12/31/16
2095 Sun 01 Jan 2017 LESSONS from Rector JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan of Free Online Buddhism - World Religions for Kidshttps://drambedkarbooks.com/2015/03/14/the-chamcha-age-by-saheb-kanshi-ram/#more-1506Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on Political Science -Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are replaced by paper ballots by Start using Internet of things by creating Websites, blogs. Make the best use of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF. Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body. from INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) https://archive.org/stream/DhammapadaIllustrated/dhammapada_illustrated#page/n1/mode/2up free online university research practice up a level through http://sarvajan.ambedkar.orgup a level https://awakenmediaprabandhak. wordpress.com/ email-0565.gif from 123gifs.eu Download & Greeting Card modinotourpm@gmail.com jchandra1942@icloud.com sarvajanow@yahoo.co.in is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal BSP is the Number One Largest Party in the Country with all societies (sarvajan Samaj ) supporting it for Sarvajan Hitay sarvajan Sukhay. http://timesofindia.indiatimes.com/…/articlesh…/56272224.cms 20 Uttar Pradesh assembly constituencies to witness ATM-like receipt after casting vote. Election Commission of India has decided to use VVPAT (Voter-Verified Paper Audit Trail) machines in 20 assembly constituencies covering 14 districts of Uttar Pradesh. The VVPAT machines would be used in the upcoming assembly elections. The CEC had said that only in 2019 entire EVMs would be replaced. Now only in 20 Uttar Pradesh assembly constituencies the EVMs will be replaced. The ex CJI had committed a grave error of judgement by ordering that the EVMs would be replaced in a phased manner as suggested by the ex CEC Sampath because of the cost of 1600 involved in the entire replacement. Only 8 out of the 543 seats in 2014 Lok Sabha elections were replaced which helped Modi to gobble the Master Key. Ms Mayawati’s BSP lost because of these fraud EVMs. while they won in a majority in UP Panchayat elections as paper ballots were used as followed in 80 democracies of the world. Neither the CJI nor ECI ordered for paper ballots untill the entire EVMs were replaced. Now in UP appart from 20 constituencies in rest of the constituencies paper ballots must be used til the entire EVMs were replaced. The Central and all the Sate governments selected by these fraud EVMs must be dissolved and go for fresh polls until all the EVMs were replaced. C. Section on sampajañña
Filed under:
General
Posted by:
site admin @ 7:30 pm
2095
Sun 01 Jan 2017
LESSONS
from
Rector
JC


an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online
Buddhism
- World
Religions for Kidshttps://drambedkarbooks.com/2015/03/14/the-chamcha-age-by-saheb-kanshi-ram/#more-1506Awaken
One With Awareness Mind (A1wAM)+
ioT (insight-net of Things) - the art of
Giving,
taking
and Living to attain Eternal Bliss as Final Goal through
Electronic Visual Communication Course on Political Science
-Techno-Politico-Socio Transformation and Economic Emancipation Movement
(TPSTEEM).
Struggle
hard to see that all fraud EVMs are replaced by paper ballots by
Start
using Internet of things by creating Websites, blogs. Make the best use of facebook, twitter etc., to propagate TPSTEEM thru
FOA1TRPUVF.
Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.
from
INSIGHT-NET-
Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)
https://archive.org/stream/DhammapadaIllustrated/dhammapada_illustrated#page/n1/mode/2up



through
http://sarvajan.ambedkar.org
https://awakenmediaprabandhak.
wordpress.com/

modinotourpm@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
is
the most Positive Energy of informative and research oriented site propagating the
teachings of the Awakened One with Awareness the Buddha and on
Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 105 Classical languages.
Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream
Enterer (Sottapanna) and
to
attain Eternal Bliss as a Final Goal
BSP is the Number One Largest Party in the Country with all societies (sarvajan Samaj ) supporting it for Sarvajan Hitay sarvajan Sukhay.
http://timesofindia.indiatimes.com/…/articlesh…/56272224.cms
20 Uttar Pradesh assembly constituencies to witness ATM-like receipt after casting vote.
Election
Commission of India has decided to use VVPAT (Voter-Verified Paper Audit
Trail) machines in 20 assembly constituencies covering 14 districts of
Uttar Pradesh. The VVPAT machines would be used
in the upcoming assembly elections.
The CEC had said that only in 2019 entire EVMs would be replaced.
Now only in 20 Uttar Pradesh assembly constituencies the EVMs will be replaced.
The ex CJI had committed a grave error of judgement by ordering that the
EVMs would be replaced in a phased manner as suggested by the ex CEC
Sampath because of the cost of 1600 involved in the entire replacement.
Only 8 out of the 543 seats in 2014 Lok Sabha
elections were replaced which helped Modi to gobble the Master Key.
Ms Mayawati’s
BSP lost because of these fraud EVMs. while they won in a majority in UP
Panchayat elections as paper ballots were used as followed in 80
democracies of the world.
Neither the CJI nor ECI ordered for paper ballots untill the entire EVMs were replaced.
Now in UP appart
from 20 constituencies in rest of the constituencies paper ballots must
be used til the entire EVMs were replaced.
The Central and
all the Sate governments selected by these fraud EVMs must be dissolved
and go for fresh polls until all the EVMs were replaced.
C. Section on sampajañña
Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajañña, while looking ahead and while looking around, he acts with
sampajañña, while bending and while stretching, he acts with sampajañña,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajañña, while eating, while drinking, while chewing,
while tasting, he acts with sampajañña, while attending to the business
of defecating and urinating, he acts with sampajañña, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña.
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.
மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, அணுகும் பொழுது மற்றும் விட்டு நீங்கும் பொழுது, sampajañña
நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார்,
முன் நோக்கி கவனித்துப் பார்க்கும் பொழுது மற்றும் எல்லாப் பக்கங்களிலும்
கவனித்துப் பார்க்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான
உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார், வளைக்கிற பொழுது மற்றும்
நெட்டிமுறியும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், பதவிக்குரிய நீண்ட மேலங்கி அணிந்து கொள்
பொழுது மற்றும் தளர்த்தியான மேலங்கி மற்றும் ஐயக்கடிஞை எடுத்துச் செல்லும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு
செயல் படுகிரார், உண்ணும் பொழுது, குடிக்கும் பொழுது, மெல்லும் பொழுது,
சுவைக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், வண்டலகற்றும் மற்றும் சிறுநீர் கழிக்கும்
பணி கவனிக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், நடந்து செல்கிறே பொழுது நின்று
கொண்டிருக்கிற பொழுது,
உட்கார்ந்திருக்கிற பொழுது, படுத்திருத்திருக்கிற
பொழுது, விழிதிருக்கிற பொழுது, உரையாடுகிற பொழுது, பேசாமலிருக்கிற பொழுது,
sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல்
படுகிரார்.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள்
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
http://tipitaka.org/

This web site is based on the Chaṭṭha Saṅgāyana CD published
by the Vipassana Research Institute.
Based at Dhamma Giri, Igatpuri, near Mumbai, India, the Vipassana
Research Institute also publishes literature & disseminates
information related to
Vipassana Meditation Technique as taught by
S.N.Goenka in the tradition of
Sayagyi U Ba Khin.
Vipassana is a universal, scientific method towards purifying the mind.
It is the practical essence of the teachings of the Buddha, who taught
Dhamma - the Universal Law of Nature.
The Pāḷi Tipiṭaka is now available online in various scripts. Although
all are in Unicode fonts, you may need to install some fonts and make
some changes to your system to view the site correctly.
Please read the help page carefully for more information on setting up your system and also on how to use this site.
New Desktop software: You can now download the entire Chaṭṭha Saṅgāyana Tipitaka to run off your computer in offline mode.
Click here for instructions.
New iOS web app: You can now navigate the Chaṭṭha Saṅgāyana Tipitaka using your iPhone, iPod Touch, or iPad.
Click here for instructions.
Older Operating systems: Vistors using Windows 95/98
may not be able to view Unicode texts as it is not fully supported by
these operating systems. The older
VRI Roman site is still available. To use the VRI Roman site you will need to install the
VRI Roman Pali fonts. Alternatively you may download an
image of the CSCD3 disc (208 MB) and burn your own copy of CSCD3.
In case of difficulties in viewing the Pāḷi Text or if you notice any other errors on this site, please write to
help@tipitaka.org describing the problem.
Filed under:
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Posted by:
site admin @ 7:21 pm
https://drive.google.com/file/d/0B3FeaMu_1EQyQ0ZKMnNYTlVPNmM/view
Page 20 of 20
2094 Sat 31 Dec 2016 LESSONS from Rector JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan of Free Online Buddhism - World Religions for Kidshttps://drambedkarbooks.com/2015/03/14/the-chamcha-age-by-saheb-kanshi-ram/#more-1506Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on Political Science -Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are replaced by paper ballots by Start using Internet of things by creating Websites, blogs. Make the best use of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF. Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body. from INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) https://archive.org/stream/DhammapadaIllustrated/dhammapada_illustrated#page/n1/mode/2up free online university research practice up a level through http://sarvajan.ambedkar.orgup a level https://awakenmediaprabandhak. wordpress.com/ email-0565.gif from 123gifs.eu Download & Greeting Card modinotourpm@gmail.com jchandra1942@icloud.com sarvajanow@yahoo.co.in is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal BSP is the Number One Largest Party in the Country with all societies (sarvajan Samaj ) supporting it for Sarvajan Hitay sarvajan Sukhay. http://picphotos.net/narendra-modi-cartoons/ http://blog.grabon.in/modis-currency-ban-summed-up-in-5-gi…/ http://www.firstpost.com/…/india-singapore-tax-treaty-amend… Murderer of democratic institutions (Modi) (Mad)i)) launches ‘Bheem App’ in digital push. http://indianexpress.com/…/why-hope-in-up-based-on-only-da…/ Why hope in Uttar Pradesh based on only SC/STs, Muslims of sarvajan samaj including Upper castes is Maya http://www.jantakareporter.com/…/serious-discontent-…/89124/ Serious discontent emerges among BJP and RSS leaders over note ban impact on assembly polls Uttar Pradesh: begins rallies in all 75 districts Mayawati will come to power in UP Mayawati is already leading..because of Sarvajan Hitay Sarvajan Sukhaya, is she planning to win all the 400 seats..not to leave any seats for Murderer of democratic institutions ((Modi).
Filed under:
General
Posted by:
site admin @ 1:14 am
2094 Sat 31 Dec 2016
LESSONS
from
Rector
JC


an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online
Buddhism - World
Religions for Kidshttps://drambedkarbooks.com/2015/03/14/the-chamcha-age-by-saheb-kanshi-ram/#more-1506Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).
Struggle hard to see that all fraud EVMs are replaced by paper ballots by
Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF.
Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.
from
INSIGHT-NET-
Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)
https://archive.org/stream/DhammapadaIllustrated/dhammapada_illustrated#page/n1/mode/2up
through http://sarvajan.ambedkar.org
https://awakenmediaprabandhak. wordpress.com/

