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Best Ancient Buddhist Monasteries Of Sri Lanka
Information about Meditation Centers and other important places in Sri Lanka for visiting Western Buddhist lay practitioners.
TIPITAKA
from FREE ONLINE Tipitaka Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i”
indicatingthe volume is part of the root Tipiμaka, rather than
commentarial literature. This outline lists the root volumes only.
in 23) Classical English,30) Classical Galician-Clásico galego,31) Classical Georgian-კლასიკური ქართული,32) Classical German-Klassisches Deutsch,33) Classical Greek-Κλασσική Ελληνική,34) Classical Gujarati-ક્લાસિકલ ગુજરાતી,35) Classical Haitian Creole -Klasik kreyòl ayisyen,36) Classical Hausa-Hausa na gargajiya
http://living-vegan.blogspot.in/2009/09/cow-kneels-to-saviour.html
Below is a picture taken in 2008 in Sri Lanka. The monk in the picture
saved those cows from slaughter. And after he saved their lives, this
was what one grateful cow did.
I think this is more than sufficient to show that animals do not just
behave instinctively, have no emotion, and are meant to be meat and milk
machines to serve us. No doubt some people do not even have gratitude
like this cow.
From Bangalore, Karnataka we went for Swimming
Championship including Ocean Swimming. I made it a point to meet this
Venerable Monk. I was lucky to stay in his Monastery for three days. Now
on 25th January 2017 all my 25 swimmer friends wish to meet him.
I need the address of that Monastery.
http://www.ceylondiscoverytours.com/budhist-monasteries
Best Ancient Buddhist Monasteries Of Sri Lanka
Arankele
Fascinating 6th c AD forest monastery in a
thick forest mountain. Calm and quiet, Arankele was the abode to a most
famed Buddhist monk Arahat Maliyadeva who, along with other monastic
monks lived nearly 2,000 years ago. The sylvan environment of this
monastery will relax and refresh you completely and is also home to
archeological findings. Stretching out on many acres of a forest canopy,
there are stone carved caves used for meditation, long pathways across
the dense forest.
Situlpawwe
The monastery, identified as one of the
significant Buddhist sites in Sri Lanka, is built in the 2nd c BC and
lies in the midst of Yala National Park. In ancient times, this rock
temple said to have been occupied by a total of 12,000 Arhants;
enlightened Buddhist monks. Inside the monastery there are a number
archeological ruins ,including rock caves, Stupas , chapter houses,
Image Houses, Bodhi Trees and ponds and The caves’ inside have been
built to make it suitable for the monks to live.
Ritigala
One of the less visited but most legendary
ancient sites of Sri Lanka. The Ritigala , nestles deep inside the
Ritigala Strict Nature Reserve, is a partially excavated ruins of
anextensive BuddhistMonastery. It was abandoned following invasions in
10th and 11th centuries and today holds special appeal with its curious
blend of nano-safari and archaeology. Walking around the beautiful ruins
does certainly give you a feeling of adventures in search of mythical
pasts; it is easy to imagine yourself as Indiana Jones whilst clambering
over the overgrown relics of a forgotten time.
Kudumbigala
An ancient monastery, dates back to 3rd c
BC, had been re-discovered in recent past.
The monasteryis a very beautiful place with extraordinary tranquility
and peacefulsurrounding as it has been built in a land of boulders that
provides caves, which had been converted into isolated facilities for
meditation.Kudumbigala is one of the most interior monasteries, where
Theravadhi Buddhist monks are even today occupying under very basic
facilities.
http://www.buddhanet.net/…/Sri-Lanka-laypeople-monasteries.…
Information about Meditation Centers and other important places in Sri Lanka for visiting Western Buddhist lay practitioners.
Updated: January 2005.
Introduction
In
Sri Lanka there are many meditation centres and monasteries, only some
of these are suitable for Western Buddhist lay practitioners who do not
intend to become monastics or stay long time in the country. The
following information is particularly intended to western lay Buddhists
who are new to Sri Lanka and who wish to stay in a meditation centre in
Sri Lanka for a limited period of time. The centres have been arranged
according to districts. A separate paper, much moreextensive, has been
written for Western bhikkhus, those who aspire to become bhikkhus, or
are very serious about their practise and are intending to stay a longer
period of time. It is called:
“Information
about Meditation Centers, Forest Monasteries, and other important
places in Sri Lanka for Western bhikkhus and serious lay practitioners.
If one would like to visit a forest monastery during one’s stay in Sri
Lanka then this last paper will provide one with useful information.
The forthcoming book “Sacred Island” by Ven. S. Dhammika (to be
published by the B.P.S.) gives exhaustive information regarding ancient
monasteries and other sacred sites
an pilgrimage places in Sri Lanka.
The best places for those who are new to Sri Lanka and wish to do a
retreat are the ones given under the Colombo District and Kandy
Districtheadings, i.e., Kanduboda Vipassana Meditation Centre, Kanduboda
New Meditation Centre, Nilambe Meditation Centre, Pāramitā
International Meditation Centre, and Dhammakū2a Vipassana Meditation
Centre.
Most meditation centres for laypeople charge a small amount of money
for the lodgings and food. In monastic meditation centres like Kanduboda
there are no charges, but a donation is appreciated.
The place where the meditation centre is gives a good indication about
its climate. In the south-west low-country the climate is tropical,
i.e., hot and humid. The eastern low
country has a dry season
between May and October. The South West (roughly between Mātara,
Colombo, and Ratnapura) is the so-called “wet-zone” where two monsoons a
year take place (May-June, November-January). The so-called
“dry-zone” (this is an exaggeration as it can rain heavily here too at
times) is in the East, North, and South.
Only one main monsoon (Nov-Dec) takes place there.
The
deep South (the coastal area between Ambalantota and Pānama) and the
far North (Northern coast & Jaffna peninsula) are the driest areas
in S.L. The upcountry is the hill- and mountain-area in the center of
Sri Lanka (roughly between Mātale, Badulla, Haputale, and Ratnapura).
Here the climate is temperate and it can get cool at night. It is
generally a more agreeable climate than the low-country for westerners.
In the south-west up-country areas such as the Singharāja rainforest
and the Sri Pada Wilderness areas it rains the most, so much so that it
can be impossible to dry one’s clothes, etc., for days after washing.
The food is generally everywhere the same all the time in Singhalese
areas, fairly plain and simple. It can be quite spicy compared to
Western food. In the cities the food can be
more nutritious while
in poor rural areas the food can be quite un-nutritious. Many people in
Sri Lanka don’t eat meat or fish. In many meditation centres and
monasteries one gets no meat or fish. In some monasteries and meditation
centres small amounts of fish can be served (meat or eggs are hardly
ever given), but one can easily refuse without
offending anyone.
Medical care and hygiene are not of the same standards as they
generally is in the west, but the doctors usually do their best to help
one and there are quite a few doctors and
dentists who have trained
and worked in the West. The monastery or meditation centre one is
staying in can help if one needs medicines or medical care. The best
hospitals are
the Apollo and Navaloka private hospitals in Colombo.
The medical care is supposed to be very good in these places, but it is
priced accordingly. The same doctors who work in
the private
hospitals also work in government hospitals, but the equipment and
facilities in government hospitals are of a lesser standard. The
treatment in government hospitals
is free for Sri Lankan citizens, but foreigners have to pay for the treatment.
There are some good dentists, some trained in the West, in Sri Lanka
who can do the same work as dentists in the West but at a much cheaper
price.
Sri Lanka is a great place for practising patience,simplicity, renunciation, and humility.
Conditions in meditation centres and monasteries can be very simple and
uncomfortable for those used to the luxuries and comforts of the west.
Meditation centres and monasteries are not rich in Sri Lanka and only
few places will have a car.
Public transport is cheap in Sri Lanka, but one needs to be prepared to
spend three or four times or more the amount of time getting to aplace
in Sri Lanka than it would take
in the West. Most roads are small,
badly maintained, and congested. The traffic can be very chaotic and
dangerous. It is not definitely advisable to drive oneself in Sri Lanka.
One
can rent a minibus or car with a driver for about rs. 3000-4000 a day
(including petrol). The hotel one stays initially can help oneto find a
car with a driver. Make sure to
ask for a driver who does not drink
or smoke. Drivers are likely to try to bring one to tourist shops from
which they will get a commission if you buy anything. The same applies
for hotels. Three wheelers are a convenient mode of transport for
shorter distances and in towns they can be quicker than cars. The price
for three wheelers is about rs. 20-25
a km, but a higher price will
generally be charged to Westerners. Make sure to settle the price
before getting into the three wheeler.
Loudspeakers can possibly be quite a disturbance in Sri Lanka, as in Asia in general.
There are only a few places which completely escape the sound of the
Paritta-chanting blasted from village-temples on Poya-days.
Sri Lanka used to be a British colony and there are many Singhalese
people who can speak English well, especially in Colombo and other big
towns, however, in remote
country-side areas it can be more
difficult to find English speakers. Nevertheless, in almost every
village there will be (or is supposed to be) an English teacher in the
village
school who will be keen to practise his English and can help with translating if necessary.
In the bigger meditation-centres and monasteries there usually are a
few people who can speak English, but in the more remote and smaller
places there might not be English
speakers.
The greatest concentrations of meditation-centres and monasteries are
in the Western and Central parts of the country, esp. in Colombo and
Kandy districts. Due to the war there
are very few active
monasteries in the northern andeastern districts although there are
ruins of ancient ones in many places. In the highermountain areas there
are also few
monasteries as the Singhalese generally find it toocold up there.
Western Buddhists are usually treated with respect and wonder by
Singhalese as westerners are not Buddhist out of cultural reasons, but
out of a sincere desire to practice
the Dhamma. Most Singhalese are
Buddhists, but they are Buddhist because they are born so and not
really out of conviction. Most Buddhists in Sri Lanka (and other
countries
in Asia) practice their religion in the same way as, for
example, most Anglicans would do in England. Most will only visit the
monastery a few times a year to offer food to the
monks and
dedicate the merit to their dead father or mother and perform some other
rituals. Not many Singhales laypeople meditate, even the practice of
most of the more
serious Buddhists consists mostly in observing the
precepts, chanting sacred chants, visiting the monastery on poya days,
and other devotional practices.
In general one can, and needs to be, more independent in Sri Lanka. If
one wishes to practice independently and is not looking for a big guru,
then Sri Lanka can be a great
place. The Singhalese, like Indians,
are more individualistic than the Thais, and leave more space to others.
There is not such a strong teacher-tradition in Sri Lanka as in
Thailand and Burma, but there are monks, nuns, and lay practitioners who
can give useful instructions and help one along the way.
The transliteration of Sinhala characters has been added when it was
known and considered useful. This makes it easier to pronounce the place
name and make oneself understood to the local people.
The character æ is pronounced as the Enlgish e in and or a in cat, ǣ is
pronounced long drawn like the a in taxi spoken by a New Yorker, a as
the a in another, ā as the a in art, i as the i in ink, ī as the ee in
eel, the u as the u in put, the ū as the u in prudent, e as the a in age
(but before a conjunct consonant as in endand thus the same as æ), and o
as the o in own (but before a conjunct consonant as in orange). The v/w
is pronounced mid-way between the English v and w. The w has been used
in this work. For more information on the correct pronunciation of
Sinhala, see W.S. Karuna til lake’s “An Introduction to Spoken Sinhala”
p. ix ff and the Guide to Pronunciation in“The Forest Monks of Sri
Lanka” by
Michael Carrithers.
This paper is as comprehensive and exact as possible but things can change quickly.
Please send any suggestions with regards this list to:
Bhikkhu Nyanatusita
Forest Hermitage
Udawattakele
PO Box 61
Kandy
Colombo
The capital of Sri Lanka. In general: a hot, humid,noisy, polluted, and sensual place.
Lanka Vipassana Meditation Centre.
108 Wijerāma Mawatha, Colombo 7. Tel. 011-2694-100.
This is a branch of Kanduboda in Colombo’s Diplomatic quarter. Ven.
Pemasiri used to stay here, but moved to a new place next to Kanduboda
in 2003 (see previous entry), his
place was taken over by Ven.
AriyavaKsalaLkara. The place has had many long-term Western monastic-
and lay-residents in Ven. Premasiri’s time. Good support, tidy, clean.
It is fairly quiet here for Colombo standards. Women stay in a separate
wing. There are no official courses but there is group-meditation.
There is no charge for the lodgings and food, but donations are welcome.
Pagoda Meditation Centre.
49/2, 1stCross Street, Pagoda Road, Nugegoda. Tel:
011-2812397. Website: http://groups.msn.com/PagodaMeditationCentre
A new centre started by Ven. Olanda Ānanda, a well-known senior Dutch
monk who speaks fluently Sinhala and has been teaching meditation for a
long time in Sri Lanka and
abroad. There is no accomodation to stay
yet, but visitors are welcome. Retreats are planned. Situated in a
fairly area in a suburb of Colombo.
Buddhist Cultural Center, 
(= B.C.C), 125 Anderson Road, Nedimala, Dehiwala,Tel.
26234, 734256 Fax. 736737. Director: Ven. Vimalajothi. Comprehensive
selection of Buddhist Books. There is a branch-bookshop at the junction
of Baudhaloka Mawatha and
Sarana Road in the All Ceylon Buddhist
Congress compound, and 2 smaller centres, one in Kelaniya, and another
near Lake House alongside the Cetiya opposite the Hilton.
Affiliated to this place is a meditation centre in Horana outside
Colombo: Dekandūwala Meditation Centre. See under Colombo District
below.
International Buddhist Research and Information Center
(IBRIC) / Nārada Center, 380/9, Sarana Road, Colombo 00700 Tel 689388. e-mail
bic@col7.metta.lk
Prof. Bhikkhu Dhammavihari’s and Ven. Mettavihari’s place. On the
ground floor there is a Buddhist book shop with a wide selection of
books.
Vishva Niketan International Peace Centre. 72/30 Rawatawatte Road, Moratuwa.
Tel/Fax: (94-1)655653
E-mail: vishvaniketan@mail.ewisl.net.
Affiliated to the Sarvodaya movement, they have programs for males and females of all religions.
Colombo District.
Mostly flatland with some small hills, rubber estates and paddyfields. A hot and humid climate.
Siyane Vipassana Meditation Centre or Kanduboda Vipassana Meditation Centre.
Kanduboda, DelgoQa. Tel. 011-2445518; 011-2570306.
E-mail: bhavanam@sltnet.lk or mupali@sltnet.lk
A meditation centre and monastery with a long tradition of offering
meditation-instruction to Westerners. The main teacher and head monk is
Ven. Upāli,
who is very experienced in the Mahāsi tradition. Women have a separate area to stay in.
There are a few large buildings with rooms and some ku2is. It is close
to a small road and surrounded by coconut plantations and a few village
houses. The teaching is in the
Mahāsi tradition. The daily schedule
and discipline is more relaxed than in the Mahāsi centres in Burma.
More individual meditation than group meditation. There is no charge
for the lodgings and food, but donations are welcome.
The centre is approximately 20 kms east of Colombo.
From
the CTB Bus Station at Olcott Mawatha, Pettah, take the 224 bus which
stops outside the monastery; also the 207 bus from Gampaha goes there.
Some of the buses to Kirin
diwella are passing near Kanduboda (but
this is not a good option, as they are infrequent). Kanduboda has more
than 25 branches throughout the country. Most are of no significance
for westerners.
Sumantiphāla BM. Hibatgala Rd, Kanduboda, DelgoQa. Tel: 011-2402805.
A new meditation centre has been opened in 2003 on the land right next to Kanduboda.
Lay people can build ku2is and have access to them for life. This might
interest to those who may want to meditate but not become a monk.
Thirty ku2is have been built already.
The head of the new centre is Ven. Pemasiri, a popular and experienced
teacher in the Mahāsi tradition who is helpful and friendly to
foreigners. He used to stay in Kanduboda VMC and then in Lanka Vipassana
Centre. (See next entry.) Besides the Mahāsi method he also teaches
other traditional methods of meditation. The place is mainly for
laypeople
but monks do visit and stay here for limited periods. The female yogis and nuns have their own separate area.
The facilities are nice and spacious.
Dekandūwala M.C.
Kananwila, Kahatapitiya, Horana. Inquiries and bookings should be made
through Ven. Vimalajothi at the Buddhist Cultural Center; see Colombo
above. The place is situated on a hill-top. Both small houses (ku2is)
and rooms are available for lay-meditators. Good facilities, nice
meditation hall, quiet, nice views. Westeners are welcome to stay here.
It is about 20 km south-east of Colombo. There is probably a charge for
the lodgings and food.
Kandy
The ancient capital of the hill country. A fairly large town with the
temple of the tooth-relic and the two headquarters of the Siam Nikaya.
There are some forests left on the hills and mountains. Temperate
climate, cool atnight.
Lewella Meditation Centre,
160 Dharmashoka Mawatha, Kandy 20000, Tel. 08-2225471.
Fax 08-2225471. A meditation centre in a suburb of Kandy (1,5 km away
from the centre of town) connected with Nilambe, mainly for lay-people,
both Westerners and Singhalese.
There is a house with a few rooms near a road and 4 ku2is in the
shrubby forest on the slope above the house near the eastern edge of the
Udawattekele. Group-meditation in evening. Yoga-classes. Relaxed
atmosphere This placeis in a town-area and can therefore be a bit noisy.
There is a 400/- a day charge for lodgings and food.
Burmese Resthouse.
D.S. Senanayaka Maw/Trincomalee Street. Near Trinity College.
Burmese vihāra on a major and noisy street right in the center of
Kandy. One or two Burmese monks are residing here. Laypeople can get a
room against a small payment and the place is popular with western
backpackers.
Buddhist Publication Society (B.P.S.), PO Box 61, 54 Sangharaja
Mawatha, Kandy. Tel: 081-2237283. The B.P.S., founded by Ven.
ÑāSaponika, has a big bookshop with large assortment of Buddhist books.
There is also a reasonable reference library upstairs.
Forest Hermitage, Udawattakele, c/o Buddhist Publication Society, PO
Box 61, Kandy. Tel: 07777-65944. The Hermitage of Ven. ÑāSatiloka, Ven.
ÑāSaponika, and Ven. Bodhi. Laypeople visiting the Forest Hermitage need
not pay the fee for the Udawattakele sanctuary. It is a small place
about 20 minutes walk from the entrance of the forest. If one wishes to
visit then it is recommended to write or telephone beforehand to the
resident bhikkhu, Ven. ÑāSatusita.
Kandy District
Hills and mountains covered with tea plantations and forests. The higher one goes the cooler it gets.
Nilambe Meditation Centre, Galaha, Kandy. (Mr. Upul Gamage: 0777-804555.)
The major lay-meditation centre in Sri Lanka for western travellers.
Many westerners, both male and female, come here, but there are also
some Sinhalese. There is a 400/- a day charge for lodgings and food.
There is a strong daily schedule and little talking.
Situated in tea-estate-country on a mountain-range above Peradeniya.
Quiet area. Cool, wet climate, beautiful views. Relaxed and friendly
atmosphere. Godwin Samararatne, the respected and internationally known
meditation teacher, was long connected to this place and passed away in
early 2000. The resident teacher for Singhalese meditators is Mr. Upul
Gamage. Other teachers also come occasionally.
There is no resident teacher for westerners at the moment.
About 20 kms south of Kandy. From Kandy take a bus to Galaha and get
off 17 km after Peradeniya at the Nilambe Bungalow junction (conductors
know the place). From there it is a steep 40 min. climb through tea
plantations. Follow the white arrows.
Pāramitā International Buddhist Centre. No. 07 Balumgala, Kadugannāwa,
Tel/Fax.08-570732 (office).
A
recently built meditation centre on the hill above the point where the
Kandy-Colombo road starts going down the mountains (where the old road
goes through the rock); 20 km west of Kandy. There is a good library. A
comfortable place especially built for westerners who like good
facilities and food. Various teachers come for visits and sometimes
retreats are held, but normally the emphasis is on practising and
studying by oneself. Ven. Sīlananda is the resident teacher and main
organizer. Some noise from Kandy-Colombo road. There is a charge for
lodgings and food.
Dhammakū3a Vipassana Meditation Centre. Mowbray, Galaha Road,
Hindagala, Perādeniya. (Nr. Kandy) 081-2234649/081-2385774-5/070-800057.
email: dhamma@sltnet.lk
Website:
www.lanka.com/ dhamma/dhammakuta
A meditation centre where 10-day Vipassana Meditation courses are given
in the tradition of Sayagi U Ba Khin, as taught by S.N. Goenka. On a
mountain, beautiful views, cool. Only courses, no permanent residents.
It is better to book well in advance as the courses are often booked
out. About 5 km from Peradeniya towards the south. Take a Galaha bus
from Kandy. One can not visit here without an appointment. There are no
fixed charges for the courses, but donations are welcome.
Konāravatta Meditation Centre.
Atanvala. South of Kaikawala/Rattota. Tel: 066-2233450.
30 km north-east of Kandy, 12 km from Mātale. New, scenic 16 acre place
on the slopes of the Knuckles Range. Belonging to ex-Nyanasīha bhikkhu
(Germany), now Peter.
Laypeople can build their own meditation huts here.
If Peter is not there then the caretaker is Chandrā.
30) Classical Galician
30) Clásico galego
2453 Lun 27 de novembro de 2017 LECCIÓN
TIPITAKA
desde FREE ONLINE Tipitaka Research andPractice UNIVERSITY a través de http://sarvajan.ambedkar.org
Este esquema mostra a publicación de libros na edición Devan ± gari-script do Chaμμha Saag ± yana (Sexto Consello) Tipiμaka. Os
nomes dos volumes amósanse en cursiva co sufijo “-p ± 1/4i” que indica
que o volume forma parte da raíz Tipiμaka, en lugar de literatura
comentarista. Este esquema enumera só os volumes raíz.
Vinaya Piμaka
(Tres divisións, impresas en 5 libros)
Sutta Vibhaaga [dous libros que conteñen regras para os bhikkhus e bhikkhunis, que describen oito clases de delitos]
Tipiμaka (tres “cestas”)
Sutta Piμaka
(Cinco nik ± yas ou coleccións)
O Sutta Piṭaka contén a esencia do ensino de Buda sobre o Dhamma. Contén máis de dez mil suttas. Está dividido en cinco coleccións chamadas Nikāyas (A multitude,
asemblea; unha colección; unha clase, orde, grupo; unha asociación,
fraternidade, congregación; unha casa, vivenda).
Dīgha Nikāya
[dīgha: long] O Dīgha Nikāya reúne 34 dos discursos máis longos que deu o Buda. Hai varias indicacións de que moitas delas son adicións tardías ao corpus orixinal e de autenticidade cuestionable.
Majjhima Nikāya
[majjhima: medio] O Majjhima Nikāya reúne 152 discursos do Buda de
lonxitude intermedia, tratando de diversas materias.
Saṃyutta Nikāya
[samyutta: grupo] O Saṃyutta Nikāya reúne as suttas segundo o seu tema en 56 subgrupos chamados saṃyuttas. Contén máis de tres mil discursos de lonxitude variable, pero xeralmente relativamente curto.
Aṅguttara Nikāya
[aṅg: factor | uttara:
additionnal] O Aṅguttara Nikāya está subdividido en once subgrupos
chamados nipātas, cada un deles recollendo discursos compostos por
enumeracións dun factor adicional versus as do precedente nipāta. Contén miles de suttas que xeralmente son curtos.
Khuddaka Nikāya
[khuddha: curto, pequeno] Os textos curtos de Khuddhaka Nikāya e considerado como estado
composto por dous estratos: Dhammapada, udana, Itivuttaka, Sutta
Nipata, Theragatha-Therigatha e jātaka formar os estratos antiga,
mentres otherbooks son adicións atrasadas ea súa autenticidade é
dubidosa.
Sutta Piμaka
(Cinco nik ± yas ou coleccións)
1. D2gha-nik ± ya [34 suttas; 3 vaggas ou capítulos (cada un libro)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; dividido en 3 libros,
5 vaggas cada un, coñecido como paoo ± sa (’cincuenta’)]
(1) M3lapaoo ± ssa-p ± 1/4i (o ‘erro’ cincuenta)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (o medio “cincuenta)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (significa ‘máis de cincuenta’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± ya [2.904 (7.762) suttas; 56 sa1/2yuttas; 5 vaggas; dividido
en 6 libros]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol. II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; in11 nip ± tas ou grupos, organizados puramente
numéricamente; Cada nip ± ta ten varios vaggas; 10 ou máis suttas en
cada vagga; 6 libros]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (uns, dous, tres)
(2) Catukka-nipata-p ± 1/4i (catro)
(3) Pañcaka-nipata-p ± 1/4i (cinco)
(4) Chakka-Sattaka-nipata-p ± 1/4i (seis, sete)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (decenas, elevadas)
5. Khuddaka-nik ± ya [a colección de pequenos libros,
ing de obras en 18 seccións principais; Inclúe suttas, compilacións de
notas doutrinal, historias, versos e literatura comentarista que ten
incorporouse ao propio Tipiμaka; 12 libros]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (nove fórmulas curtas e suttas, usadas como manual de adestramento para
novicio bhikkhus)
2. Dhammapada (o máis famoso de todos os libros do Tipiμaka; unha colección de 423
versos en 26 vaggas)
3. Ud ± na (en 8 vaggas, 80 expresións alegres do Buda, principalmente en versos, con
algunhas contas en prosa das circunstancias que provocaron o enunciado)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, cada inicio, “iti vutta1/2 bhagavata” [así foi
dixo polo Buda])
5. Suttanip ± ta (5 vaggas; 71 suttas, principalmente en verso; contén moitos dos mellores
coñecidas, suttas máis populares do Buda
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± ± ± ± 1/4i
6. Vim ± navatthu (Vim ± na significa mansión; 85 poemas en 7 vaggas sobre actos de
mérito e renacemento nos reinos celestiales)
7. Petavatthu (4 vaggas, 51 poemas que describen os seres miserables [pásas] nados en
estados infelices debido aos seus actos demeritoros)
8. Therag ± ± ± (versos de alegría e deleite logo da obtención do arahatship a partir de 264
bhikkhus ancián; 107 poemas, 1.279 gramos ±.
9. Therig ± ± (o mesmo que o anterior, de 73 monxas máis vellos; 73 poemas, 522 g ± sas)
(4) J ± taka-p ± 1/4i, Vol. Eu
(5) J ± taka-p ± 1/4i, Vol. II
10. J ± taka (relatos de nacemento do Bodisatta antes do seu nacemento como Buda Gotama; 547
contos en versos, divididos en nip ± ta segundo o número de versículos requiridos
contar a historia. As historias completas de J ± taka son realmente os comentarios de J ± taka que
explicar a historia detrás dos versos.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (comentario sobre dúas seccións de Suttanip ± ta)
Mah ± nidessa: comentario sobre a 4ª vagga
C31/4anidessa: comentario sobre a 5ª vagga e
o Khaggavis ± o sutta do 1º vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (unha análise detallada do Buda de estilo abhidhamma)
ensino, extraído de todas as porcións do Vin ± it e Sutta Pihakas; tres vaggas,
cada un contén dez temas [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. Eu
13. Apadana (contos en versos da antiga vida de 550 bhikkhus e 40 bhikkhunis)
(10) Apadana, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (a historia dos Budas nos que o Buda, en resposta a un
pregunta de Ven. Sariputta, conta a historia do ascético Sumedha e D2paakara
Buda e os seguintes 24 Budas, incluíndo o Buda Gotama.)
15. Cariy ± piμaka (35 historias do J ± taka dispostas para ilustrar os dez p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (pequeno tratado que establece métodos de interpretación e explicación)
ing de textos canónicos)
17. Peμakopadesa (tratado que establece métodos para explicar e ampliar o
ensino do Buda)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (un rexistro das preguntas que representa o rei Milinda eo
respostas de Ven. Nagasena; Este debate tivo lugar ca. 500 anos despois do
mah ± parinibb ± na do Buda)
Abhidhamma Piμaka
[Sete seccións de exposición sistemática e abstracta de todos os dhammas; impreso en
12 libros]
1. Dhammasaagao2
(enumeración dos dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(distinción ou análise de dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(discusión de elementos; estas tres primeiras seccións forman unha triloxía que
debe ser dixerido como base para entender Abhidhamma)
4. Puggalapaññatti
(designación de individuos; dez capítulos: primeiro tratando de sinxelo
individuos, o segundo con parellas, o terceiro con grupos de tres, etc.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(puntos de controversia ou visión incorrecta; discute os puntos suscitados e
instalouse no terceiro consello, realizado no momento do reinado de Aokaoka, en Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(libro de parellas; un uso de preguntas pareadas e opostas para resolver ambi-
guidades e definir o uso preciso de termos técnicos)
(5) Yamaka-p ± 1/42, Vol. I
(6) Yamaka-p ± 1/42, Vol. II
(7) Yamaka-p ± 1/42, Vol. III
7. Paμμh ± na
(libro de relacións; elaboración dun esquema de 24 condicionales
relacións [paccaya] que forman un sistema completo de comprensión
a mecánica do universo enteiro de Dhamma)
(8) Paμμh ± na-p ± 1/4i, Vol. I
(9) Paμμh ± na-p ± 1/4i, Vol. II
(10) Paμμh ± na-p ± 1/4i, Vol. III
(11) Paμμh ± na-p ± 1/4i, Vol. IV
(12) Paμμh ± na-p ± 1/4i, Vol. V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (expulsión) 4
saaghadises ± (reunións da Sangha) 13
aniyat ± (indeterminado) 2
nissagiy ± p ± cittiy ± (expiation con confiscación) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (expiación ordinaria) 92
p ± tidesaniy ± (confesión re: alms food) 4
sekhiya (sobre etiquetas e decoros) 75
adhikaraoasamath ± (proceso legal) 7
(conclúe coas regras de bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [dous libros de regras e procedementos]
(3) Mah ± vagga-p ± 1/4i (10 seccións [khandhakas]; comeza con contas históricas da
A iluminación de Buda, os primeiros discursos eo crecemento temperá da Sangha;
describe as seguintes regras que rexen as accións da Sangha:
1. Regras para a admisión á orde (upasampad ±)
2. A reunión uposatha e recital do p ± timokkha
3. residencia durante a estación de choiva (vassa)
4. Cerimonia que conclúe a vassa, chamada pav ± rao ±
5. regras para artigos de vestimenta e mobiliario
6. Medicina e alimentación
7. distribución anual de túneles (kaμhina)
8. Regras para os bhikkhus enfermos, material de durmir e roupa
9. modo de executar os procedementos da Sangha
10. procesos en caso de cisma
(4) C31/4avagga-p ± 1/4i (ou Cullavagga) (12 khandakas que tratan outras regras e procedementos)
duras por actos ou funcións institucionais, coñecido como saaghakamma:
1. Regras para xestionar os delitos que se presentan ante a Sangha
(saagh ± disesa)
2. Procedementos para poñer un bhikkhu en liberdade condicional
3. Procedementos para xestionar a acumulación de delitos por parte dun bhikkhu
4. Regras para resolver procedementos legais na Sangha
5. misc. regras para bañarse, vestirse, etc.
6. Vivendas, mobiliario, aloxamento, etc.
7. cismas
8. clases de bhikkhus e deberes de profesores e novatos
9. exclusión do p ± timokkha
10. A ordenación e instrución dos bhikkhunis
11. conta do primeiro consello en R ± jagaha
12. conta do 2º consello en Ves ± li
3. Pariv ± ra-p ± 1/4i [un resumo da vinaya, organizado como a
catecismo para instrución e exame]
(5) Pariv ± ra-p ± 1/4i O quinto libro de vinaya serve como unha especie de manual que permite que o lector
facer unha enquisa analítica de toda a Vinaya Piμaka
31) Classical Georgian
31. კლასიკური ქართული
2453 Mon 27 Nov 2017 გაკვეთილი
ტიპითკა
უფასო ონლაინ Tipitaka კვლევისა და პრაქტიკის უნივერსიტეტიდან http://sarvajan.ambedkar.org
ეს განტოტვილი გვიჩვენებს წიგნების გამოცემა ჩაანამას სააღი იანის (მეექვსე საბჭო) ტიპაკაკის დევანეს გარი-სცენარის გამოცემაში. ტომის
ტომების სახელები წარმოდგენილია ისპლიკაში ერთად სუპერით “-p ± 1/4i”,
რომლის მიხედვითაც მოცულობა მოცულობითია Tipiakaka- ის ნაწილად, ვიდრე
კომენტარულ ლიტერატურას. ეს განტოტვილი ჩამოთვლილია მხოლოდ ძირითად მოცულობას.
ვინანას პიკაკა
(სამი დაყოფა, 5 წიგნში დაბეჭდილი)
სუტა ვიბაგაა [ორი წიგნი, რომელიც შეიცავს ფიქხუსსა და ბიხხუნს, რომელიც გამოიკვეთა რვა კლასი დანაშაულის შესახებ]
ტიპიკაკა (სამი “კალათები”)
სუტა პიკაკა
(ხუთი ნიკი, ან კოლექციები)
სუტა პიტაკა შეიცავს ბამას სწავლების არსს დმამთან დაკავშირებით. იგი შეიცავს ათზე მეტი სუნას. იგი გაყოფილია ხუთი კოლექციით, რომელსაც ეწოდება ნიაია (სიმრავლე,
შეკრება, კლასი, შეკვეთა, ჯგუფი, ასოციაცია, ძმობა, კრება, სახლი,
საცხოვრებელი).
დიგა ნიკაია
[დიღას: დიდხანს] დიღას ნიკაია ბუდას მიერ წარმოთქმული ყველაზე გრძელი დისკურსის 34-მა იკრიბება. არსებობს სხვადასხვა მინიშნებები, რომელთა უმრავლესობა არის გვიან დამატებები ორიგინალური კორპუსი და საეჭვო ნამდვილობა.
მაჟჯიმა ნიკაია
[majjhima: საშუალო] Majjhima Nikāya აგროვებს 152 დისკურსები Buddha of
შუალედური სიგრძე, მრავალფეროვანი საკითხების მოგვარება.
საულიო ნიკაია
[samyutta: group] Saṃyutta Nikāya აგროვებს suttas მიხედვით მათი სუბიექტების 56 ქვეჯგუფების მოუწოდა saṃyuttas. იგი შეიცავს 3 ათასზე მეტ დისკურსს ცვლადი სიგრძის, მაგრამ ზოგადად შედარებით მოკლე.
აჟღუტარა ნიაია
[aṅg: ფაქტორი | aṅguttara
nikya არის subdivized თერთმეტი ქვეჯგუფების მოუწოდა nipātas, თითოეული
მათგანი შეკრება დისკურსები შედგება enumerations ერთი დამატებითი ფაქტორი
წინააღმდეგ პრეცედენტი nipāta. იგი შეიცავს ათასობით suttas რომლებიც ზოგადად მოკლე.
ხუდაკა ნიკაია
[ხუხა: მოკლე, პატარა] ხუდჰაკ ნიკაია მოკლე ტექსტები და ითვლება, როგორც იყო
შედგება ორი ფენა: დმამპადა, უდანა, იტივთაკა, სთატა ნიპათი,
თრეაგათჰ-თირგთა და ჯატაკა უძველესი ფენა, ხოლო სხვა წიგნები გვიან
დამატებებია და მათი ნამდვილობა უფრო საეჭვოა.
