelem,munken,tillbaka,medtanketillämpas, Lös,ochatt skadanågon, Passionsheltstillade,borskylla
ingen.
Congratulation to the
American’s fool proof ballot system unlike our fradulent EVMs that could
be tampered. This was proved in the Supreme Court which directed that
all the EVMs should replaced with fool proof voting system. the ex CJI
committed an error of judgement in allowing these fradulent EVMs in
phased manner as suggested by the CEC Sampath because of the cost of Rs
1600 crore that helped Murderer of Democratic institutions (Modi) to
snatch the Master Key denying democracy, equality, fraternity and
liberty to 99% of SC/STs/OBCs/Minorities and poor brahmins and baniyas
as enshrined in the Constitution of the country.
We
hope that the all the societies get equal distribution of wealth of the
country and set an example to all the developing country under your
esteemed governance. Un utilised land may be distributed to landless
tillers with proper irrigation and the government must supply health
seeds to the farmers. The government may give loans for all those who
attain the age of 18 to start their own enterprises. The government
employees must be efficient for the good governance.
This ex congress baniya and the baniyas of BJP are not children of
Harish Chandra. These people have lot of black money in foreign banks
and they do not want to reveal their names as directed by the Supreme
Court. But they make false accusations against honest SC/STs htough
they have declared that all their hard earnings would go to help the
welfare of the people, as it is a madness of traditional hatred which
needs treatment in mental asylums.
The fradulent EVMs are the
part of the conspiracy along with all the opposition parties. Though the
Supreme Court was convince that these fardulent EVMs could be tampered
and passed orders to replace all the fradulent EVMs with tamper proof
voting system while the ex CJI Sadasivam agreed with the CEC Sampath to
replace them in phases because of the cost of Rs.1600 crore as a
conspiracy that helped Murder of democratic institutions (Modi).
BSP
is not only a political party but also a movement of societal change.
Hence this technological game of 1% Chitpawan RSS plan has to be
defeated by strengthening the 99% intellectuals by exposing the
fradulent EVMs as done by 80 democracies of the world in the larger
interest of Sarvajan Hitaye Sarvajan Sukhaye i.e., for the peace,
happiness and welfare of all societies including SC/STs/ OBCs/
Minorities and the poor brahmins and baniyas for distributing the wealth
of this country among all sections of the society as enshrined in the
Constitution by making the Supreme Court to pass orders to replace all
fradulent EVMs and till such time to scrap all elections conducted by
these fradulent EVMs and then to conduct elections with tamper proof
voting system to save democracy, equality, fraternity and liberty.