modinotourpm@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and
to attain Eternal Bliss as a Final Goal
BSP
is the Number One Largest Party in the Country with all societies
(sarvajan Samaj ) supporting it for Sarvajan Hitay sarvajan Sukhay.
http://picphotos.net/narendra-modi-cartoons/
http://blog.grabon.in/modis-currency-ban-summed-up-in-5-gi…/
http://www.firstpost.com/…/india-singapore-tax-treaty-amend…
Murderer of democratic institutions (Modi) (Mad)i)) launches ‘Bheem App’ in digital push.
http://indianexpress.com/…/why-hope-in-up-based-on-only-da…/
Why hope in Uttar Pradesh based on only SC/STs, Muslims of sarvajan samaj including Upper castes is Maya
http://www.jantakareporter.com/…/serious-discontent-…/89124/
Serious discontent emerges among BJP and RSS leaders over note ban impact on assembly polls
Uttar Pradesh: begins rallies in all 75 districts
Mayawati will come to power in UP
Mayawati is already leading..because of Sarvajan Hitay Sarvajan
Sukhaya, is she planning to win all the 400 seats..not to leave any
seats for Murderer of democratic institutions ((Modi).
http://indianexpress.com/…/why-hope-in-up-based-on-only-da…/
Why hope in Uttar Pradesh based on only SC/STs, Muslims of sarvajan samaj including Upper castes is Maya
Results of past elections show that not only has Mayawati’s SC/STs
Muslims of sarvajan samaj including Upper castes votes increased , she
has found the going is not difficult with support from other upper
castes.
You will see that BSP will win 400 plus seats.
As electoral combinations are discussed ahead of Assembly elections in
UP, it is allways believed that a solid SC/ST base and Muslim and poor
Upper castes support — adding up to 99% of the vote — can put the BSP
in the driver’s seat. It is assumed that Muslims, upset after a series
of communal incidents, would move away from the ruling SP. Results of
past elections, however, show that not only has Mayawati’s SC/ST vote
increased , she has not found the going difficult with upper castes.
Rajya Sabha MP Satish Chandra Misra, and the Upadhyay family of
Aligarh, led by Maya’s former minister Ramveer, have held important
positions in the party for around 2 decades. Entire Sarvajan samaj feel
that if Mayawati becomes the PM the whole country will be peaceful as
she will distribute the wealth of the country equally among all sections
of the society as enshrined in our constitutions with then policy of
Sarvajan Hitay Sarvajan Sukhaya.
The BSP’s 2007 victory — with
over 30% votes — was largely because Maya put Misra in front and fielded
a large number of Brahmins, who suddenly allowed the BSP to speak for
“sarvajan” and “social engineering”. However, in 2014, even as Maya gave
21 out of 80 tickets to Brahmins — the most to any caste — not one
could win.
That was because the fraud EVMs were tampered to
gobble the Master key by the Murderer of democratic institutions (Modi)
with the support of PRESSTITUTE media as suggested by BJP but yet
support them for the sake of money. The media is is only with the
urbanites and not with the masses like internet, facebook and WhatsApps
where every intellectuals and the common man became journalists and
scribes. Once Napolean said that he can face two battalions but not two
scribes. The nettizens are those scribes mentioned by Napolean and not
the money greed PRESSTITUTES.
From JAN 1st they will be fully supporting Modi or Mad(i).
Results
of past elections show that not only has Mayawati’s Dalit vote shrunk,
she has found the going difficult without support from other — read
upper — castes.
http://picphotos.net/narendra-modi-cartoons/
http://blog.grabon.in/modis-currency-ban-summed-up-in-5-gi…/
http://www.firstpost.com/…/india-singapore-tax-treaty-amend…
Murderer of democratic institutions (Modi) (Mad)i)) launches ‘Bheem App’ in digital push.
Entire Sarvajan Samaj i.e., OBCs/Religious Minorities/Upper castes in
general and the SC/STs in particular oppose naming an app as Bheem App
to popularise his failed idea which killed innocent citizens in his
QUEUE INDIA MOVEMENT to withdraw their own money . To hush up his grave
sins the madi has taken refuge under the name of Babasaheb. He cannot
fool the world as they are aware of his cunning and crooked ideas. He
has no right to use the name of the Chief Archetect of our Modern
Constitution Dr BR Ambedkar for a lucky dip. Sarvajan Samaj condemns his
unconstitutional act as he is selected by the tampering of the fraud
EVMs.
The ex CJI had committed a grave error by ordering that the
EVMs could be replaced in a phased manner as suggested by the ex CEC
Sampath because of the cost of Rs 1600 crores invloved in replacing the
entire EVMs. Only 8 out of 543 seats in 2014 Lok Sabha elections were
replaced that helped madi gobble the Master Key.
The present CEC
said that only in 2019 entire EVMs will be repalced. But none of them
ordered for using the paper ballots until entire EVMs were replaced.
Ms Mayawati’s BSP lost in Lok Sabha because of these fraud EVMs while it won with a thumping majorityt with paper ballots.
Hence it is the duty of Sarvajan Samaj, the nes CJI, CEC to see that
the Central and State governments selected by these fraud EVMs be
dissolved and go for fresh polls with paper ballots.
Modi’s currency ban
1. The most wanted man in the whole country right now!
loose change currency ban Translation: My name is Bulla and I keep loose change.
getting change currency ban Translation: I have come to get change for my Rs 1000 notes.
4. Winter is here and no firewood? Might as well burn all the useless money.
money firewood currency ban
5. And finally, It’s not about the money…
money burning currency ban
Pics Photos - Narendra Modi Cartoons
http://www.jantakareporter.com/…/serious-discontent-…/89124/
Serious discontent emerges among BJP and RSS leaders over note ban impact on assembly polls
The shock note ban announcement by the Murderer of democratic
institutions( Modi )has left everyone in his party incredibly worried
about its potential adverse impact on their electoral fortunes in
poll-bound states next year.
News
agency Reuters, which claimed to have interviewed the saffron party’s
lawmakers and a senior functionary of the BJP’s ideological parent, the
RSS, said that there was a considerable disquiet among the party cadres
on demonetisation.
“There is no doubt that it is difficult to
convince voters that everything will be fine,” Santosh Gangwar, who is
leading the BJP campaign in Uttar Pradesh, was quoted by the news
agency.
Gangwar added, “Every candidate who will be contesting
polls is nervous because they feel people may not vote for the BJP …
There is tension and we cannot deny it,” he said.
Such is the
worry among the BJP’s senior functionaries that 71 MPs from Uttar
Pradesh reportedly met the BJP President Amit Shah as well as visited
Arun Jaitly to seek solutions for the cash crunch.
An RSS leader
said that they had advised Modi days before the move to take time to
prepare the ground for such a massive exercise, including setting up two
new mints and expanding the banking network, and to roll it out in
phases.
But, the RSS leader, Modi decided to press ahead, and he alone would bear responsibility for its failure or success.
Jagdambika Pal, a BJP lawmaker from Uttar Pradesh who attended the
meeting, told Reuters, “The situation is grim, and we cannot ignore it.
It is a challenge for every BJP lawmaker to manage the situation, but we
cannot do anything if there is no money in the banks.”
Modi ne kaha tha jaise matadan samay me EVM ke charcha hota.. said Ananthkumar.
That is during election time people discus about EVMs that they could
be tampered in favour of BJP as it was done during the 2014 Lok Sabha
elections.
The ex CJI had committed a grave error of judgement by
ordering that the EVMs would be replaced in a phased manner as
suggested by the ex CEC Sampath because of the cost of Rs 1600 crores
involved in entire replacement of the fraud EVMs.
The present CEC
said that the entire EVMs would be replaced in 2019 and none of them
ordered for using paper ballots till the entire EVMs were replaced.
Therefore all democracy loving people CJI, CEC and even the
discontented BJP, RSS must seeto it that the Central and State
governments selected by these fraud EVMs were dissolved and go for fresh
polls with paper ballots as followed by 80 democracies of the world to
save equality, liberty and fraternity as enshrined in our modern
constitution.
Shock
note ban announcement by PM Modi has left many in his party incredibly
worried about its potential adverse impact on their electoral fortunes
jantakareporter.com|By JKR Staff
Uttar Pradesh: begins rallies in all 75 districts
Mayawati will come to power in UP
Mayawati is already leading..because of Sarvajan Hitay Sarvajan
Sukhaya, is she planning to win all the 400 seats..not to leave any
seats for Murderer of democratic institutions ((Modi).
Whenever the just 1% intolerant, violent, militant, shooting, lynching
lunatic. mentally retarded chitpawan brahmin RSS (Rakshasa Swayam
Sevaks) guided BJP (Bahut Jiyadha Psychopaths ) start finding fault with
BSP it means that BSP in on the right path as said by Dr BR Ambedkar.
The plan of RSS to make this country as a stealth, shadowy
discriminating hinutva cult rashtra is snubbed by the 99% Sarvajan
Samaj.
The party’s public meeting in Lucknow district on Saturday
will be presided over by former state president Dayaram Pal, who hails
from the backward Gadariya caste.
Pal confirmed that he will
preside over the meeting where BSP general secretary Naseemuddin
Siddiqui will be the chief guest. The party will hold similar programmes
across the state in the coming few days.Among the prominent OBC leaders
who will be part of these rallies are former speaker Sukhdeo Rajbhar,
BSP state president Ram Achal Rajbhar, former minister Lalji Verma,
former MP RK Singh Patel, and former MLC Pratap Singh Baghel.
Party sources said that the SP was “losing its grip” on backward castes,
especially non-Yadav castes, more so because of the widening rift
between Chief Minister Akhilesh Yadav and party state president Shivpal
Yadav, BSP has been in a position to take these sections into its fold.
On the death anniversary of BR Ambedkar on December 6, Mayawati had
successfully persuaded the OBCs to not support BJP, alleging that the
party wants to re-establish the stealth, shadowy, discriminating
hindutva caste system in which both Aboriginal inhabitants Backward
Castes and SC/STs were treated as shudras and adi shudras and by upper
castes.
The
party’s public meeting in Lucknow district on Saturday will be presided
over by former state president Dayaram Pal, who hails from the backward
Gadariya caste.
12/29/16
Filed under:
General
Posted by:
site admin @ 6:19 pm
B. Iriyāpatha Pabba
Puna
ca·paraṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ ti pajānāti, ṭhito
vā ‘ṭhitomhī’ ti pajānāti, nisinno vā ‘nisinnomhī’ ti pajānāti, sayāno
vā ‘sayānomhī’ ti pajānāti. Yathā yathā vā pan·assa kāyo paṇihito hoti,
tathā tathā naṃ pajānāti.
B. Section on postures
Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly.
Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, நடந்து செல்லும் பொழுது, ‘நான் நடந்து செல்கிறேன்’,என அவர்
அறிந்துகொள்கிறார்.அல்லது நின்று கொண்டிருக்கிற பொழுது, ‘நான் நின்று
கொண்டிருக்கிகிறேன்’, என அவர் அறிந்துகொள்கிறார்:அல்லது உட்கார்ந்திருக்கிற
பொழுது, ‘நான் உட்கார்ந்திருக்கிறேன்’, என அவர் அறிந்துகொள்கிறார்: அல்லது
படுத்திருத்திருக்கிற பொழுது, ‘நான் படுத்திருத்திருக்கிறேன்’,என அவர்
அறிந்துகொள்கிறார்: தவிர அவர் kāya உடல்அமர்வுநிலை எதுவாக தீர்வு
செய்கிறாரோ அதன்படிபுரிந்து கொள்கிறார்.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
C. Sampajāna Pabba
Puna
ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,
ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte
khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī
hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī
hoti.
http://www.ambedkar.org/gifimages/voteforBSP.gif



Privacy Issues in an Electronic Voting Machine
Arthur M. Keller
UC Santa Cruz, Baskin
School of Engineering
Santa Cruz, CA 95066
+1(831)459-1485
ark@soe.ucsc.edu
David Mertz
Gnosis Software, Inc.
99 2nd Street
Turners Falls, MA 01376
+1(413)863-4552
mertz@gnosis.cx
Joseph Lorenzo Hall
UC Berkeley, SIMS
102 South Hall
Berkeley, CA 94720
+1(510)642-1464
joehall@berkeley.edu
Arnold Urken
Stevens Inst. of Technology,
Political Science
Hoboken, NJ 07030
+1(201) 216-5394
aurken@stevens.edu
ABSTRACT
In this paper, we describe the Open Voting Consortium’s voting
system and discuss the privacy issues inherent in this system. By
extension, many of the privacy issues in this paper also apply to
other electronic voting machines, such as DREs (Direct
Recording Electronic voting machines). The privacy issues
illustrate why careful and thorough design is required to ensure
voter privacy and ballot secrecy.
Categories and Subject Descriptors: K.4.1 [Computers and
Society]: Public Policy Issues — privacy.
General Terms: Design, Human Factors, Legal Aspects.
Keywords: Electronic voting, open source, privacy design.
1. INTRODUCTION
The requirements for secrecy in elections depend upon the
values and goals of the political culture where voting takes place.
Gradations of partial and complete privacy can be found in
different cultural settings. Most modern polities institutionalize
the ideal of complete privacy by relying on anonymous balloting.
The use of secret balloting in elections — where a ballot’s
contents are disconnected from the identity of the voter — can be
traced back to the earliest use of ballots themselves in 6th Century
B.C.E. Athens, Greece. The public policy rationales for instituting
anonymous balloting typically aim to minimize bribery and
intimidation of the voter [1]. Secret ballots, although not always
required, have been in use in America since colonial times.
Today, almost one hundred years after most states in the U.S.
passed laws to require anonymous balloting, a strong sense of
voter privacy has emerged as a third rationale.
These cultural values and practices contribute to the sets of
user requirements that define the expectations of voters in
computer-mediated elections and determine alternative sets of
specifications that can be considered in developing open source
software systems for elections [7]. The Open Voting Consortium
(OVC) has developed a model election system that aims as one of
its goals to meet these requirements. This paper describes how the
OVC model ensures ballot privacy.
The OVC has developed the model for an electronic voting
system largely in response to the reliability, usability, security,
trustworthiness, and accessibility concerns of other voting
systems. Privacy was kept in mind throughout the process of
designing this system. Section 2 of this paper discusses the
requirements for a secret ballot in more detail and how secrecy
could be compromised in some systems. Section 3 describes how
the OVC handles the privacy concerns. While this paper focuses
mostly on privacy issues for US-based elections, and how they are
addressed in the OVC system, many of the issues raised are
applicable elsewhere.
2. SECRET BALLOT REQUIREMENTS
The public policy goals of secret balloting — to protect the
privacy of the elector and minimize undue intimidation and
influence — are supported by federal election laws and
regulations. The Help America Vote Act of 2002 [5] codifies this
as “anonymity” and “independence” of all voters, “privacy” and
“confidentiality” of ballots and requires that the Federal Election
Commission create standards that “[preserve] the privacy of the
voter and the confidentiality of the ballot.”
The Federal Election Commission (FEC) has issued a set of
Voting System Standards (VSS) [4] that serve as a model of
functional requirements that elections systems must meet before
they can be certified for use in an election. The FEC VSS state
explicitly:
“To facilitate casting a ballot, all systems shall: […] Protect the
secrecy of the vote such that the system cannot reveal any
information about how a particular voter voted, except as
otherwise required by individual State law;” ([4] at § 2.4.3.1(b).)
This high level requirement of not exposing any information
about how an individual voted is required of all voting systems
before certification.
It is not sufficient for electronic voting systems to merely
anonymize the voting process from the perspective of the voting
machine. Each time a ballot is cast, the voting system adds an
entry to one or more software or firmware logs with a timestamp
and an indication that a ballot was cast. If the timestamp log is
combined with the contents of the ballot, this information
becomes much more sensitive. For example, it can be combined
with information about the order of votes cast collected at the
polling place with surveillance equipment — from cell phone
cameras to security cameras common at public schools — to
compromise the confidentiality of the ballot. As described below,
system information collected by the voting system should be kept
separated from the content of cast ballots and only used in
conjunction by authorized, informed elections officials.
Rebecca Mercuri proposed that Direct Recording Electronic
(DRE) voting machines have a paper audit trail maintained under
glass, so the voter does not have the opportunity to touch it or
change it. [6] Some vendors are proposing that paper from a spool
be shown to the voter, and a cutter releases the paper audit trail
piece to drop into a box for safekeeping. [2] A challenge is to
make sure that all of the paper audit trail is readable by the voter,
doesn’t curl away out of view, and yet the paper audit trails from
previous voters is obscured from view. However, the paper audit
trail can fall in a more-or-less chronologically ordered pile. The
Permission to make digital or hard copies of all or part of this work for
personal or classroom use is granted without fee provided that copies are
not made or distributed for profit or commercial advantage and that
copies bear this notice and the full citation on the first page. To copy
otherwise, or republish, to post on servers or to redistribute to lists,
requires prior specific permission and/or a fee.
WPES’04, October 28, 2004, Washington, DC, USA.
Copyright 2004 ACM 1-58113-968-3/04/0010…$5.00.