სუტა პიკაკა
(ხუთი ნიკი, ან კოლექციები)
1. D2gha-nik ± ya [34 suttas; 3 ვაგასი, ან თავები (თითოეული წიგნი)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 სუნტა)
2. მაჟჰიმა-ნიკ ± ya [152 წუთი; 15 ვაგასი; დაყოფილია 3 წიგნში,
5 ვაგასი თითოეული, რომელიც ცნობილია როგორც paoo ± sa (”ორმოცდაათი”)
(1) M3lapaoo ± ssa-p ± 1/4i (”root” ორმოცდაათი)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 წუთი)
3. ტატიანავაგა (10 წუთი)
4. მაჰინმაკაგაგა (10 ქულა)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (”შუა” ორმოცდაათი)
6. გაჰაპათი-ვაგგა (10 წუთი)
7. ბიკიხ-ვაგგა (10 წუთი)
8. Paribb ± jaka-vagga (10 ქულა)
9. R ± ja-vagga (10 ქულა)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (ნიშნავს “ორმოცდაათზე მეტი”)
11. დედაჰჰა-ვაგგა (10 წუთი)
12. ანუპად-ვაგგა (10 წუთი)
13. სუზნატა-ვაგგა (10 წუთი)
14. ვიბჰაგა-ვაგგა (12 ქულა)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± ya [2,904 (7,762) suttas; 56 sa1/2yuttas; 5 ვაგასი; იყოფა
6 წიგნში]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) ხანდავგა-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i მოცულობა I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; in11 nip ± ან ჯგუფები, მოწყობილი წმინდა
რიცხობრივი; თითოეული nip ± ta აქვს რამდენიმე vaggas; 10 ან მეტი suttas შემოსული
თითოეული ვაგასი; 6 წიგნები]
(1) ეკა-დუკა-ტიკა-ნიპატა-პ ± 1/4i (პიუსები, თორი, სამი)
(2) კატაკკა-ნიპატა-პ ± 1/4i (ოთხი)
(3) Pañcaka-nipata-p ± 1/4i (ფუტკარი)
(4) Chakka-Sattaka-nipata-p ± 1/4i (ექვსი, შვიდსი)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (ათობით, აწევა)5. ხუდაკა-ნიკ ± [მცირე წიგნების კოლექცია, სხვადასხვა შეკრება-
სამუშაოები 18 ძირითად ნაწილში; იგი მოიცავს suttas, კრებულები
დოქტრინალური შენიშვნები, ისტორიები, ლექსები და კომბინაციური ლიტერატურა
იყო Tipiakaka- ში ჩართული. 12 წიგნები]
(1) კუდჰახა ± ±, დმამპადა და უდ ± na-p ± 1/4i
1. Kuddhakap ± (ცხრა მოკლე ფორმულები და suttas, გამოიყენება სასწავლო სახელმძღვანელო
ახალბედა ბიჭები)
2. Dhammapada (ყველაზე ცნობილი ყველა წიგნი Tipiakaka, კოლექცია 423
ლექსები 26 ვაგებში)
3. უდ ± (8 ვაგაში, ბუდას 80 სიამოვნებით გამონათქვამი, ძირითადად ლექსებით
ზოგიერთი წინადადების ანგარიშები გარემოებები, რომლებიც ჩამოთვლილ სიტყვებით)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. იტიუთაკა (4 წუთი, 112 ქულა, თითოეული დასაწყისია, “ის ვიტთა 1/2 ბჰაგავატა”
განაცხადა Buddha])
5. Suttanip ± ta (5 vaggas; 71 suttas, ძირითადად ლექსი, შეიცავს ბევრ საუკეთესო
ცნობილი, ყველაზე პოპულარული ბუდას ბუდას
(3) Vim ± navatthu, Petavatthu, Therag ± ± და თრიგის ± ± ± ± 1/4i
6. Vim ± navatthu (Vim ± ნიშნავს mansion; 85 ლექსები 7 vaggas შესახებ აქტების
დამსახურება და აღორძინება ზეციური დარგში)
7. პეტავათუ (4 ვაგასი, 51 ლექსი, რომელიც აღწერს უმწეო ვაჭრობას [petas]
უკმაყოფილო სახელმწიფოები მათი დემეტრიული ქმედებების გამო)
8. Therag ± ± (სიხარულისა და სიამოვნების ლექსები 264-დან არარაციის მიღწევის შემდეგ
უფროსი ბიჭები; 107 ლექსები, 1,279 გრამი)
9. თეირგი ± ± (იგივე, რაც 73 წლის უფროსი ასაკისგან, 73 ლექსები, 522 გ ±)
(4) J ± taka-p ± 1/4i, ტომი. მე
(5) J ± taka-p ± 1/4i, Vol II
10. ჯოშ ტაკა (დაბადება ბოთტატის დაბადებამდე მისი დაბადებამდე, როგორც გოტადა ბუდა, 547
მოთხრობები ლექსები, იყოფა nip ± ta მიხედვით რაოდენობის ლექსები საჭირო
ამბავი ამბავი. სრული J ± taka ისტორიები რეალურად J ± ტაკა კომენტარშია
ახსნას ამბავი ლექსების მიღმა.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (კომენტარი Suttanip ± ta ორი მონაკვეთზე)
მაჰუს ნიდესი: კომენტარი მე -4 ვაგას შესახებ
C31/4anidessa: კომენტარი მე -5 vagga და
პირველი ვაგას ხახგავის ± oa sutta
(8) პაისმბამდის ± magga-p ± 1/4i
12. პაისამბიდის ± მაგღა (აბიდიჰამის სტილის დეტალური ანალიზი ბუდას
სწავლება, რომელიც შედგება Vin ± y და Sutta Piakakas- ის ყველა ნაწილიდან; სამი ვაგასი,
ყოველი შემცველი ათი თემა [kath ±])
(9) აპად ± na-p ± 1/4i, ტომი. მე
13. Apad ± na (tail in ყოფილი სიცოცხლე 550 bhikkhus და 40 bhikkhunis)
(10) აფად ±, ბულავა 1 / 2sa & კარუ ± პიკაკა-± ± 1/4i
14. Buddhava1/2sa (ისტორიაში Buddhas, რომელშიც Buddha, პასუხად a
შეკითხვა ვენ. სარიპუტა, მოგვითხრობს ასკეტური Sumedha და D2paakara
ბუდა და მომდევნო 24 Buddhas, მათ შორის Gotama Buddha.)
15. კარუ ± პიკაკა (35 ლოგიკა ჯავას ტაკადან ათი p ± ram2- ის საილუსტრაციოდ მოწყობილი)
(11) ნეტიპაკარანა, პემაკოპადეა-ს ± 1/4i
16. ნეითპაკარანა (პატარა ტრაქტატი, რომელიც განსაზღვრავს მეთოდებს,
კანონალური ტექსტების შესწავლა)
17. Peakakopadesa (ტრაქტატი განსაზღვრავს მეთოდების განმარტებისა და გაფართოების მეთოდებს
სწავლების ბუდა)
(12) მილინდაპანჰა-პ ± 1/4i
18. მილანდ პაანჰა (ჩანაწერის ჩანაწერი, რომელსაც მეფე მილინდა უწოდა
პასუხი ვენ. Nagasena; ეს დებატი შედგა ca. 500 წლის შემდეგ
ბაბის შთამომავლობა)
აბჰიდამჰამ პიკაკა
[ყველა სექსი სისტემატური, აბსტრაქტული ექსპოზიციის შვიდი სექსი; დაბეჭდილი
12 წიგნები]
1. Dhammasaagao2
(dhammas of enumeration)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(dhammas განსხვავება ან ანალიზი)
(2) ვიბჰაგა- p ± 1/42
3. Dh ± tukath ±
(ელემენტების განხილვა, ეს პირველი სამი ნაწილი ქმნის ტრილოგიას
აბიდაჰმამის გაგების საფუძველია)
4. Puggalapaññatti
(პიროვნების დანიშნულება, ათი თავები: 1 საქმე ერთიანი
პირები, მე -2 წყვილი, სამი მე -3 ჯგუფები და ა.შ.
(3) Dhu Tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(დაპირისპირების ან არასწორი მოსაზრების რაოდენობა;
დასახლდა მე -3 საბჭოში, რომელიც გაიმართა ალოკაას მეფობის დროს, პატნაში)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(წყვილების წიგნი, წყვილთა, დაპირისპირებული კითხვების გამოყენება ამბი-
გონება და ტექნიკური პირობების ზუსტი გამოყენების განსაზღვრა)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. პამაჰ na
(ურთიერთობების წიგნი, 24 პირობითი სქემის შემუშავება
ურთიერთობები [paccaya], რომელიც ქმნის სრულ სისტემას გაგება
დმამის მთელი სამყაროს მექანიზმი)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) PaMhh ± na-p ± 1/4i, Vol II
(10) PaMhh ± na-p ± 1/4i, Vol III
(11) PaMmh ± na-p ± 1/4i, Vol IV
(12) PaMhh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (გაძევება) 4
saaghadises ± (შეხვედრების Sangha) 13
aniyat ± (განუსაზღვრელი) 2
nissagiy ± p ± cittiy ± (გათავისუფლება ერთად კონფისკაცია) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (ჩვეულებრივი ექსპედიცია) 92
p ± tidesaniy ± (აღიარება re: ალმები საკვები) 4
სეკია (ეტიკეტისა და დეკორაციის შესახებ) 75
adhikaraoasamath ± (სამართლებრივი პროცესი) 7
(ასრულებს ბოინუნი ვინინაი წესებს) ______
227ბიკიხუნი
8
17
0
30
166
8
75
7
______
311
2. ხანდკა [წესების და პროცედურების ორი წიგნი]
(3) Mah ± vagga-p ± 1/4i (10 სექციები [khandhakas]; იწყება ისტორიული ანგარიშების
Buddha- ს განმანათლებლობა, პირველი დისკურსი და Sangha- ს ადრეული ზრდა;
ასახავს კავშირის ქმედებებს:
1. წესრიგის მიღების წესები (upasampad ±)
2. წიაღისეულის შეკრებისა და აღრიცხვა
3. რეზიდენცია წვიმიან სეზონზე (ვაზა)
4. ცერემონიის დასკვნა Vassa, მოუწოდა pav ± rao ±
5. კაბა და ავეჯის სტატიების წესები
6. მედიცინა და საკვები
7. წლიური განაწილება (კაიაჰინა)
8. წესები ავადმყოფი ბიკიკუსის, საძილე და კვართის მასალისთვის
9. კავშირის სამართალწარმოების განხორციელების რეჟიმი
10. სამართალწარმოება სამართალწარმოების დროს
(4) C31/4avagga-p ± 1/4i (ან Cullavagga) (12 khandakas საქმე შემდგომი წესები და proce-
საურავა ინსტიტუციონალური მოქმედებების ან ფუნქციების შესახებ, ცნობილია როგორც საჰახამამა:
1. წესები იმ საქმეებთან დაკავშირებით, რომლებიც წარმოიშვა Sangha- ს წინაშე
(saagh ± disesa)
2. ბიიხუში პრობაციისთვის გამოსაყენებელი პროცედურები
3. ბოხხით დანაშაულის დაგროვების პროცედურები
4. წესები საკანონმდებლო პროცედურების მოგვარების მიზნით
5. misc. ბანაობის წესი, კაბა და ა.შ.
საცხოვრებელი, ავეჯი, საცხოვრებელი და სხვა.
7. გაღიზიანება
პედაგოგთა და მორჩილთა ბიჰკუსის კლასები და მოვალეობები
9. გამონაკლისი p ± timokkha
10. ბიხიხნის კოორდინაცია და მითითება
11. რ. ჯაჰჰაში პირველი საბჭოს ანგარიში
12. ვეს ± li -ის მე -2 საბჭოს ანგარიში
3. Pariv ± ra-p ± 1/4i [vinaya- ის შემაჯამებელი, როგორც მოწყობილი
კატეხიზმი სწავლებისა და გამოკვლევისთვის]
(5) Pariv ± ra-p ± 1/4i მეხუთე წიგნის ვინინაია ემსახურება როგორც სახის სახელმძღვანელო საშუალებას იძლევა მკითხველს
მთელ ვიანას პიაკას ანალიზური გამოკვლევა.
32) Classical German
32) Klassisches Deutsch
2453 Montag 27 Nov 2017 LEKTION
TIPITAKA
von KOSTENLOSER ONLINE Tipitaka Forschung und Praxis UNIVERSITÄT durch http://sarvajan.ambedkar.org
Dieser
Überblick zeigt die Veröffentlichung von Büchern in der
Devan-gari-Schrift-Ausgabe des Chaμμha Saag ± yana (Sechster Rat)
Tipiūaka. Die
Namen der Volumes werden in Kursivschrift mit dem Suffix “-p ± 1/4i”
angezeigt, was darauf hinweist, dass das Volume Teil des Tipiμaka-Stamms
ist, und nicht als Kommentar-Literatur. Diese Gliederung listet nur die Root-Volumes auf.
Vinaya Piμaka
(Drei Abteilungen, gedruckt in 5 Büchern)
Sutta Vibhaaga [zwei Bücher, die Regeln für die Bhikkhus und Bhikkhunis enthalten und acht Klassen von Straftaten umreißen]
Tipiμaka (drei “Körbe”)
Sutta Piuaka
(Fünf Nik-Yas oder Sammlungen)
Die Sutta Piṭaka enthält die Essenz der Lehre des Buddha bezüglich des Dhamma. Es enthält mehr als zehntausend Sutten. Es ist in fünf Sammlungen unterteilt, die Nikāyas genannt werden (Eine
Menge, Assemblage; eine Sammlung; eine Klasse, Ordnung, Gruppe; eine
Vereinigung, Brüderlichkeit, Gemeinde; ein Haus, Wohnung).
Dīgha Nikāya
[dīgha: long] Der Dīgha Nikāya sammelt 34 der längsten Vorträge, die der Buddha gegeben hat. Es gibt verschiedene Hinweise darauf, dass viele von ihnen späte
Ergänzungen zum ursprünglichen Korpus und von fragwürdiger Authentizität
sind.
Majjhima Nikāya
[majjhima: medium] Der Majjhima Nikāya sammelt 152 Vorträge des Buddha von
Zwischenlänge, Umgang mit verschiedenen Angelegenheiten.
Saṃyutta Nikāya
[samyutta: group] Die Saṃyutta Nikāya sammelt die Sutten nach ihrem Thema in 56 Untergruppen namens Saṃyuttas. Es enthält mehr als dreitausend Diskurse von variabler Länge, aber in der Regel relativ kurz.
Aṅguttara Nikāya
[aṅg: Faktor | uttara:
additional] Das Aṅguttara Nikāya ist in elf Untergruppen unterteilt,
die nipātas genannt werden. Jedes von ihnen sammelt Diskurse, die aus
Aufzählungen eines zusätzlichen Faktors gegenüber denen des
vorhergehenden nipāta bestehen. Es enthält Tausende von Suttas, die in der Regel kurz sind.
Khuddaka Nikāya
[Khuddha: kurz, klein] Die Khuddhaka Nikāya kurze Texte und gilt als gewesen
Es besteht aus zwei Schichten: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā und Jātaka bilden die alten Schichten,
während andere Bücher späte Ergänzungen sind und ihre Authentizität
fragwürdiger ist.
Sutta Piuaka
(Fünf Nik-Yas oder Sammlungen)
1. D2gha-nik ± ya [34 Suttas; 3 Vaggas oder Kapitel (jeweils ein Buch)]
(1) S2lakkhandavagga-p ± 1/4i (13 Suttas)
(2) Mah ± vagga-p ± 1/4i (10 Suttas)
(3) P ± μikavagga-p ± 1/4i (11 Suttas)
2. Majjhima-nik ± ya [152 Suttas; 15 Vaggas; aufgeteilt in 3 Bücher,
5 Vaggas jeder, bekannt als Paoo ± sa (’fünfzig’)
(1) M3lapooo ± ssa-p ± 1/4i (die “Wurzel” fünfzig)
1. M3lapariy ± yavagga (10 Suttas)
2. S2han ± davagga (10 Suttas)
3. Tatiyavagga (10 Suttas)
4. Mah ± yamakavagga (10 Suttas)
5. C31 / 4ayamakavagga (10 Suttas)
(2) Majjhimapooo ± sa-p ± 1/4i (die ‘Mitte’ fünfzig)
6. Gahapati-vagga (10 Suttas)
7. Bhikkhu-vagga (10 Suttas)
8. Paribb ± jaka-vagga (10 Suttas)
9. R ± ja-vagga (10 Suttas)
10. Br ± hmana-vagga (10 Suttas)
(3) Uparipaoo ± sa-p ± 1/4i (bedeutet “mehr als fünfzig”)
11. Devadaha-vagga (10 Suttas)
12. Anupada-vagga (10 Suttas)
13. Suññata-vagga (10 Suttas)
14. Vibhaaga-vagga (12 Suttas)
15. Sa1 / 4 ± Yatana-Vagga (10 Suttas)
3. Sa1 / 2yutta-nik ± ya [2.904 (7.762) Suttas; 56 sa1 / 2yuttas; 5 Vaggas; geteilt
in 6 Bücher]
(1) Sag ± Thavagga-Sa1 / 2yutta-p ± 1/4i (11 Sa1 / 2yuttas)
(2) Nid ± navagga-sa1 / 2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(3) Khandavagga-sa1 / 2yutta-p ± 1/4i (13 sa1 / 2yuttas)
(4) Sa1 / 4 ± yatanavagga-sa1 / 2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(5) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol. I (6 sa1 / 2yuttas)
(6) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol II (6 sa1 / 2yuttas)
4. Aaguttara-nik ± ya [9.557 Suttas; in11 nip ± tas oder Gruppen, rein angeordnet
numerisch; jeder Nip ± ta hat mehrere Vaggas; 10 oder mehr Sutten in
jeder Vagga; 6 Bücher]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (Ein, Zwei, Drei)
(2) Catukka-nipata-p ± 1/4 (vier)
(3) Pañcaka-nipata-p ± 1/4i (fünf)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sechs, sieben)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (Achten, Neunen)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (Zehner, Eleven)5. Khuddaka-nik ± ya [die Sammlung von kleinen Büchern, eine
Arbeiten in 18 Hauptabschnitten; es enthält Sutten, Zusammenstellungen von
Lehrvermerke, Geschichten, Verse und Kommentarliteratur, die
wurde in das Tipiμaka selbst eingearbeitet .; 12 Bücher]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4
1. Kuddhakap ± tha (neun kurze Formeln und Sutten, als Trainingshandbuch für
Anfänger Bhikkhus)
2. Dhammapada (berühmteste aller Bücher des Tipiuaka; eine Sammlung von 423
Verse in 26 Vaggas)
3. Ud ± na (in 8 Vaggas, 80 freudige Äußerungen des Buddha, meist in Versen, mit
einige Prosaberichte über die Umstände, die die Äußerung ausgelöst haben)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4
4. Itivuttaka (4 Nip ± tas, 112 Suttas, jeder Anfang, “iti vutta1 / 2 bhagavata” [also war
sagte der Buddha])
5. Suttanip ± ta (5 Vaggas; 71 Sutten, meist in Versform; enthält viele der besten
bekannte, populärste Suttas des Buddha
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim-na bedeutet Villa; 85 Gedichte in 7 Vaggas über Akte von
Verdienst und Wiedergeburt in himmlischen Reichen)
7. Petavatthu (4 vaggas, 51 Gedichte, die die elenden Wesen [petas] beschreiben, die in. Geboren sind
unglückliche Staaten aufgrund ihrer deseritorischen Handlungen)
8. Therag ± th (Verse der Freude und Freude nach dem Erreichen der Arahatschaft von 264
ältere Bhikkhus; 107 Gedichte, 1.279 g-tas)
9. Therig ± th ± (wie oben, von 73 älteren Nonnen; 73 Gedichte, 522 g-tas)
(4) J ± taka-p ± 1/4i, Vol. ich
(5) J ± Taka-p ± 1/4, Vol. II
10. J ± taka (Geburtsgeschichten der Bodisatta vor seiner Geburt als Gotama Buddha; 547
Geschichten in Versen, aufgeteilt in nip ± ta nach der Anzahl der Verse erforderlich
erzähl die Geschichte. Die vollständigen J ± taka-Geschichten sind tatsächlich in den J taka-Kommentaren enthalten
erkläre die Geschichte hinter den Versen.
(6) Mah ± nidessa-p ± 1/4i
(7) C31 / 4anidessa-p ± 1/4i
11. Nidessa (Kommentar zu zwei Abschnitten von Suttanip ± ta)
Mah ± nidessa: Kommentar zum 4. vagga
C31 / 4anidessa: Kommentar zum 5. Vagga und
das Khaggavis ± oa sutta des 1. vagga
(8) Paμisambhid ± magga-p ± 1/4
12. Paμisambhid-magga (eine detaillierte Analyse des Buddhas im Abhidhamma-Stil)
Lehren, die aus allen Teilen der Vinya- und Sutta-Piuakas gezogen sind; drei Vaggas,
jede enthält zehn Themen [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. ich
13. Apad ± na (Geschichten in Versen der früheren Leben von 550 Bhikkhus und 40 Bhikkhunis)
(10) Apad ± na, Buddhava1 / 2sa und Cariy ± piμaka-p ± 1/4i
14. Buddhava1-2sa (die Geschichte der Buddhas, in der der Buddha als Antwort auf a
Frage von Ven. Sariputta, erzählt die Geschichte der Asketen Sumedha und D2paakara
Buddha und die folgenden 24 Buddhas, einschließlich Gotama Buddha.)
15. Cariy ± piμaka (35 Geschichten von der J ± Taka angeordnet, um die zehn p ± ram2 zu veranschaulichen)
(11) Nettippakarana, Peμakopadesa-p ± 1/4
16. Nettippakarana (kleine Abhandlung über Methoden zur Interpretation und Erklärung
kanonische Texte)
17. Peμakopadesa (Abhandlung über Methoden zur Erklärung und Erweiterung der
Lehre des Buddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-Pañha (eine Aufzeichnung der Fragen von König Milinda und der
Antworten von Ven. Nagasena; Diese Debatte fand ca. 500 Jahre nach dem
mah ± parinibb ± na des Buddha)
Abhidhamma Piμaka
[Sieben Abschnitte der systematischen, abstrakten Darstellung aller Dhammas; gedruckt in
12 Bücher]
1. Dhammasaagao2
(Aufzählung der Dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(Unterscheidung oder Analyse von dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± Tukath ±
(Diskussion der Elemente; diese ersten drei Abschnitte bilden eine Trilogie, die
muss verdaut werden als Grundlage für das Verständnis von Abhidhamma)
4. Puggalapaññatti
(Benennung von Einzelpersonen; zehn Kapitel: der erste, der sich mit einzelnen befasst
Einzelpersonen, der 2. mit Paaren, der 3. mit Gruppen von drei usw.
(3) Dh ± Tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(Punkte der Kontroverse oder falsche Sichtweise; diskutiert die aufgeworfenen Punkte und
bei der 3. Rat, in der Zeit von Aœoka Herrschaft, in Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(Buch der Paare; Gebrauch von gepaarten, gegensätzlichen Fragen, um ambi-
und definieren die genaue Verwendung der Fachbegriffe)
(5) Yamaka-p ± 1/42, Band I
(6) Yamaka-p ± 1/42, Band II
(7) Yamaka-p ± 1/42, Band III
7. Paμμh ± na
(Buch der Beziehungen; die Ausarbeitung eines Schemas von 24 bedingten
Beziehungen [paccaya], die ein vollständiges System für das Verständnis bilden
die Mechanik des gesamten Dhamma-Universums
(8) Paμμh ± na-p ± 1/4i, Vol
(9) Paμμh ± na-p ± 1/4, Vol. II
(10) Paμμh ± na-p ± 1/4, Vol. III
(11) Paμμh ± na-p ± 1/4, Vol. IV
(12) Paμμh ± na-p ± 1/4i, Vol. V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (Ausstoßung) 4
Saaghadis ± (Treffen der Sangha) 13
Aniyat ± (unbestimmt) 2
Nissagiy ± p ± cittiy ± (Sühne mit Verfall) 30
(2) P ± Cittiya-p ± 1/4
suddha p ± cittiy ± (gewöhnliche Sühne) 92
p ± tidesaniy ± (Beichte re: Almosen) 4
Sekhiya (in Bezug auf Etikette und Anstand) 75
adhikaraoasamath ± (rechtlicher Prozess) 7
(schließt mit Bhikkuni Vinaya Regeln) ______
227Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [zwei Bücher der Regeln und Verfahren]
(3) Mah ± vagga-p ± 1/4i (10 Abschnitte [khandhakas]; beginnt mit historischen Berichten über die
Buddhas Erleuchtung, die ersten Vorträge und das frühe Wachstum der Sangha;
umreißt die folgenden Regeln, die das Handeln des Sangha regeln:
1. Regeln für die Zulassung zur Bestellung (upasampad ±)
2. das Uposatha-Treffen und das Recital des p ± timokkha
3. Aufenthalt während der Regenzeit (Vassa)
4. Zeremonie zum Abschluss des Vassa, genannt pav ± rao ±
5. Regeln für Kleider und Möbel
6. Medizin und Essen
7. jährliche Verteilung der Roben (kaμhina)
8. Regeln für kranke Bhikkhus, Schlaf- und Gewandmaterial
9. Art der Durchführung der Verfahren der Sangha
10. Verfahren in Fällen von Spaltung
(4) C31 / 4avagga-p ± 1/4i (oder Cullavagga) (12 khandakas, die sich mit weiteren Regeln und
Methoden für institutionelle Handlungen oder Funktionen, bekannt als Saaghakamma:
1. Regeln für den Umgang mit Straftaten, die vor dem Sangha stattfinden
(saagh ± disesa)
2. Verfahren, um einen Bhikkhu auf Bewährung zu stellen
3. Verfahren zur Behandlung von Straftaten durch einen Bhikkhu
4. Regeln für die Beilegung von Rechtsstreitigkeiten in der Sangha
5. Verschiedenes Regeln für Baden, Kleidung, etc.
6. Wohnungen, Möbel, Unterkünfte usw.
7. Schismen
8. Klassen von Bhikkhus und Pflichten von Lehrern und Novizen
9. Ausschluss vom p ± timokkha
10. die Ordination und Unterweisung von Bhikkhunis
11. Bericht des 1. Rates in R ± jagaha
12. Bericht des 2. Rates in Vesli
3. Pariv ± ra-p ± 1/4i [eine Zusammenfassung der Vinaya, als a angeordnet
Katechismus für Unterricht und Prüfung
(5) Pariv ± ra-p ± 1/4i Das fünfte Vinaya-Buch dient als eine Art Handbuch, das dem Leser ermöglicht
eine analytische Untersuchung des gesamten Vinaya Piμaka durchzuführen.
33) Classical Greek
33) Κλασσική Ελληνική
2453 Δευ 27 Νοε 2017 ΜΑΘΗΜΑ
TIPITAKA
από ΔΩΡΕΑΝ ONLINE Tipitaka Research andPractice UNIVERSITY μέσω του http://sarvajan.ambedkar.org
Αυτό
το περίγραμμα παρουσιάζει τη δημοσίευση βιβλίων στην έκδοση Devan ±
gari-script της Chaμμha Saag ± yana (Έκτου Συμβουλίου) Tipiμaka. Τα
ονόματα των τόμων εμφανίζονται με πλάγια γράμματα με την κατάληξη “-p ±
1/4i” που δείχνει ότι ο τόμος είναι μέρος της ρίζας Tipiμaka, και όχι
σχολιαστική βιβλιογραφία. Αυτό το περίγραμμα αναφέρει μόνο τους ριζικούς τόμους.
Vinaya Piμaka
(Τρία τμήματα, τυπωμένα σε 5 βιβλία)
Sutta Vibhaaga [δύο βιβλία που περιέχουν κανόνες για τον bhikkhus και bhikkhunis, περιγράφοντας οκτώ κατηγορίες αδικημάτων]
Tipiμaka (τρία “καλάθια”)
Sutta Piμaka
(Πέντε ψηφιακές συλλογές ή συλλογές)
Η Sutta Piṭaka περιέχει την ουσία της διδασκαλίας του Βούδα σχετικά με το Dhamma. Περιέχει περισσότερες από δέκα χιλιάδες suttas. Είναι χωρισμένο σε πέντε συλλογές που ονομάζονται Νικαίας (Ένα πλήθος,
συγκρότημα, συλλογή, τάξη, τάξη, ομάδα, ένωση, αδελφότητα, εκκλησία,
σπίτι, κατοικία).
Νίγκα Νικαγιά
[dīgha: long] Η Dīgha Nikāya συγκεντρώνει 34 από τις μακρύτερες ομιλίες που έδωσε ο Βούδας. Υπάρχουν διάφορες συμβουλές ότι πολλοί από αυτούς είναι καθυστερημένες
προσθήκες στο αρχικό σώμα και αμφισβητήσιμη αυθεντικότητα.
Majjhima Nikāya
[majjhima: medium] Η Majjhima Nikaya συγκεντρώνει 152 ομιλίες του Βούδα του
ενδιάμεσο μήκος, που ασχολούνται με διάφορα θέματα.
Σαύντουτα Νικαγιά
[samyutta: group] Η Saṃyutta Nikāya συγκεντρώνει τα suttas σύμφωνα με το θέμα τους σε 56 υποομάδες που ονομάζονται saṃyuttas. Περιέχει περισσότερες από τρεις χιλιάδες συζητήσεις μεταβλητού μήκους, αλλά γενικά σχετικά μικρές.
Aṅguttara Nikāya
[aṅg: συντελεστής | uttara:
addinal] Η Aṅguttara Nikāya υποδιαιρείται σε έντεκα υποομάδες που
ονομάζονται nipātas, κάθε μία από τις οποίες συγκεντρώνει ομιλίες που
συνίστανται σε απαριθμήσεις ενός επιπλέον παράγοντα σε σχέση με εκείνες
του προηγούμενου nipāta. Περιέχει χιλιάδες suttas τα οποία είναι γενικά μικρά.
Khuddaka Nikāya
[khuddha: σύντομο, μικρό] Τα σύντομα κείμενα Khuddhaka Nikāya και θεωρείται ότι ήταν
αποτελούμενη από δύο στρώματα: τα αρχαία στρώματα αποτελούν τα
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā και
Jātaka, ενώ τα υπόλοιπα βιβλία είναι καθυστερημένες προσθήκες και η
αυθεντικότητά τους είναι πιο αμφισβητήσιμη.
Sutta Piμaka
(Πέντε ψηφιακές συλλογές ή συλλογές)
1. D2gha-nik ± ya [34 suttas; 3 vaggas, ή κεφάλαια (κάθε ένα βιβλίο)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas · 15 vaggas; χωρισμένο σε 3 βιβλία,
5 vaggas το καθένα, γνωστό ως paoo ± sa (’πενήντα’)]
(1) M3lapaoo ± ssa-p ± 1/4i (η «ρίζα» πενήντα)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah-yamakavagga (10 suttas)
5. C31 / 4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (η «μέση» πενήντα)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br-hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (σημαίνει «περισσότερο από πενήντα»)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Σούνια-βάγγκα (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1 / 4 ± yatana-vagga (10 suttas)
3. Sa1 / 2yutta-nik ± ya [2.904 (7.762) suttas; 56 sa1 / 2yuttas; 5 vaggas; διαιρεμένη
σε 6 βιβλία]
(1) Sag ± thavagga-sa1 / 2yutta-p ± 1/4i (11 sa1 / 2yuttas)
(2) Nid ± navagga-sa1 / 2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(3) Khandavagga-sa1 / 2yutta-p ± 1/4i (13 sa1 / 2yuttas)
(4) Sa1 / 4 ± yatanavagga-sa1 / 2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(5) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol I (6 sa1 / 2yuttas)
(6) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol II (6 sa1 / 2yuttas)
4. Aaguttara-nik ± ya [9.557 suttas; in11 nip ± tas, ή ομάδες, διατεταγμένες καθαρά
αριθμητικά; κάθε nip ± ta έχει αρκετά vaggas? 10 ή περισσότερα suttas σε
κάθε vagga? 6 βιβλία]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (ένα, δύο, τρία)
(2) Catukka-nipata-p ± 1/4i (τέσσερα)
(3) Pañcaka-nipata-p ± 1/4i (πενταπλάσια)
(4) Chakka-Sattaka-nipata-p ± 1/4i (έξι, επτά)
(5) Αμμχάκα-Ναβάκα-nipata-p ± 1/4i (οκτώ, εννιά)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (δεκάδες, έντεκα)
5. Khuddaka-nik ± ya [η συλλογή μικρών βιβλίων, μια σειρά συλλογών,
έργων σε 18 κύρια τμήματα · περιλαμβάνει suttas, compilations of
δογματικές νότες, ιστορίες, στίχους και σχολιαστική λογοτεχνία που έχει
ενσωμάτωσε στην ίδια την Tipiμaka. 12 βιβλία]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (εννέα σύντομες φόρμουλες και suttas, που χρησιμοποιούνται ως εγχειρίδιο εκπαίδευσης για
αρχάριος bhikkhus)
2. Dhammapada (το πιο διάσημο από όλα τα βιβλία της Tipiμaka, μια συλλογή από 423
στίχοι σε 26 vaggas)
3. Ud ± na (σε 8 vaggas, 80 χαρούμενες δηλώσεις του Βούδα, κυρίως σε στίχους, με
μερικοί λογαριασμοί πεζών σχετικά με τις περιστάσεις που προκάλεσαν τη συζήτηση)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, κάθε αρχή, “iti vutta1/2 bhagavata” [έτσι ήταν
που είπε ο Βούδας])
5. Suttanip ± ta (5 vaggas, 71 suttas, κυρίως σε στίχο, περιέχει πολλά από τα καλύτερα
γνωστές, πιο δημοφιλείς suttas του Βούδα
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na σημαίνει αρχοντικό, 85 ποιήματα σε 7 vaggas για πράξεις του
αξία και αναγέννηση σε ουράνιες σφαίρες)
7. Petavatthu (4 vaggas, 51 ποιήματα που περιγράφουν τα άθλια όντα [petas] που γεννήθηκαν στο
δυσαρεστημένες πολιτείες λόγω των άθλιων πράξεών τους)
8. Therag ± th ± (στίχοι χαράς και απόλαυσης μετά από την επίτευξη του αραχτισμού από το 264
γέροντας bhikkhus; 107 ποιήματα, 1,279 g ± thas)
9. Therig ± th ± (όπως παραπάνω, από 73 μεγαλύτερες καλόγριες, 73 ποιήματα, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. Εγώ
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (ιστορίες γέννησης της Bodisatta πριν από τη γέννησή του ως Γκόταμα Βούδα, 547
ιστορίες σε στίχους, χωρισμένες σε nip ± ta σύμφωνα με τον αριθμό των στίχων που απαιτούνται
πείτε την ιστορία. Οι πλήρεις ιστορίες J ± taka είναι στην πραγματικότητα στα σχόλια J + taka
εξηγεί την ιστορία πίσω από τους στίχους.
(6) Mah ± nessessa-p ± 1/4i
(7) C31 / 4anidessa-p ± 1/4i
11. Nidessa (σχόλιο σε δύο τμήματα του Suttanip ± ta)
Mahnidessa: σχόλιο για το 4ο vagga
C31 / 4anidessa: σχόλια για το 5ο vagga και
το Khaggavis ± oa sutta του 1ου vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Paṁisambhid ± magga (μια λεπτομερής ανάλυση τύπου Αβιδχαμμά του Βούδα
διδασκαλία, που προέρχεται από όλες τις μερίδες του Vin ± ya και Sutta Piμakas. τρία vaggas,
το καθένα περιέχει δέκα θέματα [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. Εγώ
13. Apad ± na (ιστορίες σε στίχους των πρώτων ζωών των 550 bhikkhus και 40 bhikkhunis)
(10) Apad ± na, Buddhava1 / 2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (η ιστορία των Βουδών, στην οποία ο Βούδας, απαντώντας σε ένα
ερώτηση από τον Ven. Sariputta, λέει την ιστορία του ασκητή Sumedha και D2paakara
Τον Βούδα και τους επόμενους 24 Βούδες, συμπεριλαμβανομένου του Βούδα του Γκόταμα.)
15. Cariy ± piμaka (35 ιστορίες από το J ± taka διευθετημένες για να απεικονίσουν το δέκα p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (μικτή πραγματεία που καθορίζει μεθόδους για την ερμηνεία και εξήγηση-
κείμενα)
17. Πεμπαπαδήδα (διατριβή με τις μεθόδους εξήγησης και επέκτασης του
διδασκαλία του Βούδα)
(12) Milindapagha-p ± 1/4i
18. Milinda-pañha (αρχείο των ερωτήσεων του βασιλιά Milinda και του
απαντήσεις από τον Ven. Nagasena; αυτή η συζήτηση έλαβε χώρα περίπου. 500 χρόνια μετά το
mah ± parinibb ± na του Βούδα)
Abhidhamma Piμaka
[Επτά τμήματα συστηματικής, αφηρημένης έκθεσης όλων των δομάτων. εκτυπωμένο σε
12 βιβλία]
1. Dhammasaagao2
(απαρίθμηση των δομάτων)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(διάκριση ή ανάλυση του dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(συζήτηση στοιχείων, αυτά τα πρώτα τρία τμήματα αποτελούν μια τριλογία που
πρέπει να αφομοιωθεί ως βάση για την κατανόηση του Abhidhamma)
4. Puggalapaññatti
(ονομασία ατόμων, δέκα κεφάλαια: η πρώτη αφορά τον ενιαίο
τα άτομα, το δεύτερο με ζεύγη, το τρίτο με ομάδες τριών, κλπ.
