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

2292 Thu 20 Jul 2017 LESSON


http://buddhadharmaobfinternational.files.wordpress.com/2011/01/ctmwelcome_e0.gif


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

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


D. Paṭikūlamanasikāra Pabba

Techno-Politico-Socio Transformation and Economic Emancipation Movement

Creating Change makers


What Is a Vegan and What Do Vegans Eat?


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

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

D. Paṭikūlamanasikāra Pabba

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

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

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

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

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D. Paṭikūlamanasikāra Pabba

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

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

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


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Trio in G Major for Violin, Cello & Piano, Op.31 Tre Musici Ulrikke
Høst-Madsen, cello. John Damgaard, piano. Elisabeth Zeuthen, violin.
Henriques comp…
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Andrew Martin - The ABC of the Classical Dutch

22) Classical Dutch
22) Klassiek Nederlands

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D. Paṭikūlamanasikāra Pabba

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

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

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


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shoulders soak ample absorption meaning keep area several King infamous Bay Laboratory Cooperative



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Savings and Loan Crisis: Explained, Summary, Timeline, Bailout, Finance, Cost, History

24) Classical Esperanto
24) Klasika Esperanto

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D. Paṭikūlamanasikāra Pabba

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

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

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


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

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

25) Classical Estonian
25) klassikaline eesti keel

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D. Paṭikūlamanasikāra Pabba

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

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

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


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World Famous PINK BEACH In The Philippines

26) Classical Filipino

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At i-render ang wastong pagsasalin sa iyong sariling wika para sa
google translation na ito upang makuha ang Eternal Bliss bilang Final
Goal

D. Paṭikūlamanasikāra Pabba

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

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

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


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Finnish Folk Music

27) Classical Finnish
27) Klassinen suomalainen

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D. Paṭikūlamanasikāra Pabba

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

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

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


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Techno-Politico-Socio Transformation and Economic Emancipation Movement

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ambedkar original voice and pictures


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http://timesofindia.indiatimes.com/…/articlesh…/59653645.cms
Bengaluru to witness theatre festival on BR Ambedkar
Sreemoyee Chatterjee | TNN | Jul 18, 2017, 09:34 PM IST
Organised by Dr B R Ambedkar International Cultural Sub Committee, the
theatre festival would see a series of plays along with a musical
performance by students of a city school.Organised by Dr B R Ambedkar
International Cultural Sub Committee, the theatre festival would see a
series of … Read More
BENGALURU:
The city will witness, beginning from Wednesday, a six-day-long theatre
festival dedicated to life of the father of Indian Constitution BR
Ambedkar at Gurunanak Bhavan in Vasanthnagar.

The festival will conclude on July 24.


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

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


timesofindia.indiatimes.com


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DNA : Important facts about Dr Bhimrao Ambedkar


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this special segment and get to know all the important facts of Dr
Bhimrao Ambedkar. To know more watch this full video here. Zee News
always stay ahea…
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Ashoka the Great Part 1 by students of Class VI - Cambridge School Noida


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अगर बाबा साहेब | Agar Baba Saheb | Suno Sipahi Bhim Ke | Vishal Gajipuri | Bhojpuri Song


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करे पढाई Londan Gaile | Dr Ambedkar Ji Ki Yaade | Dharmendra Yadav | Bhojpuri Song


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


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


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

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

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

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

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

Will history repeat itself ?

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

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

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

KAMBALAPALLI CARNAGE

Burning Alive of 7 Dalits - Genesis

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

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

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

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

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

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

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

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

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

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

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

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

NOVEL PROTEST BY DSS

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

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

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

NOTORIOUS BILLANDLA HALLI INCIDENT

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

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

KAMBALAPALLI CARNAGE

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

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

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

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

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

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

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

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

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

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

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

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

Yada samharate cayam kurmonganiva sarvasah
indriyanindriyarthebhyastasya prajna pratishita

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

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

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

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

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

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

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

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

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

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

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

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

6. The State should observe 5 days state mourning.

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

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

9. Form Village Defence Forces recruiting unemployed Dalit youths.

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

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

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

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

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


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


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


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Comment

Comments
Navaneetham Chandrasekharan

Write a comment…

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


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

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


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


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


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

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

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


Make own mud blocks for
low-cost buildings
.

Trains youth in software development at a rural BPO.


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

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

Empower villages to take responsibility for their own
development.

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


Commit  to social change.


Plan  life for the next forty years.


Initially all
have idealistic views of changing the world.


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

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

Return after five years.

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


First seeds


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


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


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

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

With the slogan of Kanshiramji

“Jo Zamin Sarkari Hai woh Hamari Hai”

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


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


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

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

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

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


Four goal posts

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

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


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

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


Running under its own steam

Accomplish

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

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

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


Saplings:

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

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

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

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

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

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




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

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



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

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

What Is a Vegan and What Do Vegans Eat?

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


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


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


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

What Is a Vegan?


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

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

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


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

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


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

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

Reasons Why People Decide to Eat This Way

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

For Ethical Reasons

Pink Cruelty Free Logo


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


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


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


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


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


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



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

For Health

Red Heart, Health Concept


Some choose veganism for its potential health effects.


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


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


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


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



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

For the Environment

Ecology, Environmentally Friendly Concept


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


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


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


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


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


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


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


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

What Are the Different Types of Veganism?

Brunette With Arms Crossed Holding Lettuce and Broccoli


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


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


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



Foods That Vegans Avoid


Vegans avoid all foods of animal origin. These include:



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

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


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


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


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



Foods That Vegans Choose to Eat Instead

Vegan Burger


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


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


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


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



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

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


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


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



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


Why Go Dairy-Free?

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

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

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


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

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

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

Dairy-Free Cookbooks

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

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

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

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


Peace and joy for all

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