problem of reconciling the paper audit trail with the electronic
ballot image is difficult to do in an automated manner if the paper
audit trail cannot be sheetfed. Another approach is to keep the
paper audit trail on a continuous spool. [7] While this approach
has the potential to be more easily scanned in an automated
fashion for recounts, privacy is compromised by maintaining the
chronological order.
In the longer version of this paper, we discuss in more detail these
issues. We discuss that problem that the voter’s secret identity
must be disclosed to poll workers and yet not be discernable from
the ballot. Covert channels can be used to transfer identity of the
voter to the ballot. A critical example is when the machine that
prepares for the voter an authorizing token also contains the voter
registration data, which might be passed to the electronic voting
machine through that authorizing token.
3. SECURITY, PRIVACY, RELIABILITY
In the full version of this paper, we discuss a variety of issues and
their solutions in security, privacy, and reliability for the voting
system designed by the Open Voting Consortium and described
more fully there.
Some of these issues are the following.
The Advantage of Free and Open Source Software. When
the system is a black box, where the source code is maintained as
a trade secret, we must trust the official testers. A frequent
criticism of free and open source software is that, while the code
is available for inspection, no coordinated inspection is actually
conducted. [3] The absence of Non-Disclosure Agreements and
restrictive intellectual property agreements encourages the large
body of open source developers to inspect the code.
Randomization of Ballot-IDs. Under the OVC design
ballots carry ballot-IDs to enable auditing of official paper ballots
against unofficial electronic ballot images. Ballot IDs are easily
remembered and can be a vehicle for disclosing the vote.
Privacy Issues with Barcodes. The Open Voting
Consortium system design uses a barcode to automate the
scanning and tallying of paper ballots. Such barcodes raise several
possibilities for introducing covert channels.
Privacy in the Voting Token. The token given to the voter
to enable her to use the electronic voting machine might contain
information that could compromise anonymity. Analysis of the
software and the poll worker interface for encoding the voter
token can show the type of information that can be encoded.
Information Hidden in Electronic Ballot Images and
Their Files. The electronic ballot images (EBIs) are stored on the
electronic voting machine where the ballot was created. Storing
the EBIs in a database management system can record sequence
information that can be used to identify voters. Flat files can
include the date/time in the file directory, a potential privacy risk.
Reading Impaired Interface. It is important that the ballot
not record that the voter used the reading impaired interface. Nor
should the electronic voting machine maintain such information in
a way that identifies specific ballots. If a separate reading
impaired voting station is used, the ballot-ID should be generated
in a manner that does not identify the voting station used.
Printed Ballot. The secrecy of the voter’s selections is at
risk while the voter carries the paper ballot around the polling
place. We use a privacy folder — an ordinary manila folder
trimmed along the long edge so that the barcode sticks out.
Ballot Validation Station. The ballot validation station
allows visually impaired voters, or anyone, to hear through
headphones and therefore validate their paper ballots. Ballot-IDs
should not be persistently stored by the ballot validation station.
Languages. Steve Chessin identified a problem with ballots
for non-English speakers when printed in the voter’s own
language. This approach makes bilingual ballots easy to identify,
and that can compromise ballot anonymity if only a small number
of voters in a given precinct choose a particular language.
Public Vote Tallying. It is important that the ballots be
shuffled before publicly visible scanning occurs. The ballots will
naturally be ordered based on the time they were placed in the
ballot box. The sequence of voting is a potential privacy risk.
Results by Precinct. Care must be taken to ensure that
results posted by precinct do not compromise privacy and yet can
be reconciled against county totals.
Privacy in the Face of Voter Collusion. Complex cast
ballots, taken as a whole, contain potential covert channels.
4. CONCLUSION
We have discussed the privacy issues inherent the Open Voting
Consortium’s voting system that includes a PC-based open-source
voting machine with a voter-verifiable accessible paper ballot. By
extension, many of the privacy issues in this paper also apply to
other electronic voting machines, such as DREs (Direct
Recording Electronic voting machines). The privacy issues
illustrate why careful and thorough design is required for voter
privacy. Imagine how much work is required to ensure that such
systems are secure and reliable.
Further information about the Open Voting Consortium can be
found at http://www.openvotingconsortium.org. This paper is an
extended abstract; a longer version may be found at
http://www-db.stanford.edu/pub/keller.
5. ACKNOWLEDGMENTS
We acknowledge the work of the volunteers of the Open Voting
Consortium who contributed to the design and implementation we
describe. In particular, Alan Dechert developed much of the
design and Doug Jones provided significant insights into voting
issues. The demonstration software was largely developed by Jan
Kärrman, John-Paul Gignac, Anand Pillai, Eron Lloyd, David
Mertz, Laird Popkin, and Fred McLain. Karl Auerbach wrote an
FAQ on which the OVC system description is based. Amy Pearl
also contributed to the system description. Kurt Hyde and David
Jefferson gave valuable feedback. David Dill referred some of the
volunteers.
6. REFERENCES
[1] Albright, S. The American Ballot. American Council on Public Affairs,
Washington, D.C., 1942.
[2] Avante VOTE-TRAKKERTM EVC308-SPR,
http://www.aitechnology.com/votetrakker2/evc308spr.html.
[3] Cohen, F. Is Open Source More or Less Secure? Managing Network
Security, 2002, 7 (Jul. 2002), 17–19.
[4] Federal Election Commission. Voting System Standards. Vols. 1 & 2
(2002), http://www.fec.gov/pages/vssfinal/
[5] Help America Vote Act, 42 U.S.C.A. §§ 15301 – 15545.
[6] Mercuri, R. A Better Ballot Box? IEEE Spectrum Online, October 2,
2002, http://www.spectrum.ieee.org/WEBONLY/
publicfeature/oct02/evot.html
[7] Sequoia Voting Systems, “Sequoia Voting Systems Announces Plan to
Market Optional Voter Verifiable Paper Record Printers for Touch
Screens in 2004,” http://www.sequoiavote.com/article.php?id=54
[8] Urken, A. B. Voting in a Computer-Networked Environment. In The
Information Web: Ethical and Social Implications of Computer
Networking, Carol Gould (ed.), Westview Press, Boulder, CO, 1989.
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2092 Thu 29 Dec 2016 LESSONS from Rector JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan of Free Online Buddhism - World Religions for Kidshttps://drambedkarbooks.com/2015/03/14/the-chamcha-age-by-saheb-kanshi-ram/#more-1506Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on Political Science -Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are replaced by paper ballots by Start using Internet of things by creating Websites, blogs. Make the best use of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF. Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body. from INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) https://archive.org/stream/DhammapadaIllustrated/dhammapada_illustrated#page/n1/mode/2up free online university research practice up a level through http://sarvajan.ambedkar.orgup a level https://awakenmediaprabandhak. wordpress.com/ email-0565.gif from 123gifs.eu Download & Greeting Card modinotourpm@gmail.com jchandra1942@icloud.com sarvajanow@yahoo.co.in is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal BSP is the Number One Largest Party in the Country with all societies (sarvajan Samaj ) supporting it for Sarvajan Hitay sarvajan Sukhay. http://www.ambedkar.org/gifimages/voteforBSP.gif UP Assembly election: Advantage BSP, while uncle Shivpal has the last laugh over nephew Akhilesh The BSP will turn out to be the biggest beneficiary in this tug of war within the Yadav family. The CEC had announced that the entire EVMs would be replaced only in 2019. Till such time paper ballots must be used. Magadhi [Pali] Prakrit of the Thervadin Buddhists Of all the Buddhists Traditions, Theravada was the only sect to preserve the usage of Magadhi Prakrit in its literature. [The term “Pali” was traditionally used for denoting the Texts in the language, the language is itself referred to as Magadhi in Theravadin literature]. https://www.reddit.com/…/what_language_did_siddhartha_gau…/… TRIKURAL AND TRIVALLUVAR The Tripitaka, the earliest collection of Buddhist teachings and the only text recognized as canonical by Theravada Buddhists Please visit http://sarvajan.ambedkar.org for animated yoga postures http://sarvajan.ambedkar.org/?m=201206 http://yoga.org.nz/postures.htm-https://www.youtube.com/watch?v=ojHBcT5e_M8 Sutta Piṭaka-Digha Nikāya DN 16 - (D ii 137) Mahāparinibbāna Sutta
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2092 Thu 29 Dec 2016
LESSONS
from
Rector
JC


an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online
Buddhism - World
Religions for Kidshttps://drambedkarbooks.com/2015/03/14/the-chamcha-age-by-saheb-kanshi-ram/#more-1506Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).
Struggle hard to see that all fraud EVMs are replaced by paper ballots by
Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF.
Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.
from
INSIGHT-NET-
Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)
https://archive.org/stream/DhammapadaIllustrated/dhammapada_illustrated#page/n1/mode/2up
through http://sarvajan.ambedkar.org
https://awakenmediaprabandhak. wordpress.com/

modinotourpm@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world in 105 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and
to attain Eternal Bliss as a Final Goal
BSP
is the Number One Largest Party in the Country with all societies
(sarvajan Samaj ) supporting it for Sarvajan Hitay sarvajan Sukhay.
http://www.ambedkar.org/gifimages/voteforBSP.gif
UP Assembly election: Advantage BSP, while uncle Shivpal has the last laugh over nephew Akhilesh
The BSP will turn out to be the biggest beneficiary in this tug of war within the Yadav family.
The CEC had announced that the entire EVMs would be replaced only in 2019. Till such time paper ballots must be used.
Magadhi [Pali] Prakrit of the Thervadin Buddhists
Of all the Buddhists Traditions, Theravada was the only sect to
preserve the usage of Magadhi Prakrit in its literature. [The term
“Pali” was traditionally used for denoting the Texts in the language,
the language is itself referred to as Magadhi in Theravadin literature].
https://www.reddit.com/…/what_language_did_siddhartha_gau…/…
TRIKURAL AND TRIVALLUVAR
The Tripitaka, the earliest collection of Buddhist teachings and the only text recognized as canonical by Theravada Buddhists
Please visit http://sarvajan.ambedkar.org for animated yoga postures
http://sarvajan.ambedkar.org/?m=201206
http://yoga.org.nz/postures.htm
Summary of the Problem with Electronic Voting
https://drive.google.com/file/d/0B3FeaMu_1EQyZWVzSnVBcVY4a28/view
http://www.ambedkar.org/gifimages/voteforBSP.gif

http://www.ambedkar.org/gifimages/voteforBSP.gif
UP Assembly election: Advantage BSP, while uncle Shivpal has the last laugh over nephew Akhilesh
The BSP will turn out to be the biggest beneficiary in this tug of war within the Yadav family.
Marginalised by his own father and subdued by his own uncle, a
seemingly fuming but apparently helpless Akhilesh Yadav may be talking
of persuading Mulayam to rethink on the list, but the announcement has
already been made undermining his authority.
It’s clear that his
uncle Shivpal Yadav has had the last laugh, but possibly after the
Assembly elections in UP, the BSP will turn out to be the biggest
beneficiary in this tug of war within the Yadav family.
Meanwhile, BSP supremo Mayawati has been alleging that a tie-up between
Congress and the SP was being engineered by the BJP after the
demonetisation. But ‘Netaji’ Mulayam Singh Yadav put to rest all such
speculations. He categorically stated that Samajwadi Party will go it
alone and have no tie up with anyone in the elections. He also said that
the Samajwadi Party’s nominations for 325 seats were made by him, and
his was the final word.
Today’s development will comfort the BSP
especially since UP’s ruling party is a divided house in itself and that
the ambitious plans of Akhilesh to have a tie up with the Congress has
now been rubbished by Mulayam.
While Mayawati have benefited greatly, BJP’s own prospects have diminished considerably too.
AKHILESH’S AUTHORITY QUESTIONED
The Chacha-Bhatija wedge is threatening to get deeper after several
names in Akhilesh’s own list have been omitted in party nominations.
This coupled with the fact that don-turned politician Atik Ahmed,
despite thumbing his nose several times at Akhilesh, managed to secure
his Kanpur Cantt seat nomination.
Several of those close to
Akhilesh have been dropped from nominations. This has created a question
mark on Akhilesh’s say in party matters.
SP supremo Mulayam
seems to have put aside Akhilesh’s ‘Kaam Bolta Hai’ push, while on an
inauguration spree, and given credence to his younger brother Shivpal. A
deeper chasm in the party coming to the fore might not augur well for
SP, as divisive forces and conflicting interests may act as loggerheads.
In the meantime, it is advantage BSP. Especially, post demonetisation.
The CEC had announced that the entire EVMs would be replaced only in 2019. Till such time paper ballots must be used.
The ex CJI Sathasivam had committed a grave error of judgement by
ordering that the EVMs would be replaced in a phased manner as suggested
by the ex CEC Sampath because of the cost of Rs 1600 crores involved in
entire replacement.In the 2014 Lok Sabha elections only 8 out of 543
seats were replaced to benefit BJP. They never ordered for using paper
ballots until the entire EVMs were replaced.
Ms Mayawati’s BSP
lost all the Lok Sabha seats because of these EVMs and BSP won majority
of the seats in UP Panchayat elections conducted with paper ballots as
followed by 80 democracies of the world.
All people having faith
in democracy, the present CJI and CEC must dissolve the central and
state governments selected by these fraud EVMs and go for polls with
paper ballots to save equality, liberty and fraternity as enshrined in
our modern constitution for Sarvajan Hitay Sarvajan Sukhaya i.e., for
the welfare, happiness and peace of all societies.
http://www.firstpost.com/…/uttar-pradesh-assembly-election-…
Uttar Pradesh Assembly Election 2017: Mayawati alleges BJP of SC/ST discrimination
Murderer of democratic institutions (Modi) -led BJP (Bajuth Jiyadha
Psychopaths) is targetting her because of she is a Aboriginal Scheduled
caste as well as the ‘master key’ to unlocking the upcoming Uttar
Pradesh Assembly election.
Alleging that the BJP has an anti-SC/ST mindset and is being casteist,
Mayawati said, “They don’t like that a Aboriginal Scheduled Caste
daughter working for the upliftment of all societies ,” Mayawati said in
a special press conference on Tuesday.
She said that the Modi is
afraid of Mayawati’s popularity: “Mayawati is the master key to UP
Assembly election and the BJP is shaken.”
Modi must know that the Aboriginal Inhabitants Scheduled Caste is the Mother Caste of all other castes. They are the HRD & D (Human Resource Developers and Distributors) and he must know that all the people belong to a single same race irrespective of castes, creeds, colours and relegions.
The BSP chief
reiterated how the BSP was the first party to oppose demonetisation, and
that Modi is targetting her and the party because it blames her for
fuelling opposition parties to rise up against the move.
She also
clarified on the Rs 100 crore deposited in a BSP account stating that
the party has all the records of the deposits made into its accounts
after demonetisation, and the money was deposited as per the rules of
the BSP. “All the money has been collected after 21 August. We convert
all the donations into notes of higher denominations because it’s easier
to transport. All the donations are collected in Delhi for final
accounting. It’s deposited in banks only after final accounting in my
presence. We were unable to deposit earlier because I was unable to go
to Delhi,” she said.
On a sarcastic note, the BSP chief thanked
the Modi and party president Amit Shah, stating that the tactics of
Modi, Amit Shah of BJP will get her gain full majority in the upcoming
election, just like allegations towards her helped win the election in
2007. “Modi is targetting me and senior members of the party along with
my friends and relatives for political gains. Shah is maligning my
reputation by talking about the ghotalas, and the Taj Corridor. I want
to tell you that most parties in power do that. The BJP especially.
There’s not a single file on the project that went through me. I have
not signed on a single file. They maligned by name between 2003 and
2007, but I got an absolute majority. They are doing it again. And I am
sure the BSP will form a government again with an absolute majority. I
am grateful to them(!)”
Mayawati also challenged the Modi to
divulge records of all bank deposits and purchases made by the party
before and after 8 November.
Taking a jibe at the Modi on
demonetisation, the BSP chief said, “I pray to God that they take a
couple of more decisions like demonetisation and make it easier for us
to form government. I won’t even have to go to the 75 districts for poll
campaigning. I will win sitting at home.”
A day after reports emerged of deposits worth Rs 100 crore in old notes of Rs 1,000 made in Bahujan…
http://indianexpress.com/article/india/india-others/narendra-modi-and-his-ministers-declare-assets-heres-what-they-own/
Modi
- Age
- 66
- Marital Status
- Separated
Modi and his party declare assets: Here’s what they own
The richest among
Modi’s friends Arun Jaitley, who along with
his wife, has assets worth Rs 72.10 crore.
Modi owns movable assets worth Rs 26,12,288 and immovable assets worth Rs 1 crore.
Rajnath Singh,
who also features in the list, is richer than Modi. He
owns movable assets worth Rs 66,41,260.33 and immovable assets worth Rs
1,90,00,000. He has also declared the wealth owned by his
wife, and it’s worth Rs 40,88,871.
Sushma Swaraj has declared her wealth worth Rs 2,98,48,485, in addition
to an ancestral land in Palwal, Haryana. Her husband, Swaraj Kaushal,
has movable assets worth Rs 8,88,91,635 and immovable worth Rs
3,18,90,050 (total wealth worth Rs 12,07,81,685).
The list further has declaration of assets by all the friends of Modi .
What about undeclared asets ?
Why do they need our currency.They were in foreign countries last year!!!!
Rs
5000 crore spent by Modi in election campaining…..can modi remotely
controlled by Rakshasa Swayam Sevaks (RSS) declare the source of
funding.
http://www.forbes.com/sites/greatspeculations/2016/12/02/modis-demonetization-is-a-cure-worse-than-the-disease-for-india/#344d205a5c58
- In November 2016 he unexpectedly announced plans to eliminate Country’s
two largest bank notes in a bid to reduce money laundering and
corruption, creating a nationwide frenzy to quickly swap out the bills.
Modi’s Demonetization Is a Cure Worse Than The Disease For The Country
Tuesday marked four weeks since Modi
made his surprise demonetization announcement that has sent shockwaves
throughout the South Asian country’s economy.
In an effort by Modi to combat black money and put Rs 15 lakhs in every citizens bank accounts all
500 and 1,000 rupee banknotes are no longer recognized as legal tender.
Inevitably, low-income and rural households have been hardest hit by
Modi’s currency reform. Barter economies have reportedly sprung up in
many towns and villages. Banks have limited the amount that can be
withdrawn. Scores of weddings have been called off. Indian stocks
plunged below their 200-day moving average.