(3) Dh ± tukath ± -Puggalapanñatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(σημεία διαμάχης ή λανθασμένης άποψης · συζητά τα σημεία που τέθηκαν και
εγκαταστάθηκε στο 3ο συμβούλιο, που πραγματοποιήθηκε την εποχή της βασιλείας της Αιοκά, στην Πάτνα)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(βιβλίο ζευγών, χρήση ζευγαρωμένων, αντιτιθέμενων ερωτημάτων για την επίλυση των αμφιβολιών,
και καθορίζουν την ακριβή χρήση των τεχνικών όρων)
(5) Yamaka-p ± 1/42, Vol
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, τόμος III
7. Paμμh ± na
(το βιβλίο των σχέσεων, την εκπόνηση ενός σχεδίου 24 υπό όρους)
σχέσεις [paccaya] που αποτελούν ένα πλήρες σύστημα κατανόησης
οι μηχανικοί ολόκληρου του σύμπαντος του Dhamma)
(8) Paμμh ± na-p ± 1/4i, τόμος Ι
(9) Paμμh ± na-p ± 1/4i, Τόμος II
(10) Paμμh ± na-p ± 1/4i, Τόμος III
(11) Paμμh ± na-p ± 1/4i, τόμος IV
(12) Paμμh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (αποβολή) 4
saaghadises ± (συναντήσεις του Sangha) 13
aniyat ± (απροσδιόριστος) 2
nissagiy ± p ± cittiy ± (εξόφληση με απώλεια) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (κανονική αποβολή) 92
p ± tidesaniy ± (εξομολόγηση: alms food) 4
sekhiya (σχετικά με την εθιμοτυπία & τη μόρφωση) 75
adhikaraoasamath ± (νομική διαδικασία) 7
(καταλήγει με τους κανόνες bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [δύο βιβλία κανόνων και διαδικασιών]
(3) Mah ± vagga-p ± 1/4i (10 τμήματα [khandhakas]) ξεκινά με ιστορικούς λογαριασμούς του
Ο Φώτος του Βούδα, οι πρώτοι λόγοι και η πρώιμη ανάπτυξη του Σανγκά.
περιγράφει τους ακόλουθους κανόνες που διέπουν τις ενέργειες του Sangha:
1. κανόνες για την εισαγωγή στην παραγγελία (upasampad ±)
2. τη συνάντηση και την αιτιολογική σκέψη της ομιλίας
3. κατοικία κατά τη διάρκεια της βροχερής περιόδου (vassa)
4. τελετή που ολοκληρώνει τη λέξη vassa, ονομάζεται pav ± rao ±
5. κανόνες για είδη από φόρεμα και έπιπλα
6. φάρμακα και τρόφιμα
7. ετήσια κατανομή των μπουρουνιών (kahhina)
8. κανόνες για άρρωστα bhikkhus, ύπνο και ρούχα υλικό
9. τρόπο εκτέλεσης των διαδικασιών του Sangha
10. διαδικασίες σε περιπτώσεις σχίσματος
(4) C31/4avagga-p ± 1/4i (ή Cullavagga) (12 khandakas που ασχολούνται με περαιτέρω κανόνες και διαδικασίες
βήματα για θεσμικές πράξεις ή λειτουργίες, γνωστές ως saaghakamma:
1. κανόνες για την αντιμετώπιση αδικημάτων που έρχονται ενώπιον του Sangha
(saagh ± disesa)
2. διαδικασίες για τη θέση ενός bhikkhu σε δοκιμασία
3. διαδικασίες αντιμετώπισης της συσσώρευσης αδικημάτων από ένα bhikkhu
4. κανόνες για την επίλυση των νομικών διαδικασιών στο Sangha
5. misc. κανόνες κολύμβησης, φόρεμα, κλπ.
6. κατοικίες, έπιπλα, καταλύματα κλπ.
7. σχίσματα
8. τάξεις του bhikkhus και καθήκοντα δασκάλων και αρχαρίων
9. Εξαίρεση από το p ± timokkha
10. η χειροτονία και η διδασκαλία του bhikkhunis
11. λογαριασμό του 1ου συμβουλίου στο R ± jagaha
12. λογαριασμός του 2ου συμβουλίου στο Βεζλ
3. Pariv ± ra-p ± 1/4i [μια σύνοψη του vinaya, διατεταγμένη ως a
κατήχηση για διδασκαλία και εξέταση]
(5) Pariv ± ra-p ± 1/4i Το πέμπτο βιβλίο του vinaya χρησιμεύει ως ένα είδος εγχειριδίου που επιτρέπει στον αναγνώστη
να κάνει μια αναλυτική έρευνα για το σύνολο της Vinaya Piμaka.
Many
different tribes and ethnic groups are mentioned in the Tipitaka. One
of these is the Yona. In his dialogue with the caste-conscious b…
34) Classical Gujarati
34) ક્લાસિકલ ગુજરાતી
2453 સોમ 27 નવે 2017 પાઠ
ટિપીટા
મફત ઓનલાઇન ટીપિટકા સંશોધન અને પ્રેક્ટિસ યુનિવર્સિટીથી http://sarvajan.ambedkar.org દ્વારા
આ બાહ્યરૂપે ચૌયોગા સાગ ± યાન (છઠ્ઠી કાઉન્સીલ) ટીપિકાકના દેવન ± ગાર-સ્ક્રિપ્ટ આવૃત્તિમાં પુસ્તકોના પ્રકાશનનું પ્રદર્શન કરે છે. વોલ્યુમોના
નામો ત્રાંસા અક્ષરોને પ્રત્યક્ષ “-પી ± 1/4 ઇ” સાથે દર્શાવવામાં આવે છે,
જે સૂચવે છે કે વોલ્યુમ ટ્યુટોરીયલ સાહિત્યના બદલે રૂટ ટીપિકાકનો ભાગ છે. આ રૂપરેખા માત્ર રુટ વોલ્યુમોની યાદી આપે છે.
વિનય પિઓકા
(ત્રણ વિભાગો, 5 પુસ્તકોમાં મુદ્રિત)
સુત્ત વિભાગો [ભિક્ષુસ અને ભીખુનીસ માટેના નિયમો ધરાવતા બે પુસ્તકો, આઠ પ્રકારના અપરાધોનું રૂપાંતરણ]
ટીપિકાકા (ત્રણ “બાસ્કેટ”)
સુત્ત પિઓકા
(પાંચ ik yas, અથવા સંગ્રહો)
સુત્ત પીતુંમાં ધમ્મા સંબંધિત બુદ્ધના શિક્ષણનો સાર છે. તેમાં દસ હજારથી વધુ સંતો છે. તે પાંચ સંગ્રહોમાં વિભાજિત થાય છે, જેને નાયક્યા કહેવાય છે (એક ટોળું,
સંગઠન; એક સંગ્રહ, એક વર્ગ, હુકમ, સમૂહ; એક સંગઠન, બંધુત્વ, મંડળ, એક ઘર,
નિવાસ).
દિગાં નિકાયા
[દીઘા: લાંબું] દિવ નિકારીય બુદ્ધ દ્વારા આપવામાં આવેલા સૌથી લાંબી ઉપદેશોમાંથી 34 ભેગી કરે છે. તેમાં વિવિધ સંકેતો છે કે તેમાંના ઘણા મૂળ ભંડોળ અને પ્રશ્નાર્થ અધિકૃતતાના અંતમાં વધારા છે.
મેજિહિમા નિકારા
[મજ્હિહિમા: મધ્ય] મજજિમા નિકારાએ બુદ્ધના 152 પ્રવચનની રજૂઆત કરી હતી
મધ્યવર્તી લંબાઈ, વિવિધ બાબતો સાથે વ્યવહાર
સૈયુતા નિકાયા
[સમ્યૂતા: ગ્રૂપ] સૈતૂતા નિકારાએ તેમના વિષય મુજબ સ્યુતુઓને 56 સબ-જૂથોમાં સંતોષ આપ્યા છે. તે ચલ લંબાઈના ત્રણ હજાર કરતાં વધારે ભાષણ ધરાવે છે, પરંતુ સામાન્ય રીતે પ્રમાણમાં ટૂંકા હોય છે.
અગમતુ નિકારા
[દા.ત .: પરિબળ | uttara:
additionnal] અગટ્તાર નીયઆને અગિયાર પેટા જૂથોમાં નિપ્તા તરીકે ઓળખાવામાં
આવે છે, તેમાંના દરેક ઉપાસનામાં ભેગા થાય છે જેમાં એક અતિરિક્ત પરિબળની
ગણતરીની ગણતરી કરવામાં આવે છે. તેમાં હજારો સુત્તાનો સમાવેશ થાય છે જે સામાન્ય રીતે ટૂંકા હોય છે.
ખુડક નિકારા
[ખુધ્હા: ટૂંકા, નાનો] ખદ્દક નિકાયા ટૂંકા ગ્રંથો અને તેને ગણવામાં આવે છે
બે સૂત્રોથી બનેલા: ધમ્મપદ, ઉદના, ઇતિવત્તાક, સુત્ત નિપાત,
થ્રગાથા-થિગ્રથા અને જાકાક પ્રાચીન સ્તરનું નિર્માણ કરે છે, જ્યારે અન્ય
પુસ્તકો અંતમાં ઉમેરા થાય છે અને તેમની અધિકૃતતા વધુ શંકાસ્પદ છે.
સુત્ત પિઓકા
(પાંચ ik yas, અથવા સંગ્રહો)
1. D2gha-nik ± ya [34 સૂટ્સ; 3 vaggas, અથવા પ્રકરણો (દરેક પુસ્તક)]
(1) એસ 2 લેકખંડવાગ-પી ± 1/4 ઇ (13 સૂત્રો)
(2) માહ ± યોગા-પી ± 1/4 ઇ (10 સૂટ્સ)
(3) પી ± μikavagga-p ± 1/4 ઇ (11 સૂટ્સ)
2. મજજીમા-નિક ± યા [152 સૂત્ર; 15 વોગાસ; 3 પુસ્તકોમાં વિભાજીત,
5 યોગજીસ દરેક, જેને પૌ ± સા (’પચાસ’) તરીકે ઓળખવામાં આવે છે]
(1) એમ 3 લીપુ ± એસએસએ-પી ± 1/4 ઇ (’રૂટ’ પચાસ)
1. એમ 3 એલપીરી ± યાવાગા (10 સૂટ્સ)
2. S2han ± દાવગગા (10 સૂટ્સ)
3. તતીયાવગ (10 સૂત્રો)
4. માહ ± યામાકવગ (10 સૂત્રો)
5. સી 31/4યામાકવગ (10 સૂત્રો)
(2) મજજીમપુ ± સા-પી ± 1/4 ઈ (’મધ્યમ’ પચાસ)
6. ગહાપાટી-યોગા (10 સૂત્રો)
7. ભીખુ-યોગા (10 સૂત્રો)
8. પરિબ ± જાક-યોગા (10 સૂટ્સ)
9. આર ± જા-યોગા (10 સૂટ્સ)
10. બીઆર ± હામાન-યોગા (10 સૂટ્સ)
(3) ઉપરીપુ ± સા-પી ± 1/4 ઇ (અર્થ ‘પચાસથી વધુ’)
11. દેવદહા-યોગા (10 સૂત્રો)
12. અનુપડા-યોગા (10 સૂત્રો)
13. સુનાતા-યોગા (10 સૂત્રો)
14. વિભાગો-યોગા (12 સૂત્રો)
15. Sa1/4 ± યટના-યોગા (10 સૂટ્સ)
3. સ 1/2 યુતાત્તા-નાક ± યા [2,904 (7,762) સૂત્રો; 56 સ 1/2 યુતુસ; 5 vaggas; વિભાજિત
6 પુસ્તકોમાં)
(1) સાગ ± થાવગગા-સ 1/2યુયુટ્ટા-પી ± 1/4 ઇ (11 સ 1/2 યુતુસ)
(2) ન્દ ± નવાગગા-સ 1/2 યુટ્ટા-પી ± 1/4 ઇ (10 સ 1/2 યુતુસ)
(3) ખંડાવગગા-સ 1/2યુટ્ટા-પી ± 1/4 ઇ (13 સ -11/2)
(4) સીએ 1/4 ± યાતવાનવાગ-સ 1/2યુયુટ્ટા-પી ± 1/4 ઇ (10 સ 1/2 યુતુસ)
(5) માહ ± યોગા-સ 1/2યુટ્ટા-પી ± 1/4 વાય વોલ્યુમ (6 સ 1/2 યુતુસ)
(6) માહ ± યોગા-સ 1/2યુટ્ટા-પી ± 1/4 ઇંડુ II (6 સ 1/2 યુતુસ)
4. ઓગગરા-નિક ± યા [9,557 સૂટ્સ; ઈન11 નેપ ± તાસ, અથવા જૂથો, ફક્ત સંપૂર્ણ રીતે ગોઠવાયેલા છે
સંખ્યાત્મક રીતે; દરેક નિપ ± ટી પાસે ઘણા વોગગાસ છે; માં 10 અથવા વધુ સૂત્રો
દરેક યોગ; 6 પુસ્તકો]
(1) ઈકા-ડુકા-તિકા-નિપાટા-પી ± 1/4 ઇ (રાશિઓ, બેડો, થ્રીસ)
(2) કતુકકા-નીપતા-પી ± 1/4 ઇ (ચાર)
(3) પંકકા-નીપતા-પી ± 1/4 ઇ (ફિવ્સ)
(4) ચક્કા-સત્તક-નીપતા -પી ± 1/4 ઇ (છગ્ગા, સાત)
(5) એમોહિકા-નવાક-નિપાટા-પી ± 1/4 ઇ (આઠ, નાઇન્સ)
(6) દાસક-એકદાસક-નીપતા -પી ± 1/4 ઇ (દસ, અગિયારમી) 5. Khuddaka-nik ± યા [નાના પુસ્તકો સંગ્રહ, એક પરચુરણ ભેગા-
18 મુખ્ય વિભાગોમાં કામ કરે છે; તેમાં સૂત, સંકલન શામેલ છે
સૈદ્ધાંતિક નોંધો, ઇતિહાસ, છંદો, અને ભાષ્ય સાહિત્ય કે જે છે
પોતે ટિપ્ઇકાકમાં સામેલ છે. 12 પુસ્તકો]
(1) કુધક્પ ± થા, ધમ્મપદ અને ઉદ ± ના-પી ± 1/4
1. કુધક્પ ± થા (નવ ટૂંકા સૂત્રો અને સૂત્રો, જેને તાલીમ મેન્યુઅલ તરીકે ઉપયોગમાં લેવાય છે
શિખાઉ ભિક્ષુ)
2. ધમ્મપદ (ટીપિકાકાના તમામ પુસ્તકોમાં સૌથી પ્રસિદ્ધ છે; 423 નો સંગ્રહ)
છંદો 26 vaggas)
3. ઉદ ± ના (8 વાગ્યોમાં, બુદ્ધના 80 આનંદી ઉચ્ચારણો, મોટે ભાગે છંદો, સાથે
સંજોગોના કેટલાક ગદ્ય એકાઉન્ટ્સ કે જે ઉચ્ચારણની પ્રાપ્તિ કરે છે)
(2) ઇતિવતકાક, સુટાનિપ ± તા-પી ± 1/4 ઇ
4. ઇતિવતકા (4 નીપ ± ટેસ, 112 શુટ, દરેક શરુઆત, “ઈતિ વટતા 1/2 ભાગવત” [આમ
બુદ્ધ દ્વારા કહેવામાં આવે છે]]
5. સુટાનિપ ± ટા (5 વોગગાસ; 71 સૂટ્સ, મોટેભાગે શ્લોકમાં;
બુદ્ધના જાણીતા, સૌથી વધુ લોકપ્રિય સુત્તો
(3) વીમ ± નવટથ્યુ, પેટાત્થા, થ્રગ ± મી ± અને ધિગ ± મી ± -પી ± 1/4
6. વિમ ± નવતાથુ (વીમ ± ના અર્થાત્ મેન્શન;
સ્વર્ગીય પ્રદેશોમાં ગુણવત્તા અને પુનર્જન્મ)
7. પેટાવથ્થુ (4 વાગ્ગો, 51 કવિતાઓ જે દુ: ખી લોકોનું વર્ણન કરે છે [પેટાસ] માં જન્મેલા
તેમના નિરંકુશ કૃત્યોને કારણે નાખુશ રાજ્યો)
8. થ્રેગ ± ઠ ± (264 થી અરાહાશીપની પ્રાપ્તિ પછી આનંદ અને આનંદની છંદો
મોટા ભિક્ષુ; 107 કવિતાઓ, 1,279 ગ્રામ ± થાસ)
9. ધિગ ± મી ± (ઉપર પ્રમાણે, 73 મોટી નનમાંથી 73 કવિતાઓ, 522 જી ± થાસ)
(4) જે ± વળે-પી ± 1/4 ઇ, વોલ્યુમ. હું
(5) જે ± પેક-પી ± 1/4, વોલ્યુમ II
10. જે ± તક (ગોથમ બુધા તરીકે તેમના જન્મ પહેલાં બોડિસાટાની જન્મની વાર્તાઓ; 547
છંદો માં વાર્તાઓ, જરૂરી છંદો સંખ્યા અનુસાર ip ± ta વિભાજિત
વાર્તા કહી સંપૂર્ણ જે ± તકની વાર્તાઓ વાસ્તવમાં જે ± મુકા ટીકામાં છે
છંદો પાછળની વાર્તા સમજાવો.
(6) માહ ± નિદેસ-પી ± 1/4 ઇ
(7) સી 31/4 એનિડેસા-પી ± 1/4 ઇ
11. નિદેસ (સુત્તાનિપ ± તાના બે વિભાગો પરની ટિપ્પણી)
માહ ± નિડાસે: 4 થી યોગા પરના ભાષ્ય
C31/4 એનિડેસે: 5 મી યોગા પરના ભાષ્ય અને
પ્રથમ વેગના ખગાવવીસ ± ઓ સૂત
(8) પાઓસિમ્ભદ ± મેગાગા-પી ± 1/4 ઇ
12. પાઈસિસમ્હીદ ± મેગા (બુધાની અવિશન્મ-શૈલી વિગતવાર વિશ્લેષણ
અધ્યાપન, વિન ± યા અને સુત્ત પીયોકાસના તમામ ભાગોમાંથી દોરવામાં આવે છે; ત્રણ vaggas,
દરેક સમાવિષ્ટ દસ વિષયો [કાથ ±])
(9) અડાડ ± ના-પી ± 1/4 ઇ, વોલ્યુમ. હું
13. અપ્દ ± ના (550 ભિક્ષુઓના ભૂતપૂર્વ જીવનની પંક્તિઓ અને 40 ભિખુનીસની વાર્તાઓ)
(10) અડાડ ± ના, બુધવા 1/2 સે અને કારી ± પીઓકાકા-પી ± 1/4
બુદ્ધા 1/2 સે (બુદ્ધના ઇતિહાસ જેમાં બુદ્ધ, એક જવાબમાં
વેન તરફથી પ્રશ્ન. સારીપુત્ત, સન્યાસી સુમેઠા અને ડી 2પાકરાની વાર્તા કહે છે
બુદ્ધ અને ત્યાર પછીના 24 બુદ્ધ, ગોતમ બુદ્ધ સહિત.)
15. કેરી ± પિઈકાકા (જે ± ટેકામાંથી 35 કથાઓ દસ પ ± રેમ 2 સમજાવવા માટે ગોઠવાય છે)
(11) નેટટીપકરના, પેલકોપડેસ-પી ± 1/4 ઇ
16. Nettippakarana (નાના ગ્રંથ માટે અર્થઘટન અને સમજાવવા માટે પદ્ધતિઓ બહાર સુયોજિત-
કેનોનિકલ પાઠો)
17. પીકોક્પેડેસ (સમજૂતી અને વિસ્તરણ માટેની પદ્ધતિઓ બહાર કાઢવાની પદ્ધતિ
બુદ્ધનું શિક્ષણ)
(12) મિલિંદપંહ-પી ± 1/4 ઇ
18. મિલિન્ડા - પાંખ (કિંગ મિલિન્ડા અને
વે દ્વારા જવાબો નગાસેના; આ ચર્ચા સીએ. 500 વર્ષ પછી
મહા ± પેરિનિબ્બ ± ના બુદ્ધનો)
અભદ્ધા પીઓકાક
[તમામ ધમમાના વ્યવસ્થિત, અમૂર્ત પ્રદર્શનના સાત વિભાગો; મુદ્રિત
12 પુસ્તકો]
1. ધમામસૌગાઓ 2
(ધમામને ગણતરી)
(1) ધમામાસાગાઓ 2-પી ± 1/4 ઇ
2. વિભાગો-પી ± 1/442
(ધમમાનો ભેદ અથવા વિશ્લેષણ)
(2) વિભાગ-પી ± 1/442
3. ધ ± તુકાથ ±
(તત્વોની ચર્ચા; આ પહેલી ત્રણ વિભાગો એક ટ્રાયલોજી બનાવે છે જે
Abhidhamma સમજવા માટે એક આધાર તરીકે પાચન થયેલ હોવું જ જોઈએ)
4. પગલાપાનાત્તી
(વ્યક્તિઓનું નામ; દસ પ્રકરણો: પહેલી વખત સિંગલ સાથે વ્યવહાર
વ્યક્તિઓ, જોડીઓ સાથે 2, ત્રણ જૂથો સાથે વગેરે, વગેરે.
(3) ધ ± તુકઠ ± -ગીગલાપાનાત્તી-પી ± 1/4
5. કાથ ± વથથુ-પી ± 1/4
(વિવાદ અથવા ખોટા દેખાવના મુદ્દાઓ;
ત્રીજી કાઉન્સિલમાં સ્થાયી થયા, પટણામાં ઓઓકના શાસનકાળમાં યોજાયેલી)
(4) કાથ ± વાથુ-પી ± 1/4
6. યમાકા-પી ± 1/442
(જોડાની પુસ્તિકા; અમ્બિ-ટુ-
ગાઈટીઝ અને ટેક્નિકલ શબ્દોનો ચોક્કસ ઉપયોગ વ્યાખ્યાયિત કરે છે)
(5) યામાકા-પી ± 1/4, વોલ્યુમ I
(6) યામાકા-પી ± 1/4, વોલ્યુમ II
(7) યામાકા-પી ± 1/4, વોલ્યુમ III
7. Paμμh ± na
(સંબંધોનું પુસ્તક; 24 શરતી યોજનાની વિસ્તરણ
સંબંધો [paccaya] જે સમજવા માટેની સંપૂર્ણ પદ્ધતિ બનાવે છે
ધમ્માના સમગ્ર બ્રહ્માંડના મિકેનિક્સ)
(8) Paμμh ± na-p ± 1/4 ઇ, વોલ્યુમ I
(9) પેલોમો ± ના-પી ± 1/4, વોલ્યુમ II
(10) Paμμh ± na-p ± 1/4 ઇ, વોલ્યુમ III
(11) પેલોમો ± ના-પી ± 1/4, વોલ્યુમ IV
(12) પેલોમો ± ના-પી ± 1/4, વોલ્યુમ વી
(1) પી ± આર ± જિકા-પી ± 1/4 ઇ ભીક્કુ
પી ± આર ± જાિક ± (હકાલપટ્ટી) 4
સાઘાદીસીસ ± (સંઘની બેઠકો) 13
અનિયત ± (અનિશ્ચિત) 2
નિસગિ ± પી ± સિટ્તિ ± (જપ્તતા સાથેની મુદત) 30
(2) પી ± સિટીયા-પી ± 1/4 ઇ
શુદ્ધ પી ± સિટ્તિ ± (સામાન્ય ખલેલ) 92
પી ± tidesaniy ± (કબૂલાત ફરી: દાન ખોરાક) 4
sekhiya (શિષ્ટાચાર અને શિષ્ટાચાર સંબંધિત) 75
અધિકારીઓસામસિત ± (કાનૂની પ્રક્રિયા) 7
(ભક્કુની વિનોય નિયમો સાથે પૂર્ણ થાય છે) ______
227ભિખૂની
8
17
0
30
166
8
75
7
______
311
2. ખાંડકા [નિયમો અને કાર્યવાહીના બે પુસ્તકો]
(3) માહ ± યોગા-પી ± 1/4 ઇ (10 વિભાગો [ખંધાકા];
બુદ્ધના જ્ઞાન, પ્રથમ પ્રવચનો અને સંઘની પ્રારંભિક વૃદ્ધિ;
સંઘની ક્રિયાઓને સંચાલિત કરવાના નીચેના નિયમોની રૂપરેખા આપે છે:
1. ઓર્ડર માટેના નિયમો (અપસ્પદ ±)
2. અપોષા બેઠક અને પી ± સમયોખાના પાઠ
3. વરસાદની મોસમ દરમિયાન રહેઠાણ (વસા)
4. સમારોહને વસાના સમાપન, જેને પવ ± રાઉ ± કહેવાય છે
5. ડ્રેસ અને ફર્નિચરના લેખો માટે નિયમો
6. દવા અને ખોરાક
7. ઝભ્ભોનું વાર્ષિક વિતરણ (કામોહિના)
8. બીમાર ભિક્ષુઓના નિયમો, ઊંઘ અને ઝભ્ભો
9. સંઘની કાર્યવાહી ચલાવવાની રીત
10. મતભેદના કેસમાં કાર્યવાહી
(4) C31/4avagga-p ± 1/4 ઇ (અથવા કલ્લાવગ) (12 નિયમો અને કાર્યવાહી સાથેના 12 ખંભાતો-
સંસ્થાકિય કૃત્યો અથવા વિધેયો માટેની સારવારો, જેને સાઘકમ્મા કહે છે:
1. સંઘ પહેલાં આવતાં ગુનાનો વ્યવહાર કરવાના નિયમો
(સાઘ ± ડીસા)
પ્રોબેશન પર ભિક્ખ મૂકવા માટેની કાર્યવાહી
3. ભિક્હ દ્વારા અપરાધોના સંચયથી વ્યવહાર કરવા માટેની કાર્યવાહી
4. સંઘમાં કાનૂની કાર્યવાહીના પતાવટ માટેના નિયમો
5. મિશ્ર સ્નાન, ડ્રેસ, વગેરે માટેનાં નિયમો
6. નિવાસો, ફર્નિચર, રહેવા, વગેરે.
7. દલીલ
8. ભિક્ષુ વર્ગ અને શિક્ષકો અને નવીનતાની ફરજો
9. પી ± ટાઇલોકખાથી બાકાત
10. ભિખુનીસનું સંકલન અને સૂચના
11. આર ± જગાહા ખાતે પ્રથમ કાઉન્સિલના ખાતા
12. વેઝ ± લી ખાતે બીજી કાઉન્સિલના ખાતું
3. પરિવા ± રા-પી ± 1/4 ઇ [વિનોયનો સારાંશ, એકની ગોઠવણી
સૂચના અને પરીક્ષા માટે પ્રશ્નોતર દ્વારા બોધ આપવો]
(5) પરિવા ± રા-પી ± 1/4i વિક્યાની પાંચમી પુસ્તક વાચકને સક્ષમ કરવા માટે એક પ્રકારની માર્ગદર્શિકા તરીકે કામ કરે છે.
સમગ્ર વિનએ પિઆકાકના વિશ્લેષણાત્મક સર્વેક્ષણ માટે
35) Classical Haitian Creole
35) Klasik kreyòl ayisyen
2453 Mon 27 Nov 2017 LESSON
TIPITAKA
soti nan gratis sou entènèt Tipitaka rechèch akPractice UNIVERSITY nan http://sarvajan.ambedkar.org
Plan sa a montre piblikasyon liv yo nan edisyon Devan ± gari-script nan Chağahha Saag ± yana (Sizyèm Konsèy) Tipi êka. Non
yo nan komèsan yo ap parèt nan italik ak sifiks la “-p ± 1/4i” ki
endike volim a se yon pati nan rasin Tipiμaka a, olye ke literati
kòmantè. Plan sa a bay lis volim rasin yo sèlman.
Vinaya Piûka
(Twa divizyon, enprime nan 5 liv)
Sutta Vibhaaga [de liv ki gen règ pou bhikkhus ak bhikkhunis, ki dekri uit klas ofans]
Tipièaka (twa “panyen”)
Sutta Piûka
(Senk nik yas, oswa koleksyon)
Sṭta Piṭaka a gen sans nan ansèyman Bouddha a konsènan Dhamma la. Li gen plis pase dis mil suttas. Li se divize an senk koleksyon yo rele Nikiya (Yon foul moun, asanble;
yon koleksyon; yon klas, lòd, gwoup; yon asosyasyon, fratènite,
kongregasyon; yon kay, rete).
Dijital Nikiya
[dijè: tan] Dīgha Nikāya a ranmase 34 nan diskou yo pi long yo bay nan Bouda la. Gen divès kalite sijesyon ke anpil nan yo se ajoute an reta nan corpus orijinal la ak nan bon jan kalite dout.
Majjhima Nikya
[maj: medyòm] Majjhima Nikāya a ranmase 152 diskou nan Bouddha a
entèmedyè longè, fè fas ak divès zafè.
Sa a Nikiya
[chakutta: gwoup] Sa’nyutta Nikāya rasanble suttas yo selon sijè yo nan 56 sub-gwoup yo rele sa lengyutas. Li gen plis pase twa mil diskours nan longè varyab, men jeneralman relativman kout.
Aksamutara Nikiya
[aṅg: faktè | Apre
sa: adisyonèl] Nikiya a Aṅguttara se sibdivize nan onz sub-gwoup yo
rele nipātas, chak nan yo rasanble diskours ki gen ladan enimerasyon nan
yon sèl faktè adisyonèl kont sa yo ki nan presedan nipāta. Li gen dè milye de suttas ki jeneralman kout.
Khuddaka Nikiya
[khuddha: kout, ti] Khuddhaka Nikwaya tèks kout ak konsidere kòm te
ki konpoze de de stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā ak Jātaka fòme kouch yo ansyen, pandan y ap
otherbooks yo se ajoute anreta ak otantisite yo se pi plis dout.
Sutta Piûka
(Senk nik yas, oswa koleksyon)
1. D2gha-nik ± ya [34 suttas; 3 vaggas, oswa chapit (chak yon liv)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Vèmin-p ± 1/4i (10 pousan)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 pousan; 15 vaggas; divize nan 3 liv,
5 vaggas chak, li te ye tankou paoo ± sa (’senkant’)]
(1) M3lapaoo ± ssa-p ± 1/4i (’rasin’ senkant lan)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 jou)
4. Chak jou (10 mwa)
5. C31/4 (10 pousan)
(2) Majjhimapaoo ± sa-p ± 1/4i (’mitan’ senkant)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb vakyòm (10 souta)
9. R ± ak vagga (10 suttas)
10. Bransman vagga (10 jou)
(3) Uparipaoo ± sa-p ± 1/4i (vle di ‘plis pase senkant’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yang-vagga (10 pousan)
3. Sa1/2yutta-nik ± ya [2,904 (7,762) suttas; 56 sa1/2yuttas; 5 vaggas; divize
nan 6 liv]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Pa gen navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Vandredi-sa1 / 2y-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9,557 pousan; nan11 nip ± tas, oswa gwoup, ranje piman
nimerik; chak nip ± ta gen plizyè vaggas; 10 oswa plis suttas nan
chak vagga; 6 liv]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (sa yo, de fwa, twa)
(2) Catukka-nipata-p ± 1/4i (four)
(3) Pa-nika-nipata-p ± 1/4i (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sis, sèt)
(5) Akawo-Navaka-nipata-p ± 1/4i (kat yo, ni)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (dè dizèn, elevens)5. Khuddaka-nik ± ya [koleksyon an nan liv ti, yon divès ranmase-
en nan travay nan 18 seksyon prensipal; li gen ladan suttas, konpilasyon nan
doktrin nòt, istwa, vèsè, ak literati kòmantè ki genyen
te enkòpore nan Tipiμaka nan tèt li .; 12 liv]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (nèf fòmil kout ak suttas, yo itilize kòm yon manyèl fòmasyon pou
novice bhikkhus)
2. Dhammapada (ki pi popilè nan tout liv yo nan Tipiμaka a; yon koleksyon 423
vèsè nan 26 vaggas)
3. Ud ± na (nan 8 vaggas, 80 kè kontan pale nan Bouda a, sitou nan vèsè, ak
kèk kont prose nan sikonstans yo ki ékrit eksplikasyon an)
(2) Itilize, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 pousan, 112 pousan, chak kòmansman, “iti vutta1/2 bhagavata” [konsa te
te di pa Bouda a])
5. Suttanip ± ta (5 vaggas, 71 suttas, sitou nan vèsè; gen anpil nan pi bon an
li te ye, suttas ki pi popilè nan Bouda la
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na vle di chato; 85 powèm nan 7 vaggas sou zak
merit ak rne nan domèn nan syèl la)
7. Petavatthu (4 vaggas, 51 powèm ki dekri èt mizerab [petas] fèt nan
eta yo kontan akòz zak demeritorious yo)
8. Therag ± th ± (vèsè nan kè kontan ak pran plezi apre reyalizasyon an nan arahatsi soti nan 264
ansyen bhikkhus; 107 powèm, 1,279 g ± thas)
9. Therig ± th ± (menm jan anwo a, ki soti nan 73 manman ansyen; 73 powèm, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. Mwen
(5) J ± taka-p ± 1/4i, Vol II
10. Jaka (istwa nesans nan Bodisatta a anvan nesans li kòm Gotama Bouda; 547
istwa nan vèsè, divize an nip ± ta selon kantite vèsè yo mande yo
rakonte istwa a. Tout JTA taka istwa yo aktyèlman nan commentaires J ± taka sa
eksplike istwa a dèyè vèsè yo.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (Kòmantè sou de seksyon nan Suttanip ± ta)
Li te di: kòmantè sou vagga a 4yèm
C31/4anidessa: Kòmantè sou vagga a 5th ak
Khaggavis ± oa sutta nan vagga a 1st
(8) Pa ekzanp ± magga-p ± 1/4i
12. Paiisabhid ± magga (yon abhidhamma-style analiz detaye nan Bouda a
ansèyman, trase nan tout pòsyon nan Vin ± ya a ak Sutta Piμakas; twa vaggas,
chak ki gen sijè dis [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. Mwen
13. Apad ± NA (kont nan vèsè nan lavi yo ansyen nan 550 bhikkhus ak 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (istwa a nan Bouddha a nan ki Bouda a, nan repons a yon
kesyon soti nan Ven. Sariputta, rakonte istwa a nan Sumedha asosye ak D2paakara
Bouda ak siksè 24 Bouddha yo, ki gen ladan Gotama Bouddha.)
15. Cariy ± piμaka (35 istwa ki soti nan J ± taka a ranje ilistre dis p ± ram2)
(11) Nettoyage, Pèakopadesa-p ± 1/4i
16. Nettippakarana (ti trete anviwònman metòd pou entèprete epi eksplike-
enkoni tèks kanonik)
17. Peμakopadesa (trete mete metòd pou eksplike ak agrandi a
ansèyman nan Bouda a)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (yon dosye sou kesyon ki te poze pa wa Milinda ak a
repons pa Ven. Nagasena; deba sa a te pran plas 500 ane apre a
mah ± parinibb ± na nan Bouda a)
Abhidhamma Piğaka
[Sèt seksyon nan sistematik, ekspozisyon abstrè nan tout dhammas; enprime nan
12 liv]
1. Dhammasaagao2
(enimerasyon nan dhammas yo)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(distenksyon oswa analiz de dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(diskisyon sou eleman; premye seksyon sa yo twa fòm yon triloji ki
dwe dijere kòm yon baz pou konprann Abhidhamma)
4. Puggalapaññatti
(deziyasyon nan moun; dis chapit: 1ye nan fè fas ak yon sèl
moun, 2nd la ak pè, 3yèm la ak gwoup nan twa, elatriye.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kat ± vatthu-p ± 1/42
(pwen nan konfli oswa move View; diskite pwen yo leve soti vivan ak
rete nan Gran Konsèy la 3yèm, ki te fèt nan tan an nan rèy Aœoka a, nan Patna)
(4) Kat ± pentyèm-p ± 1/42
6. Yamaka-p ± 1/42
(liv de pè; yon itilizasyon pè, opoze kesyon pou rezoud anbi-
lite ak defini egzak egzak nan tèm teknik)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Pa
(liv relasyon; elaborasyon nan yon konplo de 24 kondisyonèl
relasyon [paccaya] ki fòme yon sistèm konplè pou konpreyansyon
mekanik yo nan linivè a tout antye de Dhamma)
(8) Pa gen ± p-1/4i, Vol I
(9) Pa gen ± p-1/4i, Vol II
(10) Pa gen ± p-1/4i, Vol III
(11) Pa gen ± p-1/4i, Vol IV
(12) Pa gen ± p-1/4i, Vol V
(1) P ± rika-p ± 1/4i Bhikku
p ± r ± jik ± (ekspilsyon) 4
saaghadises ± (reyinyon nan Sangha la) 13
aniyat ± (endetèmine) 2
nissagiy ± p ± cittiy ± (èkspayasyon ak forfeiture) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (òdinè èkspozisyon) 92
p ± tidesaniy ± (konfesyon re: manje almay) 4
sekhiya (konsènan etikèt ak dekorasyon) 75
adhikaraoasamath ± (pwosesis legal) 7
(konkli ak bhikkuni règleman vinaya) ______
227Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [de liv regleman ak pwosedi]
(3) Mah ± vagga-p ± 1/4i (10 seksyon [khandhakas]; kòmanse ak kont istorik nan
Syèk Limyè Bouda a, diskou yo an premye ak kwasans lan byen bonè nan Sangha a;
esplike règ sa yo ki gouvène aksyon Sangha yo:
1. règ pou admisyon nan lòd la (upasampad ±)
2. reyinyon an uposatha ak resital nan p ± timokkha la
3. rezidans pandan sezon lapli a (vassa)
4. Seremoni konkli vassa a, yo rele pav ± rao ±
5. règ pou atik nan rad ak mèb
6. Medikaman ak manje
7. distribisyon chak ane nan rad (kaõhina)
8. règ pou malad bhikkhus, dòmi ak rad materyèl
9. mòd nan egzekite pwosedi nan Sangha la
10. pwosedi nan ka nan chal
(4) C31/4avagga-p ± 1/4i (oswa Cullavagga) (12 khandakas fè fas ak règ plis ak proce-
dures pou zak enstitisyonèl oswa fonksyon, li te ye tankou saaghakamma:
1. règ pou fè fas ak ofans ki vini anvan Sangha la
(saagh ± disesa)
2. pwosedi pou mete yon bhikkhu sou pwobasyon
3. pwosedi pou fè fas ak akimile nan ofans pa yon bhikkhu
4. règ pou rezoud pwosedi legal nan Sangha la
5. misc. règ pou benyen, rad, elatriye
6. abitasyon, mèb, lojman, elatriye.