Buys, holds, and hopes
Opinions expressed by Forbes Contributors are their own.
Next
Tuesday will mark four weeks since Indian Prime Minister Narendra Modi
made his surprise demonetization announcement that has sent shockwaves
throughout the South Asian country’s economy.

In an effort to combat corruption, tax evasion and counterfeiting,
all 500 and 1,000 rupee banknotes are no longer recognized as legal
tender.
I’ve previously written about the possible ramifications of the “war on cash,”
which is strengthening all over the globe, even here in the U.S. Many
policymakers, including former Treasury Secretary Larry Summers, are in
favor of axing the $100 bill. In May, the European Central Bank (ECB)
said it would stop printing the 500 euro note, though it will still be
recognized as legal currency. The decision to scrap the “Bin Laden”
banknote, as it’s sometimes called, hinged on its association with money
laundering and terror financing.
Electronic payment systems are convenient, fast and easy, but when a government imposes this decision on you, your economic liberty is debased.
In a purely electronic system, every financial transaction is not only
charged a fee but can also be tracked and monitored. Taxes can’t be
levied on emergency cash that’s buried in the backyard. Central banks
could drop rates below zero, essentially forcing you to spend your money
or else watch it rapidly lose value.
Inevitably, low-income and rural households have been hardest hit by
Modi’s currency reform. Barter economies have reportedly sprung up in
many towns and villages. Banks have limited the amount that can be
withdrawn. Scores of weddings have been called off. Indian stocks
plunged below their 200-day moving average.

Demonetization has also weighed heavily on the country’s
manufacturing sector. The Nikkei India Manufacturing PMI fell to 52.3 in
November from October’s 54.4. Although still in expansion mode,
manufacturing production growth slowed, possibly signaling further
erosion in the coming months.

The Country Runs on Cash
The two Country’s bills in question, worth $7.50 and $15, represented an
estimated 86 percent of all cash in circulation by value. No two bills
in the U.S. so dominate transactions quite like the Rs500 and Rs1,000
notes, but imagine if tomorrow the Treasury Department killed everything
north of the $20 bill. Despite the widespread availability and
acceptability of electronic payment systems, this would be devastating
to many American consumers who prefer cash or who are underbanked.
Because Country’s economy relies predominantly on cash, the effects
will be far greater. ATMs are scarce, and few rural Indians have a
credit or debit card. An estimated 600 million Indians—nearly half the
country’s population—are without a bank account. Three hundred million
have no government identification, necessary to open an account. By
comparison, about 7 percent of Americans are unbanked, with an additional 20 percent underbanked, according to the Federal Deposit Insurance Corporation (FDIC).