7. schisms
8. klas bhikkhus ak devwa nan pwofesè & novices
9. eksklizyon soti nan p ± timokkha la
10. Ordinasyon an ak enstriksyon nan bhikkhunis
11. Kont nan konsèy la 1st nan R ± jagaha
12. kont nan konsèy la 2nd nan Ves ± li
3. Pariv ± ra-p ± 1/4i [yon rezime nan vinaya a, ranje kòm yon
katechism pou enstriksyon ak egzamen an]
(5) Pariv ± ra-p ± 1/4i Liv senkyèm lan nan vinaya sèvi kòm yon kalite manyèl ki pèmèt lektè a
fè yon sondaj analyse nan tout Vinaya Piμaka.
36) Classical Hausa
36) Hausa na gargajiya
2453 Mon 27 Nov 2017 LITTAFI
TIPITAKA
daga LITTAFI LITTAFI Tipitaka Research andPractice UNIVERSITY ta hanyar http://sarvajan.ambedkar.org
Wannan
zane yana nuna tallace-tallace na littattafai a cikin littafin Devan ±
gari-script na Chaμμha Saag ± da (Taro shida) Tipiwaka. Sunayen
sunayen da aka nuna a cikin rubutun kalmomi tare da “suffi” -p ± 1/4i
“yana nuna ɓangaren na daga cikin tushen Tipiwaka, maimakon
wallafe-wallafen sharhi. Wannan shafuka ya ƙunshi kundin tsarin kawai kawai.
Vinaya Piμaka
(Uku sassa, buga a cikin 5 littattafai)
Sutta Vibhaaga [litattafai guda biyu da ke dauke da dokoki ga bhikkhus da bhikkhunis, wadanda ke nuna nau’o'i takwas na laifuka]
Tipiμaka (kwanduna guda uku)
Sutta Pi’aka
(Shine ± yas, ko tarin)
Sutta Piṭaka yana da ainihin koyarwar Buddha game da Dhamma. Ya ƙunshi fiye da suttas dubu goma. An rarraba a cikin tarin abubuwa biyar da aka kira Nikāyas (taron,
taro, tarin, kundin, tsari, rukuni, ƙungiyoyi, ƙungiyoyi, ikilisiya,
gida, mazauna).
Dīgha Nikāya
[dīgha: tsawon] Dīgha Nikāya ya tattara 34 daga cikin jawabin da ya fi tsawo da Buddha ta ba da ita. Akwai alamomi daban-daban da yawa daga cikinsu sune jikunan marigayi zuwa asali na asali da kuma gaskiyar gaskiyar.
Majjhima Nikāya
[Majjhima: matsakaici] Majjhima Nikāya ya tara jawabin 152 na Buddha na
Tsakanin tsaka-tsaka, tsayayya da al’amura dabam daban.
Saokwayutta Nikāya
[samyutta: ƙungiyar] Saokwayutta Nikāya ta tara suttas bisa ga batun su a cikin ƙungiyoyi 56 da ake kira saokwayuttas. Ya ƙunshi fiye da dubu uku na jawabi na tsawon tsayi, amma yawanci inganci kaɗan.
Aṅguttara Nikāya
[harag: factor | uttara:
Karin bayani] An rarraba Nikāya Akyguttara a cikin ƙungiyoyi goma sha
ɗayan da ake kira nipātas, kowanne ɗayan suna tattara maganganu wanda ya
ƙunshi lissafi na wani ƙarin matakan da wadanda ke da alaƙa. Ya ƙunshi dubban suttas wadanda suke da gajeren lokaci.
Khuddaka Nikāya
[khuddha: gajeren, kananan] The Khuddhaka Nikāya short texts kuma an dauke kamar yadda
wanda ya hada da bangarori guda biyu: Dhammapada, Udāna, Itivuttaka,
Sutta Nipta, Theragāthā-Therīgāthā da Jātaka sune tsohuwar sifa, yayin
da wasu litattafai sune mahimmancin tarawa kuma amincin su yafi dacewa.
Sutta Pi’aka
(Shine ± yas, ko tarin)
1. D2gha-nik ± [34 suttas; 3 fuskoki, ko barori (kowannen littafi)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Maɗaukaki-p ± 1/4i (10 suttas)
(3) ± ± ± ± ± 1/4i (11 suttas)
2. Shigar da ± 15 [152 suttas; 15 wurare; raba cikin littattafai 3,
5 hanyoyi kowane, da aka sani da paoo ± sa (’hamsin’)]
(1) M3lapaoo ± ssa-p ± 1/4i (’tushen’ hamsin)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Ma’aikata (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Maɗaukaki ± sa-p ± 1/4i (na ‘tsakiya’ hamsin)
6. Gahapati-gaba (10 suttas)
7. Bunkkhu-hari (10 suttas)
8. Kwankwayo ± jaka-vagga (10 suttas)
9. R ± ja-gaba (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Tsarin ± sa-p ± 1/4i (na nufin “fiye da hamsin”)
11. Harshen (10 suttas)
12. Kwafi (10 suttas)
13. Suññata-vagga (10 suttas)
14. Harshen Vibhaaga-Tsaro (12 samurai)
15. Sa1/4 ± yatana-gaba (10 suttas)
3. Sa1/2yutta-nik ± ya [2,904 (7,762) suttas; 56 Sa1/2yuttas; 5 hanyoyi; rabu
cikin 6 littattafai]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Sanya ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Shigar da ± ya [9,557 suttas; in11 kop, ko kungiyoyi, sun shirya daidai
sau ɗaya; Kowane kullun yana da hanyoyi masu yawa; 10 ko fiye suttas in
kowane yanki; 6 littattafai]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (wadanda, twos, uku)
(2) Catukka-nipata-p ± 1/4i (hudu)
(3) Pañcaka-nipata-p ± 1/4i (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4i (shida, bakwai)
(5) Aƙhaka-Navaka-nipata-p ± 1/4i (makiyoyi, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (goma sha, goma sha ɗaya)
5. Khuddaka-nik ± ya [tarin littattafan littattafai, wani taro mai yawa-
yin aiki a cikin sassa na 18; ya haɗa da suttas, compilations of
rubuce-rubucen koyarwa, tarihin, ayoyi, da wallafe-wallafen wallafe-wallafen da ke da
An sanya shi cikin Tipiwaka kanta; 12 littattafai]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (ƙananan hanyoyi guda uku da suttas, ana amfani da su azaman horo don
novice bhikkhus)
2. Dhammapada (mafi shahararrun dukkan littattafai na Tipiμaka; tarin 423
ayoyi a cikin 26 hanyoyi)
3. Ud ± na (a cikin sama 8, kalmomin farin ciki 80 na Buddha, mafi yawa a ayoyi, tare da
wasu bayanan lissafin abubuwan da suka haifar da furcin)
(2) Tattaunawa, Suttanip ± ta-p ± 1/4i
4. Tattaunawa (4 digit, 112 suttas, kowane farawa, “vutta1/2 bhagavata” [ta haka ne
ya ce da Buddha])
5. Suttanip ± ta (5 wurare; 71 suttas, mafi yawa a aya; ya ƙunshi mafi yawa daga cikin mafi kyau
sananne, mafi yawan mashahuran Buddha
(3) Saukake, Petavatthu, Therag & Th & ± ± ± 1/4i
6. Sakamakon ± a cikin (Vim ± yana nufin gidan mutum; 85 waƙoƙi a cikin 7 hanyoyi game da ayyukan
cancanci da sake haifuwa a cikin sammai)
7. Petavatthu (4 makamai, 51 waƙa da aka kwatanta da mummunan halittu [petas] haife shi a
jihohin da ba su damu ba bisa ga ayyukansu masu banƙyama)
8. Sakamakon ± ± (ayoyi na farin ciki da farin ciki bayan samun nasara daga 264
elder bhikkhus; 107 waƙa, 1,279 g ± thas)
9. Siffar (kamar yadda aka sama, daga tsoffin shugabannin 73, 73 waƙa, 522 g)
(4) J ± taka-p ± 1/4i, Vol. Ni
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (labarin haihuwa na Bodisatta kafin haihuwa kamar Gotama Buddha; 547
labaran da ke cikin ayoyi, ƙaddamar da su kamar yadda yawan ayoyin da ake bukata
gaya labarin. Labarin cikakken J ± taka ne a cikin sharhin J ± taka
bayyana labarin bayan ayoyin.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (sharhi akan sassan biyu na Suttanip ± ta)
Mah ± nidessa: sharhin akan 4th
C31/4anidessa: sharhin akan 5th kuma
da Khaggavis ± a sutta na 1st hanya
(8) Bayanin ± magga-p ± 1/4i
12. Pa’isambhid ± magga (wani tsarin abhidhamma cikakken nazarin Buddha
koyarwa, daga dukkan bangarori na Vin ± ya da Sutta Piμakas; uku hanyoyi,
kowannensu yana da abubuwa goma (kath ±))
(9) Ayuba ± 1/4i, Vol. Ni
13. Al’ummar (tales a ayoyi na tsohon rayuwar 550 bhikkhus da 40 bhikkhunis)
(10) Na’urar, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava //2sa (tarihin Buddha inda Buddha, a amsa ga
tambayar daga Ven. Sariputta, ya ba da labari game da asalin Sumedha da D2paakara
Buddha da Buddha masu nasara 24, ciki har da Gotama Buddha.)
15. Cariy ± piμaka (labarin talatin da aka tsara na J ± taka don nuna misalin karfe goma)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (ƙananan tsarin rubutun hanyoyin da za a fassara da bayyana-
mai amfani da rubutun kalmomi)
17. Magoya bayanan (tsarin saiti na sasantawa don bayyanawa da fadada
koyar da Buddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (rubutun tambayoyi da Sarki Milinda ya yi da kuma
amsoshin da Ven. Nagasena; wannan muhawara ta faru ca. Shekaru 500 bayan
mah ± parinibb ± na na Buddha)
Abhidhamma Piwamaka
[Sashe bakwai na tsabtaceccen abu, bayyanannen bayani na dukkan dhammas; buga a
12 littattafai]
1. Dhammasaagao2
(enumeration na dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(bambanci ko bincike na dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± kull ±
(tattaunawa game da abubuwa; wadannan sassa uku na farko sun samar da wata alama ce
dole ne a yi digiri a matsayin tushen don fahimtar Abhidhamma)
4. Puggalapaññatti
(siffanta mutane, goma sharuɗɗa: farko game da aure
mutane, 2 tare da nau’i-nau’i, 3rd tare da kungiyoyi uku, da dai sauransu.
(3) Dh ± kath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(batutuwan jayayya ko ra’ayi mara kyau, tattauna batun da aka taso da kuma
ya zauna a majalisa na uku, wanda aka gudanar a lokacin mulkin Aœoka, a Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(littafin nau’i-nau’i; yin amfani da tambayoyin da aka saba da su, don warware matsalolin da za a yi,
guits da kuma ayyana ainihin amfani da fasaha)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Paμμh ± na
(littafi na dangantaka; da bayanin da aka tsara game da mahimmanci 24
dangantaka [paccaya] wanda ke samar da cikakkiyar tsarin don ganewa
masanin injunan duniya na Dhamma)
(8) Paμμh ± da-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμh ± da-p ± 1/4i, Vol V
(1) Mako-p ± 1/4i Bhikku
± ± ± (fitar da shi) 4
Saaghadises ± (tarurruka na Sangha) 13
aniyat ± (indeterminate) 2
± p ± citti ± (ƙetare da kashewa) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (talakawa ƙetare) 92
± tidesaniy ± (furci sake: sadaka abinci) 4
sekhiya (game da ladabi da al’adu) 75
Adhikaraoasamath ± (tsarin shari’a) 7
(ya ƙare da dokokin barnkuni vinaya) ____
227
Bhikkhuni
8
17
0
30
166
8
75
7
____
311
2. Khandaka [litattafai biyu na dokoki da hanyoyin]
(3) Sauƙi-p ± 1/4i (10 sassan [khandhakas]; fara da bayanan tarihi na
Binciken Buddha, jawabi na farko da farkon Sangha;
Ya tsara dokokin da ke biye da ayyukan Sangha:
1. dokoki don shiga cikin tsari (upasampad ±)
2. gamuwa da tarbiyyar da ake yi a kan p ± timokkha
3. zama a lokacin damina (vassa)
4. bikin cikawa da vassa, wanda ake kira ± rao ±
5. dokoki don abubuwan kayan ado da kayan ado
6. magani da abinci
7. rarraba riguna na yau da kullum (ka’hina)
8. dokoki ga rashin lafiya bhikkhus, barci da tufafi kayan
9. Yanayin aiwatar da ayyukan Sangha
10. aikace-aikace a lokuta na schism
(4) C31/4avagga-p ± 1/4i (ko Cullavagga) (12 khandakas da ake rubutu da kara dokoki da kuma bincike-
dures don ayyuka ko ayyuka, wanda aka sani da saaghakamma:
1. dokoki don magance laifukan da suka zo gaban Sangha
(saagh ± watsa)
2. hanyoyin da za a sa dan bhikkhu akan gwaji
3. hanyoyin da za a magance jingina laifuka ta hanyar bhikkhu
4. Dokoki don magance hanyoyin shari’a a cikin Sangha
5. kuskure. dokoki don wanka, tufafi, da dai sauransu.
6. gidaje, kayan ado, ɗakin kwana, da dai sauransu.
7. schisms
8. azuzuwan bhikkhus da nauyin malaman makaranta
9. cire daga p ± timokkha
10. Tsayar da umarni na bhikkhunis
11. asusun na 1st majalisa a R ± jagaha
12. asusun na 2nd majalisa a Ves ± li
3. Sakamakon ± ra-p ± 1/4i [taƙaitaccen launi, an shirya a matsayin
Catechism don koyarwa da jarrabawa]
(5) Pariv ± ra-p ± 1/4i Littafin na biyar na vinaya yana aiki ne a matsayin mai aiki wanda zai sa mai karatu
don yin nazarin nazarin dukan Vinaya Pi’aka.
http://egyptsearchreloaded.proboards.com/thread/436
“It would seem that Buddha was an Egyptian priest, chased from Memphis
by the persecution of Cambyses. This tradition would justify the
portrayal of Buddha with woolly hair. Historical documents do not
invalidate this tradition…There is general agreement today on placing in
the sixth century not only Buddha but the whole religious and
philosophical movement in Asia with Confucius in China, Zoroaster in
Iran. This would conf…
Continue reading
“It
would seem that Buddha was an Egyptian priest, chased from Memphis by
the persecution of Cambyses. This tradition would justify the portrayal
of Buddha with woolly hair. Historical documents do
egyptsearchreloaded.proboards.com
2455 Wed 29 Nov 2017 LESSON medicine,business,form,education,science,donation,designing,page,conceptual,vectors,stripe,medical,research,illness,disease,procedure,system,money TIPITAKA from FREE ONLINE Tipitaka Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org This outline displays the publication of books in the Devan±gari-script edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of the volumes are displayed in italics with the suffix “-p±1⁄4i” indicatingthe volume is part of the root Tipiμaka, rather than commentarial literature. This outline lists the root volumes only. in 23) Classical English,Sacred City of Anuradhapura
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2455 Wed 29 Nov 2017 LESSON
http://whc.unesco.org/en/list/200
Sacred City of Anuradhapura
This sacred city was established around a cutting from the
‘tree of enlightenment’, the Buddha’s fig tree, brought there in the 3rd
century B.C. by Sanghamitta, the founder of an order of Buddhist nuns.
Anuradhapura, a Ceylonese political and religious capital that
flourished for 1,300 years, was abandoned after an invasion in 993.
Hidden away in dense jungle for many years, the splendid site, with its
palaces, monasteries and monuments, is now accessible once again.
Description is available under license CC-BY-SA IGO 3.0
Sacred City of Anuradhapura
© Vincent Ko Hon Chiu
Media
http://whc.unesco.org/en/list/200/video
UNESCO/NHK Videos on Heritage
This sacred city was established around a cutting from the
‘tree of enlightenment’, the Buddha’s fig tree, brought there in the 3rd
century B.C. by Sanghamitta, the founder of an order of Buddhist nuns.
Anuradhapura, a Ceylonese political and religious capital that
flourished for 1,300 years, was abandoned after an invasion in 993.
Hidden away in dense jungle for many years, the splendid site, with its
palaces, monasteries and monuments, is …
Source: UNESCO TV / © NHK Nippon Hoso Kyokai
URL: http://whc.unesco.org/en/list/200/
English
https://en.wikipedia.org/wiki/Anuradhapura
Anuradhapura
Anuradhapura
අනුරාධපුරය
அனுராதபுரம்
City
Location in Sri Lanka
Coordinates: 
8°21′0″N 80°23′7″ECoordinates: 8°21′0″N 80°23′7″E
Country
Sri Lanka
Province
North Central Province
District
Anuradhapura
Established
4th century BC
Government
• Type
Municipal Council
Area
• City
7,179 km2 (2,772 sq mi)
• Urban
36 km2 (14 sq mi)
Elevation
81 m (266 ft)
Population (2012)
• City
50,595
• Density
2,314/km2 (5,990/sq mi)
Demonym(s)
Anuradhians
Time zone
Sri Lanka Standard Time Zone (UTC+5:30)
Postal code
50000
UNESCO World Heritage Site
Official name
Sacred City of Anuradhapura
Criteria
Cultural: (ii), (iii), (vi) 
Reference
200
Inscription
1982 (6th Session)
Anuradhapura (Sinhalese: අනුරාධපුරය; Tamil: அனுராதபுரம்) is a major city in Sri Lanka. It is the capital city of North Central Province, Sri Lanka and the capital of Anuradhapura District. Anuradhapura is one of the ancient capitals of Sri Lanka, famous for its well-preserved ruins of an ancient Sri Lankan civilization. It was the third capital of the Kingdom of Rajarata, following the kingdoms of Tambapanni and Upatissa Nuwara.
The city, now a UNESCO World Heritage Site, was the centre of Theravada Buddhism for many centuries. The city lies 205 km (127 mi) north of the current capital Colombo in the North Central Province, on the banks of the historic Malvathu Oya. It is one of the oldest continuously inhabited cities in the world and one of the eight World Heritage Sites of Sri Lanka.
It is believed that from the fourth century BC until the beginning of the 11th century AD it was the capital of the Sinhalese.During
this period it remained one of the most stable and durable centres of
political power and urban life in South Asia. The ancient city,
considered sacred to the Buddhist world, is today surrounded by
monasteries covering an area of over sixteen square miles (40 km²).
Contents
Urban Area
- Protohistoric Iron Age
Although according to historical records the city was founded in the
5th century BC, the archaeological data put the date as far back as the
10th century BC.[1]
Very little evidence was available about the period before the 5th
century BC (i.e. the protohistoric period), though excavations have
revealed information about the earlier inhabitants of the city.
Further excavations in Anuradhapura have uncovered information about
the existence of a protohistoric habitation of humans in the citadel.
The protohistoric Iron Age,
which spans from 900 to 600 BC, marked the appearance of iron
technology, pottery, the horse, domestic cattle and paddy cultivation.
In the time period 700 to 600 BC, the settlement in Anuradhapura had
grown over an area of at least 50 hectares (120 acres). The city was
strategically situated of major ports northwest and northeast. It was
surrounded by irrigable and fertile land. The city was also buried deep
in the jungle providing natural defence from invaders.
- Lower Early Historic period
The Lower Early Historic period, spanning from 500 to 250 BC, is studied on the lines of the chronicles. During this time King Pandukabhaya
formally planned the city, with gates, quarters for traders etc. The
city at the time would have covered an area of 1 square kilometre, which
would have made it one of the largest in the continent at the time.
Beginnings
The layout of Anuradhapura as described in the Mahavamsa:
- He laid out four suburbs as well as the Abhaya-tank, the common
cemetery, the place of execution, and the chapel of the Queens of the
West, the banyan-tree of Vessavana and the Palmyra-palm of the Demon of
Maladies, the ground set apart for the Yonas and the house of the Great
Sacrifice; all these he laid out near the west gate.[2]
- A hermitage was made for many ascetics; eastward of that same
cemetery, the ruler built a house for the Nigantha Jotiya. On the
further side of Jotiya’s house and on this side of the Gamani tank, he
likewise built a monastery for wandering mendicant monks, and a dwelling
for the Ajivakas and a residence for the Brahmans, and in this place
and that he built a lying-in shelter and a hall for those recovering
from sickness.[2]
It is believed that King Pandukabhaya
made it his capital in the 4th century BC, and that he also laid out
the town and its suburbs according to a well-organized plan. He
constructed a reservoir named Abhayavapi.
He established shrines for yakkhas such as Kalawela and Cittaraja. He
housed the Yaksini-Cetiya in the form of a mare within the royal
precincts, and offerings were made to all these demi-gods every year. He
chose the sites for the cemetery and for the place of execution, the
Chapel of the Western Queen, the Pacchimarajini, the Vessavana Banyan
Tree, the Palm of the Vyadhadeva, the Yona Quarter and the House of the
Great Sacrifice. The slaves or Candalas were assigned their duties, and a
village was set apart for them. They build dwellings for Niganthas, for
wandering ascetics and for Ajivakas and Brahmanas. He established, the
village boundaries. The tradition that King Pandukabhaya made
Anuradhapura the capital city of Sri Lanka as early as the 4th century BC had been very important.
The administrative and sanitary arrangements made for the city and
the shrines he provided indicate that over the years, the city developed
according to an original master plan. His son, Mutasiva, succeeded to
the throne. During his reign of sixty years, he maintained Anuradhapura
as his capital and further laid out the Mahameghavahana
Garden which was to play an important role in the early history of
Buddhism in Sri Lanka. It was in the period of his successor, his son Devanampiya Tissa, that Buddhism was first introduced to this island 236 years after the passing away of the Buddha. Emperor Ashoka of India was a contemporary of Devanampiya Tissa.
Mahinda
was the son of Emperor Ashoka of India. Ashoka embraced Buddhism after
he was inspired by a very small monk named Nigrodha. The king, who was
in great misery after seeing the loss of life caused by his waging wars
to expand his empire, was struck by the peaceful countenance of such a
young monk. Meeting this young monk made a turning point in his life and
he thereafter, renounced wars. He was determined to spread the message
of peace, to neutralize the effects from the damages caused by him
through his warfare. As a result, both his son and daughter were
ordained as Buddha disciples, and became enlightened as Arahats. In his
quest to spread the message of peace instead of war, he sent his son
Mahinda, to the island of Lanka, which was also known as “Sinhalé”.
According to Dipavamsa and Mahavamsa, Thera Mahinda came to Sri Lanka
from India on the full moon day of the month of Poson (June) and met
King Devanampiyatissa and the people, and preached the doctrine.
Historically this period is believed to extend from 250 to 210 BC.
This is the point at which a kingship began and a civilization developed
based on one of the most significant religions of South Asia, Buddhism.
Buddhism and Anuradhapura
With the introduction of Buddhism, the city gained more prominence and the great building era began. The Mahavansa states that King Kutakannatissa built the first city wall to a height of seven cubits
with a moat in front of the wall. This fortification was further
enlarged by raising the wall a further 11 cubits to 18 cubits by King Vasabha.
The king also added fortified gatehouses at the entrances of which the
ruins can be seen to date. The Mahavamsa also states that soothsayers
and architects were consulted in the construction.
During the late Anuradhapura period, the royal family and nobility of
Sri Lanka strongly supported Buddhism. As such, they frequently
commissioned works of art and donated these items to Buddhist temples.
In return, the temple and local Buddhist community supported the king’s
rule. Art works featuring depictions of Avalokitesvara, the Bodhisattva of Mercy and Compassion, became increasing popular.[3]
Great Building Era
The
architectural remains can still be seen and gives a glimpse of what had
been the country at that time.Abayagiri Stupa or the Abayagiri Dageba
was constructed in 1 Century BC by King Vattagamini Abaya. The Abayagiri
complex covers an area of 200 hectares. The height of the stupa is 235
feet and has a diameter of 310 feet at the base of the dome. It is built
on a stone paved platform.The techniques used in Anuradhapura era is
outstanding.
The city grows
The
city’s popularity grew both as a ritual centre and as the
administrative centre, a large population was attracted to the city for
permanent settlement. Thus the living facilities were improved to
accommodate the expanding population. King Vasabha
constructed many ponds which were fed by a network of subterranean
channels which were constructed to supply water to the city. The Tissa and Abhayavapi
tanks were built, the Nuwara weva was built and the Malwatu Oya was
dammed to build the Nachchaduwa wewa which was 4,408 acres (17.84 km2) in size.
Parks were also provided in the city. The Ranmasu Uyana below the bund of Tissavapi or Tissa weva
was one such, but it was strictly reserved for the members of the royal
family. Health care and education were two other aspects to which the
authorities paid attention. There were several hospitals in the city. In
the 4th century King Upatissa II provided quarters and homes for the
crippled and the blind. King Buddhadasa
(337-365 AD), himself a doctor of great repute, appointed a physician
to be in charge of every ten villages. For the maintenance of these
doctors, one tenth of the income from the fields was set apart. He also
set up refuges for the sick in every village. Doctors were also
appointed to look after the animals. Kassapa V (914-923 AD) founded a
hospital close to the southern gate of Anuradhapura. General Sena in the
10th century is believed to have built a hospital close to the
ceremonial street (Managala Veediya). The history of medical care began
early, for in the 4th century BC King Pandukhabaya,
in the course of sanitizing the town constructed a hospital. A large
workforce was entrusted with the task of keeping the city clean.
Large lakes were also constructed by the city’s rulers to irrigate
paddy lands and also to supply water to the city. Nuwara wewa and Tissa wewa are among the best known lakes in the city.
The Great City
Anuradhapura attained its highest magnificence about the commencement of the common era.
The city had some of the most complex irrigation systems of the ancient
world, situated in the dry zone of the country the administration built
many tanks to irrigate the land. Most of these tanks still survive.
Modern era
European discovery
The area was uninhabited for many centuries, but the local population remained aware of the ruins. In Robert Knox’s 1681 An Historical Relation of the Island Ceylon,
he wrote: “At this City of Anurodgburro is a Watch kept, beyond which
are no more people that yield obedience to the King of Candy”.[4] In 1821, John Davy
wrote that: “Anooradapoora, so long the capital of Ceylon, is now a
small mean village, in the midst of a desert. A large tank, numerous
stone pillars, two or three immense tumuli, (probably old dagobahs,) are
its principal remains. It is still considered a sacred spot; and is a
place of pilgrimage.”[5]
Excavations
Various excavations have taken place at the site, beginning in 1884-86 by Stephen Montagu Burrows.[6]
According to carbon dating, the ruins excavated were from the 10th century BC.[citation needed]
Ruins
The ruins consist of three classes of buildings, dagobas, monastic buildings, and pokunas. The dagobas
are bell-shaped masses of masonry, varying from a few feet to over
1100 ft (340 m) in circumference. Some of them contain enough masonry to
build a town for twenty-five thousand inhabitants. Remains of the
monastic buildings are to be found in every direction in the shape of
raised stone platforms, foundations and stone pillars. The most famous
is the Brazen Palace erected by King Dutugamunu about 164 BC. The pokunas
are bathing-tanks or tanks for the supply of drinking water, which are
scattered everywhere through the jungle. The city also contains a sacred
Bo-Tree, which is said to date back to the year 245 BC.
Eight Great Places of Veneration in Anuradhapura - Atamasthana
‘* Jaya Sri Maha Bodhi * Ruwanwelisaya * Thuparamaya * Lovamahapaya * Abhayagiri Dagaba * Jetavanarama * Mirisaveti Stupa * Lankarama
Other structures
Demographics
Source: www.statistics.gov.lk - Census 2001
Transportation
Anuradhapura is served by railway and highways. The Northern railway line connects Anuradhapura with Colombo, Jaffna, and Kankesanthurai. Anuradhapura railway station is the city’s rail gateway, with major services, such as the Yal Devi,
calling there. Anuradhapura is a central city of Sri Lanka. It is
directly connected to a large number of major cities and towns of the
island. By road, it is connected to Vavuniya, Dambulla, Puttalam, Trincomalee, Jaffna, Kurunegala and Kandy.
Due to its status as a crossroads city, the city is a good base for
exploring many important ancient landmarks a short distance away.
References
Deraniyagala, SU. The Prehistory of Sri Lanka, Vol II, Department of Archaeological Survey, Colombo: 1992. p435.
Mahavamsa X, trans. Wilhelm Geiger
Birmingham Museum of Art (2010). Birmingham Museum of Art : guide to the collection. [Birmingham, Ala]: Birmingham Museum of Art. p. 57. ISBN 978-1-904832-77-5.
Robert Knox (1681), Historical Relation
chapter 2, full quote “There are besides these already mentioned,
several other ruinous places that do still retain the name of Cities,
where Kings have Reigned, tho now little Foot steps remaining of them.
At the North end of this Kings Dominions is one of these Ruinous Cities,
called Anurodgburro, where they say Ninety Kings have Reigned, the
Spirits of whom they hold now to be Saints in Glory, having merited it
by making Pagoda’s and Stone Pillars and Images to the honour of their
Gods, whereof there are many yet remaining: which the Chingulayes count
very meritorious to worship, and the next way to Heaven. Near by is a
River, by which we came when we made our escape: all along which is
abundance of hewed stones, some long for Pillars, some broad for paving.
Over this River there have been three Stone Bridges built upon Stone
Pillars, but now are fallen down; and the Countrey all desolate without
Inhabitants. At this City of Anurodgburro is a Watch kept, beyond which
are no more people that yield obedience to the King of Candy. This place
is above Ninety miles to the Northward of the City of Candy. In these
Northern Parts there are no Hills, nor but two or three Springs of
running water, so that their Corn ripeneth with the help of Rain.”
John Davy (1821), An Account,
full quote: “Anooradapoora, so long the capital of Ceylon, is now a
small mean village, in the midst of a desert. A large tank, numerous
stone pillars, two or three immense tumuli, (probably old dagobahs,) are
its principal remains. It is still considered a sacred spot; and is a
place of pilgrimage. This information was collected partly from the
natives, and partly from an officer who visited it during the
rebellion.”
- Department of Archaeology - Sri Lanka:
“The first methodical excavation of the Department of Archaeology had
been carried out by Mr. S.M. Burrows in Anuradhapura and Polonnaruwa
during 1884 to 1886. Subsequently, the exploration and excavation
activities were undertaken mainly in Anuradhapura and Sigiriya with the
guidance of Mr. H.C.P. Bell in 1890. Similarly archaeological
excavations in Anuradhapura and other areas of the island were carried
out under the supervision of Mr. E.M. Ayrton (1912-1914) and Mr. Raja De
Silva (1983). Mr. E.M. Hocart who was appointed as the Commissioner of
Archaeology in Sri Lanka in 1926, carried out excavations using the
method of stratification, in places such as Mathota, Pomparippu,
Anuradhapura inner city and Ambalantota.”
- Harischandra, B. W.: The Sacred City of Anuradhapura, Reprint. New Delhi, Asian Educational Services, 1998.
- Nissanka, H.S.S.: Maha Bodhi Tree in Anuradhapura, Sri Lanka : The Oldest Historical Tree in the World, New Delhi 1996, (Reprint. Vikas)
- R. A. E. Coningham.: The Origins of the Brahmi Script Reconsidered: The New Evidence from Anuradhapura, Minerva 8(2): 27-31, 1995.
- R. A. E. Coningham.: Anuradhapura Citadel Archaeological Project: Preliminary Results of a Season of Geophysical Survey. South Asian Studies 10: 179-188, 1994.
- A. Seneviratne.: Ancient Anuradhapura The Monastic City, Archaeological Department of Sri Lanka. p. 310, 1994.
- S. M. Burrows, The Buried Cities of Ceylon - A Guide Book to Anuradhapura and Polonaruwa Reprint, p. 120, 1999.
External links
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http://www.wow.com/wiki/Abhayagiriya
Abhayagiri vihāra
Abhayagiri Vihāra was a major monastery site of Mahayana, Theravada and Vajrayana Buddhism that was situated in Anuradhapura, Sri Lanka. It is one of the most extensive ruins in the world and one of the most sacred Buddhist pilgrimage cities in the nation. Historically it was a great monastic centre as well as a royal capital, with magnificent monasteries
rising to many stories, roofed with gilt bronze or tiles of burnt clay
glazed in brilliant colors. To the north of the city, encircled by great
walls and containing elaborate bathing ponds, carved balustrades and
moonstones, stood “Abhayagiri”, one of seventeen such religious units in
Anuradhapura and the largest of its five major viharas. One of the focal points of the complex is an ancient stupa, the Abhayagiri Dagaba.
Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the
Northern Monastery, or Uttara Vihara and the original custodian of the Tooth relic in the island.
The term “Abhayagiri Vihara” means not only a complex of monastic buildings, but also a fraternity of Buddhist monks, or Sangha,
which maintains its own historical records, traditions and way of life.
Founded in the 2nd century BC, it had grown into an international
institution by the 1st century AD, attracting scholars from all over the
world and encompassing all shades of Buddhist philosophy. Its influence
can be traced to other parts of the world, through branches established
elsewhere. Thus, the Abhayagiri Vihara developed as a great institution
vis‑a‑vis the Mahavihara and the Jetavana Buddhist monastic sects in the ancient Sri Lankan capital of Anuradhapura.
King Valagamba and Abhayagiri
It is recorded in the chronicle [1] that Abhayagiri Dagaba was established by King Valagamba during the period of his second reign, from 89-77 BC. A young Brahmin
named Tiya (Tissa) declared war against him. Tiya was deluded by the
prophecy of another Brahmin that was destined to be king. Before the
arrival of Bhikkhu Mahinda, who brought Buddhism to the island, Brahmins held the highest place in society. After the establishment of the Buddhist sangha
on the island, however, they lost their supremacy, and were replaced by
the sangha. Some Brahmins converted to Buddhism, while others revolted.
Tiya, who enjoyed the support of his community, lived both in and
outside of Sri Lanka, and was therefore very powerful.
At the same time, seven Tamil chiefs landed at Mahatittha
with a mighty army. Valagamba, a good diplomat, realized that his
forces were too weak to fight against both of these enemies and tried to
rid himself of them by making them fight each other. He sent a message
to Tiya that if he could have the kingdom, provided he managed to defeat
the foreign invaders. Tiya agreed, advanced with his forces to meet the
Tamils, and was vanquished by them. The Tamils, elated by their
success, advanced towards Anuradhapura and defeated the King, who was
forced to abandon the throne and go into hiding in the mountains. As the
King, defeated in battle, was fleeing Anuradhapura, a Jain priest of Giri Monastery, which had been built by King Pandukhabaya
near the northern gate of the city, cried out: “The great black Sinhala
is fleeing.” The king thereupon resolved, “if my wish (of regaining the
kingdom) is fulfilled, I will build a Temple here.”
During the Beminitiya Seya
or period of famine and foreign rule which followed, Vattagamani Abhaya
took refuge in the mountain region amassing troops until, after more
than fourteen years of exile, he marched on Anuradhapura in 89 BC and
defeated the last Tamil king, Bhatiya. In fulfillment of the vow made on
the day of his defeat, one of his first acts was to build the
Abhayagiri Vihara on the site of the Giri monastery. Mahatissa Thera of
Kupikkala was appointed its Chief Incumbent as a mark of gratitude for
his support in the fight against the invaders. Abhayagiri thereafter
became a symbol not only of religious, but also of national, resurgence,
as it signaled the end of Brahmin and Jain influence in the country.
According
to the chronicles, the name Abhayagiri Vihara originated from the names
of King Vattagamani Abhaya and of the Giri priests who lived in the
Jain monastery. However, since most ancient monasteries were built
around a hillock, or giri in Sinhala, (for example the Vessagiri,
Meghagiri or Chetiyagiri monasteries) it is possible that the name
Abhayagiri symbolizes the monastery created by Vattagamani Abhaya after
his recapture of the kingdom surrounding the hillock known as
Digapasana, now inside the Abhayagiri complex.
The golden age of Abhayagiri
Royal patronage
Under Gajabahu I, Abhayagiri grew in prestige and importance.[2] The accession of King Mahasena in the 3rd century AD saw the suppression of the Mahavihara
monks. The king prohibited the giving of alms to them and went as far
as to demolish the buildings of the Mahavihara and re‑use their
materials for the construction of new buildings at the Abhayagiri. The
accession of Mahasena ushered in the golden age of Abhayagiri. After the
Buddha’s Tooth Relic was brought to Sri Lanka in the 4th century, Abhayagiri was selected to house it for public veneration.
Faxian, a Chinese monk, recounted:
Ten
days from now, Buddha’s tooth will be brought out and carried to the
Abhayagiri Monastery… on both sides of the road; the king sets images
of the Five Hundred Forms which the Buddha assumed in his previous
existence.’[3]
By the time Faxian came to Sri Lanka in search of the Dhamma
and visited Abhayagiri in 412 AD, it had developed into a leading
Buddhist centre of Sri Lanka. By the 7th century, Abhayagiri Vihara
consisted of four mulas (literally “families”, fraternities or grouped institutions for religious teaching):
- Uttara‑mula
- Kapara‑mula
- Mahanethpa‑mula
- Vahadu‑mula
All of these have been located and identified through archaeological excavations, research and epigraphical evidence.
Before
the 12th century CE, more rulers of Sri Lanka gave support and
patronage to the Abhayagiri Theravādins, and travelers such as Faxian
saw the Abhayagiri Theravādins as the main Buddhist tradition in Sri
Lanka.[4][5]
Foreign relations
In
the course of time, Abhayagiri had developed into a well‑organized
religious and educational institution having well established relations
with China, Java, and Kashmir.
According to the Chinese text Biqiuni Zhuan, the biography of the bhikkhuni compiled by Shi Baochang in 526 AD, and the biography of Gunavarnam and Sanghavarnam, the Sinhala nuns gave the second Upasampada, or higher ordination, to the Chinese nuns. According to another Chinese source, in 426 AD, eight Sinhala nuns arrived in Nanjing, the capital of the Liu Song dynasty
(420–77 AD), on a merchant ship owned by man named Nandi. Consequently,
three more nuns, headed by Tissara, arrived in Nanjing. Thus in the
year 434, over three thousand nuns received their higher ordination for
the second time in the presence of more than ten Sinhala nuns headed by
Tissara at the Nanjing Temple in China.
It is also recorded that
there were religious contacts between Sri Lanka and Java through the
Abayagiri Vihara, at least toward the end of 8th century, as described
by a fragmentary inscription from the Ratubaka plateau in central Java.
This inscription records the establishment of “the Abhayagiri Vihara of
Sinhalese ascetics trained in the sayings of jinas [Buddhas].”
Commenting on this record, J.G. de Casparis observes, ‘The most
important detail is the name of the foundation, the Abhayagiri Vihara.
Mahāyāna and Vajrayāna
Abhayagiri Vihara appears to have been a center for Theravadin Mahāyāna and Vajrayāna teachings;[6] as such, it was seen as heretical by more conservative Mahavihara monks.[7] In the 7th century CE, Xuanzang also describes the concurrent existence of both monasteries in Sri Lanka, and refers to the monks of the Mahavihara as the “Hīnayāna Sthaviras” (Pali: Thera), and the monks of the Abhayagiri Vihara as the “Mahāyāna Sthaviras.”[8] Xuanzang further writes:[9]
The
Mahāvihāravāsins reject the Mahāyāna and practice the Hīnayāna, while
the Abhayagirivihāravāsins study both Hīnayāna and Mahāyāna teachings
and propagate the Tripiṭaka.
As
a major university and center of learning, Abhayagiri was the home of
various important Buddhist scholars working in Sanskrit and Pali. These
include Upatissa (who wrote the Vimuttimagga), Kavicakravarti Ananda (authored the Saddhammopåyana), Aryadeva, Aryasura, and the tantric masters Jayabhadra, and Candramåli.[10]
In
the 8th century CE, it is known that both Mahāyāna and the esoteric
Vajrayāna form of Buddhism were being practiced in Sri Lanka, and two
Indian monks responsible for propagating Esoteric Buddhism in China, Vajrabodhi and Amoghavajra, visited the island during this time.[11]
Suppression and destruction
The
trend of Abhayagiri Vihara being the dominant Theravāda sect changed in
the 12th century CE, when the Mahāvihāra gained the political support
of King Parakkamabāhu I (1153-1186 CE), and completely abolished the Abhayagiri and Jetavana traditions.[12][13]
The
Culavamsa narrates that (ch 78:1-27) king Parakramabahu I purified the
Mahavihara first and then unified it with the Abhayagiri and Jethawana
fraternities.
The monks of these two traditions were then
defrocked and given the choice of either returning to the laity
permanently, or attempting re-ordination under the Mahāvihāra tradition
as “novices” (sāmaṇera) according to [13][14] Richard Gombrich who writes:[15]
Though
the chronicle says that he reunited the Sangha, this expression glosses
over the fact that what he did was to abolish the Abhayagiri and
Jetavana Nikāyas. He laicized many monks from the Mahā Vihāra Nikāya,
all the monks in the other two – and then allowed the better ones among
the latter to become novices in the now ‘unified’ Sangha, into which
they would have in due course to be reordained.
Parakkamabāhu also appointed a Sangharaja, or “King of the Sangha,” a monk who would preside over the Sangha and its ordinations in Sri Lanka, assisted by two deputies.[15]
Periodic South Indian invasions, especially in the 9th century in the reign of Sena I,
almost half a century of Cola rule and the subsequent abandonment of
the capital, Anuradhapura, led to the disintegration of the Abhayagiri
Vihara. Despite efforts by Vijayabahu I and Parakramabahu I in the 13th
century to renovate and resurrect the temple, its gradual destruction in
the course of time could not be averted, particularly after the final
transfer of the capital from Polonnaruwa in the Rajarata, or King’s Country, to an alternative location in 1215 as a result of repeated Maga invasions.[citation needed]
A
dark era of eight hundred years engulfed Abhayagiri Vihara until its
rediscovery in the 1880s awoke scientific and scholarly interest in the
abandoned and vandalized ruins. Mistakenly identified at first as
Jetavana Vihara, they were photographed and drawn by specialists in the
late 19th century, while the Department of Archaeology, established
about the same period, undertook excavation and conservation work of
some of the edifices at the beginning of the 20th century.
Legacy
Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha.[16] Avalokiteśvara
worship is a prominent practice in Mahayana, while the Maithreya
Bodhisatta (Santhusitha) is venerated by Theravadins. In more recent
times, it has been attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on his crown, identify Nātha as Avalokiteśvara.[17] Andrew Skilton writes:[18]
…
It is clear from sculptural evidence alone that the Mahāyāna was fairly
widespread throughout [Sri Lanka], although the modern account of the
history of Buddhism on the island presents an unbroken and pure lineage
of Theravāda. (One can only assume that similar trends were transmitted
to other parts of Southeast Asia with Sri Lankan ordination lineages.)
Relics of an extensive cult of Avalokiteśvara can be seen in the
present-day figure of Nātha.
Early reports by Europeans from the 18th century describe the Buddhist monks of Sri Lanka as being engaged in the recitation of mantras, and using mālā beads for counting, as practiced in Mahāyāna Buddhism.[18]
Architectural decoration
The Abhayagiri dagoba
The
architectural elements of the buildings excavated at Abhayagiri Vihara
clearly reflect the social beliefs and religious practices prevalent at
the time. Although Buddhism was the state religion and the principal
doctrine followed by the majority of the population, the influence of
other local beliefs, particularly Hinduism,
were considerable, and are expressed in the architecture of the period.
The design of entrances, for example, illustrates the practice of
placing buildings under the protection of a guardian deity.
The
two slabs erected on either side of the foot of the flight of steps
leading to a building are known as guard stones (Muragal). They are
usually carved, although plain guard stones have also been found. Among
the Hindu symbols represented on these stones, the most common, apart
from the Pot of Abundance and Kalpavrksa, is the figure of the Nagaraja,
or anthropomorphic King Cobra. The best example of these, and one of
the finest guardstones yet discovered, was found at the Ratnaprasada in Abhayagiriya,
and illustrates the degree of perfection reached by the sculptors of
Abhayagiri. Lotuses and punkalas are indicative of plenty.
Representations of the lotus
are of particular significance in agricultural societies where they
symbolize the daughters of the guardian deity of rain. The elephant
figure at the Eth Pokuna is also a symbol of water.
The principal
Buddhist guardian deities are frequently indicated by the animal
vehicles of the particular gods, particularity on the guard stones. A
good example is furnished by the exquisite statues on either side of the
entrance to Abhayagiri Stupa. The head‑dress of one of the statues is a
conch while that of the other is a lotus. Representing Sanka and Padma,
the two principal treasure houses of Kuvera, they are believed to have
been erected to ward off any evil or danger that might threaten the stupa
or its precinct. Even at present they are commonly believed to be
endowed with mystic powers, and courts of law in Anuradhapura accept
swearing before the statues as evidence in settlement of minor disputes
between litigants.
The best example of a moonstone,
a unique creation of Sri Lanka sculptors, can be seen at the foot of
the steps leading to the Pancavasa commonly known as Mahasena’s palace. A
smaller example, just as exquisitely carved, was found nearby at the
Queen’s Pavilion. Varying in shape and size and made of different kinds
of stones, all are exquisite artistic creations. According to
Paranavitana, the moonstone symbolizes samsara, the endless cycle of rebirth, and the path to freedom from the samsaric process leading to nirvana.
He interprets the pattern of the outermost ring as flames, and the
various animals shown in the other concentric circles as successive
phases of man’s passage through samsara.
Current status
Over the course of 15 years, the Abhayagiri Stupa
was fully restored and renovated by the Sri Lankan Central Cultural
Fund as a UNESCO project for a total of Rs519.5 million (US$3.9
million). It was unveiled in June 2015 with President Maithripala
Sirisena and Prime Minister Ranil Wickremesinghe attending.[19]
See also
References
- ^ Geiger, Wilhelm. “Mahavamsa - The Ten Kings”. Retrieved 2012-11-28.
- ^ Hoiberg, Dale H., ed. (2010). “Abhayagiri”. Encyclopædia Britannica. I: A-ak Bayes (15th ed.). Chicago, Illinois: Encyclopædia Britannica Inc. p. 30. ISBN 978-1-59339-837-8.
- ^ A Record of Buddhistic Kingdoms, by Fa-hsien.
- ^ Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 125
- ^ Sujato, Bhikkhu. Sects & Sectarianism: The Origins of Buddhist Schools. 2006. p. 59
- ^ “Esoteric Buddhism in Southeast Asia in the Light of Recent Scholarship” by Hiram Woodward. Journal of Southeast Asian Studies, Vol. 35, No. 2 (Jun., 2004), p. 341
- ^ The Rough Guide to Sri Lanka by Gavin Thomas. pg 391
- ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 53
- ^ Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 121
- ^ Rangama, Chandawimala;The impact of the Abhayagiri practices on the development of TheravadaBuddhism in Sri Lanka, 2007
- ^ Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. pp. 125-126
- ^ Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 126
- ^ a b Williams, Duncan. Queen, Christopher. American Buddhism: Methods and Findings in Recent Scholarship. 1999. p. 134
- ^ Gombrich, Richard. Theravāda Buddhism: A Social History From Ancient Benares to Modern Colombo. 1988. p. 159
- ^ a b Gombrich, Richard. Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo. 1988. p. 159
- ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 137
- ^ “Art & Archaeology - Sri Lanka - Bodhisattva Avalokiteshvara”.
- ^ a b Skilton, Andrew. A Concise History of Buddhism. 2004. p. 151
- ^ http://nation.lk/online/2015/07/25/abhayagiri-stupa-to-be-unveiled.html
Bibliography
- von Schroeder, Ulrich. (1990). Buddhist Sculptures of Sri Lanka. (752 p.; 1620 illustrations). Hong Kong: Visual Dharma Publications, Ltd. ISBN 962-7049-05-0
- von Schroeder, Ulrich. (1992). The Golden Age of Sculpture in Sri Lanka - Masterpieces of Buddhist and Hindu Bronzes from Museums in Sri Lanka,
[catalogue of the exhibition held at the Arthur M. Sackler Gallery,
Washington, D. C., 1 November 1992 – 26 September 1993]. Hong Kong:
Visual Dharma Publications, Ltd. ISBN 962-7049-06-9
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TIPITAKA
from FREE ONLINE Tipitaka Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i”
indicatingthe volume is part of the root Tipiμaka, rather than
commentarial literature. This outline lists the root volumes only.
in 23) Classical English,15) Classical Chichewa-Chikale cha Chichewa,16) Classical Chinese (Simplified) -古典汉语（简体）,17) Classical Chinese (Traditional) -古典漢語（傳統）,18) Classical Corsican-Corsa Corsicana,
19) Classical Croatian-Klasična hrvatska,
20) Classical Czech-Klasická čeština,21) Classical Danish-Klassisk dansk,22) Classical Dutch-Klassiek Nederlands,24) Classical Esperanto-Klasika Esperanto,25) Classical Estonian-klassikaline eesti keel,26) Classical Filipino,27) Classical Finnish-Klassinen suomalainen,28) Classical French-Français classique,29) Classical Frisian-Klassike Frysk
15) Classical Chichewa
15) Chikale cha Chichewa
2453 Mon 27 Nov 2017 PHUNZIRO
TIPITAKA
kuchokera pa FREE FREE Tipitaka Research ndiPractice UNIVERSITY kudzera http://sarvajan.ambedkar.org
Ndondomekoyi ikuwonetsa kusindikiza kwa mabuku mu Devan ± car edition ya Chaμμha Saag ± yana (Sixth Council) Tipiμaka. Mayina
a mavoliyumuwa amawonetsedwa m’mawu ake ndi chilembo “-p ± 1/4i”
kutanthauza kuti gawo ndi gawo la mizu Tipiμaka, m’malo mofotokozera
mabuku. Mndandanda uwu umatchula mndandanda wa mizu yokha.
Vinaya Piμaka
(Magawo atatu, osindikizidwa mu mabuku asanu)
Sutta Vibhaaga [mabuku awiri omwe ali ndi malamulo a bhikkhus ndi bhikkhunis, kufotokoza makalasi asanu ndi atatu a zolakwa]
Tipiμaka (madengu “atatu”)
Sutta Piμaka
(Zisanu za nik ± yas, kapena zokopa)
Sutta Piṭaka ili ndi chidziwitso cha chiphunzitso cha Buddha chokhudza Dhamma. Lili ndi suttas zikwi khumi. Zimagawidwa m’magulu asanu omwe amatchedwa Nikāyas (gulu, gulu, gulu, gulu, ubale, mpingo, nyumba, okhala).
Dīgha Nikāya
[dīgha: long] The Dīgha Nikāya amasonkhanitsa nkhani zokwana 34 zokhala zopambana kwambiri zoperekedwa ndi Buddha. Pali malingaliro osiyanasiyana omwe ambiri mwa iwo ali mochedwa
kuwonjezera ku chiyambi choyambirira ndi chodziwika chokayikitsa.
Majjhima Nikāya
[majjhima: apakati] Majjhima Nikāya amasonkhanitsa nkhani 152 za Buddha wa
kutalika kwake, kuthana ndi zinthu zosiyanasiyana.
Saṃyutta Nikāya
[samyutta: gulu] Saṃyutta Nikāya amasonkhanitsa suttas molingana ndi phunziro lawo m’magulu asanu ndi awiri otchedwa saṃyuttas. Lili ndi zokamba zoposa zikwi zitatu za kutalika kwautali, koma kawirikawiri ndizochepa.
Aṅguttara Nikāya
[alembag: factor | Uttara:
Zoonjezerapo] Aṅguttara Nikāya amagawidwa m’magulu khumi ndi anayi omwe
amatchedwa nipātas, aliyense mwa iwo akukamba nkhani zokhala ndi
zilembo za chinthu chimodzi chophatikizapo cha chikhalidwe choyambirira.
Lili ndi zikwi za suttas zomwe nthawi zambiri zimakhala zochepa.
Khuddaka Nikāya
[khuddha: ochepa, ochepa] The Khuddhaka Nikāya malemba achidule ndipo akuwoneka ngati
lolembedwa ndi zilembo ziwiri: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā ndi Jātaka amapanga chipangizo chakale,
pamene mabuku ena amalembedwa mochedwa ndipo umboni wawo ndi wokayikira
kwambiri.
Sutta Piμaka
(Zisanu za nik ± yas, kapena zokopa)
1. D2gha-nik ± ya [suttas 34; Vaggas 3, kapena mitu (iliyonse bukhu)]
(1) S2lakkhandavagga-p ± 1/4i (13 sutta)
(2) Mah ± vagga-p ± 1/4i (10 sutta)
(3) P ± μikavagga-p ± 1/4i (11 sutta)
2. Majjhima-nik ± ya [suttas 152; 15 vaggas; anagawa m’mabuku 3,
Vaggas 5 aliyense, wotchedwa paoo ± sa (’makumi asanu’)]
(1) M3lapaoo ± ssa-p ± 1/4i (’root’ makumi asanu)
1. M3lapariy ±vagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (’pakati’ makumi asanu)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 sutta)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (amatanthauza ‘oposa makumi asanu’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± ya [2,904 (7,762) suttas; 56 sa1/2yuttas; Zisanu; adagawanika
m’mabuku 6]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; kuphuphuka kwa 11 kapu, kapena magulu, okonzedwa mwangwiro
nambala; Zomwe zimapangitsa ± ta ali ndi vaggas angapo; 10 kapena suttas ambiri
vagga aliyense; Mabuku 6]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (omwe, awiri, atatu)
(2) Catukka-nipata-p ± 1/4i (anayi)
(3) Pañcaka-nipata-p ± 1/4i (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4i (zisanu ndi chimodzi, zisanu ndi ziwiri)
(5) Aμhaka-Navaka-nipata-p ± 1/4i (okwera, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (makumi, khumi ndi asanu)
5. Khuddaka-nik ± ya [kusonkhanitsa mabuku ang’onoang’ono,
ntchito ya magawo 18; imaphatikizapo suttas, kuphatikiza
zolemba zamaphunziro, mbiri, mavesi, ndi mabuku ofotokozera omwe ali nawo
zakhala zikuphatikizidwa mu Tipimu zokha ;; Mabuku 12]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (mapepala asanu ndi anayi aang’ono ndi suttas, amagwiritsidwa ntchito ngati buku lophunzitsira
kalata bhikkhus)
2. Dhammapada (yotchuka kwambiri ya mabuku onse a Tipiwakaka; chosonkhanitsa cha 423
ndime m’ma vaggas 26)
3. Ud ± na (mu vaggas 8, mau okondwa 80 a Buddha, makamaka m’mavesi, ndi
ndondomeko ina ya machitidwe a zochitika zomwe zinapangitsa mawuwo kukhalapo)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 pir ± tas, 112 suttas, chiyambi chilichonse, “iti vutta1/2 bhagavata” [chomwecho chinali
adanenedwa ndi Buddha])
5. Suttanip ± ta (vaggas 5, 71 suttas, makamaka mu vesi; muli zambiri zabwino
otchedwa suttas otchuka kwambiri a Buddha
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na amatanthawuza nyumba, malemba 85 mu vaggas 7 za zochita za
ubwino ndi kubwereranso kumalo akumwamba)
7. Petavatthu (vaggas 4, ndakatulo 51 pofotokoza za zovuta [petas] zobadwira
osangalala akunena chifukwa cha zochita zawo zoipa)
8. Therag ± th ± (mavesi a chimwemwe ndi chisangalalo atatha kupeza ubwino kuchokera ku 264
mkulu bhikkhus; Zilembo 107, 1,279 g ± thas)
9. Aphunzitsi ± ± (omwe ali pamwambapa, ochokera kwa abusa akulu 73, 73 mitulo, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. I
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (nkhani za kubadwa kwa Bodisatta asanabadwe monga Gotama Buddha; 547
nkhani m’mavesi, zigawidwa mozizwitsa ± ta molingana ndi chiwerengero cha mavesi oyenera
nenani nkhaniyi. Zokwanira zonse za J ± zomwe zili m’ndimezi zimakhala zowonongeka za J ± zomwe
afotokoze nkhani yomwe imapezeka m’mavesiwa.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (ndemanga pa zigawo ziwiri za Suttanip ± ta)
Mah ± nidessa: ndemanga pa vagga yachinayi
C31/4anidessa: ndemanga pa vagga 5 ndi
Khaggavis ± oa sutta wa vagga yoyamba
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (njira ya abhidhamma yosanthula mwatsatanetsatane wa Buddha
kuphunzitsa, kuchoka ku mbali zonse za Vin ± ya ndi Sutta Piμakas; vaggas atatu,
iliyonse ili ndi nkhani khumi [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. I
13. Apad ± na (nkhani m’mavesi a moyo wakale wa 550 bhikkhus ndi 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± pi ± pi ± 1/4i
14. Buddhava1/2sa (mbiri ya Buddha yomwe Buddha, poyankha a
funso kuchokera ku Ven. Sariputta, akuwuza nkhani ya Ascetic Sumedha ndi D2paakara
Buddha ndi akulu 24 a Buddha, kuphatikizapo Gotama Buddha.)
15. Cariy ± piμaka (35 nkhani zochokera ku J ± zokonzedwa kuti zisonyezere za khumi p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (njira zochepa zopangira njira zamasulira ndi kufotokoza-
malemba ovomerezeka)
17. Peμakopadesa (kutchula njira zowunikira ndikukulitsa
kuphunzitsa kwa Buddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (mbiri ya mafunso omwe Mfumu Milinda ndi a
mayankho a Ven. Nagasena; Mtsutso uwu unachitika ca. Zaka 500 pambuyo pake
mah ± parinibb ± na wa Buddha)
Abhidhamma Piμaka
[Zigawo zisanu ndi ziwiri zowonongeka, zowoneka bwino za dhammas; yosindikizidwa
Mabuku 12]
1. Dhammasaagao2
(kulembedwa kwa dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(kusiyana kapena kusanthula dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(kukambirana za zinthu, magawo atatu awa akupanga trilogy yomwe
ziyenera kupangidwa ngati maziko omvetsetsa Abhidhamma)
4. Puggalapaññatti
(kutchulidwa kwa anthu payekha; mitu khumi: 1 yoyamba ndi wosakwatira
anthu awiri, awiri ndi awiri, awiri ndi magulu atatu.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(mfundo za kutsutsana kapena malingaliro olakwika, akukambirana mfundo zomwe zatulutsidwa komanso
anakhazikika ku bungwe lachitatu, lomwe linagwiridwa pa nthawi ya ulamuliro wa Aoki, ku Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(bukhu la awiriawiri; kugwiritsa ntchito mafunso ophatikizana, otsutsa kuthetsa ambi-
anthu amtunduwu ndikufotokozera molondola mawu ogwiritsira ntchito)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Paμμh ± na
(bukhu la maubwenzi; kukambitsirana kwa ndondomeko ya 24
maubwenzi [paccaya] omwe amapanga dongosolo lathunthu lomvetsetsa
makina a chilengedwe chonse cha Dhamma)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
P ± r ± jik ± (kuthamangitsidwa) 4
Saghadisa ± (misonkhano ya Sangha) 13
aniyat ± (indeterminate) 2
Nissagiy ± p ± cittiy ± (kupereka ndi forfeiture) 30
(2) P ± cittiya-p ± 1/4i
Suddha p ± cittiy ± (nthawi yapadera) 92
P ± tidesaniy ± (kuvomereza kachiwiri: kuwapatsa chakudya) 4
sekhiya (zokhudzana ndi ulemu & kukongoletsa) 75
adhikaraoasamati ± (ndondomeko yalamulo) 7
(kumaliza ndi malamulo a bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [mabuku awiri a malamulo ndi njira]
(3) Mah ± vagga-p ± 1/4i (10 zigawo [khandhakas]; akuyamba ndi mbiri yakale ya
Kuunikira kwa Buddha, nkhani zoyamba ndi kukula kwa Sangha;
limafotokoza malamulo otsatirawa omwe amachita za Sangha:
1. amalamulira kuti alowe ku dongosolo (upasampad ±)
2. Msonkhano wapamwamba komanso wowerengera wa p ± timokkha
3. malo okhala mvula (vassa)
4. Phwando lomaliza la vassa, lotchedwa pav ± rao ±
5. Amalamulira zovala ndi mipando
6. mankhwala ndi chakudya
7. Kupatsa pachaka kwa mikanjo (kaμhina)
8. Amalamulira bhikkhus odwala, kugona ndi zovala
9. Mchitidwe wochita zochitika za Sangha
10. Milandu muzochitika zotsutsana
(4) C31/4avagga-p ± 1/4i (kapena Cullavagga) (12 khandakas yokhudza malamulo ena ndi
Zofuna za ntchito kapena ntchito, zomwe zimatchedwa saaghakamma:
1. Amalamulira zolimbana ndi zolakwa zomwe zimabwera pamaso pa Sangha
(saagh ± disesa)
2. Njira zothetsera bhikkhu poyesedwa
3. Njira zothetsera mavuto a bhikkhu
4. Makhalidwe okhazikitsa malamulo a Sangha
5. misc. amalamulira kusamba, kavalidwe, ndi zina zotero.
6. Nyumba, mipando, malo ogona, ndi zina zotero.
7. Kusokoneza
8. makalasi a bhikkhus ndi ntchito za aphunzitsi & novices
9. kuchotsedwa pa p ± timokkha
10. Kukonzekera ndi malangizo a bhikkhunis
11. Nkhani ya bungwe la 1 ku R ± jagaha
12. Nkhani ya bungwe lachiwiri la Ves ± li
3. Pariv ± ra-p ± 1/4i [mwachidule cha vinaya, yokonzedwa ngati
katekisimu kuti aphunzitsidwe ndi kufufuza]
(5) Pariv ± ra-p ± 1/4i Buku lachisanu la vinaya limakhala ngati buku lothandizira owerenga
kuti afufuze bwinobwino za Vinaya Piμaka yonse.
16) Classical Chinese (Simplified)
16）古典汉语（简体）
2453星期一27十一月2017 LESSON
三藏
从免费在线三藏研究实践大学http://sarvajan.ambedkar.org
这个大纲显示了ChaμμhaSaag±yana（第六委员会）Tipiμaka的Devan±gari-script版本的出版物。卷的名称以斜体显示，后缀“-p±1 / 4i”表示卷是根Tipiakaaka的一部分，而不是注释文献。此大纲仅列出根卷。
VinayaPiμaka
（三个部门，印在5本书）
Sutta Vibhaaga [包含比丘和比丘尼规则的两本书，概述了八类罪行]
Tipiμaka（三个“篮子”）
SuttaPiμaka
（五尼克，或收藏）
“佛经”中包含了佛教关于佛法的本质。它包含一万多沙特阿拉伯。它分为五个名为Nikāyas的藏品（一个群众，一个集合，一个集合，一个阶级，秩序，团体，一个协会，兄弟会，会众，一所房子，住宅）。
DīghaNikāya
[Dīgha：long]DīghaNikāya收集了佛陀最长的讲道中的34篇。有许多提示，其中许多是对原始语料库的延迟添加和可疑的真实性。
MajjhimaNikāya
[majjhima：中] MajjhimaNikāya收集了152佛教的话语
中等长度，处理各种事务。
SaṃyuttaNikāya
[samyutta：group]SaṃyuttaNikāya根据他们的主题在sa subyuttas的56个小组中收集suttas。它包含三千多个可变长度的话语，但通常较短。
AṅguttaraNikāya
[a：g：因素| uttara：additionnal]AṅguttaraNikāya被细分成11个小组，分别称为nipātas，每个小组收集由一个额外因子的列举组成的对话，与先前的nipāta相比。它包含数以千计的通常短小的苏丹。
KhuddakaNikāya
[khuddha：简短，小] KhuddhakaNikāya简短的文本，被认为是
由两个地方组成：Dhammapada，Udāna，Itivuttaka，SuttaNipāta，Theragāthā-Therīgāthā和Jātaka构成了古代的阶层，而另一些则是迟到的附加物，其真实性更可疑。
SuttaPiμaka
（五尼克，或收藏）
1. D2gha-nik±ya [34 suttas; 3个天然气，或章节（每一本书）]
（1）S2lakkhandavagga-p±1/4i（13 suttas）
（2）Mah±vagga-p±1 / 5i（10 suttas）
（3）P±μikavagga-p±1/4i（11 suttas）
2. Majjhima-nik±ya [152 suttas; 15 vaggas;分3本书，
每个5个天然气，被称为paoo±sa（’五十’）]
（1）M3lapaoo±ssa-p±1/4i（’根’五十）
1. M3lapariy±yavagga（10 suttas）
2. S2han±davagga（10 suttas）
3. Tatiyavagga（10苏打）
4. Mah±yamakavagga（10岁）
5. C31/4ayamakavagga（10 suttas）
（2）Majjhimapaoo±sa-p±1/4i（“中等”五十）
6. Gahapati-vagga（10苏打）
7.比丘 - 弗吉尼亚（10苏丹）
8. Paribb±jaka-vagga（10 suttas）
9. R±ja-vagga（10星期）
10. Br±hmana-vagga（10苏打）
（3）uparipaoo±sa-p±1/4i（意思是“五十多”）
11. Devadaha-vagga（10人）
12. Anupada-vagga（10苏打）
13.Suññata-vagga（10苏打）
14. Vibhaaga-vagga（12沙特）
15. Sa1 / 4±yatana-vagga（10 suttas）
3. Sa1 / 2yutta-nik±ya [2,904（7,762）suttas; 56 sa1/2yuttas; 5个天然气;分为
成6本书]
（1）Sag±thavagga-sa1/2yutta-p±1/4i（11 sa1/2yuttas）
（2）Nid±navagga-sa1 / 2 -ut±p±1 / 4i（10 sa1 / 2yuttas）
（3）Khandavagga-sa1/2yutta-p±1/4i（13 sa1/2yuttas）
（4）Sa1 / 4±yatanavagga-sa1 / 2 -ut±p±1/4i（10 sa1/2yuttas）
（5）Mah±vagga-sa1/2yutta-p±1 / 4i Vol I（6 sa1 / 2yuttas）
（6）Mah±vagga-sa1/2yutta-p±1/4i Vol II（6 sa1/2yuttas）
4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas，或纯粹排列的组
数字;每个压区有几个阴道;在10个或更多的suttas
每个迷离; 6本书]
（1）Eka-Duka-Tika-nipata-p±1/4i（一，二，三）
（2）Catukka-nipata-p±1 / 4i（四）
（3）Pañcaka-nipata-p±1/4i（fives）
（4）Chakka-Sattaka-nipata-p±1/4i（sixes，sevens）
（5）Aμμhaka-Navaka-nipata-p±1/4i（八，九）
（6）Dasaka-Ekadasaka-nipata-p±1/4i（十，elevens）
5. Khuddaka-nik±ya [收集小书，杂项聚会，
18个主要部分的作品;它包括suttas，汇编
教义笔记，历史，诗句和注释文献
已被纳入Tipiakaaka本身。 12本书]
（1）Kuddhakap±tha，Dhammapada＆Ud±na-p±1/4i
1. Kuddhakap±tha（九个简短的公式和suttas，用作训练手册
新手比丘）
2. Dhammapada（最着名的是Tipiakaaka的所有书籍; 423集合
在26个天然气的诗句）
来自“现代汉英综合大词典”（8条天车，80条快乐的佛陀说话，大部分都是诗歌，
一些散文叙述引起话语的情况）
（2）Itivuttaka，Suttanip±ta-p±1/4i
4. Itivuttaka（4 nip±tas，112 suttas，每个开始，“iti vutta1/2 bhagavata”[因此是
佛说]）
5. Suttanip±ta（5个天然气; 71个Suttas，主要以诗句;包含许多最好的
被称为佛陀最受欢迎的suttas
（3）Vim±navatthu，Petavatthu，Therag±th±＆Therig±th±-p±1/4i
6. Vim±navatthu（Vim±na表示大厦;在7个天鹅座关于行动的85诗歌
在天国的功德和重生）
7. Petavatthu（4条天然气，51首诗，描述出生在这里的悲惨生命
由于他们的失职行为而不高兴的国家）
8. Therag±th（从264获得arahatship之后的快乐和喜悦的经文）
长老比丘107首诗，1279克±thas）
9.同上（与上述73位老年人相同; 73首诗，522g±thas）
（4）J±taka-p±1/4i，Vol。一世
（5）J±taka-p±1/4i，第二卷
十九岁（出生之前的Bodisatta出生的Gotama佛; 547
按照诗节的数量分为nip±ta
讲故事。这个完整的J - taka故事实际上是在J±taka的评论中
解释背后的故事。
（6）Mah±nidessa-p±1 / 4i
（7）C31 / 4anidessa-p±1 / 4i
11. Nidessa（评论Suttanip±ta的两个部分）
Mah±nidessa：评论第四轮
C31 / 4anidessa：评论第五和第四
第一次通过的Khaggavis±o sutta
（8）Paíisambhid±magga-p±1/4i
12.Paμisambhid±magga（一种abhidhamma式的详细分析佛的
教导，从Vin±ya和SuttaPiμakas的所有部分;三个天然气，
每个包含十个主题[kath±]）
（9）Apad±na-p±1/4i，Vol。一世
13. apad±na（550比丘和40比丘尼的前生）
（10）Apad±na，Buddhava1 / 2sa＆Cariy±piaka-p±1/4i
14. Buddhava1 / 2sa（佛陀佛陀的历史，回答a
来自Ven的问题Sariputta，讲述了苦行僧Sumedha和D2paakara的故事
佛陀和其后的二十四佛，包括哥陀玛佛。）
15. Cariy±piμaka（从十九世纪三十五层安排来说明十个人）
（11）Nettippakarana，Peμakopadesa-p±1/4i
16. Nettippakarana（小论文阐述了解释和解释方法 -
规范文本）
17.Peμakopadesa（论文阐述了解释和扩展的方法）
佛的教导）
（12）Milindapañha-p±1
18.米林达·帕尼哈（米林达·国王提出的问题的记录）
Ven回答。内加斯纳;这场辩论发生在约。 500年后
佛陀的mah±parinibb±na）
AbhidhammaPiμaka
[所有佛法的系统的，抽象的七个部分;印上
12本书]
1. Dhammasaagao2
（列举法）
（1）Dhammasaagao2-p±1 / 4i
2. Vibhaaga-p±1/42
（对佛法的区分或分析）
（2）Vibhaaga-p±1/42
3. Dh±tukath±
（元素的讨论;这三个部分构成了一个三部曲
必须作为理解阿卜杜勒马的基础来消化）
4.Puggalapaññatti
（指定个人;十章：第一个与单身打交道
个人，第二名，第三名，第三名等
（3）Dh±tukath±Puggalapanñatti-p±1/42
5. Kath±vatthu-p±1/42
（争议点或错误观点;讨论提出的观点和意见
定居在Aõoka统治时期在巴特那举行的第三届理事会）
（4）Kath±vatthu-p±1/42
6. Yamaka-p±1/42
（书对;使用配对，反对的问题来解决ambi-
并确定技术术语的确切用法）
（5）Yamaka-p±1/42，Vol I
（6）Yamaka-p±1/42，Vol II
（7）Yamaka-p±1/42，第三卷
7.Paμμh±na
（关系书;制定24条有条件的计划
形成一个完整的理解体系的关系[paccaya]
法的整个宇宙的力学）
（8）Paμμh±na-p±1/4i，Vol I
（9）Paμμh±na-p±1/4i，第二卷
（10）Paμμh±na-p±1/4i，第三卷
（11）Paμμh±na-p±1/4i，第四卷
（12）Paμμh±na-p±1/4i，Vol V.