This is one of the main reasons why the Country’s people have traditionally held
gold in such high demand. Many have little faith in banks and other
financial institutions, preferring instead to store their wealth in
something more reliable and tangible. So great is Countrys’ appetite for
the yellow metal that prices have historically surged in September,
following the end of the monsoon season and ahead of Diwali and the
wedding season, when gifts of gold jewelry are typically given.
“Gold is a need of the [the Country’s] people,” says Suresh Jain, owner of India’s B.J. Jain Jewellers, as quoted in the Financial Times. “It is not a luxury item. It is essential.”
Ironically, though, Modi’s demonetization scheme will likely hurt
gold demand in the long run, “by dramatically reducing the stock of
black money hitherto used in a large chunk of purchases,” according to
the Financial Times.
As per the article in Forbes and Ms Mayawati
we are already in a worst than emergency days. 99% of the people are
affected by this economic emergency. May be Modi is trying through such
polls to officially declare emergency.
The nut wants the dictator coconut to declare emergency that is already there.
Just
1% intolerant, violent, militant, shooting, lynching, cannibal
chitpawan brahmin Rakshasa Swayam Sevaks (RSS) psychopaths are for
emergency for their stealth, shadowy discriminating hindutva cult
rashtra. But the 99% Sarvajan Samaj like our Chief Architect of Modern
Constitution Dr BR Ambedkar which is for equality, liberty and
farternity opposed to manuvad that believes in brahmins as 1st rate,
kshatras as 2nd, Vyshayas as 3rd and Shudras as 4th rate athmas (Souls )
and the aboriginal inhabitant SC?STs having no souls so that any crime
cand be done for them. But the Buddha never believed in any soul. He
said all are equal and that is enshrined in our modern constitution for
Sarvajan Hitay Sarvajan Sukhaya i.e., for the welfare, happiness and
peace for all societies.
The CEC had announced that the entire EVMs would be replaced only in 2019. Till such time paper ballots must be used.
The ex CJI Sathasivam had committed a grave error of judgement by
ordering that the EVMs would be replaced in a phased manner as suggested
by the ex CEC Sampath because of the cost of Rs 1600 crores involved in
entire replacement.In the 2014 Lok Sabha elections only 8 out of 543
seats were replaced to benefit BJP. They never ordered for using paper
ballots until the entire EVMs were replaced.
Ms Mayawati’s BSP lost all the Lok Sabha seats because of these EVMs
and BSP won majority of the seats in UP Panchayat elections conducted
with paper ballots as followed by 80 democracies of the world.
All people having faith in democracy, the present CJI and CEC must
dissolve the central and state governments selected by these fraud EVMs
and go for polls with paper ballots to save equality, liberty and
fraternity as enshrined in our modern constitution for Sarvajan Hitay
Sarvajan Sukhaya i.e., for the welfare, happiness and peace of all
societies.
Magadhi [Pali] Prakrit of the Thervadin Buddhists
Of all the Buddhists Traditions, Theravada was the only sect to
preserve the usage of Magadhi Prakrit in its literature. [The term
“Pali” was traditionally used for denoting the Texts in the language,
the language is itself referred to as Magadhi in Theravadin literature].
The usage of Pali is still strong among the native Buddhists.
This serves as the strong example for the bonding between the Magadhi
Language & Theravada.
The Theravadins also held the view that their language is
the most natural language and original language.
The fifth century Visuddhimagga by Buddhaghosa declares:
Magadhi is the root of all dialects, which was spoken by Brahmas, by
men before the present kalpa, by those who had neither heard nor uttered
human accent, and also by supreme Buddhas
sā māgadhī mūla bhāsā nārā yā yādi kappikā
brahmānochassutālāpā sambuddhā ehāpi bāsare
The Atthagatha (commentary) of Abhidhamma Vibhanga, states the below as the view of the Buddha Bhikshu Tissadatta Thera:
seated_buddha_in_bhumisparshamudra_rm56
If a new born baby is kept isolated and but not hear any language
spoken by any one, he would speak the Magadhl If, again, a person in an
uninhabited forest, in which no speech (is heard), should intuitively
attempt to articulate words, he would speak the very Magadhi.
It predominates in all regions (such as) Hell; the animal kingdom; the
Preta sphere ; the human world ; and the world of the devas. The rest
of the eighteen languages—Otta, Kirata, Andhaka, Yonaka, Damila, etc.,
undergo changes —but the Magadhi does not, which alone is unchangeable,
and is said to be the speech of Brahmans and Ariyas.
Even Buddha,
who rendered his tipitaka words into texts, did so by means of the very
Magadhi ; and why ? Because by doing so it (was) easy to acquire their
(true) significations. Moreover, the sense of the words of Buddha which
are rendered into doctrines by means of the Magadhi language, is
conceived in hundreds and thousands of ways by those who have attained
the patisambhida, so soon as they reach the ear, or the instant the ear
comes in contact with them ; but discourses rendered into other
languages are acquired with much difficulty.
It (i.e. Magadhi) was first predominant in the hells and in the world of
men and that of the gods. And afterwards the regional languages such as
Andhaka, Yonaka, Damila, etc., as well as the eighteen great languages,
Sanskrit, etc., arose out of it.
sā
va apāyesuu manusse devaloke c’eva paṭhamam ussannā | pacchā ca tato
andhaka yonaka damiḽādi desabhāsā c’eva sakkaṭadi aṭṭhārasa mahābhāsā ca
nibattā |
As the grand finale, here to the view converges to considering Pali as
the source language of all. One interesting point to note that it
considers the Greek Language (Yonaka) as being born from Pali
.
https://en.wikipedia.org/wiki/Magadhi_Prakrit
Magadhi Prakrit
Magadhi Prakrit (Ardhamāgadhī) is of one of the three Dramatic
Prakrits, the written languages. Magadhi Prakrit was spoken in the
eastern Indian subcontinent, in a region spanning what is now eastern
India, Bangladesh, and Nepal. It is believed to be the language spoken
by the important religious figures Gautama Buddha and Mahavira and was
also the language of the courts of the Magadha mahajanapada and the
Maurya Empire; the edicts of Ashoka were composed in it.
Magadhi
Prakrit later evolved into the Eastern Zone Indo-Aryan languages,
including Assamese, Bengali, Odia and the Bihari languages (Bhojpuri,
Maithili, and Magahi languages, among others).
Pali and Ardhamāgadhī
Theravada Buddhist tradition has long held that Pali was synonymous
with Magadhi and there are many analogies between it and an older form
of Magadhi called Ardhamāgadhī “Proto-Magadhi”. Ardhamāgadhī was
prominently used by Jain scholars and is preserved in the Jain Agamas.
Both Gautama Buddha and the tirthankara Mahavira preached in Magadha.
Pali: Dhammapada 103:
Yo sahassaṃ sahassena, saṅgāme mānuse jine;
Ekañca jeyyamattānaṃ, sa ve saṅgāmajuttamo.
Greater in battle than the man who would conquer a thousand-thousand men, is he who would conquer just one — himself.
http://manipurinfo.tripod.com/
W.Shaw and Raj Mohan Nath , two eminent scholars are of the view that ”
Bishnupriya ” with its Devanagari script had been language of ancient
Manipur.(18)
On the other hand, some other Bishnupriya Scholars
like Dr. K.P. Sinha has objected to claim of Manipur to the alleged
connection of Hindu legend. Dr. Sinha tried to prove his theory on the
basis that Bishnupriya Manipuri language as a resultant language of
Magadhi Prakrit.
https://en.wikipedia.org/wiki/Magadhi_Prakrit
https://www.reddit.com/…/what_language_did_siddhartha_gau…/…
TRIKURAL AND TRIVALLUVAR
The Tripitaka, the earliest collection of Buddhist teachings and the only text recognized as canonical by Theravada Buddhists.
Trikural, Trimandiram, Trivasagam, Trivennba, Trimaalai, Trikadugam, was later replaced by Thiru and became Thirukural etc.
Pāḷi means “Buddha Vacanam”, the word of the Buddha consisting the
texts of the Tripitaka, the sacred Buddhist Canon, containing the
original teachings of the Buddha. The home of Pāḷi is Magadha. That
is why it is also known as Māgadhi.
The Buddha purposely did not speak in Chandas, the language
of Vedas, also called as Vedic Sanskrit. He spoke in the language of the common people.
“Anujānāmi bhikkhave sakāyaniruttiā Buddhavacanaṁ pariyāpunitaṁ -
Monks, I instruct that the words of the Buddha are learnt in the
standard vernacular of the masses.”
In the latest research when a
just born baby is separated and kept alone it will speak a natural
language of humans that is Magadhi/prakruth/ Pali like all other spices
like birds, animals etc.,have their own language with which it can
interact.
Hence Pali the natural common language of the humans was spoken by the Buddha in all his discourses.
Hence Pali is the mother language of all other languages which are its off shoots.
This apart, chronologically, Pāḷi is decidedly older
than modern classical Sanskrit.
It is hoped that in the age of science and technology when
language studies are becoming more and more objective, Pāḷi should be
studied widely as a discipline inseparable from other classical
languages of Prabuddha Bharath.
The Tripitaka was handed down
orally, and then written down in the third century B.C.E. According to
Buddhist tradition, the contents of the Tripitaka were determined at the
First Buddhist Council, shortly after the Buddha’s death. As many as
500 of Buddha’s disciples assembled, and at the direction of
Mahakashypa, Buddha’s
successor, the teachings of the Buddha were
recited in full. They were then verified by others who had also been
present and organized into the Tripitaka (although not written at the
time).
The Vinaya Pitaka (Discipline Basket) was recalled by a
monk named Upali. It deals with rules and regulations for the monastic
community (the sangha), including 227 rules for monks, further
regulations for nuns, and guidelines for the interaction between the
sangha and the laity. Most of these rules derive from the Buddha’s
responses to specific situations in the community.
The Sutta Pitaka (Discourse Basket) was recited by Ananda, Buddha’s cousin and closest companion. It contains the
Buddha’s teachings on doctrine and behavior, focusing especially on meditation techniques.
The Abhidharma Pitaka (Higher Knowledge or Special Teachings Basket) was recited by Mahakashyapa, the Buddha’s successor.
It is essentially a collection of miscellaneous writings, including songs,
poetry, and stories of the Buddha and his past lives. Its primary
subjects are Buddhist philosophy and psychology. Also within the
Abhidharma Pitaka is the Dhammapada a popular Buddhist text. The
Dhammapada consists of sayings of the Buddha and simple discussions of
Buddhist doctrine based on the Buddha’s
daily life.
Later Thirukural of Thiruvalluvar was written in Dravidian Language,
is the most popular, and most widely esteemed Tamil Classic of all
times. It is a Tamil book on philosophy and life in general, written by
Thiruvalluvar, a sage and philosopher, about 2000 years ago. Its appeal
is universal. It is the only Tamil literary work that has been
translated many times in almost all languages of the world.
Written by the Sage Thiruvalluvar, the Thirukkural is in the
form of couplets which convey noble thoughts.
The Thirukkural is a code of ethics. It has something noble
for the ordinary man, the administrator, the king and the ascetic. It
is global ears ago. It deals with the power of virtue, extols self
control, urges man to perform sacrifice and charity, and elucidates the
qualities that go to make perfection in all people - the married and the
ascetic.
The Thirukkural consists of Divided into three sections, the
first part called arattupaal in 38 chapters enumerates the ways to live
a morally upright life; touching on such things as the happy married life and the greatness of those who renounce.
The second part, called porutpaal tackles the conduct of those involved
in administration and socio-political life; about social
relations and citizenship.
The third part, inbatupaal, deals with love; about
physical longing, about true love and ethics.
Pandidamani Iyodhi Dass thought that the untouchables were
originally Buddhists and their salvation lay in Buddhism. He was the
great thinker and writer, he wrote Trikural apart from Thiruvalluvar
Aaraachi, Kural Kadavul Vaazhuthu etc.
He married Dhanalakshmi, the younger sister of Devan Bhadur
R. Srinivasan, who represented the Depressed Classes with Dr. Babasaheb Ambedkar at the Round Table Conference.
Pandit Iyodhi Dass had four sons and two daughters. One of
his sons Shri I.Rajaram went to Natal, South Africa and tried to spread
Buddhism there. Later A.C.P. Periaswamier founded the natal
Buddhist Society in the year 1920.
Pandidamani Iyodhi Dass was the first Buddhist revivalist in
India among the untouchables. He breathed his last 5th May 1914 at the age of 69.
Early Buddhism followed aniconic tradition, which avoids direct
representation of the human figure. But wanted Dhamma to be spread all
over the world. Around the 1st century CE an iconic
period emerged lasting to this day which represents the Buddha in human form.
Buddhist art followed believers as the dharma spread, adapted, and
evolved in each new host country. It developed to the north through
Central Asia and into Eastern Asia to form the Northern branch of
Buddhist art, and to the east as far as Southeast Asia to form the
Southern branch of Buddhist art. In India, Buddhist art flourished and
even influenced the development of Hindu art
The three-layered
gilt-copper round base is engraved with treasure flowers and curling
grass patterns inlaid with turquoise, lapis lazuli and ivory. The body
of the pagoda is made of lapis lazuli, with the outer surface engraved
with gold-filled Prajna Paramita Sutra. The shoulders of the pagoda are
adorned with four gilt-silver beast faces holding strings of pearls,
turquoises and lapis lazuli stones in their mouths. These strings are
connected with the canopy.
There’s a Buddhist niche on the front
side of the pagoda, with a jade-carved flight of steps at the entrance.
The gilt-silver niche door is engraved with two dragons playing with a
pearl, and the front of the door is fitted with a glass pane bearing the
gold-traced inscriptions “wuliang shoufo zan” (meaning) “Ode to the
Amitayus Buddha”) by Emperor Qianlong of the Qing Dynasty. There’s a
gold Buddha statue enshrined inside the niche. The 13-storey finial is
decorated with lotus petal patterns and the carved gold canopy is
ringed with lapis lazuli-inlaid Sanskrit inscriptions, with tourmaline-ended strings of pearls and turquoises hanging down.
The sun, crescent moon, flames and treasure pearl at the top are inlaid
with rubies, tourmalines, turquoises and pearls respectively. Thus the
Buddhists rejoice now.
Who has seen how Buddha appeared before 2600 years age?
Thiruvalluvar did not mention even once as ‘god’ in any of 133
chapters with each containing 10 couplets composed in the kural-venba
metre, like the Buddha, who preached Compassion and loving kindness.
The Thirukkural has achieved a perfect balance between the
secular and the spiritual.
Although we can say much about the book, we cannot do the
same about the author. Very little is known about Thiruvalluvar and his life.
Indian sages have this unique quality of making themselves
unimportant and wishing only for their works to be known and useful.
They shy away from talking about themselves. This is one reason why
there is little information about many of our sages. They held the
belief that their message was more important than themselves.
Thiruvalluvar was one of these noble souls.
Thiruvalluvar’s parents names are not conclusively known.
However his wife’s name is given as Vasugi. She is described as the
embodiment of chastity with many stories about her purity being often
quoted even today.
Thiruvalluvar in his Trirukural insisted on Aadhibaghavan,
Vaalivaan, Malar Misai Yeaginaan, Veadudhal, Veeanaamaillaan,
Porivaayil Iyndhavithaan, Thanakuvamaiillaadhavan, Aravaazhi Andanan,
Yenngunathaan, Muraicheidhu Kaaptriya Iraivan which depict Buddha.
Like Buddha’s Dhamma, he Thirukkural can lead to a happy,
contented, morally upright and peaceful life. It can lead to harmonious and peaceful social relations and co-existence.
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http://yoga.org.nz/postures.htm
Main Page
Welcome to our yoga postures section. Here you will find
yoga moves that are broken down to the bare basics with colour photos
to match. We also have state of the art flash yoga animation
technology that you can use to view these moves in full screen size,
full colour and with full instruction.
Yogic exercises cater to the needs of each individual
according to his or her specific needs and physical condition. They
involve vertical, horizontal, and cyclical movements, which provide
energy to the system by directing the blood supply to the areas of the
body which need it most.
In yoga, each cell is observed, attended to, and
provided with a fresh supply of blood, allowing it to function smoothly.
The mind is naturally active and dynamic, while the innerself is
luminous. In this section we will give you plenty of yoga images and
instruction.
Breathing Pose
Arm Stretch
Kneeing Twist
Breathing Pose
The simple act of learning to control the breath
has a number of beneficial effects on your wellbeing, ranging from
increasing your energy, to improved relaxation into sleep. It purifies
the body by flushing away the gaseous by products of metabolism and will
also help you to remain calm in the face of the challenges that we
encounter in our everyday lives.
Control of the breath is an essential element in
the art of yoga. When bringing the air in to the abdomen, do not to puff
the stomach out, but pull the air into it while extending the inside
wall. By harnessing the power of the breath the mind can be stilled and
can be prepared for your Yoga practise.
Instruction Table Breathing Basics
1
Sit in a simple cross-legged position on
the floor. If you don’t feel comfortable in this position place a folded
blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale
slowly through the nose feeling the breath filling the abdomen,
bringing it slowly into the rib cage, then the upper chest.
Exhaling
softly feeling the breath leave the abdomen first, then the ribs and
lastly the upper chest. Observe the space at the end of the exhale
2
Now move hands so your forearms come to a comfortable position
resting on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga breathing is also call Pranayama . Many say that Pranayama
(Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
Please visit:
http://www.youtube.com/watch…
The Virasana Arm/Shoulder Stretch
Hero Pose
The purpose of this pose is to help give the entire
body a very complete stretch from the heels to the head. It improves
strength and endurance and helps to control your breathing in
conjunction with the movements of the body.
It eases and stimulates the joints especially the
knees, ankles and shoulders. It reduces and alleviates backache and
improves the circulation of the entire body.
Instruction Table
1
Come in to a position on your hands and your
knees with your knees together and your feet slightly wider than hip width apart. Your big
toes & little toes pressing firmly into the floor
2
Push back with your hands & sit between your
buttocks on the floor, make sure you roll your calf muscles out wards so
your not sitting on them.
3
Make sure the inner calves are touching the outer thighs and your
ankles are outside your buttocks, arms resting at the sides.
4
Inhale as you slowly raise your arms to shoulder height, shoulders down.
5
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
6
Interlock the fingers. Slowly exhaling turn the palms
towards the ceiling, and with a powerful push lift up from the belly
into your chest and shoulders.
7
Exhale bring your hands down in a smooth continuance motion….
8
Now bringing your arms interlocking behind your back
with straight arms, being careful not to roll the shoulders forward,
squeezing the shoulder blades together and opening the chest on the
front of the body.
9
Inhale hands back to the side
Repeat 2-3 more times
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Kneeing Twist Pose
Regular practice of the kneeling twist pose
will aid in your ability to rotate the spine and upper torso more
effectively, while increasing the flexibility and strength in your back
and abdominal muscles. It also massages, stimulates and rejuvenates the
internal abdominal organs.
This pose is a good beginners pose and will get you ready for more advanced twists.