（1）P±r±jika-p±1ii Bhikku
p±r±jik±（驱逐）4
僧伽会议（僧伽会议）13
aniyat±（indeterminate）2
nissagiy±p±cittiy±（用没收赔偿）30
（2）P±cittiya-p±1 / 4i
suddha p±cittiy±（普通偿付）92
（坦白的食物）4
sekhiya（关于礼节和礼仪）75
adhikaraoasamath±（法律程序）7
（以bhikkuni vinaya规则结束）______
227
比丘尼
8
17
0
三十
166
8
75
7
______
311
2. Khandaka [两套规则和程序]
（3）Mah±vagga-p±1 / 4i（10节[khandhakas];从历史记录开始
佛陀的启蒙，第一次话语和僧团的早期发展;
概述了僧伽行为的以下规则：
1.入场规则（upasampad±）
2. uposatha会议和p±timokkha的演奏
3.在雨季居住（vassa）
4.仪式结束vassa，称为pav±rao±
5.服装和家具物品的规则
6.药物和食物
7.长袍的年度分布（kaμhina）
8.病比较规则，睡觉和长袍材料
9.僧伽执行模式
10.分裂案件的诉讼
（4）C31 / 4avagga-p±1 / 4i（或Cullavagga）（12 khandakas处理进一步规则和程序）
为制度行为或功能，被称为saaghakamma：
1.处理僧伽之前的罪行的规则
（saagh±disesa）
（二）把比丘放在缓刑的程序
3.处理比丘犯罪积累的程序
4.解决僧伽法律程序的规则
5.其他洗澡，穿着等规则
6.住房，家具，住宿等
7.分裂
八，比较阶级和教师和新手的职责
9.从p±timokkha排除
10.比丘尼的任命和指导
11. R±jagaha第一届理事会会议
12. Ves±li第二届理事会会议记录
3. Pariv±ra-p±1/4i [vinaya的总结，安排为a
教理问答]
（5）Pariv±ra-p±1/4i第五本vinaya作为一种手册使读者
对VinayaPiμaka的整体进行分析调查。
17) Classical Chinese (Traditional)
17）古典漢語（傳統）
2453星期一27十一月2017 LESSON
三藏
從免費在線三藏研究實踐大學http://sarvajan.ambedkar.org
這個大綱顯示了ChaμμhaSaag±yana（第六委員會）Tipiμaka的Devan±gari-script版本的出版物。卷的名稱以斜體顯示，後綴“-p±1 / 4i”表示卷是根Tipiakaaka的一部分，而不是註釋文獻。此大綱僅列出根卷。
VinayaPiμaka
（三個部門，印在5本書）
Sutta Vibhaaga [包含比丘和比丘尼規則的兩本書，概述了八類罪行]
Tipiμaka（三個“籃子”）
SuttaPiμaka
（五尼克，或收藏）
“佛經”中包含了佛教關於佛法的本質。它包含一萬多沙特阿拉伯。它被分為五個名為Nikāyas的藏品（一個群眾，一個集合，一個集合，一個階級，秩序，團體，一個協會，兄弟會，會眾，一個房子，住宅）。
DīghaNikāya
[Dīgha：long]DīghaNikāya收集了佛陀最長的講道中的34篇。有許多提示，其中許多是對原始語料庫的延遲添加和可疑的真實性。
MajjhimaNikāya
[majjhima：中] MajjhimaNikāya收集了152佛教的話語
中等長度，處理各種事務。
SaṃyuttaNikāya
[samyutta：group]SaṃyuttaNikāya根據他們的主題聚集在s subyuttas 56個小組的suttas。它包含三千多個可變長度的話語，但通常較短。
AṅguttaraNikāya
[a：g：因素| uttara：additionnal]AṅguttaraNikāya被細分成11個小組，分別稱為nipātas，每個小組收集由一個額外因素與先前nipāta的列舉組成的列舉。它包含數以千計的通常短小的蘇丹。
KhuddakaNikāya
[khuddha：簡短，小] KhuddhakaNikāya簡短的文本，被認為是
由兩個地層組成：Dhammapada，Udāna，Itivuttaka，SuttaNipāta，Theragāthā-Therīgāthā和Jātaka構成了古代的階層，而另一些則是遲到的附加物，其真實性更可疑。
SuttaPiμaka
（五尼克，或收藏）
1. D2gha-nik±ya [34 suttas; 3個天然氣，或章節（每一本書）]
（1）S2lakkhandavagga-p±1/4i（13 suttas）
（2）Mah±vagga-p±1 / 5i（10 suttas）
（3）P±μikavagga-p±1/4i（11 suttas）
2. Majjhima-nik±ya [152 suttas; 15 vaggas;分3本書，
每個5個天然氣，被稱為paoo±sa（’五十’）]
（1）M3lapaoo±ssa-p±1/4i（’根’五十）
1. M3lapariy±yavagga（10 suttas）
2. S2han±davagga（10 suttas）
3. Tatiyavagga（10蘇打）
4. Mah±yamakavagga（10歲）
5. C31/4ayamakavagga（10 suttas）
（2）Majjhimapaoo±sa-p±1/4i（“中等”五十）
6. Gahapati-vagga（10蘇打）
7.比丘 - 弗吉尼亞（10蘇丹）
8. Paribb±jaka-vagga（10 suttas）
9. R±ja-vagga（10星期）
10. Br±hmana-vagga（10蘇打）
（3）uparipaoo±sa-p±1/4i（意思是“五十多”）
11. Devadaha-vagga（10歲）
12. Anupada-vagga（10蘇打）
13.Suññata-vagga（10蘇打）
14. Vibhaaga-vagga（12沙特）
15. Sa1 / 4±yatana-vagga（10 suttas）
3. Sa1 / 2yutta-nik±ya [2,904（7,762）suttas; 56 sa1/2yuttas; 5個天然氣;分為
成6本書]
（1）Sag±thavagga-sa1/2yutta-p±1/4i（11 sa1/2yuttas）
（2）Nid±navagga-sa1 / 2 -ut±p±1 / 4i（10 sa1 / 2yuttas）
（3）Khandavagga-sa1/2yutta-p±1/4i（13 sa1/2yuttas）
（4）Sa1 / 4±yatanavagga-sa1/2yutta-p±1/4i（10 sa1/2yuttas）
（5）Mah±vagga-sa1/2yutta-p±1 / 4i Vol I（6 sa1 / 2yuttas）
（6）Mah±vagga-sa1/2yutta-p±1/4i Vol II（6 sa1/2yuttas）
4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas，或純粹排列的組
數字;每個壓區有幾個陰道;在10個或更多的suttas
每個迷離; 6本書]
（1）Eka-Duka-Tika-nipata-p±1/4i（一，二，三）
（2）Catukka-nipata-p±1 / 4i（四）
（3）Pañcaka-nipata-p±1/4i（fives）
（4）Chakka-Sattaka-nipata-p±1/4i（sixes，sevens）
（5）Aμμhaka-Navaka-nipata-p±1/4i（八，九）
（6）Dasaka-Ekadasaka-nipata-p±1/4i（十，elevens）
5. Khuddaka-nik±ya [收集小書，雜項聚會，
18個主要部分的作品;它包括suttas，彙編
教義筆記，歷史，詩句和註釋文獻
已被納入Tipiakaaka本身。 12本書]
（1）Kuddhakap±tha，Dhammapada＆Ud±na-p±1/4i
1. Kuddhakap±tha（九個簡短的公式和suttas，用作訓練手冊
新手比丘）
2. Dhammapada（最著名的是Tipiakaaka的所有書籍; 423集合
在26個天然氣的詩句）
來自“現代漢英綜合大詞典”（8條天車，80條快樂的佛陀說話，大部分都是詩歌，
一些散文敘述引起話語的情況）
（2）Itivuttaka，Suttanip±ta-p±1/4i
4. Itivuttaka（4 nip±tas，112 suttas，每個開始，“iti vutta1/2 bhagavata”[因此是
佛說]）
5. Suttanip±ta（5個天然氣; 71個Suttas，主要以詩句;包含許多最好的
被稱為佛陀最受歡迎的suttas
（3）Vim±navatthu，Petavatthu，Therag±th±＆Therig±th±-p±1/4i
6. Vim±navatthu（Vim±na表示大廈;在7個天鵝座關於行動的85詩歌
在天國的功德和重生）
7. Petavatthu（4條天然氣，51首詩，描述出生在這裡的悲慘生命
由於他們的失職行為而不高興的國家）
8. Therag±th（從264獲得arahatship之後的快樂和喜悅的經文）
長老比丘107首詩，1279克±thas）
9.同上（與上述73位老年人相同; 73首詩，522g±thas）
（4）J±taka-p±1/4i，Vol。一世
（5）J±taka-p±1/4i，第二卷
十九歲（出生之前的Bodisatta出生的Gotama佛; 547
按照詩節的數量分為nip±ta
講故事。這個完整的J - taka故事實際上是在J±taka的評論中
解釋背後的故事。
（6）Mah±nidessa-p±1 / 4i
（7）C31 / 4anidessa-p±1 / 4i
11. Nidessa（評論Suttanip±ta的兩個部分）
Mah±nidessa：評論第四輪
C31 / 4anidessa：評論第五和第四
第一次通過的Khaggavis±o sutta
（8）Paíisambhid±magga-p±1/4i
12.Paμisambhid±magga（一種abhidhamma式的詳細分析佛的
教導，從Vin±ya和SuttaPiμakas的所有部分;三個天然氣，
每個包含十個主題[kath±]）
（9）Apad±na-p±1/4i，Vol。一世
13. apad±na（550比丘和40比丘尼的前生）
（10）Apad±na，Buddhava1 / 2sa＆Cariy±piaka-p±1/4i
14. Buddhava1 / 2sa（佛陀佛陀的歷史，回答a
來自Ven的問題Sariputta，講述了苦行僧Sumedha和D2paakara的故事
佛陀和其後的二十四佛，包括哥陀瑪佛。）
15. Cariy±piμaka（從十九世紀三十五層安排來說明十個人）
（11）Nettippakarana，Peμakopadesa-p±1/4i
16. Nettippakarana（小論文闡述了解釋和解釋方法 -
規範文本）
17.Peμakopadesa（論文闡述了解釋和擴展的方法）
佛的教導）
（12）Milindapañha-p±1
18.米林達·帕尼哈（米林達·國王提出的問題的記錄）
Ven回答。內加斯納;這場辯論發生在約。 500年後
佛陀的mah±parinibb±na）
AbhidhammaPiμaka
[所有佛法的系統的，抽象的七個部分;印上
12本書]
1. Dhammasaagao2
（列舉法）
（1）Dhammasaagao2-p±1 / 4i
2. Vibhaaga-p±1/42
（對佛法的區分或分析）
（2）Vibhaaga-p±1/42
3. Dh±tukath±
（元素的討論;這三個部分構成了一個三部曲
必須作為理解阿卜杜勒馬的基礎來消化）
4.Puggalapaññatti
（指定個人;十章：第一個與單身打交道
個人，第二名，第三名，第三名等
（3）Dh±tukath±Puggalapanñatti-p±1/42
5. Kath±vatthu-p±1/42
（爭議點或錯誤觀點;討論提出的觀點和意見
定居在Aõoka統治時期在巴特那舉行的第三屆理事會）
（4）Kath±vatthu-p±1/42
6. Yamaka-p±1/42
（書對;使用配對，反對的問題來解決ambi-
並確定技術術語的確切用法）
（5）Yamaka-p±1/42，Vol I
（6）Yamaka-p±1/42，Vol II
（7）Yamaka-p±1/42，第三卷
7.Paμμh±na
（關係書;制定24條有條件的計劃
形成一個完整的理解體系的關係[paccaya]
法的整個宇宙的力學）
（8）Paμμh±na-p±1/4i，Vol I
（9）Paμμh±na-p±1/4i，第二卷
（10）Paμμh±na-p±1/4i，第三卷
（11）Paμμh±na-p±1/4i，第四卷
（12）Paμμh±na-p±1/4i，Vol V.
（1）P±r±jika-p±1ii Bhikku
p±r±jik±（驅逐）4
僧伽會議（僧伽會議）13
aniyat±（indeterminate）2
nissagiy±p±cittiy±（用沒收賠償）30
（2）P±cittiya-p±1 / 4i
suddha p±cittiy±（普通償付）92
（坦白的食物）4
sekhiya（關於禮節和禮儀）75
adhikaraoasamath±（法律程序）7
（以bhikkuni vinaya規則結束）______
227
比丘尼
8
17
0
三十
166
8
75
7
______
311
2. Khandaka [兩套規則和程序]
（3）Mah±vagga-p±1 / 4i（10節[khandhakas];從歷史記錄開始
佛陀的啟蒙，第一次話語和僧團的早期發展;
概述了僧伽行為的以下規則：
1.入場規則（upasampad±）
2. uposatha會議和p±timokkha的演奏
3.在雨季居住（vassa）
4.儀式結束vassa，稱為pav±rao±
5.服裝和家具物品的規則
6.藥物和食物
7.長袍的年度分佈（kaμhina）
8.病比較規則，睡覺和長袍材料
9.僧伽執行模式
10.分裂案件的訴訟
（4）C31 / 4avagga-p±1 / 4i（或Cullavagga）（12 khandakas處理進一步規則和程序）
為製度行為或功能，被稱為saaghakamma：
1.處理僧伽之前的罪行的規則
（saagh±disesa）
（二）把比丘放在緩刑的程序
3.處理比丘犯罪積累的程序
4.解決僧伽法律程序的規則
5.其他洗澡，穿著等規則
6.住房，家具，住宿等
7.分裂
八，比較階級和教師和新手的職責
9.從p±timokkha排除
10.比丘尼的任命和指導
11. R±jagaha第一屆理事會會議
12. Ves±li第二屆理事會會議記錄
3. Pariv±ra-p±1/4i [vinaya的總結，安排為a
教理問答]
（5）Pariv±ra-p±1/4i第五本vinaya作為一種手冊使讀者
對VinayaPiμaka的整體進行分析調查。
18) Classical Corsican
18) Corsa Corsicana
2453 Lun 27 Nov 2017 LESSON
TIPITAKA
da ONLINE GRATUITU Tipitaka Research andPractice UNIVERSITY through http://sarvajan.ambedkar.org
Stu
scritte mostra a publicazione di libri in l’Edizione di scrittore Devan
± gari di u Chaμμha Saag ± yana (sittu Council) Tipiμaka. I
nomi di i volumi sò ammustrati in itàlicu cù u suffissu “-p ± 1/4i” chì
indica u voce hè parti di a razza Tipiμaka, in più di littirarii
cuminciarii. Questa scumette liste i volumi razziali solu.
Vinaya Piμaka
(Trè divisioni, stampate in 5 libri)
Sutta Vibhaaga [dui libri chì cuntenenu reguli per i bhikkhus è bhikkhunis, scrivenu ottu lezioni di offensii]
Tipiμaka (trè “canzelli”)
Sutta Piμaka
(Cinque ni ± yas, o collezzione)
U Sutta Piṭaka cuntene l’essenza di l’insignamentu di u Buddu à u Dhamma. Contene più di deci milla suttas. Hè divisu in cinque culleculi chjamati Nikāyas (Una multitùdine,
assemblage; una cullizzioni; una classa, ordine, gruppu; una
associazione, fraternità, congregation; una casa, vivi).
Dīgha Nikāya
[dīgha: long] A Dīgha Nikāya raggrughja 34 di i discorsi più longu datu da u Bouddha. Ci hè parechji insegna chì parechji d’elli sò addiziunati di tardi à u corpus originale è di l’autenticità dubbiare.
Majjhima Nikāya
[majjhima: medium] U Majjhima Nikāya agla 152 discours di u Bouddhistò
tulume intermediate, trattendu cun diversità materii.
Saṃyutta Nikāya
[samyutta: gruppu] U Saṃyutta Nikāya aghjunghjenu i suttas segons u so sugettu in 56 sottucatuli chjamati saṃyuttas. Contene più di trè mila discorsi di a longa variàbbili, ma in generale relativamente short.
Aṅguttara Nikāya
[aṅg: factor | uttara:
additionnal] Aṅguttara Nikāya hè divulgata in l’eleci gruppi sottu
gruppi chjamati nipātas, ognuna di elli cù i discorsi chì compone di
l’enumerazione di un factor supplementu versus quelli di u precedente
nipāta. Contene millaie di suttas chì sò in generale brevi.
Khuddaka Nikāya
[Kudydd: curretta, chjucu] U Chjuddhaka Nikāya hè chjamatu testu è hè cunsideratu cum’è statu
compostu di dui stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā è Jātaka formanu i strati antichi, mentre que
altri libri sò addiziunati tardi è a so autenticità hè più dubbiute.
Sutta Piμaka
(Cinque ni ± yas, o collezzione)
1. D2gha-nik ± ya [34 suttas; 3 vaggas, o capudi (ognuna un libru)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; divisu in 3 libri,
5 vaggas cagiunati, cunnisciutu com paoo ± sa (’cinquanta’)]
(1) M3lapaoo ± ssa-p ± 1/4i (u «root» cinquanta)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (u cinquante “mezzu”)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (significa “più di cinquanta”)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15 Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-ni ± ya [2.904 (7.762) suttas; 56 sa1/2yuttas; 5 vaggas; divisu
in 6 libri]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-ni ± ya [9.557 suttas; in11 nip ± tas, o gruppi, disposti puramente
numéricamente; ogni nip ± ta hà parechje vaggas; 10 o suttas più in
ogni vagnu; 6 libri]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (unichi, trio, trize)
(2) Catukka-nipata-p ± 1/4i (fours)
(3) Pañcaka-nipata-p ± 1/4i (cinque)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sei, sevens)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (deci, elevens)
5. Khuddaka-nik ± ya [a reta di picculi libri, una varietà cumune-
ing di travagli in 18 seculi principali; hè cumprendi suttas, compilations di
noti doctrinali, stòrici, versi è littirarii cuminciarii chì anu
hè stata incorporata in u tipu Mucanu stessu; 12 libri]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (novi preparati curtimi è suttas, utilizzati com’è manuale di furmazione per
novu bhikkhus)
2. Dhammapada (a più famosa di tutti i libri di u Tipiμaka, una cullizzioni di 423
versi in 26 vaggas)
3. Ud ± na (in 8 vaggas, 80 parolle felice di u Boudou, in particulare in versi, cù
qualchi verti di pruvinenza di e circustanze chì elicited l’utterance)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, ogni cumincendu, “iti vutta1/2 bhagavata” [hè stata
dicia da u Bouddha])
5. Suttanip ± ta (5 vaggas; 71 suttas, a maiò in verse, cuntene assai di i migliori
suttas più populari di u Budda
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± ± ± ± 1/4i
6. Vim ± navatthu (Vim ± na means mansion; 85 poema in 7 vaggas nantu à atti di
meritu è rinnovatu in religius celeste)
7. Petavatthu (4 vaggas, 51 poemoni chì discrivinu i miseri [pecas] nascenu in
stati malati per i so atti demeritorii)
8. Therag ± th ± (versi di gioia è piacè dopu a realizazione di l’arahatship da 264
bhikkhus anzianu; 107 poema, 1.279 g ± thas)
9. Therig ± th ± (cum’è quì sopra, da 73 monezzu anzianu, 73 poema, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. I
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (storia di nascita di u Bodisatta prima di a so nàscita com Gotama Buddha; 547
storii in versi, divisu in nip ± ta sicondu u numeru di versi necessariu di
contà a storia. L’historii full J ± taka sò attu in i discendenti J ± taka
spiecanu a storia detta da i versi.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (cumendariu nantu à dui rùbbriche di Suttanip ± ta)
Mah ± nidessa: commentariu nantu à a 4a vagga
C31/4anidessa: commentariu nantu à a 5a vagga è
u Khaggavis ± oa sutta da a 1st vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (un analizatu detallatu stilu abhidhamma di u Buddha
dutturatu, sculacciatu da ogni parte di Vin ± ya è Sutta Piμakas; trè vaggas,
Ogni cuntenente 10 temi [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. I
13. Apad ± na (contatti in versi di l’anziane di 550 bhikkhus è 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (a storia di i Budde chì u Buddu, in risposta à una
quistioni di Ven. Sariputta, conta a storia di l’ascetichi Sumedha è D2paakara
Buddha è i 24 bucati successivi, ancu Gotama Buddha.)
15. Cariy ± piμaka (35 storii da a J ± taka dispostu per illustrarie i deci p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (trattatu chjaru scrittu mètudi per interpretà è spiegà-
ing canonical texts)
17. Peμakopadesa (trattatu chì dispunì mette per spiegà è espansione u
insignamentu di u Bouddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (un registru di e quistioni prisentatu da u Regali Milinda è u
risposte da Ven. Nagasena; stu dibattimentu hà fattu ca. 500 anni dopu a
mah ± parinibb ± na di u Bouddha)
Abhidhamma Piμaka
[Sette setti di l’exposition sistematicu, astratto di tutti i dhammas; stampatu in
12 libri]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(distinzione o analizazione di dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(discussione di elementi; queste trè seculi formanu una triluggia chì
deve esse digerutu cum’è basa per l’entendre Abhidhamma)
4. Puggalapaññatti
(designazione di i persone; dece capulavori: l’1u trattanu cù unicu
individhii, u 2u pariglii, u 3u cù gruppi di trè, ecc.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(punti di polemica o visuale incorrecte; discussi i punti risposte è
si stabiliscenu à u 3u cunsigliu, tinutu à u tempu di u regnu di Aœoka, à Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(libru di parenti; un usu di paru cù quistioni opposti à risolvi cuni-
sculi è definisce un usu precisa di e tecniche)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol. III
7. Paμμh ± na
(libru di relazioni, l’elaborazione di un schema di 24 cunnizzioni
relazioni [paccaya] chì formanu un sistema tutale di capiscitu
i meccanichi di u universu tutale di Dhamma)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± ± ± (expulsion) 4
saaghadises ± (reunimenti di a Sangha) 13
aniyat ± (indeterminate) 2
nissagiy ± p ± cittiy ± (expiazione cù cunfisioni) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (expiazione ordinaria) 92
p ± tidesaniy ± (confession re: alms food) 4
Sechiya (etiquette / decorum) 75
adhikaraoasamath ± (legal process) 7
(cunclette cù reguli di bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [dui libri di e regule è i prucessi]
(3) Mah ± vagga-p ± 1/4i (10 seccione [khandhakas]; accumenza da i cuntatti storichi di u
L’Illuminismu di Budda, i primi discritti è u crescita iniziale di a Sangha;
scrivi i regule seguenti chì regulanu l’azzioni di a Sangha:
1. Reguli per accissioni à l’ordine (upasampad ±)
2. u cumenti di uposatha è recite di u p ± timokkha
3. residenza duranti l’epica di ghiaia (vassa)
4. Cerimoniu cuncludi la vassa, chjamata Pav ± Rao ±
5. Regoli per articuli di vestiti è mobili
6. Medecine è alimentazione
7. distribuzione annuale di robes (kaμhina)
8. Regoli per i bhikkhus enfermati, di dorme è materiale di tuta
9. Modu di realizazione di prucessi di a Sangha
10. Procedimenti in casu di schismu
(4) C31/4avagga-p ± 1/4i (o Cullavagga) (12 manichi di trattà di e regule più avanzu è prucessa
duru per atti o funziunalità istituziunale, cunnisciutu com a saaghakamma:
1. Regoli per trattà i crimi chì vennu prima di a Sangha
(saagh ± disesa)
2. procedimi di mette un bhikkhu in probation
3. procedimenti di tratta di accumule di e offizzii da un bhikkhu
4. Regoli per settirlini i prucessi legali in a Sangha
5. misc. regule per u bacinu, vestitu, etc.
6. abitazioni, mobili, allughjatu, etc.
7. Schisms
8. Classi di bhikkhus e duvii di maestri è principianti
9. L’exclusioni di u p ± timokkha
10 l’ordination è a struzzione di bhikkhunis
11. cuntendu di u Primu cunzigghiu in R ± jagaha
12. cuntendu di u 2u cunsigliu à Ves ± li
3. Pariv ± ra-p ± 1/4i [un resumatu di a vinaya, arranged as a
catechism per struzzione è scrutiny]
(5) Pariv ± ra-p ± 1/4i U quintu libbru di vinaya servinu cum’è un tipu manuale chì permette chì u lettore
per fà una stonda analitica di u generale di Vinaya Piμaka.
19) Classical Croatian
19) Klasična hrvatska
2453 Mon 27 Nov 2017 LESSON
TIPITAKA
od besplatnih ONLINE Tipitaka Research andPractice UNIVERSITY kroz http://sarvajan.ambedkar.org
Ovaj pregled prikazuje objavljivanje knjiga u Devan ± gari-script izdanju Chaμμha Saag ± yana (Šesti savjet) Tipiμaka. Nazivi
volumena prikazani su kurzivom sa sufiksom “-p ± 1/4i”, što ukazuje da
je volumen dio korijena Tipiμaka, a ne komentarijalna literatura. Ovaj obrazac navodi samo količinu korijena.
Vinaya Piμaka
(Tri odjeljenja, tiskana u 5 knjiga)
Sutta Vibhaaga [dvije knjige koje sadrže pravila za bhikkhus i bhikkhunis, navodeći osam klasa kaznenih djela]
Tipiμaka (tri “košare”)
Sutta Piμaka
(Pet nik ± yas, ili zbirke)
Sutta Piṭaka sadrži bit Buddhinog učenja o Dhammi. Sadrži više od deset tisuća sute. Podijeljen je u pet zbirki pod nazivom Nikāyas (mnoštvo, zbirka,
zbirka, klasa, red, skupina, udruga, bratstvo, zajednica, kuća,
prebivalište).
Dīgha Nikāya
[dīgha: long] Dīgha Nikāya okuplja 34 od najdužih rasprava koje je dao Buda. Postoje razni naputci da su mnogi od njih kasnija dopuna izvornom korpusu i upitne autentičnosti.
Majjhima Nikāya
[majjhima: medium] Majjhima Nikāya okuplja 152 diskursa Buddhe iz
srednje duljine, koje se bave različitim pitanjima.
Saṃyutta Nikāya
[samyutta: grupa] Saṃyutta Nikāya okuplja sute po svom subjektu u 56 podskupina zvane saṃyuttas. Sadrži više od tri tisuće diskurs različitih duljina, ali općenito relativno kratko.
Aṅguttara Nikāya
[agj: faktor | Anyguttara
Nikaya podijeljena je u jedanaest podskupina nazvanih nipātas, od kojih
svaka okuplja diskurs koji se sastoji od nabrajanja jednog dodatnog
čimbenika u odnosu na prethodne nipate. Sadrži tisuće sute koje su općenito kratke.
Khuddaka Nikāya
[khuddha: kratka, mala] Khuddhaka Nikāya kratki tekst i smatra se da je
sastoji se od dvije strate: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā i Jātaka čine drevne slojeve, dok su
ostale knjige kasni dopune i njihova autentičnost je upitnija.
Sutta Piμaka
(Pet nik ± yas, ili zbirke)
1. D2gha-nik ± ya [34 sute; 3 vaganja ili poglavlja (svaka knjiga)]
(1) S2lakkhandavagga-p ± 1/4i (13 suta)
(2) Mah ± vagga-p ± 1/4i (10 suta)
(3) P ± μikavagga-p ± 1/4i (11 suta)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; podijeljeno u tri knjige,
5 vagga svaki, poznat kao paoo ± sa (’pedeset’)]
(1) M3lapaoo ± ssa-p ± 1/4i (’korijen’ pedeset)
1. M3lapariy ± yavagga (10 suttova)
2. S2han ± davagga (10 suta)
3. Tatiyavagga (10 suta)
4. Mah ± yamakavagga (10 suta)
5. C31/4ayamakavagga (10 suta)
(2) Majjhimapaoo ± sa-p ± 1/4i (’srednji’ pedeset)
6. Gahapati-vagga (10 suttova)
7. Bhikkhu-vagga (10 suttova)
8. Paribb ± jaka-vagga (10 suta)
9. R ± ja-vagga (10 suta)
10. Br ± hmana-vagga (10 suta)
(3) Uparipaoo ± sa-p ± 1/4i (znači ‘više od pedeset’)
11. Devadaha-vagga (10 suttova)
12. Anupada-vagga (10 suttova)
13. Suññata-vagga (10 suttova)
14. Vibhaaga-vagga (12 suttova)
15. Sa1/4 ± yatana-vagga (10 suta)
3. Sa1/2yutta-nik ± ya [2.904 (7.762) sute; 56 sa1/2yuttas; 5 vaggas; podijeljen
u 6 knjiga]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9.557 sute; in11 nip ± tas, ili skupine, uređene isključivo
numerički; svaki nip ± ta ima nekoliko vagga; 10 ili više sute u
svaki vagga; 6 knjiga]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (one, dvije, trojke)
(2) Catukka-nipata-p ± 1/4i (četiri puta)
(3) Pañcaka-nipata-p ± 1/4i (pet)
(4) Chakka-Sattaka-nipata-p ± 1/4i (šestes, sedam)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (visine, devet)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (deset, visina)
5. Khuddaka-nik ± ya [zbirka malih knjiga, raznih zbirki-
radova u 18 glavnih odjeljaka; to uključuje sute, kompilacije
doktrinarne bilješke, povijesti, stihove i komparativne književnosti koja ima
inkorporirana je u sam Tipiμaka; 12 knjiga]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (devet kratkih formula i sute, korišteno kao priručnik za obuku za
novak bhikkhus)
2. Dhammapada (najpoznatiji od svih knjiga Tipiľaka, zbirka od 423
stihovi u 26 vaganja)
3. Udna (u 8 vaganja, 80 radosna izgovora Buddhe, uglavnom u stihovima, s
neke prozne priče o okolnostima koje su izazvale izreku)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 sute, svaki početak, “iti vutta1/2 bhagavata” [tako je
rekao je Buddha])
5. Suttanip ± ta (5 vagga, 71 sute, uglavnom u stihu, sadrži mnoge od najboljih
poznatih, najpopularnijih sute Buddhe
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na znači dvorac, 85 pjesama u 7 vagga o djelima
zasluga i ponovnog rođenja u nebesima)
7. Petavatthu (4 vagga, 51 pjesme koje opisuju bijedna bića [petas] rođena u
nesretna stanja zbog njihovih kvarova)
8. Therag ± th (pjesme radosti i užitka nakon postignuća arahatship od 264
stariji bhikkhus; 107 pjesama, 1,279 g ± ta)
9. Therig ± ± (isto kao i gore, od 73 časne sestre, 73 pjesme, 522 g ± taj)
(4) J ± taka-p ± 1/4i, sv. ja
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (rodne priče Bodisatta prije rođenja kao Gotama Buddha;
priče u stihovima, podijeljene na nip ± ta prema broju stihova potrebnih za
ispričajte priču. Puna J-taka priča zapravo su u komentarima J-taka
objasnite priču iza stiha.
(6) Mah ± nidessa-p ± 1/4i
(7) C31 / 4anidessa-p ± 1/4i
11. Nidessa (komentar na dva dijela Suttanip ± ta)
Mah ± nidessa: komentar na 4. vagga
C31 / 4anidessa: komentar na 5. vagga i
Khaggavis ± oa sutta od prvog vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Pažisambhid ± magga (detaljna analiza Buddhinih stila abhidhamma-stila)
podučavanje, izvučeno iz svih dijelova Vin ± ya i Sutta Piμakas; tri vaganja,
svaka sadrži deset tema [kath ±])
(9) Apad ± na-p ± 1/4i, sv. ja
13. Apad ± na (priče u stihovima bivših života od 550 bhikkhus i 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (povijest Buddhe u kojima Buddha, u odgovoru na a
pitanje od Ven. Sariputta, pripovijeda priču o asketici Sumaji i D2paakari
Buddha i nasljedujućih 24 Buddhe, uključujući Gotama Buddha.)
15. Cariy ± piμaka (35 priËa od J ± taka ureden da ilustrira deset p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (mala rasprava koja navodi metode tumačenja i objašnjavanja-
kanonski tekstovi)
17. Peμakopadesa (rasprava koja postavlja metode objašnjenja i širenja
podučavanje Buddhe)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (zapisnik o postavljenim pitanjima kralja Milinde i
odgovore Ven. Nagasena; ova rasprava održana je ca. 500 godina nakon
mah ± parinibb ± na Buddha)
Abhidhamma Piμaka
Sedam dijelova sustavnog, apstraktnog izlaganja svih dhama; tiskani u
12 knjiga]
1. Dhammasaagao2
(nabrajanje dhama)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(razlikovanje ili analiza dhama)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukat ±
(rasprava o elementima, ova prva tri odjeljka čine trilogiju koja
mora biti probavljena kao temelj za razumijevanje Abhidhamma)
4. Puggalapaññatti
(oznaka pojedinaca, deset poglavlja: prvi koji se bavi jednom
pojedinci, drugi s parovima, treći s grupama od tri, itd.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(točke polemika ili pogrešno gledanje, raspravlja o postavljenim točkama i
naselili su se na trećem vijeću, održanom u doba vladavine Aoeoka, u Patni)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(knjiga parova, uporaba uparenih, suprotstavljenih pitanja za rješavanje ambijentalnog
i definirati precizno korištenje tehničkih pojmova)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, vol. III
7. Paμμh ± na
(knjiga odnosa, izrada sheme od 24 uvjetna
odnosi [paccaya] koji tvore kompletan sustav razumijevanja
mehanika cjelokupnog svemira Dhamme)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμ ± ± pp ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμ ± ± pp ± 1/4i, vol. V
(1) P ± rika-p ± 1/4i Bhikku
p ± rjik ± (protjerivanje) 4
saaghadisi ± (sastanci Sanghe) 13
aniyat ± (neodređen) 2
nissagiy ± p ± cittiy ± (poništenje s gubitkom) 30
(2) P ± kittiya-p ± 1/4i
suddha p ± cittiy ± (obična opraštanja) 92
p ± tidesaniy ± (priznanje: hrana za milostinje) 4
sekhiya (u vezi etikete i dekoracije) 75
adhikaraoasamath ± (pravni postupak) 7
(zaključuje s pravilima bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [dvije knjige pravila i postupaka]
(3) Mah ± vagga-p ± 1/4i (10 sekcija [khandhakas], započinje s povijesnim prikazima
Buddha prosvjetljenje, prvi diskurs i rani rast Sanghe;
opisuje sljedeća pravila koja reguliraju djelovanje Sanghe:
1. pravila za prijem u narudžbu (upasampad ±)
2. uposatha sastanak i recital p ± timokkha
3. prebivalište tijekom kišne sezone (vassa)
4. svečanost sklapanja vassa, pod nazivom pav ± rao ±
5. pravila za odjeću i namještaj
6. lijek i hrana
7. godišnja raspodjela odjeće (kaμhina)
8. Pravila za bolesnu bhikkhus, spavaću i haljinu
9. način izvršavanja postupaka Sanghe
10. postupci u slučaju raskola
(4) C31/4avagga-p ± 1/4i (ili Cullavagga) (12 khandakas koji se bave daljnjim pravilima i postupcima
za institucionalne akte ili funkcije, poznate kao saaghakamma:
1. pravila za postupanje s prekršajima koji dolaze pred Sanghom
(± saagh disesa)
2. postupci za stavljanje bhikkhu na probni rok
3. postupci za postupanje s akumulacijom prekršaja od strane bhikkhu
4. pravila za rješavanje pravnih postupaka u Sanghi
5. misc. pravila za kupanje, odijevanje itd.
6. stanovi, namještaj, smještaj itd.
7. raskola
8. klase bhikkhus i dužnosti učitelja i novaka
9. isključenje iz p ± timokkha
10. Naredbu i pouku bhikkhunis
11. račun 1. vijeća na R ± jagaha
12. račun 2. vijeća na Vesu
3. Pariv ± ra-p ± 1/4i [sažetak vinaya, uređen kao a
katekizam za pouku i ispit]
(5) Pariv ± ra-p ± 1/4i Peta knjiga vinaya služi kao vrsta priručnika koja omogućuje čitatelju
napraviti analitički pregled cijele Vinaya Piμaka.
20) Classical Czech
21) Classical Danish
22) Classical Dutch
27) Classical Finnish
28) Classical French
5. Khuddaka-nik ± ya [la collection de petits livres, un rassemblement
des travaux dans 18 sections principales; il comprend suttas, compilations de
les notes doctrinales, les histoires, les versets et la littérature commentariale qui a
été incorporé dans le Tipiμaka lui-même .; 12 livres]
(1) Kuddhakap ± tha, Dhammapada et Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (neuf formules courtes et suttas, utilisées comme manuel de
bhikkhus novice)
2. Dhammapada (le plus célèbre de tous les livres du Tipiμaka), une collection de 423
versets dans 26 vaggas)
3. Ud ± na (dans 8 vaggas, 80 phrases joyeuses du Bouddha, la plupart du temps dans des versets, avec
quelques comptes rendus en prose des circonstances qui ont provoqué l’énonciation)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, chaque début, “iti vutta1/2 bhagavata” [donc
dit par le Bouddha])
5. Suttanip ± ta (5 vaggas, 71 suttas, la plupart du temps en vers, contient beaucoup des meilleurs
connus, les suttas les plus populaires du Bouddha
(3) Vim ± navatthu, Petavatthu, Therag ± th ± et Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na signifie maison de maître, 85 poèmes dans 7 vaggas sur les actes de
mérite et renaissance dans les royaumes célestes)
7. Petavatthu (4 vaggas, 51 poèmes décrivant les êtres misérables [petas] nés en
États malheureux en raison de leurs actes de démérite)
8. Therag ± th ± (versets de joie et de joie après la réalisation de l’état d’esprit de 264
les bhikkhus aînés; 107 poèmes, 1,279 g ± thas)
9. Therig ± th ± (comme ci-dessus, de 73 moniales plus âgées, 73 poèmes, 522 g ± thas)
(4) J ± taka-p ± 1/4i, vol. je
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (histoires de naissance du Bodisatta avant sa naissance en tant que Bouddha Gotama; 547
histoires dans les versets, divisés en nip ± ta selon le nombre de versets requis pour
raconte l’histoire. Les histoires complètes de J ± taka sont en fait dans les commentaires de J ± taka
expliquer l’histoire derrière les versets.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (commentaire sur deux sections de Suttanip ± ta)
Mah ± nidessa: commentaire sur le 4ème vagga
C31/4anidessa: commentaire sur le 5ème vagga et
le Khaggavis ± oa sutta du 1er vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (une analyse détaillée de l’abhidhamma de Bouddha
enseignement, tiré de toutes les parties du Vin ± ya et Sutta Piμakas; trois vaggas,
chacun contenant dix sujets [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. je
13. Apad ± na (contes dans les versets des vies antérieures de 550 bhikkhus et 40 bhikkhunis)
(10) Apad ± na, Bouddhava1/2sa et Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (l’histoire des bouddhas dans laquelle le Bouddha, en réponse à un
question de Ven. Sariputta, raconte l’histoire de l’ascète Sumedha et D2paakara
Bouddha et les 24 bouddhas suivants, y compris Gotama Buddha.)
15. Cariy ± piμaka (35 histoires du J ± taka arrangées pour illustrer le dix p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (petit traité exposant les méthodes d’interprétation et d’explication
des textes canoniques)
17. Peμakopadesa (traité exposant des méthodes pour expliquer et élargir la
enseignement du Bouddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (un compte rendu des questions posées par le roi Milinda et
réponses de Ven. Nagasena; ce débat a eu lieu ca. 500 ans après
mah ± parinibb ± na du Bouddha)
Abhidhamma Piμaka
[Sept sections de l’exposition systématique, abstraite de tous les dhammas; imprimé dans
12 livres]
1. Dhammasaagao2
(énumération des dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(distinction ou analyse de dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(discussion des éléments, ces trois premières sections forment une trilogie
doit être digéré comme base pour comprendre Abhidhamma)
4. Puggalapaññatti
(désignation des individus, dix chapitres: le 1er traitant des
les individus, le 2ème avec des paires, le 3ème avec des groupes de trois, etc.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(points de controverse ou opinion fausse, discute des points soulevés et
réglé au 3e concile, tenu à l’époque d’Aœoka, à Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(livre de paires, utilisation de questions appariées et opposées pour résoudre
guitares et définir l’utilisation précise des termes techniques)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, volume III
7. Paμμh ± na
(livre des relations, l’élaboration d’un schéma de 24
relations [paccaya] qui forme un système complet de compréhension
la mécanique de l’univers entier du Dhamma)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, volume IV
(12) Paμμh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4 Bhikku
p ± r ± jik ± (expulsion) 4
saaghadises ± (réunions de la Sangha) 13
aniyat ± (indéterminé) 2
nissagiy ± p ± cittiy ± (expiation avec confiscation) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (expiation ordinaire) 92
p ± tidesaniy ± (confession sur la nourriture de l’aumône) 4
sekhiya (concernant l’étiquette et le décorum) 75
adhikaraoasamath ± (procédure légale) 7
(se termine par les règles de bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [deux livres de règles et procédures]
(3) Mah ± vagga-p ± 1/4i (10 sections [khandhakas]) débute avec des récits historiques de
L’illumination de Bouddha, les premiers discours et la croissance précoce de la Sangha;
décrit les règles suivantes régissant les actions de la Sangha:
1. règles d’admission à la commande (upasampad ±)
2. La rencontre uposatha et le récital du p ± timokkha
3. résidence pendant la saison des pluies (vassa)
4. cérémonie concluant le vassa, appelé pav ± rao ±
5. Règles pour les vêtements et les meubles
6. médecine et nourriture
7. distribution annuelle de robes (kaμhina)
8. règles pour les bhikkhus malades, le matériel de couchage et de robe
9. Mode d’exécution des procédures de la Sangha
10. procédure en cas de schisme
(4) C31/4avagga-p ± 1/4i (ou Cullavagga) (12 khandakas traitant d’autres règles et procédures
dures pour les actes ou les fonctions institutionnels, connu sous le nom de saaghakamma:
1. règles pour traiter des infractions qui viennent avant la Sangha
(saagh ± disesa)
2. les procédures de mise en probation d’un bhikkhu
3. les procédures de traitement de l’accumulation d’infractions par un bhikkhu
4. règles pour le règlement des procédures légales dans la Sangha
5. misc. règles pour la baignade, la robe, etc.
6. habitations, meubles, logements, etc.
7. schismes
8. classes de bhikkhus et devoirs des enseignants et novices
9. exclusion du p ± timokkha
10. l’ordination et l’instruction des bhikkhunis
11. compte rendu du 1er concile de R ± jagaha
12. Compte rendu du 2e concile à Ves ± li
3. Pariv ± ra-p ± 1/4i [un résumé du vinaya, organisé comme
catéchisme pour instruction et examen]
(5) Pariv ± ra-p ± 1/4i Le cinquième livre de vinaya sert de sorte de manuel permettant au lecteur
faire une étude analytique de l’ensemble du Vinaya Piμaka.
29) Classical Frisian
29) Klassike Frysk
2453 Mon 27 Nov 2017 LESSON
TIPITAKA
fan FREE FREE Tipitaka Research andPractice UNIVERSITY fia http://sarvajan.ambedkar.org
Dizze
rigel befettet de publikaasje fan boeken yn ‘e Devan ±
gari-skript-útjefte fan’ e Chaμõha Saag ± yana (Sixth Council) Tipiõaka.
De
nammen fan de voluminten wurde yn kursussen werjûn mei it suffix “-p ±
1/4i” oanjûn dat it diel is fan ‘e root Tipiõaka, ynstee fan
kommentaarliteratuer. Dizze skriuwlist lûkt allinich de root-folume.
Vinaya Piûaka
(Trije divyzjes, printe yn 5 boeken)
Sutta Vibhaaga [twa boeken dy’t regels foar de bhikkhus en bhikkhunis befetsje, wêrtroch’t acht klassen fan misledigingen binne]
Tipiõaka (trije “kasketten”)
Sutta Piûaka
(Fiif nuk yas, of samlingen)
De Sutta Piṭaka befettet de essinsje fan ‘e lear fan’ e Buddha oer de Dhamma. It befettet mear as tsientûzen sutta. It is ferdield yn fiif kolleksjes, neamd Nikāyas (in mannichte,
assemblage, in kolleksje; in klasse, oarder, groep, in feriening,
fraternity, gemeente, in hûs, wenjen).
Dīgha Nikāya
[dīgha: lang] De Dīgha Nikāya sammelt 34 fan ‘e langste diskusjes dy’t de Buddha jûn wurde. Der binne ferskate hintsjes dy’t in protte fan harren lette
oanfollingen binne oan ‘e oarspronklike korpus en fan betroubere
echtheid.
Majjhima Nikāya
[Majjima: medium] De Majjhima Nikaja sammelt 152 diskusjes fan ‘e Buddha fan
intermediate length, dealing with diverse matters.
Saṃyutta Nikāya
[Samuutta: groep] De Sain’yutta Nikāya sammelt de sutta neffens har ûnderwerp yn 56 sub-groepen neamd saṃyuttas. It befettet mear as trije tûzen diskusjes fan variable fariant, mar oer it generaal relatyf koarte.
Aṅguttara Nikāya
[aṅg: factor | uttara:
additionnal] De Aṅguttara Nikāya wurdt ûnderferdield yn elf sub-groepen
neamd nipātas, elk fan har sammelt diskusjes besteande út opnames fan
ien ekstra faktor tsjin dy fan ‘e presidint nipāta. It befettet tûzenen suttas dy’t allinich koart binne.
Khuddaka Nikāya
[khuddha: koart, lyts] De koarte teksten fan Khuddhaka Nikiya en wurdt beskôge as wie
It komponist fan twa straten: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā en Jātaka foarmje de âlde straten, wylst
oare boeken sprake tafoegingen binne en har echtheid is fraachberder.
Sutta Piûaka
(Fiif nuk yas, of samlingen)
1. D2gha-nik ± ya [34 sutta; 3 vaggas, of haaden (elk in boek)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; yndield yn 3 boeken,
5 vaggas elk, bekind as paoo ± sa (’fyftich’)]
(1) M3lapaoo ± ssa-p ± 1/4i (de ‘root’ fyftich)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4jamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (de ‘midden’ fyftich)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (betsjuttet ‘mear dan fyftich’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± ya [2.904 (7.762) suttas; 56 sa1/2yuttas; 5 vaggas; ferdield
yn 6 boeken]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9.557 sutta; yn11 nip ± tas, of groepen, pleatstreare
numerysk; elke nip ± ta hat ferskate faggas; 10 of mear sutta yn
each vagga; 6 boeken]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (Ien, twa, trije)
(2) Catukka-nipata-p ± 1/4i (fours)
(3) Pañcaka-nipata-p ± 1/4i (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4i (seis, sevens)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (tens, eleminten)
5. Khuddaka-nik ± ya [de kolleksje lytse boeken, in ferskaat oan sammel-
fan wurken yn 18 haadtiden; It befettet suttas, kompilaasjes fan
doctrinaal notysjes, skiednis, fersen en kommentaarliteratuer dat hat
yn ‘e Tipiõaka sels ynrjochte; 12 boeken]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (njoggen koarte formules en suttas, brûkt as traininghuldiging foar
novice bhikkhus)
2. Dhammapada (meast ferneamd fan alle boeken fan ‘e Tipiõaka; in kolleksje fan 423
fersen yn 26 vaggas)
3. Ud ± na (yn 8 vaggas, 80 froulike útdrukkingen fan ‘e Buddha, meast yn ferhalen, mei
guon proazjekosten fan ‘e omstannichheden dy’t de útspraak ûntbûn hawwe)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, elke begjin, “iti vutta1/2 bhagavata” [sa waard
sei troch de Buddha])
5. Suttanip ± ta (5 vaggas; 71 suttas, meast yn fers, befettet in protte fan ‘e bêste
bekend, populêrste sutta’s fan ‘e Buddha
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na betsjut huzen; 85 gedichten yn 7 vaggas oer akten fan
merit en opnij yn ‘e himelske riken)
7. Petavatthu (4 vaggas, 51 gedichten beskriuwend de tsjustere wêzens [petas] berne yn
ûngelokkige steaten troch har ferrifelende akten)
8. Therag ± th ± (fersen fan freugde en wille nei it berikken fan arikiip fan 264
âlder bhikkhus; 107 gedichten, 1.279 g ± thas)
9. Thermo ± th ± (deselde as boppe, fan 73 âldere nonnen; 73 gedichten, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. ik
(5) J ± taka-p ± 1/4i, folslein II
10. J ± taka (berteferhalen fan ‘e Bodisatta foar syn berte as Gotama Buddha;
ferhalen yn fersen, ferdield yn nip ± ta neffens it oantal fersyen dy’t nedich binne
fertel it ferhaal. De folsleine J ± taka-ferhalen binne eins yn ‘e J ± taka-kommentaren
ferklearje it ferhaal efter de fersen.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (kommentaar oer twa dielen fan Suttanip ± ta)
Mah ± nidessa: kommentaar oer it 4e vagga
C31/4anidessa: kommentaar oer de 5e vagga en
de Khaggavis ± oa sutta fan ‘e 1e vagga
(8) Paíasambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (in abhidhamma-styl detaillearre analyze fan ‘e Buddha’s
learen, tekene fan alle partijen fan ‘e Vin ± ya en Sutta Piõakas; trije vaggas,
elk mei tsien ûnderwerpen [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. ik
13. Apad ± na (fertelt yn fersen fan it eardere libbens fan 550 bhikkhus en 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (de skiednis fan ‘e Buddhas dêr’t de Buddha, yn antwurd op in
fraude fan Ven. Sariputta, fertelt it ferhaal fan ‘e asseptyske Sumedha en D2paakara
Buddha en de opfolgjende 24 Buddhas, wêrûnder Gotama Buddha.)
15. Cariy ± piμaka (35 ferhaal fan de J ± taka is makke om de tsien p ± ram2 te yllustrearjen)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (lytse traktaat ynstelle metoaden foar ynterpretaasje en eksplisyt-
ing kanonike teksten)
17. Peμakopadesa (traktaat om metoade te meitsjen foar it ferklearjen en útwreidzjen fan ‘e
ûnderwiis fan ‘e Buddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (in record fan ‘e fragen dy’t troch kening Milinda en de
antwurden troch Ven. Nagasena; dit debat fûn plak. 500 jier nei de
mah ± parinibb ± na fan ‘e Bouddha)
Abhidhamma Piûaka
[Sân dielen fan systematyske, abstrakte eksposysje fan alle dhammas; gedrukt yn
12 boeken]
1. Dhammasaagao2
(opnumbering fan de dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(ûnderskied of analyze fan dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(diskusje fan eleminten, dizze earste trije foarmje in trilogy dy’t
moat ferwurde wurde as basis foar fersterking fan Abhidhamma)
4. Puggalapaññatti
(oantsjutting fan yndividuen; tsien haadstikken: de 1e kear mei single
Yndividuen, de 2e mei paar, de 3e mei groepen fan trije, ensf.
(3) Dh ± tukat ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(punten fan kontroversje of ferkearde werjefte, besprutsen de punten dy’t opkomt en
fêstige by de 3e ried, hâlden yn ‘e tiid fan A’oka’s regear, by Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(boek fan pairs, in gebrûk fan paar, tsjinoerstelde fragen om ambi-
guities en definiearje gebrûk fan technyske termen)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, folslein II
(7) Yamaka-p ± 1/42, folle III
7. Pa’mh ± na
(boek fan relaasjes; it útwurkjen fan in skema fan 24 bedoeld
relaasjes [paccaya] dy’t in folslein systeem foar ferstean foarmje
de meganyk fan it hiele universum fan Dhamma)
(8) Paarh ± na-p ± 1/4i, Vol I
(9) Paar ± ± p-1/4i, Vol II
(10) Paarh ± na-p ± 1/4i, Vol III
(11) Paarh ± na-p ± 1/4i, Vol IV
(12) Paarh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (ekspedysje) 4
saaghadises ± (gearkomsten fan ‘e Sangha) 13
aniyat ± (ûntsiferje) 2
nissagiy ± p ± cittiy ± (fergryp mei forfeiture) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (normale ekspiaasje) 92
p ± tidesaniy ± (beäntwurding re: alms iten) 4
sekhiya (oangeande etikette en dekor) 75
adhikaraoasamath ± (wetlik proses) 7
(ôfsluten mei bhikkuni vinaya regels) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [twa boeken fan regels en prosedueres]
(3) Mah ± vagga-p ± 1/4i (10 seksje [khandhakas]; begjint mei histoarysk akkounts fan ‘e
Buddha’s ferljochting, de earste discourses en it begjin groei fan ‘e Sangha;
skynt de neikommende regels oer de hannelingen fan ‘e Sangha:
1. regels foar tagong ta de oarder (upasampad ±)
2. de oposatha-gearkomste en begjinnende fan ‘e p ± timokkha
3. ferbliuw yn ‘e reinens seizoen (vassa)
4. Feestlikens dy’t de fassa ôfsluten, hjit pav ± rao ±
5. regels foar artikelen fan jurkje en meubels
6. medisinen en iten
7. jierlikse ferdieling fan klean (kauhina)
8. regels foar sike bhikkhus, sliepse en kroechmateriaal
9. moade fan útfierings fan ‘e Sangha
10. proses yn gefallen fan skisme
(4) C31/4avagga-p ± 1/4i (of Cullavagga) (12 khandakas omgean mei fierdere regels en proce-
duren foar ynstellingshannelingen of funksjes, bekend as saaghakamma:
1. regels foar it behanneljen fan misdieden dy’t foar de Sangha komme
(saagh ± disesa)
2. prosedueres foar it meitsjen fan in bhikkhu op probearjen
3. prosedueres foar dealing mei akkumulation fan misdieden troch in bhikkhu
4. regels foar it regeljen fan juridyske prosedueres yn ‘e Sangha
5. misc. regels foar swim, klei, ensfh.
6. wenings, meubels, húsfesting, ensfh.
7. skisme
8. klassen fan bhikkhus en dutsen fan learkrêften & novices
9. útsluting fan ‘e p ± timokkha
10. de ordinaasje en ynstruksje fan bhikkhunis
11. oankundiging fan ‘e 1e ried by R ± jagaha
12. akkount fan ‘e 2e ried by Ves ± li
3. Pariv ± ra-p ± 1/4i [in gearfetting fan de vinaya, arranzjearre as a
katechisme foar ynstruksje en eksamen
(5) Pariv ± ra-p ± 1/4i It fyfde boek fan Vinaya servet as in soarte fan hânlieding dy’t de lêzer ynskeakelje kin
om in analytyske ûndersyk fan it hiele Vinaya Piûaka te meitsjen.
11/26/17
2453 Mon 27 Nov 2017 LESSON TIPITAKA from FREE ONLINE Tipitaka Research andPractice UNIVERSITY through http://sarvajan.ambedkar.org This outline displays the publication of books in the Devan±gari-script edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of the volumes are displayed in italics with the suffix “-p±1⁄4i” indicatingthe volume is part of the root Tipiμaka, rather than commentarial literature. This outline lists the root volumes only. in 23) Classical English,2) Classical Afrikaans-Klassieke Afrikaans,3) Classical Albanian-Shqiptare klasike,4) Classical Amharic-ጥንታዊ አማርኛ,5) Classical Arabic-الكلاسيكية الأمهرية 6) Classical Armenian-դասական արաբերեն,7) Classical Azerbaijani-Klassik azərbaycanlı,8) Classical Basque-Euskal klasikoa,9) Classical Belarusian-Класічная беларуская,10) Classical Bengali-ক্লাসিক্যাল বাংলা,11) Classical Bosnian-Klasični bosanski,12) Classical Bulgarian-Класически български,13) Classical Catalan-Català clàssic,14) Classical Cebuano
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site admin @ 9:25 pm
2453 Mon 27 Nov 2017 LESSON
TIPITAKA
from FREE ONLINE Tipitaka Research andPractice UNIVERSITY through http://sarvajan.ambedkar.org
This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i”
indicatingthe volume is part of the root Tipiμaka, rather than
commentarial literature. This outline lists the root volumes only.
in 23) Classical English,2) Classical Afrikaans-Klassieke Afrikaans,3) Classical Albanian-Shqiptare klasike,4) Classical Amharic-ጥንታዊ አማርኛ,5) Classical Arabic-الكلاسيكية الأمهرية
6) Classical Armenian-դասական արաբերեն,7) Classical Azerbaijani-Klassik azərbaycanlı,8) Classical Basque-Euskal klasikoa,9) Classical Belarusian-Класічная беларуская,10) Classical Bengali-ক্লাসিক্যাল বাংলা,11) Classical Bosnian-Klasični bosanski,12) Classical Bulgarian-Класически български,13) Classical Catalan-Català clàssic,14) Classical Cebuano
2) Classical Afrikaans
2) Klassieke Afrikaans
2453 Ma 27 Nov 2017 LES
TIPITAKA
van GRATIS ONLINE Tipitaka Research andPractice UNIVERSITY via http://sarvajan.ambedkar.org
Hierdie
uiteensetting vertoon die publikasie van boeke in die Devan ±
gari-script uitgawe van die Chaμμha Saag ± yana (Sesde Raad) Tipiμaka. Die
name van die volumes word kursief vertoon met die agtervoegsel “-p ±
1/4i” wat aandui dat die volume deel van die wortel Tipiμaka is, eerder
as kommentarliteratuur. Hierdie opsomming bevat slegs die wortelvolumes.
Vinaya Piμaka
(Drie afdelings, in 5 boeke gedruk)
Sutta Vibhaaga [twee boeke met reëls vir die bhikkhus en bhikkhunis, waarin agt klasse oortredings uiteengesit word]
Tipiμaka (drie “mandjies”)
Sutta Piμaka
(Vyf nik ± yas, of versamelings)
Die Sutta Piṭaka bevat die essensie van die Boeddha se leer oor die Dhamma. Dit bevat meer as tien duisend suttas. Dit is verdeel in vyf versamelings genaamd Nikāyas (’n menigte,
samestelling, ‘n versameling, ‘n klas, orde, groep, ‘n vereniging,
broederskap, gemeente, ‘n huis, woning).
Dīgha Nikāya
[dīgha: lank] Die Dīgha Nikāya versamel 34 van die langste diskoerse wat deur die Boeddha gegee word. Daar is verskeie wenke dat baie van hulle lae toevoegings tot die oorspronklike korpus is en van twyfelagtige egtheid.
Majjhima Nikāya
[majjhima: medium] Die Majjhima Nikāya versamel 152 diskoerse van die Boeddha van
intermediêre lengte, wat oor diverse sake handel.
Saṃyutta Nikāya
[Samyutta: groep] Die Saṃyutta Nikāya versamel die suttas volgens hul vak in 56 subgroepe genaamd saṃyuttas. Dit bevat meer as drie duisend diskoerse van veranderlike lengte, maar oor die algemeen relatief kort.
Aṅguttara Nikāya
[aṅg: faktor | uttara:
additionnal] Die Aṅguttara Nikāya is onderverdeel in elf subgroepe
genaamd nipātas, elk van hulle versamel diskoerse wat bestaan uit
opsommings van een addisionele faktor teenoor dié van die presedent
nipāta. Dit bevat duisende suttas wat oor die algemeen kort is.
Khuddaka Nikāya
[khuddha: kort, klein] Die Khuddhaka Nikāya kort tekste en word as as beskou
bestaan uit twee lae: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā en Jātaka vorm die ou strata, terwyl ander boeke
laat toevoegings is en hulle egtheid is meer twyfelagtig.
Sutta Piμaka
(Vyf nik ± yas, of versamelings)
1. D2gha-nik ± ya [34 suttas; 3 vaggas, of hoofstukke (elk ‘n boek)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; verdeel in 3 boeke,
5 vaggas elk, bekend as paoo ± sa (’vyftig’)]
(1) M3lapaoo ± ssa-p ± 1/4i (die ‘wortel’ vyftig)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 sutas)
(2) Majjhimapaoo ± sa-p ± 1/4i (die ‘middel’ vyftig)
6. Gahapati-vagga (10 sutas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 sutas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (beteken ‘meer as vyftig’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± ya [2,904 (7,762) suttas; 56 sa1/2yuttas; 5 vaggas; verdeel
in 6 boeke]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nie ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; in11 nip ± tas, of groepe, suiwer gerangskik
numeries; elke nip ± ta het verskeie vaggas; 10 of meer suttas in
elke vagga; 6 boeke]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (een, twee, drie)
(2) Catukka-nipata-p ± 1/4i (fours)
(3) Pañcaka-nipata-p ± 1/4i (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sesse, sewes)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (agtste, nege)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (tiene, elevens)
5. Khuddaka-nik ± ya [die versameling van klein boeke, ‘n diverse byeenkoms-
werke in 18 hoofafdelings; Dit sluit suttas, samestellings van
leerstellige notas, geskiedenisse, verse en kommentare literatuur wat dit het
In die Tipiμaka self opgeneem. 12 boeke]
(1) Kuddhakap ± Tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (nege kort formules en suttas, gebruik as ‘n opleidingshandleiding vir
nuweling bhikkhus)
2. Dhammapada (bekendste van al die boeke van die Tipiμaka; ‘n versameling van 423
verse in 26 vaggas)
3. Ud ± na (in 8 vaggas, 80 vreugdevolle uitsprake van die Boeddha, meestal in verse, met
‘n paar prosa-rekeninge van die omstandighede wat die uitspraak verkry het)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, elke begin, “iti vutta1/2 bhagavata” [dus was
deur die Boeddha gesê)
5. Suttanip ± ta (5 vaggas; 71 suttas, meestal in vers; bevat baie van die beste
bekende, gewildste suttas van die Boeddha
(3) Vim ± navatthu, Petavatthu, Therag ± t ± & Therig ± t ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na beteken herehuis; 85 gedigte in 7 vaggas oor dade van
verdienste en wedergeboorte in hemelse gebiede)
7. Petavatthu (4 vaggas, 51 gedigte wat die ellendige wesens beskryf
ongelukkige state as gevolg van hul verdedigende dade)
8. Therag ± th ± (verse van vreugde en vreugde na die bereiking van arahatship vanaf 264
ouer bhikkhus; 107 gedigte, 1,279 g ± thas)
9. Therig ± th ± (dieselfde as hierbo, van 73 ouer nonne, 73 gedigte, 522 g ± thas)
(4) J ± neem-p ± 1/4i, Vol. Ek
(5) J ± neem-p ± 1/4i, Vol II
10. J ± taka (geboortestories van die Bodisatta voor sy geboorte as Gotama Boeddha; 547
stories in verse, verdeel in nip ± ta volgens die aantal verse wat vereis word
vertel die storie. Die volledige J ± take stories is eintlik in die J ± taka kommentare wat
Verduidelik die storie agter die verse.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (kommentaar op twee dele van Suttanip ± ta)
Mah ± nidessa: kommentaar op die 4de vagga
C31/4anidessa: kommentaar op die 5de vagga en
die Khaggavis ± oa sutta van die 1ste vagga
(8) Païisambhid ± magga-p ± 1/4i
12. Païisambhid ± magga (’n gedetailleerde analise van die Boeddha se abhidhamma-styl
onderrig, getrek uit alle gedeeltes van die Vin ± ya en Sutta Piμakas; drie vagas,
elk wat tien onderwerpe bevat [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. Ek
13. Apad ± na (verhale in verse van die voormalige lewens van 550 bhikkhus en 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (die geskiedenis van die Boeddha waarin die Boeddha, in antwoord op ‘n
vraag van Ven. Sariputta, vertel die verhaal van die asketiese Sumedha en D2paakara
Boeddha en die daaropvolgende 24 Boeddha, insluitende Gotama Boeddha.)
15. Cariy ± piμaka (35 stories uit die J ± take gereël om die tien p ± ram2 te illustreer)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (klein verhandeling wat metodes vir interpretasie en verduideliking uiteensit-
ing kanonieke tekste)
17. Peμakopadesa (verhandeling wat metodes uiteensit vir die verduideliking en uitbreiding van die
onderrig van die Boeddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (’n rekord van die vrae gestel deur koning Milinda en die
Antwoorde van Ven. Nagasena; hierdie debat het plaasgevind ongeveer 500 jaar na die
mah ± parinibb ± na die Boeddha)
Abhidhamma Piμaka
[Sewe afdelings van sistematiese, abstrakte uiteensetting van alle dhammas; gedruk in
12 boeke]
1. Dhammasaagao2
(opsomming van die dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(onderskeid of analise van dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(bespreking van elemente; hierdie eerste drie afdelings vorm ‘n trilogie wat
moet verteer word as ‘n basis vir die verstaan van Abhidhamma)
4. Puggalapaññatti
(aanwysing van individue; tien hoofstukke: die 1ste handel oor enkel
individue, die 2de met pare, die 3de met groepe van drie, ens.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(punte van kontroversie of verkeerde siening; bespreek die punte wat ingesamel is en
gevestig by die 3de raad, gehou in die tyd van Aœoka se bewind, by Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(boek van pare; ‘n gebruik van gepaarde, opponerende vrae om ambi-
riglyne en definieer presiese gebruik van tegniese terme)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Paμμh ± na
(boek van verhoudings; die opstel van ‘n skema van 24 voorwaardelike
verhoudings [paccaya] wat ‘n volledige stelsel vir begrip vorm
die meganika van die hele heelal van Dhamma)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (uitsetting) 4
saaghadises ± (vergaderings van die Sangha) 13
aniyat ± (onbepaald) 2
nissagiy ± p ± cittiy ± (vervreemding met verbeuring) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (gewone ekspirasie) 92
p ± tidesaniy ± (belydenis re: aalmoese kos) 4
sekhiya (met betrekking tot etiket en dekorum) 75
adhikaraoasamath ± (regsproses) 7
(eindig met bhikkuni vinaya reëls) ______
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [twee boeke van reëls en prosedures]
(3) Mah ± vagga-p ± 1/4i (10 afdelings [khandhakas]; begin met historiese rekeninge van die
Boeddha se verligting, die eerste diskoerse en die vroeë groei van die Sangha;
beskryf die volgende reëls vir die optrede van die Sangha:
1. reëls vir toelating tot die bevel (upasampad ±)
2. die uposatha-vergadering en die oorweging van die p ± timokkha
3. Koshuis gedurende die reënseisoen (vassa)
4. seremonie sluit die vassa, genaamd pav ± rao ±
5. Reëls vir kledingstukke en meubels
6. medisyne en kos
7. jaarlikse verspreiding van klere (kaμhina)
8. reëls vir siek bhikkhus, slaap- en kleedmateriaal
9. modus van uitvoering van verrigtinge van die sangha
10. Verrigtinge in gevalle van skeuring
(4) C31/4avagga-p ± 1/4i (of Cullavagga) (12 khandakas wat handel oor verdere reëls en prosedures
dure vir institusionele dade of funksies, bekend as saaghakamma:
1. Reëls vir die hantering van oortredings wat voor die Sangha kom
(Saagh ± disesa)
2. prosedures om ‘n bhikkhu op proef te stel
3. prosedures vir die hantering van die akkumulasie van oortredings deur ‘n bhikkhu
4. Reëls vir die vestiging van regsprosedures in die Sangha
5. misc. reëls vir bad, rok, ens.
6. wonings, meubels, losies, ens.
7. schisms
8. klasse van bhikkhus en pligte van onderwysers en beginners
9. uitsluiting van die p ± timokkha
10. die ordinering en instruksie van bhikkhunis
11. Rekening van die 1ste raad by R ± Jagaha
12. Rekening van die 2de raad by Ves ± li
3. Pariv ± ra-p ± 1/4i [’n opsomming van die vinaya, gereël as ‘n
kategismus vir onderrig en eksamen]
(5) Pariv ± ra-p ± 1/4i Die vyfde boek vinaya dien as ‘n soort handleiding wat die leser toelaat
‘n analitiese opname van die hele Vinaya Piμaka te maak.
3) Classical Albanian
3) Shqiptare klasike
2453 Mon 27 Nëntor 2017 MËSIM
TIPITAKA
nga hulumtimi ONLINE falas i Tipitaka dhe praktika UNIVERSITETE përmes http://sarvajan.ambedkar.org
Ky skicë paraqet botimin e librave në edicionin Devan ± gari-script të Cha’im Saag ± yana (Këshilli i Gjashtë) Tipiqaka. Emrat
e vëllimeve shfaqen në italikë me prapashtesën “-p ± 1/4i” që tregon se
vëllimi është pjesë e rrënjës Tipiqaka, në vend të literaturës
komentare. Ky skicë liston vetëm vëllimet e rrënjëve.
Vinaya Piμaka
(Tre divizione, të shtypura në 5 libra)
Sutta Vibhaaga [dy libra që përmbajnë rregullat për bhikkhus dhe bhikkhunis, duke përshkruar tetë klasa të veprave penale]
Tipiμaka (tre “shporta”)
Sutta Piμaka
(Pesë nik ± yas, ose koleksione)
Sutta Piṭaka përmban thelbin e mësimit të Budës në lidhje me Dhamën. Ajo përmban më shumë se dhjetë mijë sute. Ai është i ndarë në pesë koleksione të quajtura Nikāyas (një turmë,
mbledhje, një koleksion, një klasë, rend, grup, një shoqatë, vëllazëri,
kongregacion, një shtëpi, banesë).
Dīgha Nikāya
[dggha: gjatë] Digjha Nikaya mbledh 34 nga ligjëratat më të gjata të dhëna nga Buda. Ka lë të kuptohet se shumë prej tyre janë shtesa të vonuara të korpusit origjinal dhe autenticitetit të dyshimtë.
Majjhima Nikaya
[majjhima: medium] Majjhima Nikaya mbledh 152 diskurse të Budës së
gjatësi të ndërmjetme, që kanë të bëjnë me çështje të ndryshme.
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikaya mbledh suttët sipas subjektit të tyre në 56 nën-grupe të quajtur saṃyuttas. Ajo përmban më shumë se tre mijë diskurs me gjatësi të ndryshueshme, por në përgjithësi relativisht të shkurtër.
Aṅguttara Nikāya
[aṅg: faktor | utë:
përveç kësaj] The Aṅguttara Nikaya është nënndervizuar në njëmbëdhjetë
nën-grupe të quajtura nipatas, secila prej tyre që mbledhin diskutime të
përbërë nga numërimet e një faktori shtesë kundrejt atyre të
precedentit nipata. Ajo përmban mijëra sute të cilat përgjithësisht janë të shkurtra.
Khuddaka Nikaya
[khuddha: i shkurtër, i vogël] Tekstet e shkurtra Khuddhaka Nikaya dhe konsiderohet si e tillë
i përbërë nga dy shtresa: Dhammapada, Udāna, Itivuttaka, Sutta Nipata,
Theragath Therīgāthā dhe Jātaka formojnë shtresat e lashta, ndërsa
librat e tjerë janë shtesa të vonuara dhe autenticiteti i tyre është më i
diskutueshëm.
Sutta Piμaka
(Pesë nik ± yas, ose koleksione)
1. D2gha-nik ± ya [34 suttas; 3 vaggas, ose kapituj (secili libër)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 sute)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; i ndarë në 3 libra,
5 vaggas secili, i njohur si paoo ± sa (’pesëdhjetë’)]
(1) M3lapaoo ± ssa-p ± 1/4i (’rrënja’ pesëdhjetë)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (pesëdhjetë e mesme)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (do të thotë ‘më shumë se pesëdhjetë’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suñata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± ya [2.904 (7.762) sute; 56 sa1/2yuttas; 5 vaggas; i ndarë
në 6 libra]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; në nip ± tas, ose grupe, të rregulluara thjesht
numerike; çdo grumbull ka disa vagga; 10 ose më shumë suttë në
çdo vagga; 6 libra]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (ato, dy, tre)
(2) Catukka-nipata-p ± 1/4i (katër)
(3) Pañcaka-nipata-p ± 1/4i (pesë)
(4) Chakka-Sattaka-nipata-p ± 1/4i (gjashtëdhjetë e shtatë)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (dhjetëra, lartësi)
5. Huddaka-nik ± ya [mbledhja e librave të vegjël, një mbledhje të ndryshme,
punimet në 18 seksione kryesore; ajo përfshin suttas, përmbledhjet e
shënimet doktrinale, historitë, vargjet dhe literaturën e komentarit që ka
është inkorporuar në Tipiμaka vetë .; 12 libra]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (nëntë formula të shkurtra dhe suttas, të përdorura si një manual trajnimi për
rishtar bhikkhus)
2. Dhammapada (më e famshme e të gjitha librave të Tipiqakës, një koleksion prej 423
vargje në 26 vaggas)
3. Udna (në 8 vagga, 80 shprehje të gëzueshme të Budës, kryesisht në vargje, me
disa llogari të prozës së rrethanave që nxitën shprehjen)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 sute, secili fillim, “iti vutta1/2 bhagavata” [kështu ishte
tha nga Buda])
5. Suttanip ± ta (5 vaggas, 71 suttas, kryesisht në ajet, përmban shumë nga më të mirat
të njohura, më të popullarizuara të Budës
(3) Vim, një, ose, një, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na do të thotë rezidencë; 85 poema në 7 vagga për aktet e
meritë dhe rilindje në sferat qiellore)
7. Petavatthu (4 vaggas, 51 poezi që përshkruajnë qeniet e mjerueshme [petas] lindur në
shteteve të pakënaqur për shkak të akteve të tyre të dëmshme)
8. Therag ± th (vargjet e gëzimit dhe kënaqësisë pas arritjes së planit nga viti 264
bhikkhus plak; 107 poema, 1.279 g ± thas)
9. Therigh ± th ± (njëjtë si më sipër, nga 73 murgeshë e moshuar, 73 poema, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. unë
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (historitë e lindjes së Bodisatta para lindjes së tij si Gotama Buda;
tregime në vargje, të ndara në nip ± ta sipas numrit të vargjeve të kërkuara
tregoni historinë. Tregimet e plota të Xhura janë në të vërtetë në komentet e J ± taka
shpjegoni historinë prapa vargjeve.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (koment në dy pjesë të Suttanip ± ta)
Mah ± nidessa: koment mbi 4th vagga
C31/4anidessa: koment mbi 5th vagga dhe
Khaggavis ± oa sutta e 1 vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (një analizë e detajuar e stilit të abhidhamma të Budës
mësimdhënie, të nxjerra nga të gjitha pjesët e Vin ± ya dhe Sutta Piμakas; tre vaggas,
secili përmban dhjetë tema [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. unë
13. Apad ± na (tregime në ajetet e jetës së mëparshme të 550 bhikkhus dhe 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (historia e Buddhas në të cilën Buda, në përgjigje të një
pyetje nga Ven. Sariputta, tregon historinë e Asezisë Sumedha dhe D2paakara
Buda dhe 24 Buddhët pasuese, përfshirë Gotama Budën.)