To view in flash - click the image below
Instruction Table
1
Sit on your heals with your knees together, the tops of the feet
pressing firmly into the ground. Your head, shoulders, and hips should
be in one straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
2
Inhale, extending the spine upwards, exhale twist around to the
right, placing your left hand on the outside of your right thigh,
turning the head in the direction of the twist, but keeping the head and
shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
Repeat on the other side
Please Visit:
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Triangle Pose
Tree
Warrior
The Triangle Pose
Triangle pose tones the leg muscles, spinal nerves and abdominal
organs; it contributes towards a strong healthy lower back.
The triangle gives an excellent and complete stretch
throughout the entire body.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
Inhale deeply and jump your feet out landing approx
1.2-1.5m apart. your feet need to be in line and pointing forward at
right angles. Next raise your arms to shoulder level, be sure that they
are in line with each other. Stretch your arms out from the middle of
your back. Lift your chest and look straight ahead.
3
Now turn your right foot out while keeping your hips to
the front, and turn your left foot in from 90 to 70 degrees, by pivoting
on your heel. Insure your right heel is in line with the instep of the
left foot.
This is important as it sets the base for this pose.
4
The kneecaps and thighs are pulling up,
simultaneously pushing downward through your feet into the floor.
Inhale, extend the spine, exhale as you bend to the right, pushing out
from the hips, through the right arm…
5
Taking your right hand to a comfortable position on your
leg, your left arm coming up to straight, moving down as far as
possible without turning the hips or torso. Keep the thighs firm and
rolling around towards the buttocks, moving the left hip back and open
the chest.
6
Inhale, extend the neck and spine, exhale, turn your head to look up at your left hand.
Keep
your head, your buttocks and your heels in one straight line,not
looking down with you body, keep opening your whole body up.
Breathe easy.
Click here to view the Triangle pose
http://www.youtube.com/watch…
The Tree Pose
This pose harnesses the powers of mental concentration, while
allowing you to calm the mind. It develops balance and stability, and
strengthens the legs and feet, also increasing flexibility in the hips
and knees.
The tree pose is a balance pose incorporating three lines of
energy, emitting from the centre outwards. One line proceeds down the
straight leg, one line extends up the spine and out the fingertips, and
the third moves outward through the bent knee.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
On your next inhale; shift the bulk of your weight onto
your left foot. Exhale bend the right knee, and assisting with your
hand, place the sole of your right foot as high as possible into the
left inner thigh, with toes pointing down, steady yourself, and
breathe easy.
3
Next raise your arms to shoulder level, be sure that
they are in line with each other. Stretch your arms out from the middle
of your back. Lift your chest and look straight ahead. Keep completely
focused on the pose.
4
Now bring your palms together in prayer
position. Keeping your eyes focused on a point in front of you, will
assist your balance.
5
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Keep working your right knee back and contracting your buttocks muscles in and down.
Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.
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The Warrior Pose
Virabhadra
The Warrior pose is
named after the mythic warrior-sage, Virabhadra. This challenging pose
strengthens the entire body while improving mental capacity and self
control.
It builds, shapes and tones the entire lower body. It tones the
abdominal section and helps to prevent, reduce and eliminate back pain.
The entire upper body -front and back- is worked and doing this pose
increases the capacity of the respiratory system.
To view in flash - click the image below
Instruction Table
1
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump your feet sides ways and sweep your arms out to the side so your
ankles are below your wrists. Establish your foundation, by pulling
your knees and thighs up, tucking your tailbone under, pushing your feet
firmly into the floor.
Visualise
an imaginary line running vertically down the centre of your body,
dropping your shoulders. Squeeze your arms and legs away from the
centreline.
3
Keep an awareness of this line as you turn your right
foot out to 90 degrees and turn your left foot in to 70 degrees. Ensure
the heel of your front foot aligns with arch of your back foot, hips
facing forward.
If your body wants to turn off centre, counter-act it by pushing
simultaneously in opposite directions from the centre line.
4
Inhale, an as you exhale bend your right
leg, pulling up with the outside and inside of the thigh to form a right
angle at the knee. Only go as low as you can with out turning your hips
off centre.
Ideally
you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
5
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
Please Visit:
http://www.youtube.com/watch…
Mountain Pose
Prayer Pose
Shrug
Mountain Yoga Pose
The Mountain Pose is one of the most important poses in yoga. It is the start and finish point of all standing poses.
When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a pose you can
practise in your daily life, practising to stand correctly will have a
profound influence on your physical and mental well being.
To view in flash - click the image below
Instruction Table
1
Moutain Pose 1
Stand with your feet hip width apart, so the outsides of the feet are almost parallel edged.
Press and spread the toes into the floor. Feel the weight of your
body distributed evenly through your feet, from the toes to the heels,
keep pressing firmly into the floor.
2
Moutain Posture 2
Lift the kneecaps up by contracting the front thigh
muscles, but not locking the backs of the knees. Pull up with the back
of the thighs, and activate the hip and buttocks to level the pelvis.
3
Mountain Poses Back
Your hips should be directly over your knees, and your
knees over your ankles. This gives you a stable foundation and by
positioning the pelvis properly, keeps the spine healthy.
4
Now extend the spine, by slowly inhaling, lifting up
through the legs as you lift the ribcage, opening the chest and dropping
the shoulders down, extending the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
Please Visit:
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The Prayer Pose
This pose is simple, but very effective, and is a
key movement to more advanced poses. This pose will teach you how to
push from under the shoulders and out of the lats, the major muscle
group of the back. A key movement in a lot of yoga poses.
It strengthens and aligns the upper body while
releasing tension and increasing the circulation to the shoulder joint,
which is a ball and socket joint. It also aids in strengthening the
abdominal and lumber region as you look to form a solid base.
To view in flash - click the image below
Instruction Table
1
Centre yourself in mountain pose and take a
few deep breaths here, breathing down into the abdomen, continuing the
breathing that you are now familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring your arms out in front of you, pushing
your elbows firmly together and your fingers extending away from you,
while focusing on pulling your shoulder blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now bend at the elbow and take the forearms to vertical.
Keep pressing firmly with the palms and the elbows as you breathe the
arms upwards. With each exhale moving slightly higher.
Shoulder opener Yoga Posture. This
movement will teach you how to push from under the shoulders and out of
the lats, the major muscle group of the back. A key movement in a lot of
yoga poses. This pose is simple, but very effective, and is a key
movement to more advanced poses.
Please Visit:
http://www.youtube.com/watch…
The Shoulder Shrug
The shoulder rotation is another pose which can be practiced anywhere and at any time.
It strengthens and aligns the shoulder region while
releasing tension and increasing the circulation to the shoulder joint,
which is a ball and socket joint. It also aids in strengthening the
abdominal and lumber region as you look to form a solid base.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around
by pushing up out of the chest and squeezing the shoulder blades together, rotating them
in a full circle.
4
Back down into mountain pose
Repeat 3 more times
Please Visit:
http://www.youtube.com/watch…
Lying Twist
Downward Dog
Seated Forward Bend
The Lying Basic Twist
Doing this pose will rapidly increase strength and muscle tone in your midsection.
The lying twist is another pose which is very
simple yet extremely effective. This pose is soothing to the spine and
neck, and warms and frees the lower back and hips and it also improves
digestion and assists in toxin elimination.
To view in flash - click the image below
Instruction Table
1
Come to a position lying on your back and stretch your arms out to
the side and place your palms and shoulders firmly on the floor.
Move your shoulder blades under. Spread your toes apart. Feel the
back and shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale, keeping your knees and ankles together,
Exhale, rolling your knees to the right. Focus on keeping your arms
pressing out wards and your shoulders pushing firmly into the ground.
You may feel or hear your spine lengthening as it extends into the
correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
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The Downward Facing Dog
Adhomukha Svanasana
The downward yoga pose is
named as such as it resembles the shape of a Dog stretching itself out.
This pose helps to strengthen, stretch and reduce stiffness in the legs
while strengthening and shaping the upper body. Dog pose Yoga Posture .
One of the main yoga asanas. If you have time for only one posture try
this one.
Holding this pose for a minute or longer will
stimulate and restore energy levels if you are tired. Regular practice
of this pose rejuvenates the entire body and gently stimulates your
nervous system.
To view in flash - click the image below
Instruction Table
1
Come up onto your hands and knees with your knees hip
width apart and the hands shoulder width apart, your fingers wide
pressing firmly into the floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now push the floor away from you hands, positioning your
body like an inverted V, achieving a straight line from your hands to
your shoulders to the hips. Straight arms and straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
Please Visit:
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The Seated Forward Bend
Paschimottanasana
The purpose of this pose is to give the entire back
of your body a very complete stretch from the heels to the head. It is
excellent for posture improvement and stimulates the internal organs as
well.
It adds in improved mental concentration and
endurance and helps to control and calm the mind. It relieves
compression while increasing the elasticity of the spine, it also
strengthens and stretches the hamstrings.
To view in flash - click the image below
Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your strap around both feet. The
strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned
accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On your next exhale; come down the belt further while
maintaining the extension on the front and back of the torso. Some of
you will be able to grab the sides of your feet. Breathe softly and
continuously. Don’t pull yourself forward by the strength of your upper
body.
Keep bending at the hips, maintaining a relaxed head and neck.
5
Go a little further, relax your abdomen, and inhale, as
you lengthen, exhale, and come further forward, increasing the space in
your vertebrae.
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The Locust
The Bridge
Extended Child’s Pose
The Locust Pose
Salabhasana
The locus yoga posture is
named as such as it resembles the shape of the insect known as the
Locust. This pose helps to strengthen, stretch and reduce stiffness in
the lower back while bringing flexibility to the upper back region.
When you first begin to practice this pose, your
legs may not move very far off the floor. Please continue and stay
positive as you will find your range will continue to improve the more
you practice. Learning to master this pose will hold you in good stead
for more advanced back bends.
To view in flash - click the image below
Instruction Table
1
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
Keep the legs working strongly.
Please Visit:
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The Bridge Pose
The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
1
Lie on your back with your legs bent, heels close to the buttocks,
Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale, and with the exhale raise the hips up by pushing strongly
into the floor with your feet. Keep the buttocks firm, and press the
shoulders and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind
you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the
breath, keeping the head and neck relaxed.
This
pose stretches the whole front of the body, and brings mobility to the
spine. Breathing is improved from the opening of the ribcage and chest
area.
Please Visit:
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The Extended Child’s Pose / Garbhasana
The Childs Yoga pose when
practiced regularly is very beneficial to your entire mind and body. It
helps to release the pressure on the spine while providing an entire
stretch through the upper body to the fingertips. It also aids in
strengthening and stretching the insides of the legs while massaging the
internal organs.
Breathing will becomes more efficient and your mind
will become clear. It also aids in improved mental processes and helps
to rejuvenate and energize the entire being.
To view in flash - click the image below
Instruction Table
1
Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach.
2
Exhale bend forward from the hips as you walk you hands
out as far in front of you as possible, extending from the hips to the
fingertips.
3
Place your forehead on the ground & buttocks
back to the heels. Work your pubis to the floor and strech the inner
thigh muscles. Focus on the breath.
4
Breathing into the abdomen as you extend it
forward in to the breastbone, creating length through the upper body.
Exhale from deep in the abdomen relaxing in the spine and continue the
slow controlled breathing.
Please Visit:
http://www.youtube.com/watch…
Standing Forward Bend
The Boat (beginners)
The Standing Forward Bend
This pose aids in digestion and is restorative. It
frees the rib cage allowing for improved breathing. It aids in mental
concentration and helps to revive mental and pysichal exhaustion. The
heartbeat is slowed and the lower back is strengthened and pressure is
removed from the lumbar region.
It increases flexibility while strengthening and
developing the hamstrings. It also helps to strengthen the feet and
ankles while realigning the entire body.
To view in flash - click the image below
Instruction Table
1
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend forward,
continue lifting out of the hips keeping your legs strong and your base
nice and firm, looking forward to begin with. Keep the extension on the
stomach, which will help keep your back flat protecting it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If
you can’t keep your spine straight put your hands on your knees and
keep slowly working down your legs, working with your body, not against
it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
Remember to keep the arches high.
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The Boat Pose
Doing the boat pose will rapidly increase strength and muscle tone in your midsection.
Keep challenging yourself to stay in this pose
longer. If you find the stimulation of the midsection becoming intense,
just persist with it, knowing your mind has ultimate control over the
body.
To view in flash - click the image below
Instruction Table
1
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and
squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
Advanced Variation of The Boat
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
Continue with the controlled breathing.
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Sutta Piṭaka-Digha Nikāya
DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]
This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
Note: infobubbles on all Pali words except in section with light green background color
Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti. �
(The Mirror of the Dhamma)
I
will expound the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.
தமிழ்
(தம்மாவின் உருப்பளிங்கு)
நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
Katamo
ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti? �
And
what, Ānanda, is that discourse on the Dhamma which is called
Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotāpanna, by nature free from states of
misery, certain of being destined to sambodhi?
மற்றும் என்ன,Ānanda
(ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?
Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.�
Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.�
Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.�
Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.�
Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti �
This,
Ānanda, is the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi. �
இது, Ānanda (ஆனந்தா),தம்மா மீது ஆன
அந்த பிரசங்கம் Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும்
தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka
(புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக்
கொண்டால்:�’ஆக எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
… �
… �
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. �
Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
�Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.
Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு
kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,
இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,
bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti. �
Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.
… �
…
–
Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya. �
– Ananda, the twin sala
trees are in full bloom, though it is not the season of flowering. And
the blossoms rain upon the body of the Tathagata and drop and scatter
and are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
-ஆனந்தா,பூவா
பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு மலர்ச்சி
அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு செய்தல்
போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி சிதற,
இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும் சுவர்க்கத்தைச்
சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி Tathagata
(குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata (குறைபாடற்றவரை)
வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்தது.
மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ் சமிக்கையால்
சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள் காற்றுவெளியில்
வெளிப்படுத்தியது.
Na kho, Ānanda, ettāvatā Tathāgato sakkato vā
hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu
vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati
sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti
māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih’ānanda,
dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā
anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba nti. �
It is not
by this, Ānanda, that the Tathāgata is respected, venerated, esteemed,
paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman
or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in
accordance with the Dhamma’.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
… �
… �
–
‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā. �
– ‘To some of you, Ānanda, it may occur thus: ‘The words of
the Teacher have ended, there is no longer a Teacher’. But this,
Ānanda, should not, be so considered. That, Ānanda, which I have taught
and made known to you as the Dhamma and the Vinaya, that will be your
Teacher after my passing away. �
உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர் வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
Venerable Kiribathgoda Gnanananda Thero







Summary of the Problem with Electronic Voting
https://drive.google.com/file/d/0B3FeaMu_1EQyZWVzSnVBcVY4a28/view
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Summary of the Problem with Electronic Voting
The 2000 presidential election and the consequential actions of Congress and the states are dramatically
changing the American election process. The Help America Vote Act (HAVA) passed by Congress in 2002
mandates reform of the election processes of all states. HAVA provides funding to replace obsolete voting
technologies such as punch cards and lever machines with more modern
technologies such as precinct- based optical scanners and direct
recording electronic (DRE) voting machines.
While HAVA includes a requirement that all voting systems must provide a manual audit capacity, its
definition of that requirement is ambiguous, and there are conflicting interpretations of its meaning.
Many elections officials have concluded that HAVA does not require a paper record of each ballot, verified by
the voter at the time the ballot is cast. As a result, over 100,000 paperless DRE voting machines have
already been deployed which lack the ability to produce a voter-verified paper ballot.
We are gravely concerned about the extensive reliance of voting machines that record and tally votes
exclusively through electronic means and provide no paper ballot that can be verified by the voter. We have
three major objections to entrusting our elections to these machines:
• Software errors are unavoidable
• Without a voter-verified paper ballot it is impossible to perform meaningful recounts
• The opportunities for fraud exist on a greater scale than ever before
Software Errors
No one knows how to write bug-free software. This fact is not in dispute. The more complex the software,
the more difficult it is to find and fix bugs. Election software is very complex because of the wide variety of
ballot types used across the nation, and it will contain errors, regardless of the skill and dedication of the
engineers who design it and the programmers who code it.
Computer glitches are not uncommon. All of us who use computers know this. Undoubtedly, software errors
will cause problems in future elections, just as they have in past elections. Here are three of the many
examples of computer errors reported in newspapers in recent elections:
• Cateret County, North Carolina, November 2004: software problems caused 4,438 electronic
ballots to be lost and never recovered. The vendor acknowledged responsibility for the loss.
• Fairfax County, Virginia, November 2003: testing ordered by a judge revealed the several
voting machines subtracted one in every hundred votes for the candidate who lost her seat on the
school board.
• Broward County, Florida, January 2004: 134 electronic ballots were blank in a one-race
election held on DRE voting machines in which the margin of victory was 12 votes. Florida law
required a manual recount of the ballots, but that recount was impossible because there were no
physical ballots to recount.
These and many other reports of computer problems present us with an obvious question: how many election
results were compromised by unnoticed computer errors and malfunctions? Of course, we have no way of
knowing. These reported cases were detected, but it is only reasonable to assume that were other
undetected errors, and we will never know how many.
Impossibility of Meaningful Recounts
Trusting our votes to a wholly electronic process of recording and storage leaves us completely without
recourse if that electronic process fails - and history shows that the process fails all too frequently. DRE
voting machines do allow voters to inspect and correct their choices on the touch screen’s final summary
display prior to casting their vote. But, DREs do not provide voters any method for inspecting how their vote
is stored inside the DRE’s electronic memory. Thus, the electronic ballot records stored in those memory
circuits are completely invisible to and unverified by the voter; they are also alterable. Yet it is the contents
of that invisible, impermanent, and unverified computer memory that are used to total up the votes.
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Without voter-verified paper records that accurately reflect the voters’ choices, it is simply impossible to
perform a meaningful recount. While most DRE voting machines can print a paper record of the votes cast,
this report is not generated until after the polls have closed, and is nothing more than a printout of the
electronic records. If the electronic record is inaccurate, then the printed report will also be inaccurate.
Such a printout is not voter-verified and does not provide an audit trail appropriate for a meaningful
recount.
Consider this scenario, not unlike events that have occurred in past elections: A voter marks the
appropriate locations on the voting machine’s touch screen, reviews the choices, and gives the command to
cast the ballot. Due to a software problem or malfunction, the computer records the ballot incorrectly, or
not at all. The voter leaves the booth, and at the end of the day, the poll worker prints out the ballot images.
The voter’s votes are incorrectly tallied and the printed ballot image is incorrect, but this error goes
undetected because the voter is not there to view the printed version. But because the printed version of
the ballot images all match the electronic records (as they must, since one is simply a copy of the other),
elections officials proudly report that they have successfully conducted yet another flawless election.
Opportunities for Grand-Scale Fraud
Election fraud is not unknown in previous American elections, and it is not unexpected in future elections.
However, the opportunities for fraud provided by electronic voting machines surpass all the opportunities
available previously. For example, a corrupt insider, working for one of the vendors of widely-used voting
machines, could hide malicious code in the software. That vendor could then unwittingly distribute that
malicious code to thousands of machines across the nation and alter the election results in every state
where those machines are used. Existing testing and certification procedures for DREs are voluntary and
currently insufficient to guarantee that this type of tampering will be detected. Elections officials are
usually not computer security experts and most do not fully appreciate the security vulnerabilities of DRE
voting machines.
Concerns about fraud are not simply speculation. A 2003 study by Johns Hopkins and Rice University
computer experts revealed hundreds of security flaws in the software of a leading manufacturer. Two
separate studies commissioned by Maryland (the SAIC and RABA reports) confirmed many of those findings
and identified additional vulnerabilities. An Ohio study of the four major voting machines has shown them
all to have serious security vulnerabilities. That study prompted the Ohio Secretary of State to delay the
installation of DRE voting machines in that state until after the 2004 election.
A Reasonable Solution
How each voter votes is a private matter. But how those votes are counted is everyone’s business. When
voters cast their ballots, they must be able to verify that their choices have been accurately and
permanently recorded on that ballot. They must also be ensured that their ballots cannot be altered or
deleted after they have verified them, and that their voter-verified paper ballots are available for a
meaningful recount, including manual recounts where required by law.
There are now several vendors of voting machines that provide both accessibility to voters with disabilities
and a voter-verified paper ballot. In addition, a major vendor of DRE voting machines is now supplying
printers that can be retrofit onto its previously-paperless systems; those retrofit printers were used
successfully to produce voter-verified paper ballots on the DRE voting machines used in the September
2004 primary elections in Nevada.
Accordingly, a reasonable solution to the problem with electronic voting is to pass legislation requiring all
DRE voting machines to provide a voter-verified paper ballot that is saved in a ballot box for use in recounts
and audits. Since HAVA mandates that all voting systems must (by 2006) provide equivalent accessibility
to voters with disabilities, any such voter-verified paper ballot system must also be accessible by that date.
In the last session (the 108th), several bills were introduced in the U.S. Congress that would establish such
a voter-verified paper ballot requirement for all voting systems. While these bills differed in the details of
their implementation and in their effective dates, all would have established a voter-verified paper ballot
requirement by 2006. As of October 2004, the combined cosponsorship for these bills included members of
both parties and totaled 192 members of the House and 20 members of the Senate. Of all of the VVPB bills
that were introduced into the Senate, only the Ensign amendment, S. 2437, attracted bipartisan support.
For additional information, please visit http://www.verifiedvoting.org
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Privacy Issues in an Electronic Voting Machine
https://drive.google.com/file/d/0B3FeaMu_1EQyUkxuWWJscVZFbjg/view
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Privacy Issues in an Electronic Voting Machine
Arthur M. Keller
UC Santa Cruz, Baskin
School of Engineering
Santa Cruz, CA 95066
+1(831)459-1485
ark@soe.ucsc.edu
David Mertz
Gnosis Software, Inc.
99 2nd Street
Turners Falls, MA 01376
+1(413)863-4552
mertz@gnosis.cx
Joseph Lorenzo Hall
UC Berkeley, SIMS
102 South Hall
Berkeley, CA 94720
+1(510)642-1464
joehall@berkeley.edu
Arnold Urken
Stevens Inst. of Technology,
Political Science
Hoboken, NJ 07030
+1(201) 216-5394
aurken@stevens.edu
ABSTRACT
In this paper, we describe the Open Voting Consortium’s voting
system and discuss the privacy issues inherent in this system. By
extension, many of the privacy issues in this paper also apply to
other electronic voting machines, such as DREs (Direct
Recording Electronic voting machines). The privacy issues
illustrate why careful and thorough design is required to ensure
voter privacy and ballot secrecy.
Categories and Subject Descriptors: K.4.1 [Computers and
Society]: Public Policy Issues — privacy.
General Terms: Design, Human Factors, Legal Aspects.
Keywords: Electronic voting, open source, privacy design.
1. INTRODUCTION
The requirements for secrecy in elections depend upon the
values and goals of the political culture where voting takes place.
Gradations of partial and complete privacy can be found in
different cultural settings. Most modern polities institutionalize
the ideal of complete privacy by relying on anonymous balloting.
The use of secret balloting in elections — where a ballot’s
contents are disconnected from the identity of the voter — can be
traced back to the earliest use of ballots themselves in 6th Century
B.C.E. Athens, Greece. The public policy rationales for instituting
anonymous balloting typically aim to minimize bribery and
intimidation of the voter [1]. Secret ballots, although not always
required, have been in use in America since colonial times.
Today, almost one hundred years after most states in the U.S.
passed laws to require anonymous balloting, a strong sense of
voter privacy has emerged as a third rationale.
These cultural values and practices contribute to the sets of
user requirements that define the expectations of voters in
computer-mediated elections and determine alternative sets of
specifications that can be considered in developing open source
software systems for elections [7]. The Open Voting Consortium
(OVC) has developed a model election system that aims as one of
its goals to meet these requirements. This paper describes how the
OVC model ensures ballot privacy.
The OVC has developed the model for an electronic voting
system largely in response to the reliability, usability, security,
trustworthiness, and accessibility concerns of other voting
systems. Privacy was kept in mind throughout the process of
designing this system. Section 2 of this paper discusses the
requirements for a secret ballot in more detail and how secrecy
could be compromised in some systems. Section 3 describes how
the OVC handles the privacy concerns. While this paper focuses
mostly on privacy issues for US-based elections, and how they are
addressed in the OVC system, many of the issues raised are
applicable elsewhere.
2. SECRET BALLOT REQUIREMENTS
The public policy goals of secret balloting — to protect the
privacy of the elector and minimize undue intimidation and
influence — are supported by federal election laws and
regulations. The Help America Vote Act of 2002 [5] codifies this
as “anonymity” and “independence” of all voters, “privacy” and
“confidentiality” of ballots and requires that the Federal Election
Commission create standards that “[preserve] the privacy of the
voter and the confidentiality of the ballot.”
The Federal Election Commission (FEC) has issued a set of
Voting System Standards (VSS) [4] that serve as a model of
functional requirements that elections systems must meet before
they can be certified for use in an election. The FEC VSS state
explicitly:
“To facilitate casting a ballot, all systems shall: […] Protect the
secrecy of the vote such that the system cannot reveal any
information about how a particular voter voted, except as
otherwise required by individual State law;” ([4] at § 2.4.3.1(b).)
This high level requirement of not exposing any information
about how an individual voted is required of all voting systems
before certification.
It is not sufficient for electronic voting systems to merely
anonymize the voting process from the perspective of the voting
machine. Each time a ballot is cast, the voting system adds an
entry to one or more software or firmware logs with a timestamp
and an indication that a ballot was cast. If the timestamp log is
combined with the contents of the ballot, this information
becomes much more sensitive. For example, it can be combined
with information about the order of votes cast collected at the
polling place with surveillance equipment — from cell phone
cameras to security cameras common at public schools — to
compromise the confidentiality of the ballot. As described below,
system information collected by the voting system should be kept
separated from the content of cast ballots and only used in
conjunction by authorized, informed elections officials.
Rebecca Mercuri proposed that Direct Recording Electronic
(DRE) voting machines have a paper audit trail maintained under
glass, so the voter does not have the opportunity to touch it or
change it. [6] Some vendors are proposing that paper from a spool
be shown to the voter, and a cutter releases the paper audit trail
piece to drop into a box for safekeeping. [2] A challenge is to
make sure that all of the paper audit trail is readable by the voter,
doesn’t curl away out of view, and yet the paper audit trails from
previous voters is obscured from view. However, the paper audit
trail can fall in a more-or-less chronologically ordered pile. The
Permission to make digital or hard copies of all or part of this work for
personal or classroom use is granted without fee provided that copies are
not made or distributed for profit or commercial advantage and that
copies bear this notice and the full citation on the first page. To copy
otherwise, or republish, to post on servers or to redistribute to lists,
requires prior specific permission and/or a fee.
WPES’04, October 28, 2004, Washington, DC, USA.
Copyright 2004 ACM 1-58113-968-3/04/0010…$5.00.
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problem of reconciling the paper audit trail with the electronic
ballot image is difficult to do in an automated manner if the paper
audit trail cannot be sheetfed. Another approach is to keep the
paper audit trail on a continuous spool. [7] While this approach
has the potential to be more easily scanned in an automated
fashion for recounts, privacy is compromised by maintaining the
chronological order.
In the longer version of this paper, we discuss in more detail these
issues. We discuss that problem that the voter’s secret identity
must be disclosed to poll workers and yet not be discernable from
the ballot. Covert channels can be used to transfer identity of the
voter to the ballot. A critical example is when the machine that
prepares for the voter an authorizing token also contains the voter
registration data, which might be passed to the electronic voting
machine through that authorizing token.
3. SECURITY, PRIVACY, RELIABILITY
In the full version of this paper, we discuss a variety of issues and
their solutions in security, privacy, and reliability for the voting
system designed by the Open Voting Consortium and described
more fully there.
Some of these issues are the following.
The Advantage of Free and Open Source Software. When
the system is a black box, where the source code is maintained as
a trade secret, we must trust the official testers. A frequent
criticism of free and open source software is that, while the code
is available for inspection, no coordinated inspection is actually
conducted. [3] The absence of Non-Disclosure Agreements and
restrictive intellectual property agreements encourages the large
body of open source developers to inspect the code.
Randomization of Ballot-IDs. Under the OVC design
ballots carry ballot-IDs to enable auditing of official paper ballots
against unofficial electronic ballot images. Ballot IDs are easily
remembered and can be a vehicle for disclosing the vote.
Privacy Issues with Barcodes. The Open Voting
Consortium system design uses a barcode to automate the
scanning and tallying of paper ballots. Such barcodes raise several
possibilities for introducing covert channels.
Privacy in the Voting Token. The token given to the voter
to enable her to use the electronic voting machine might contain
information that could compromise anonymity. Analysis of the
software and the poll worker interface for encoding the voter
token can show the type of information that can be encoded.
Information Hidden in Electronic Ballot Images and
Their Files. The electronic ballot images (EBIs) are stored on the
electronic voting machine where the ballot was created. Storing
the EBIs in a database management system can record sequence
information that can be used to identify voters. Flat files can
include the date/time in the file directory, a potential privacy risk.
Reading Impaired Interface. It is important that the ballot
not record that the voter used the reading impaired interface. Nor
should the electronic voting machine maintain such information in
a way that identifies specific ballots. If a separate reading
impaired voting station is used, the ballot-ID should be generated
in a manner that does not identify the voting station used.
Printed Ballot. The secrecy of the voter’s selections is at
risk while the voter carries the paper ballot around the polling
place. We use a privacy folder — an ordinary manila folder
trimmed along the long edge so that the barcode sticks out.
Ballot Validation Station. The ballot validation station
allows visually impaired voters, or anyone, to hear through
headphones and therefore validate their paper ballots. Ballot-IDs
should not be persistently stored by the ballot validation station.
Languages. Steve Chessin identified a problem with ballots
for non-English speakers when printed in the voter’s own
language. This approach makes bilingual ballots easy to identify,
and that can compromise ballot anonymity if only a small number
of voters in a given precinct choose a particular language.
Public Vote Tallying. It is important that the ballots be
shuffled before publicly visible scanning occurs. The ballots will
naturally be ordered based on the time they were placed in the
ballot box. The sequence of voting is a potential privacy risk.
Results by Precinct. Care must be taken to ensure that
results posted by precinct do not compromise privacy and yet can
be reconciled against county totals.
Privacy in the Face of Voter Collusion. Complex cast
ballots, taken as a whole, contain potential covert channels.
4. CONCLUSION
We have discussed the privacy issues inherent the Open Voting
Consortium’s voting system that includes a PC-based open-source
voting machine with a voter-verifiable accessible paper ballot. By
extension, many of the privacy issues in this paper also apply to
other electronic voting machines, such as DREs (Direct
Recording Electronic voting machines). The privacy issues
illustrate why careful and thorough design is required for voter
privacy. Imagine how much work is required to ensure that such
systems are secure and reliable.
Further information about the Open Voting Consortium can be
found at http://www.openvotingconsortium.org. This paper is an
extended abstract; a longer version may be found at
http://www-db.stanford.edu/pub/keller.
5. ACKNOWLEDGMENTS
We acknowledge the work of the volunteers of the Open Voting
Consortium who contributed to the design and implementation we
describe. In particular, Alan Dechert developed much of the
design and Doug Jones provided significant insights into voting
issues. The demonstration software was largely developed by Jan
Kärrman, John-Paul Gignac, Anand Pillai, Eron Lloyd, David
Mertz, Laird Popkin, and Fred McLain. Karl Auerbach wrote an
FAQ on which the OVC system description is based. Amy Pearl
also contributed to the system description. Kurt Hyde and David
Jefferson gave valuable feedback. David Dill referred some of the
volunteers.
6. REFERENCES
[1] Albright, S. The American Ballot. American Council on Public Affairs,
Washington, D.C., 1942.
[2] Avante VOTE-TRAKKERTM EVC308-SPR,
http://www.aitechnology.com/votetrakker2/evc308spr.html.
[3] Cohen, F. Is Open Source More or Less Secure? Managing Network
Security, 2002, 7 (Jul. 2002), 17–19.
[4] Federal Election Commission. Voting System Standards. Vols. 1 & 2
(2002), http://www.fec.gov/pages/vssfinal/
[5] Help America Vote Act, 42 U.S.C.A. §§ 15301 – 15545.
[6] Mercuri, R. A Better Ballot Box? IEEE Spectrum Online, October 2,
2002, http://www.spectrum.ieee.org/WEBONLY/
publicfeature/oct02/evot.html
[7] Sequoia Voting Systems, “Sequoia Voting Systems Announces Plan to
Market Optional Voter Verifiable Paper Record Printers for Touch
Screens in 2004,” http://www.sequoiavote.com/article.php?id=54
[8] Urken, A. B. Voting in a Computer-Networked Environment. In The
Information Web: Ethical and Social Implications of Computer
Networking, Carol Gould (ed.), Westview Press, Boulder, CO, 1989.
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The Yoga Suttas of Patanjali: a manual of Buddhist meditation
Translation
and free adaptation of the article published on the blog “Theravadin -
Theravada Practice Blog” (http://theravadin.wordpress.com/).
We consider here the Yoga Sutras of Patanjali, a classical text and revered in Hinduism, dated at approx. 200 BC and compared its semantics and vocabulary to Buddhist canonical texts. In
summary, this comparison is quite obvious that the author of Yoga Sutra
was highly influenced by Buddhist philosophy and meditation practice,
possibly contemporaneously to the author.
Moreover,
it appears that a student of Buddhist canonical texts may in fact be
more easily understood than the Yoga Sutra a Hindu practitioner with no
other previous reference parameter practical and philosophical. We
do not consider comments here later Hindu / Brahman existing this text,
some of which seem to avoid (or ignore) the original references to
Buddhism in this text.
The
proximity of the Yoga Sutra-style, vocabulary, and subject to canonical
texts in Pali could also mean simply that Patanjali - or whoever it is
that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before
returning to Brahmanism and then the movement would have rephrased his
experience in order to add a divine touch to your experience, making
substantial use of technical terms of Buddhist meditation, as originally
framed or developed by the Buddha for the purpose of contemplative
practice. But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.
It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of India),
that these technical terms as well as descriptions of practice of jhana /
dhyana (meditative absorptions) have it built into common knowledge at
the point of no longer sounding particularly Buddhists. Something
similar to what happens today with the adoption of the ideas of
“nirvana” and “karma” in Western culture, in Christian countries.
In
particular, if the Yoga Sutra is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.
For a first analysis, an overview. Look
at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.
But
instead of following the Buddhist literary definition of the Noble
Eightfold Path, the interpretation of the eightfold path of yoga follows
(to our surprise?) Another description of the Buddhist path: the one
given by the Buddha as he described how he taught his disciples to
practice in your system meditative, which consists of a number of steps
outlined in various suttas of the volume of speeches with Mean Length
(as in Ariyapariyesana Sutta, MN 26, etc.) and remind us much of the way
“yogic” (pragmatic?), as devised by Patanjali at Yoga Sutra.
Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutra of Patanjali:
1. Yama, on the field conduct, morality or virtue
2. Niyama, self-purification and study
3. Asana, proper posture
4. Pranayama, breath control
5. Pratyahara, the removal of the five senses
6. Dharana, concentration or apprehension of the object meditative
7. Samadhi, meditative absorption
And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings. This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:
1. Sila, moral conduct or virtue, and Santosa, contentment
2. Samvara, containment or removal of the senses
3. Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.
4. Anapanasati, mindfulness of breathing
5. Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)
6. Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.
7. Jhana, levels of meditative absorption
8. Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti
Of course we’re not the first to notice similarities such as the list above. A handful of other authors have noted some more and others less obvious parallels. In fact, even Wikipedia has an entry for Yoga Sutra in which we read:
“Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism. As
far as terminology goes aa long in the Yoga Sutra that reminds us of
formulations of the Buddhist Pali Canon and even more Abhidharma
Sarvastivada Sautrantika and school. “Robert Thurman writes that
Patanjali was influenced by the success of the Buddhist monastic system
to formulate its own matrix for the version of thought he considered
orthodox (…) The division between Eight States (Sanskrit Ashtanga)
Yoga is reminiscent of the Noble Eightfold Path of Buddha, and the
inclusion of brahmavihara (Yoga Sutra 1:33) also shows the influence of
Buddhism in parts of the Sutras. “
Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.
Does
all the above tells us that the Yoga Sutra is a comment Hindu / Brahmin
or at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?
If this is the case, definitely warrants a closer look at. Certainly,
this is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of
the first centuries of Buddhist practice.
Thus,
if the Yoga Sutra is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation? Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?
The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices. This
would show us how and in what particular point, was considered to be
the “essence” of meditation (in addition to being philosophical
discussion of its purpose) in order to be considered universally true,
then that can be “merged” into other forms of practice religious.
Under this view, the Yoga Sutra is actually quite revealing. Consider a few passages that copies may shed light on this idea. Passages like the following really seems a direct copy and paste the Buddha-Dhamma. Some of them even make much sense in a context of religious doctrine theological-in-search-of-the-soul-creationist , but it fits absolutely in the philosophy of liberation through concentration and wisdom. However,
they were considered “truth” and “accepted” so that the author Hindu /
Brahman had no other choice but to incorporate them into their theistic
philosophy, reminding us Western Christians today that due to the common
acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.
Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:
“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress. Destroy these afflictions [e] You will realize Samadhi. “
[Free translation of the original quote from Wikipedia]
What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!). That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.
Consider the terms used:
Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.
Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).
This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application. In
the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
only a Arahant (Iluminsfo) won [see post “The scent of am” blog
Theravadin].
And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment. The
term “Nives” denotes a dwelling, a house - a simile brought by the
Buddha to show how our consciousness moves “inside” of the contact
experience of the senses and settles as if living in a house (see Sutta
Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This
usage is decreased very particular psychological context in Hindu /
Brahmin to denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding
or just by Patanjali Yoga Sutra later commentators, who have lost sight
of these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?
And sometimes something awakening about the “sati” Buddhist can also be found. We
have another pearl of a Buddhist point of view, which can be considered
truly revealing: the use of the word “Dharana” in the text of
Patanjali.
This is one area in which our contemporary knowledge of Buddhism can benefit from insights. The
term “Dharana”, which literally means short and “I can hold, carry,
keep (in mind)” is a good description of the task faced in Buddhist
contemplative practice, regardless of what tradition / school
considered.
In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it. This
central feature of the task undertaken when trying to cultivate
meditative concentration, relates as an equivalent to the literal
meaning of the Buddhist term “sati” (which means reminder / recall) and
what is general and now translated simply as “mindfulness” - a
translation that often aboard with questions.
And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration. This
is exactly what makes the faculty of memory, usually being pushed away
by the impressions with new information by the six senses, which, if
penetrated, would result in more or less a wild spin.
If
you are able to sustain their concentration on one point however - or
even as much as you can keep it, one of the laws of functioning of the
mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.
As
a result of mental calmness and happiness (piti) and happiness index
(sukha) will arise and show signs of the primeirs a stronger
concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).
This
is also the reason why is quite logical that samma sati, mindfulness,
has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutra, “Dharana” would be the stage immediately prior to “Delivering the
Samadhi.”
In
this case the Yoga Sutra throws much light on the original meaning as
understood in the early centuries of Buddhist practice and can help us
reach a more precise understanding of what “samma sati, right
mindfulness, originally meant or pointed. (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).
On
the opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.” The Pali term is sampajaññā -
which literally means “next-consideration”, eg, be well aware of when
performing an action, then a “clear understanding” of what it does - but
this activity is a result of sati, as having the mind fixed on an
object leads to a refined consciousness that arises when during the next
and keep the mind of an object, creating a clear understanding of the
few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!
But
again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can
be done - at the same time a fine distinction, however, has its
benefits. You can not
keep an object from the standpoint of mind without which would create or
develop mindfulness in mind - but (unfortunately!) you may be aware of
all your actions that you work without the right concentration - as when
eat an ice cream, in seeking the sensual pleasure, an example of
improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.
There
is a difference between deliberately let himself be led by sense
impressions by focusing on their physical pleasures and enhancing /
supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and
thus experiencing a more refined awareness of trying to get it off the
shaft so that it results in a greater mindfulness, in the culmination of
his experience flows into total equanimity in the face of both
pleasurable and painful sensations.
Thus,
then, we must understand as vipassanā is no way a synonym for
mindfulness (sati) but something that springs from the combination of
all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless
observation of what appears to be in front of (yathabhuta).
You
could say, vipassanā is a name for the Buddhist practice of sati
associated samadhi directed to the view anicca / anatta / dukkha (ie,
generating the wisdom of the vision of these three features) in the
processes of the six senses, including any mental activity. Thus, one will find the term vipassanā but the idea of sati in
the Yoga Sutra, Buddhist texts mention as the first term clearly having
samādhi as just the beginning of the journey to insight and access -
for example aniccanupassana .
Finish here the parenthesis. Suffice
to say that any particular reference to the Buddhist philosophy citing
anicca antta or point to the goal of Nibbana, a philosophical
proposition to which the system of Yoga certainly does not refer.
In essence the school of Yoga can be placed below the postures eternalists. So,
while it definitely does need to produce sati-samadhi, definitely does
not need to understand is samadhi anicca, dukkha and anatta - that does
not sound very compatible with the worldview of a eternalistic. Before
this, all spiritual approach arise due to the attempt to interpret
Samadhi Yoga Sutra as marriage or at least as close as you can get from a
“God”, a “Lord.” Something
that sounds quite natural in the end to a theist - such as an
Evangelical Christian would never interpret the reduction of its focus
on mental object unique sensual ecstasy and consequently a mere effect
of a psychological technique, but he would label it “the divine sign of
God touching him. “ It is for
this reason that, according to the Buddha Dhamma, in fact in most
situations we are inclined to be led by the plots of our senses,
including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
distorted the merger would allow access to insight and liberation.
Returning
to the context of comparison with the Christian interpretation of this
ecstasy, in short what Patanjali is facing such a theistic
interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.
The
funny thing is that this is exactly how many of the contemporary New
Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east. So
one can imagine that the situation in India was similar to that when
the Yoga Sutra was written addressing the Buddhist philosophy of that
era.
The
remaining Buddhist philosophy with his particular terminology
established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on
meditation was a need to borrow or rely on several of these Buddhist
concepts predominant. This
had largely been done or even conscious, as most New Age authors
present not even reflect the content of their texts but about the
message you want to spend.
Thus,
below is done in a way a translation - or rather a translation of a
transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli. Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ),
the exercise helps us see how the same text would sound the Pāli
language, opening then find parallels in ancient Buddhist texts, the
suttas.
However,
having said all that, pragmatism invoked by the text (which is what
makes it so valuable) also indicates much more than a simple textual
exploration. As you
read this you can not discern the notion, especially since the position
of a meditator concentration of whoever has written or inspired by this
text, at some point personally experienced jhana and samadhi and wanted
to convey his experience making use a rich language Buddhist meditation
on the same interpretation being directed to an audience Brahman /
proto-Hindu India 200 BC.
Anyway,
check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms
Buddhists were deployed, with additional comments made in italics:

Patañjalino yogasuttaṃ (Part I of IV)
Introduction
atha yogānusāsanaṃ | | 1 | |
And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
this context broadly means “meditation is (…) a stop to the busy
mind,” which is very active and its activity suggests a walk in circles. Probably the most direct (and correct) translation.
Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
[3]
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
except, of course, the fact that “he who sees” further points in this
case the seeing process. Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”
Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
♦ ♦ Challenges
vatta Panza kilesa akilesā ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants:
pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |
i)
Experience (Evident-Measurement), ii) misperception (Illusion), iii)
Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
Mindfulness.
i) pamanes, experience or clear-measurement
Paccakkh’ānumān’āgamā honte pamāṇāni | | 7 | |
What one sees and looks directly (paccakha), taking as a reference - it’s called experience.
[7] Literally: “What comes through direct visualization and measurement is called the experience”
ii) Vipariyesa, misperception or illusion
Micca vipariyeso-Nanam atad-rūpa-patiṭṭhitaṃ | | 8 | |
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 | |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.
♦ The Training ♦
tatra-tiṭṭha yatano abhyasi | | 13 | |
The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
[14]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment “
diṭṭhānusavika-visaya-vitaṇhāya Vasik-Sannes viraga | | 15 | |
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
that moment in history, Patanjali was so convinced of the Buddhist goal
of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses. However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma. Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this seat
/ attachment. Interesting.
♦ Realization - Jhana / Dhyanas ♦
The first jhana / Dhyāna
vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |
This
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra. Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paṭṭhāna
of sati, so to speak), so it’s interesting to see how sampajaññā this
case, is identified with the state of the first jhana. Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana. Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
saw-Paticca Abhyasa-anno-pubbo saṃkhāraseso | | 18 | |
(This accomplishment) is based on detachment and previously applied for any subsequent activities.
bhava-Paticca videha-prakriti-layana | | 19 | |
(For example) Based on this existence and the characteristics of self
saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |
This
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later,
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
♦ Advancing in jhana, tips and tricks. ♦
Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |
There is also a differentiation between (achievement) lower, middle and high
Issar paṇidhānā-go | | 23 | |
Or based on devotion (devotion) to a Lord (a master of meditation).
kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
[24]
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
likely discussion, including on-line translation of the Yoga Sutra by Geshe Michael Roach . The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
“the Lord” (ie your God).
But with a little more research found that the term Issar Theragatha us are used to designate the “master”. Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.” But
“almost” sounds like “Asava” that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in
this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27] On the panavah term, which can be interpreted as “om” in Hindu literature. It
all depends if we read verses 24-27 as involving “Issar” to mean “God”
or simply refer to consider meditation master of meditation you learn. If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
Vyadha-ṭṭhāna-samsaya-pamādālayāvirati-bhrānti-dassanā’laddhabhūmikatvā’navatthitatāni
Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
citta-vikkhepā te’ntarāyā | | 30 | |
These are the causes of mental distractions (they fall due).
dukkha-domanass’aṅgam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
[31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddha’s four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana. It is strange that all this is on the list, but is presented in a very different interpretation.
♦ ♦ The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādanaṃ | | 33 | |
The
cheerful calm the mind (citta-pasada) is achieved by meditation of
loving kindness, compassion, joy and equanimity in the face of pleasure,
pain as well as luck and misfortunes.
[33] And here we go. The
four brahmavihara, of course, famous for the way Buddha encouraged
monks to practice them to subdue the obstacles and enter the five jhana. It
is also interesting as the Tipitaka sometimes aligns them with the
progression in four jhana (which deserves to be studied separately).
pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35 | |
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage. Here
he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
that the greatest benefit of Anapanasati is the ability to quiet the
mind. Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance against
the attack of the senses to the mind.
svapna Nidda-go-jnānālambanaṃ | | 38 | |
Of dreaming and sleep,
yathābhimata dhyānād-go | | 39 | |
parama-anu-stop-mahattvānto’ssa vasīkāri | | 40 | |
kkhīṇa-vatta abhijātass’eva grahītṛ mani-Graham-grāhyeṣu stha-tat-tad-anjanatāsamāpatti | | 41 | |
When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
tatra-nana-saddattha vikappaiḥ saṃkiṇṇā savitakkā Samāpatti, | | 42 | |
There is the state of realization is “with thought” and marked by impurity of speech of conscious thought, the internal speech.
[42], in the Pali Canon parlance we would say “savitakka-jhana.”
sati-parisuddhaṃ svarūpa-suññevattha-matta-nibbhāsā nivitakkā | | 43 | |
(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
[43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It
seems that the author tries to show us the range of four jhana,
pointing to the criteria of the first, and then, in contrast to the
characteristics of the fourth jhana again using the terminology of the
Pali suttas.
etadeva savic Nirvicārā ca-sukkhuma visaya akkhātā | | 44 | |
Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.
[44] Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?
sukkhuma-visayattaṃ c’āliṅga-pary’avasānam | | 45 | |
It culminates in a subtle object with no features