15. Cariy ± piμaka (35 tregime nga J ± taka organizuan për të ilustruar dhjetë p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (traktat i vogël që përcakton metodat për interpretimin dhe shpjegimin-
tekstet kanonike)
17. Peμakopadesa (traktat që përcakton metodat për shpjegimin dhe zgjerimin e
mësimi i Budës)
(12) Milindapañha-p ± 1/4i
18. Milinda-paha (një rekord i pyetjeve të paraqitura nga Mbreti Milinda dhe
Përgjigjet nga Ven. Nagasena; ky debat u zhvillua ca. 500 vjet pas
mah ± parinibb ± na e Budës)
Abhidhamma Piμaka
[Shtatë pjesë të ekspozitës sistematike, abstrakte të të gjitha dhamave; shtypur në
12 libra]
1. Dhammasaagao2
(numërimi i dhamave)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(dallimi ose analiza e dhamave)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(diskutimi i elementeve, këto tre seksionet e para përbëjnë një trilogji që
duhet të tretet si një bazë për të kuptuar Abhidhamma)
4. Puggalapaññatti
(përcaktimi i individëve; dhjetë kapituj: i pari që merret me të vetmin
individët, e dyta me çifte, e treta me grupet e tre, etj.
(3) Dh ± përkul ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(pika të polemikave ose pikëpamje të gabuara; diskuton pikat e ngritura dhe
u vendosën në këshillin e tretë, të mbajtur në kohën e mbretërimit të Aoeokut, në Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(libër çiftesh, një përdorim i çiftëzuar, pyetje të kundërta për të zgjidhur ambi-
dhe të përcaktojë përdorimin e saktë të termave teknike)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Paμμh ± na
(libri i marrëdhënieve, përpunimi i skemës së 24 të kushtëzuar
marrëdhëniet [paçkaya] që formojnë një sistem të plotë për të kuptuar
mekanika e tërë universit të Dhamma-s)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμh ± ± p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (dëbimi) 4
saaghadises ± (mbledhjet e Sangha) 13
aniyat ± (i pacaktuar) 2
nissagiy ± p ± cittiy ± (shlyerja me konfiskim) 30
(2) P ± kittiya-p ± 1/4i
suddha p ± cittiy ± (shlyerja e zakonshme) 92
p ± tidesaniy ± (rrëfimi i ri: ushqimi i lëmoshës) 4
sekhiya (lidhur me mirësjelljen dhe dekorimin) 75
adhikaraoasamath ± (procesi ligjor) 7
(përfundon me rregullat e bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [dy libra të rregullave dhe procedurave]
(3) Mah ± vagga-p ± 1/4i (10 seksione [khandhakas]; fillon me llogaritë historike të
Ndriçimi i Buddhës, fjalimet e para dhe rritja e hershme e Sangha;
përshkruan rregullat e mëposhtme që qeverisin veprimet e Sangha:
1. rregullat për pranimin në urdhër (upasampad ±)
2. Takimi uposatha dhe recitimi i p ± timokkha
3. qëndrimi gjatë sezonit të shiut (vassa)
Ceremonia e përfundimit të vassa, e quajtur pav ± rao
5. rregullat për artikujt e veshjes dhe mobiljeve
6. ilaçet dhe ushqimet
7. shpërndarja vjetore e rrobave (kaohuina)
8. rregullat për bhikkhus sëmurë, gjumi dhe materiale mantel
9. mënyra e ekzekutimit të procedurave të Sangha
10. Procedime në rastet e përçarjes
(4) C31/4avagga-p ± 1/4i (ose Cullavagga) (12 khandakas që merren me rregulla të mëtejshme dhe procedurat
për aktet ose funksionet institucionale, të njohura si saaghakamma:
1. Rregullat për trajtimin e veprave penale që vijnë përpara Sanghës
(Disesa saagh ±)
2. Procedurat për vendosjen e një bhikkhu në provë
3. Procedurat për trajtimin e akumulimit të veprave penale nga një bhikkhu
4. rregullat për zgjidhjen e procedurave ligjore në Sangha
5. misc. rregullat për larjen, veshjen etj.
6. Banesat, mobiljet, banesat etj.
7. Shpërthime
8. klasat e bhikkhus dhe detyrat e mësuesve dhe novices
9. përjashtimi nga p ± timokkha
10. koordinimi dhe udhëzimi i bhikkhunis
11. llogari e këshillit të parë në R ± jagaha
12. llogaria e këshillit të dytë në Ves-li
3. Pariv ± ra-p ± 1/4i [një përmbledhje e vinaya, e rregulluar si një
katekizëm për mësim dhe ekzaminim]
(5) Pariv ± ra-p ± 1/4i Libri i pestë i vinaya shërben si një lloj manuali që mundëson lexuesin
për të bërë një studim analitik të të gjithë Vinaya Piμaka.
4) Classical Amharic
4) ጥንታዊ አማርኛ
2453 ሰኞ ግንቦት 27 ቀን 2017 ትምህርት
TIPITAKA
Tipitaka Research and Practical UNIVERSITY በ http://sarvajan.ambedkar.org ድረገጽ ላይ
ይህ የትርጉም መጽሀፍ በታሪክ ± ጋሪ ስክሪፕት (ስድስተኛ ካውንስል) ትፒኪካካ የዴቫ ± ጋሪ ስክሪፕት እትም ያወጣል. የጥራቦቹ ስሞች በ “ፊሊሚን ፔን” (”-p ± 1/4″ ይህ ጥራዝ ስርዓተ-ጥሬትን ብቻ ይዘረዝራል.
ቪያማ ፒፔካ
(ሶስት ክፍሎች, በ 5 መጻሕፍት የታተሙ)
ዘጠኝ ቫብሃጋ [ሁለት ስእሎችን በመዘርዘር ለባህሩኮች እና ለቡሺክ ደንቦች የሚያወሱ ሁለት መጻሕፍት]
ቲፒካካ (ሦስት “ቅርጫቶች”)
ዘውዳ ፒያካ
(አምስት ኒክ ዲያዎች ወይም ስብስቦች)
ዘውዱ ፒታካካ የቡድራንን ትምህርት አስመልክቶ ስለ <ዱላ> ያለውን ትምህርት ይዟል. በውስጡም ከዐስር ሺህ በላይ ሰዋሰሶች ይዟል. በኒስያስ (ስብስብ, ስብስብ, ክምችት, ክፍል, ቅደም ተከተል, ቡድን, ማህበር, የወንድማማችነት, ጉባኤ, ቤት, መኖሪያ) በሚባሉት አምስት ስብስቦች የተከፈለ ነው.
ዳጋ ኒያሃ
[ዳጂ: ረዥም] ዳጊ ኒያሂ ከቡድሃ (ረጅሙ) የ 34 ቱ ረጅም ንግግሮችን ይሰበስባል. ብዙዎቹ የመጀመሪያውን የሟቹን አጓጓዥ (ኮርፖስ) እና አጠያያቂ የመሆኑን እውነተኝነት በመጨመር ላይ ናቸው.
ማጅማይማ ዲያና
ማጅማሺያ Nikya 152 የቡድሃ ንግግሮችን ያካፍላል
መካከለኛ ርዝመት, የተለያዩ ጉዳዮችን ያካተተ.
መስጊድታ Nikya
[ሳምራዊት: ቡዴን] ሰሊማታ ስሇማህኖች ሰሃቦችን በተመሇከተ በ 56 ተጓዲኝ ማህበረስብ (ሰበታተስ) ተብል የተሰበሰቡ ንዑስ ቡዴሶችን ሰብስቧሌ. በውስጡም ከሶስት ሺህ የሚበልጡ የተለያየ ርዝመት ያላቸው ንግግሮችን ይዟል, ግን በአጠቃላይ አጭር ነው.
ማጣቀሻ ዲያና
[መአጥኛ: factor | የኦንጋታራ Nikያህ በ 11 ዐፊ ንዑስ ምድቦች የተከፋፈለ ኒፒታታስ በመባል የሚታወቀው ሲሆን እያንዳንዱ የዐውደ-ጽሑፍ ንጽጽር እና የንፅፅር ስብስቦችን ያካተተ ንግግርን ይሰበስባል. በአጠቃላይ በአጭሩ በሺዎች የሚቆጠሩ ሰስታዎችን ይይዛል.
Khuddaka Nikia
[khuddha: short, small] Khuddhaka Nikia የአጭሩ ጽሁፎች እና እንደ ነበር ይቆጠራል
ሁለት ጎደሎዎችን ያቀፈ ነው-ዳምሃፕፓዳ, ኡዳና, ኢቲቱታካ, ሰታኒፓታ, ሥራጋታ-ቴሪታታትና ጃታካ የጥንት ምዕራፎች ሲሆኑ ሌሎቹ ደግሞ ዘግይተው በመጨመር እና እውነተኝነታቸው የበለጠ አጠያያቂ ነው.
ዘውዳ ፒያካ
(አምስት ኒክ ዲያዎች ወይም ስብስቦች)
1. ዲንጋ-ኒክ ± ya [34 ሱስታስ; 3 ቪጋጋዎች ወይም ምዕራፎች (እያንዳንዱ መጽሐፍ)]
(1) S2lakkhandavagga-p ± 1/4i (13 ሰታት)
(2) Mah ± vagga-p ± 1/4i (10 ሰታት)
(3) P ± μikavagga-p ± 1/4i (11 ሰታት)
2. ማጂጃማ-ኒክ ± ya [152 ሰታት, 15 ቪጋጋዎች; በ 3 መጻሕፍት የተከፋፈለ,
በእያንዳንዱ ፒጋኖ ± ሳር (’fifty’) ተብሎ ይጠራል.
(1) M3 ላፓኦኦ ± ሳሳ-ፒ ± 1/4i (’ሥሮ’ አምሳ)
1. M3 ላፕሪየር ± yavagga (10 ሳማት)
2. S2han ± davagga (10 ሳማዎች)
3. ታቲያቫጋጋ (10 ስታትስ)
4. ማይ ዲያማካጋጋ (10 ሳማዎች)
5. C31 / 4aamakavagga (10 ሰታት)
(2) ማጂሃማፓኦኦ ± ሰ-ፒ ± 1/4i (መካከለኛ-አምሳ)
6. ጋህፓቲ-ቪጋጋ (10 ስታትስ)
7. ቡካሪ-ቫጋ (10 ሰታት)
8. ፓቢብ ± ጃካ-ቫጋጋ (10 ስታትስ)
9. ¡ጃ-ቫጋ (10 ሰታት)
10. ባ ± hmana-vagga (10 ሳማዎች)
(3) አንጋፋኦኦኦ ± ሳ-ፒ ± 1/4i (ከ 50 በላይ) ማለት ነው.
11. ደጋሃሃ-ቪጋጋ (10 ስታትስ)
12. አኑፓዳ-ቪጋጋ (10 ስታትስ)
13. ሱናታ-ቪጋጋ (10 ሰታት)
14. ቪቢጋ-ቫጋግ (12 ሰታት)
15. ሳ 1/4 ± yatana-vagga (10 ሰታት)
3. ሳሌም / ኡታታ-ናይክ ± ya [2,904 (7,762) ሰታት; 56 ሳላ / 2 / ሀተታ; 5 ቫጋግሎች; ተከፈለ
ወደ 6 መጻሕፍት]
(1) Sag ± thavagga-sa1 / 2yutta-p ± 1/4i (11 ሳ 1/2 ኛው)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 ሰ 1 / 2yuttas)
(3) ካንዳቫጋ-ሳ 1/2 ኡታታ-ፒ ± 1/4i (13 ሴ 1/2 ኛው)
(4) ሳ 1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 ሳ 1/2 ኛው)
(5) Mah ± vga-sa1/2yutta-p ± 1/4 i Vol 6 (1 ስድስተኛ / 2 ኛው)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4 ክፍል II (6 ሳ 1/2 ኛው)
4.አጉታራ-ኒክ ± ya [9,557 ሱስታስ; በ 11 ፔንቶች, ወይም ቡድኖች በንጹህ አደረጃጀት
በቁጥር; እያንዳንዱ ጫጫታ ኡታ ያላቸው በርካታ ቪጋጋዎች አሉት. 10 ወይም ከዚያ በላይ ሱወቶች በ ውስጥ
እያንዳንዱ ቫጋጋ; 6 መጽሃፎች]
(1) ኢካ-ዳካ-ቲካ-ኒፒታ-ፒ ± 1/4i (አንድ, ሁለት, ሶስት)
(2) ካትኩካ-ኒፒታ-ፒ ± 1/4i (አራት)
(3) ፓንቺካ-ኒፒታ-ፒ ± 1/4i (fives)
(4) ቺካ-ሳታካ-ኒፒታ-ፒ ± አራሺ (ስድስት, ሰባት)
(5) ኡሙካ-ነጋታ-ኒፒታ-ፒ ± 1/4i (eights, nines)
(6) ዳሳካ-ኢዳዳሳካ-ኒፒታ-ፒ ± 1/4i (አስር, ከፍያ)
5. Khuddaka-nik ± ya [የመጻሕፍት ስብስብ ስብስብ,
በ 18 ክፍሎች ዋና ሥራዎች ውስጥ; ይህ መጽሐፍ ሱቆችን, ስብስቦችን ያካትታል
የዶክትሪን ማስታወሻዎች, ታሪኮች, ቁጥሮች, እና አስተያየት ሰጪ ጽሑፎች
በቲፒካካ ራሱ ውስጥ ተካትቷል ;; 12 መጻሕፍት]
(1) ኩድሃካፕ ± ታ, ዳፍማፓዳ እና ኡፕ ± n-p ± 1/4i
1. Kuddhakap ± tha (ዘጠኝ አጭር አሮጌዎች እና ሱስታዎች, ለ
አዳዲስ ቢሁካውያን)
2. ዳምሃማዳ (ከሁሉም የቲፒካካ መጽሐፍት ውስጥ በጣም ዝነኛ የሆነው, 423 ስብስብ
በ 26 ቫጋግሶች ውስጥ ያሉ ጥቅሶች)
3. Ud ± na (በ 8 ወራጃዎች, 80 የቡድሃ ተናጋሪ ንግግሮች, በአብዛኛው በቁብአ በቁ
አንዳንድ ግኝቶችን በቃለ ምልልሱ ውስጥ ያስቀመጠውን ሁኔታ)
(2) ኢቫቱታካ, ሱታኒፒ ኡፕ-ፒ ± 1/4i
4. ኢቫቱታካ (4 ፆት, 112 ሱሶች, በእያንዲንደ ጅምር, “ኢቪ ቨታታ 1/2 ቡኻቫታ” [እንዯሚሆን
ቡዳ የተናገረው]
5. ሱታኒፒ ± እ (5 ቪጋጋዎች 71 አንቀፆች በአብዛኛው በጥቅስ ቁጥር ብዙዎቹን ይይዛሉ
የቡድሃው ታዋቂና በጣም ተወዳጅ ሰሃባዎች ናቸው
(3) ቪም ± ሪቻቱቱ, ፔትቬታቱ, ቫት ± ± ¾ እና ቴሪግ ± ± -p ± 1/4i
6. ቫን ± ሮበርትቱ (ቫን ± ና ማለት ባለቅል ነው, 85 ግጥሞች በ 7 ቫጋጋዎች ላይ
በሰማይ መኖር እና ዳግም መወለድ)
7. ፔትቫታቱ (4 ቫጋግሶች, 51 የተሞሉ አሰቃቂ ፍጥረቶችን (ፔላስ) የሚገልጹ 51 ግጥሞች
ደካማ በሆኑ ድርጊቶቻቸው ምክንያት ደስተኛ አይደሉም)
8. ዘራግ ± t ± (ከ 264 ጀምሮ ህዝቦች ከተመዘገቡ በኋላ የደስታ እና የደስታ ጥቅሶች
አረመኔዎች; 107 ግጥሞች 1.279 ግ ± ድም)
9. ቴራግራም ± (ከላይ እንደተጠቀሰው, ከ 73 የአጎት መነኮሳት, 73 ግጥሞች, 522 ጂቢስ)
(4) J ± ታታ-ፒ ± 1/4i, ጥራዝ. እኔ
(5) J ± ታታ-ፒ ± 1/4i, ጥፋ II
10. ጁታ (የጃፓን ልጅ ከመወለዱ በፊት የቦዲሳታ የልደት ታሪኮች, 547
በታሪኩ ውስጥ በተጠቀሱት ጥቅሶች መሠረት, በሚከተሉት ጥቅሶች ብዛት ኒፒ ± ኡትን ይለያል
ታሪኩን ይንገሩ. ሙሉ የ ጁታ ታሪኮች በእርግጥ በጃ ± ባታካሪዎች ውስጥ ይገኛሉ
ከጥቅሶቹ በስተጀርባ ያለውን ታሪክ ግለጽ.
(6) Mah ± nidess-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. ኒድሳ (በሁለት የሱፉንፒ ± እዝግቦች ላይ ትችት)
Mah ± nidessa: በ 4 ኛ ቪጋጋ ላይ አስተያየት
C31 / 4anidessa-comment on the 5 vagga and
ካጋቫስ ± ኡራስ 1 ኛ ናጋ
(8) ፓዩሲኸምድ ± ሚጋ-ፒ ± 1/4i
12. ፓዩዩሽምቢት ± መግጋ (የቡድሃ-አሃሂዝማ-ወርድ-ተኮር ትንተና)
ከቪን ± Ya እና ሰትራ ፒክካስ በሁሉም ክፍሎች የተሰበሰቡ ናቸው. ሶስት ቫጋግሎች,
እያንዳንዳቸው አሥር ርዕሶች [ካት ±] ያካተቱ ናቸው
(9) Apad ± n-p ± 1/4i, ጥራዝ. እኔ
13. ¡apad ± na (የቀድሞዎቹ ህይወት ጥቅሶች የ 550 ባክቻውያን እና 40 ሏኪኪዎች ናቸው)
(10) Apad ± na, Buddhava1 / 2sa & Cariy ± piľaka-p ± 1/4i
14. ቡቫቫ 1/2 ሳ (የቡድሃ ታሪክ ታሪክ, ለአብነት ለ
ጥያቄ ከቬን. ሳርፒታታ ስለ ታዕቃባው ሱድሃ እና ዲ 2 ፓካካራ ታሪክ ይነግረናል
ቡድሃ እና በቀጣይ 24 ቡድሃዎች, የጀጃ ቡዳ ጨምሮ).
15. ካሪያ ± ፒፔካ (አሥር ፒ ± ram 2 ን ለመግለጽ በ ጁታ የተሞሉ 35 ፎቆች)
(11) ኒትፒካራና, ፒኩፒፓዳ-ፒ ± 1/4i
16. ኒትፒካራና (ትናንሽ የአስተርጓሚ ዘዴዎችን ለመተርጎም እና ለማብራራት,
በካኖኒካል ጽሑፎች ውስጥ)
17. ፒቱፒፓዳ (ምሳሌያዊ ትርጉምን ለማብራራት እና ለማስፋፋት የሚረዱ ዘዴዎችን ማዘጋጀት
የቡድሃ ትምህርት
(12) Milindapañha-p ± 1/4i
18. ሚሊንዳ-ፓሃሃ (በንጉስ ሚሊንዳ እና በሪፖርቱ የቀረቡትን ጥያቄዎች የሚያሳይ ዘገባ)
መልሶች በቬን. ናጋሬና; ይህ ክርክር ተወስዷል. ከ 500 ዓመታት በኋላ
የቡድሃ ± ፓሪንቲብ ± አነ)
አህዲማማ ፒያካ
[ስሌጠናዎች ሁሇት ክፍሊቶች (ስዴስት ሁሇት) ጭብጥ, ታተመ
12 መጻሕፍት]
1. ዳምሃሳካዎ 2
(የዱር መዛግብትን)
(1) Dhammasaagao2-p ± 1/4i
2. ቪቢጋ-p ± 1/42
(ሥነ-ስብስብ ልዩነት ወይም ትንታኔ)
(2) ቪቢጋ-ፒ ± 1/42
3. ኸርታ ± ቴክታ ±
(የቡድን ውይይት; እነዚህ የመጀመሪያ ሦስት ክፍሎች ያሉት ሶስት እርባናስ ናቸው
ኢብራሂምን ለመረዳትና ለመዋሃድ እንደ መሰረት ሊሆን ይገባል)
4. ፖጋጋላፓኖቲቲ
(የግለሰቦችን ይመክራል; አሥር ምዕራፎች-1 ኛ ነጠላ ጉዳይ ነው
ግለሰቦች, ሁለተኛው በጣምሮች, ሦስተኛው በሶስት ቡድኖች, ወዘተ.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. ካት ± ቫትቱ-p ± 1/42
(የውይይት ወይም የተሳሳተ እይታ; የተዘረዘሩትን ነጥቦች ያብራራል
በአኦኦካ ዘመነ መንግስት በፓና ከተማ በተካሄደው በ 3 ኛ ምክር ቤት ውስጥ ሰፈራ)
(4) ካት ± ቫትቱ-p ± 1/42
6. Yamak-p ± 1/42
(ጥንድ ጥቆማዎች, የተጣመሩ እና ተጣጣፊ ጥያቄዎችን በመጠቀም,
መመሪያዎችን እና ትክክለኛውን የቴክኒካዊ ቃላት አጠቃቀም ይግለጹ)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, ጥፋ III
7. ፓሉ ± na
(የሽያጭ መፅሃፍ; የ 24 ሁኔታዎች ሁኔታ መርሃግብርን ማዘጋጀት
ግንኙነት (ፓይሻያ) ለመገንዘብ ሙሉ ስርዓት ነው
የአጠቃላይ የዐጀ ፍፅስና ሜንኮካሎች)
(8) ፓሉ ± n-p ± 1/4i, ጥፋ I
(9) ፓሉ ± n-p ± 1/4i, Vol II
(10) ፓሉ ± n-p ± 1/4i, ፍጥነት III
(11) ፓሉ ± n-p ± 1/4i, ፍጥነት IV
(12) ፓሉ ± n-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (የተገታ) 4
ሳህሃዳዊ ± (የጊንያው ስብሰባ) 13
ኢዪት ± (ያልተወሰነ) 2
nissagi ± p ± cithiy ± (በመውረስ መዝጊያ) 30
(2) P ± cittiya-p ± 1/4i
ሱዳን ፓ ± cithiy ± (ተራ ምልመላ) 92
p ± tidesaniy ± (የምስክርነት ዳግም ምጽዓት ምግብ) 4
ሴክሃይ (ስለ ክብር እና ውበት) 75
adhikaraoasamath ± (ሕጋዊ ሂደት) 7
(በቢኪኒኒ ቪያያን ደንቦች ይደመድማል) ______
227
ቡጊኒ
8
17
0
30
166
8
75
7
______
311
2. ካንዳካ [ሁለት የአጻጻፍ ደንቦች እና ሂደቶች]
(3) Mah ± vagga-p ± 1/4i (10 ክፍሎች [khandhakas]) በታሪክ ታሪካዊ ዘገባዎች ይጀምራል.
የቡድሃ መገለፅ, የመጀመሪያ ንግግሮች እና የሳውንቱ የመጀመሪያ እድገቶች,
የስነ-ልቦና ድርጊቶችን የሚመለከቱ የሚከተሉትን ደንቦች ይዘረዝራል-
1. በትእዛዙ ላይ ለመግባት ደንቦች (የቃጠሎ ±)
2. የአቮካሳ ስብሰባ እና የፒ ± ዎክክካሃን መዝገበ ቃላት
3. በዝናብ ወቅቱ (ቫሳ)
4. ቪቫ ± Rao ±
5. ስለ አለባበስ እና የቤት እቃዎች ደንቦች
6. መድሃኒት እና ምግብ
7. ዓመታዊ የድግስ ማከፋፈል (ካያሚና)
8. ለበሽተኞች ህመሞች, ለመኝታ እና ለአለባበስ ዕቃዎች ደንቦች
9. የንግሥና ሂደት አፈፃፀም
10. በክርክር ጉዳዮች ላይ ክርክሮች
(4) C31/4avagga-p ± 1/4i (ወይም Cullavagga) (12)
ሳካሃማማ በመባል የሚታወቀው ለሥነ-ስርአት ተግባሮች ወይም ተግባሮች ብርቱዎች:
1. ከጉባኤው በፊት ለሚፈጸሙ የበጎ አድራጎት ድርጊቶች ደንቦች
(ሳጋ ± ዲሳሳ)
2. በሂደት ላይ ያለን ሒደት ማስያዝ
3. of / አንድ ጥቃቅን ጉድፍትን በማከማቸት የሚከናወኑ የአሰራር ሂደቶች
4. በሳንባ ውስጥ የሕግ ሥነ-ሥርዓቶችን ለማስፈፀም የሚረዱ ደንቦች
5. የተለያዩ. ስለ መታጠብ, መልበስ, ወዘተ የመሳሰሉት ደንቦች.
6. መኖሪያ ቤቶች, የቤት እቃዎች, ማረፊያ, ወዘተ.
7
የኃይማኖት ቡድኖች እና የመምህራንና አዲስ ህፃናት ግዴታዎች
9. ከ p ± timokkha መወገድ
10. የሂህኪን ሹመት እና ትምህርት
11. የመጀመሪያውን ምክር ቤት በ R ± jagaha ይዟል
12. ስለ ሁለተኛው ምክር ቤት በ Ves ± li
3. ፓቬቭ ± ra-p ± 1/4i [የቪዬአዬ ማጠቃለያ, እንደ
[ለማስተማር እና ለመመርመር ካቴኪዝም]
(5) ፓቬቭ ± ራፕ-ፒ ± 1/4i አምስተኛው የቪዬያ መጽሐፍ አንባቢውን ለማንቃት እንደ ማነቂያ መሣሪያ ያገለግላል
የቪንይያ ፒዛካን አጠቃላይ ትንታኔ ለማድረግ.
5) Classical Arabic
4) الكلاسيكية الأمهرية
2453 الإثنين 27 نوفمبر 2017 ليسون
TIPITAKA
من على الانترنت مجانا تيبيتاكا البحوث و جامعة براكتيس من خلال http://sarvajan.ambedkar.org
يعرض هذا المخطط نشر الكتب في طبعة ديفان ± غاري-سكايب من شاكيريخا ساغ ± يانا (المجلس السادس) تيبيرياكا. يتم عرض أسماء المجلدات بخط مائل مع لاحقة “-p ± 1/4i” تشير إلى أن وحدة التخزين جزء من الجذر تيبيرياكا، بدلا من الأدبيات المعلق. يسرد هذا المخطط وحدات تخزين الجذر فقط.
فينايا بيوكا
(ثلاثة أقسام، طبعت في 5 كتب)
سوتا فيبهاغا [كتابين يحتويان على قواعد لبيكخوس و بهيكخونيس، يحددان ثماني فئات من الجرائم]
تيبيريكاكا (ثلاثة “سلال”)
سوتا بيوكاكا
(خمسة نيك ± ياس، أو مجموعات)
و سوتا بياكاكا يحتوي على جوهر التدريس بوذا فيما يتعلق داما. أنه يحتوي على أكثر من عشرة آلاف سوتاس. وهي مقسمة إلى خمس مجموعات تسمى نيكاياس (مجموعة، تجميع، مجموعة؛ فئة، ترتيب، مجموعة؛ جمعية، الأخوة، الجماعة؛ منزل، مسكن).
ديغا نيكايا
[ديغا: لونغ] يجمع ديغا نيكايا 34 من أطول الخطابات التي قدمها بوذا. هناك تلميحات مختلفة أن العديد منهم الإضافات في وقت متأخر إلى الجسم الأصلي والأصالة مشكوك فيها.
ماجيما نيكايا
[ماجيما: مديوم] و ماجهيما نيكايا يجمع 152 الخطابات من بوذا
متوسط الطول، والتعامل مع المسائل المتنوعة.
سايوتا نيكايا
[ساميوتا: غروب] و ساكيوتا نيكايا يجمع سوتاس وفقا لموضوعهم في 56 مجموعات فرعية تسمى ساوتاس. أنه يحتوي على أكثر من ثلاثة آلاف الخطابات من طول متغير، ولكن عموما قصيرة نسبيا.
آغوتارا نيكايا
[أغ: فاكتور | أوتارا:
أديتيونالن] يتم تقسيم أكتارا نيكيا في أحد عشر مجموعة فرعية تسمى
“نيباتاس”، كل منها يجمع الخطابات التي تتكون من تعداد عامل إضافي واحد
مقابل تلك التي من نيباتا السابقة. أنه يحتوي على الآلاف من سوتاس التي هي قصيرة عموما.
خوداكا نيكايا
[خودا: شورت، سمال] نصوص خوداكا نيكايا القصيرة وتعتبر كما كانت
تتألف من طبقتين: دامابادا، أودانا، إتيفوتاكا، سوتا نيباتا،
ثيرغاثا-ثيريغاثا و جاتاكا تشكل الطبقات القديمة، في حين أن أوثيربوكس هي
الإضافات المتأخرة وأصالة هي أكثر إثارة للريبة.
سوتا بيوكاكا
(خمسة نيك ± ياس، أو مجموعات)
1. D2gha-نيك ± يا [34 سوتاس؛ 3 فغاس، أو فصول (كل كتاب)
(1) S2lakkhandavagga-p ± 1/4i (13 سوتاس)
(2) ماه ± فاغا-p ± 1/4i (10 سوتاس)
(3) P ± μikavagga-p ± 1/4i (11 سوتاس)
2. ماجيما-نيك ± يا [152 سوتاس؛ 15 فاغاس؛ مقسمة إلى 3 كتب،
5 فاغاس كل، والمعروفة باسم باو ± سا (’خمسين’)]
(1) M3lapaoo ± سا-p ± 1/4i (”الجذر” خمسون)
1. M3lapariy ± يافاغا (10 سوتاس)
2. S2han ± دافاجا (10 سوتاس)
3- تاتيافاغا (10 سوتاس)
4. ماه ± ياماكافاغا (10 سوتاس)
5- C31/4ayamakavagga (10 سوتاس)
(2) ماجيماباو ± سا-p ± 1/4i (’الأوسط’ خمسين)
6- غاهاباتي-فاغا (10 سوتاس)
7 - بيخخو-فاغا (10 سوتاس)
8-باريب j جاكا-فاغا (10 سوتاس)
9. R ± جا-فاغا (10 سوتاس)
10. بر ± همانا-فاغا (10 سوتاس)
(3) أوباريباو ± سا-p ± 1/4i (يعني ‘أكثر من خمسين’)
11. ديفاداها-فاغا (10 سوتاس)
12 - أنوبادا-فاغا (10 سوتاس)
13 - سونناتا - فاغا (10 سوتاس)
14 - فيبهاغا - فاغا (12 سوتاس)
15 - S1/4 ± ياتانا-فاغا (10 سوتاس)
3. Sa1/2yutta-نيك ± يا [2،904 (7،762) سوتاس؛ 56 sa1/2yuttas؛ 5 فاغاس؛ منقسم
في 6 كتب]
(1) ساغ ± ثافاغا-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) نيد ± نافاغا-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) خاندافاغا-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± ياتانافاغا-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) ماه ± فاغا-sa1/2yutta-p ± 1/4i المجلد الأول (6 sa1/2yuttas)
(6) ماه ± فاغا-sa1/2yutta-p ± 1/4i المجلد الثاني (6 sa1/2yuttas)
4. أغوتارا-نيك ± يا [9،557 سوتاس؛ in11 nip ± تاس، أو مجموعات، مرتبة بحتة
عدديا؛ كل نبض ± تا لديه عدة فاغاس. 10 أو أكثر سوتاس في
كل فاغا؛ 6 كتب]
(1) إيكا-دوكا-تيكا-نيباتا-p ± 1/4i (منها، التوأم، الثلاثات)
(2) كاتوكا-نيباتا-p ± 1/4i (فورس)
(3) بانكاكا-نيباتا-p ± 1/4i (الخامسة)
(4) تشاكا-ساتاكا-نيباتا-p ± 1/4i (ستيكس، السبعات)
(5) μμhaka-نافاكا-نيباتا-p ± 1/4i (ثمانين، تسعة)
(6) داساكا-إكاداساكا-نيباتا-p ± 1/4i (عشرات، مرتفعات)
5. خوداك-نيك ± يا [جمع الكتب الصغيرة،
العمل في 18 أقسام رئيسية؛ فإنه يشمل سوتاس، مجموعات من
المذاهب المذهبية، التاريخ، الآيات، و الأدبيات التعليقية التي لديها
تم دمجها في تيبيريوكا نفسها. 12 كتابا]
(1) كوداكاب ± ثا، دهامابادا & أود ± نا-p ± 1/4i
1. كوداكاب ± ثا (تسعة صيغ قصيرة و سوتاس، وتستخدم كدليل التدريب ل
بيخخوس المبتدئ)
2. دامابادا (الأكثر شهرة من جميع الكتب من تيبيكيراكا؛ مجموعة من 423
الآيات في 26 فاغاس)
3. أود ± نا (في 8 فاغاس، 80 الكلام بهيجة من بوذا، ومعظمهم في الآيات، مع
بعض الحسابات النثرية للظروف التي أثارت الكلام)
(2) إتيفوتاكا، سوتانيب ± تا-p ± 1/4i
4. إيتيفوتاكا (4 نيب ± تاس، 112 سوتاس، كل بداية، “إيتي vutta1/2 بهاغافاتا” [وهكذا كان
قال بوذا])
5. سوتانيب ± تا (5 فاغاس؛ 71 سوتاس، ومعظمها في الآية؛ يحتوي على العديد من أفضل
معروف، الأكثر شعبية، سوتاس، بسبب، ال التعريف، بوذا
(3) فيم ± نافاتو، بيتافاتو، ثيراغ ± ث ± و ثيريغ ± ث ± -p ± 1/4i
6. فيم ± نافاتو (فيم ± نا يعني القصر؛ 85 قصائد في 7 فاغاس عن أفعال
الجدارة والولادة في العوالم السماوية)
7. بيتافاتو (4 فاجاس، 51 قصائد تصف الكائن البائس [بيتاس] ولد في
دول سعيدة بسبب أفعالهم المهينة)
8. ثيراغ ± ال ± (آيات الفرح والبهجة بعد تحقيق أراهاتشيب من 264
بيخخوس الأكبر؛ 107 قصائد، 1،279 غرام ± ثاس)
9. ثيريغ ± (نفس ما ذكر أعلاه، من 73 راهبة مسنة؛ 73 قصائد، 522 غرام ± ثاس)
(4) J ± تاكا-p ± 1/4i، فول. أنا
(5) J ± تاكا-p ± 1/4i، فول إي
10. J ± تاكا (قصص الولادة من بوديساتا قبل ولادته كما غوتاما بوذا؛ 547
قصص في الآيات، وتنقسم إلى نيب ± تا وفقا لعدد الآيات المطلوبة ل
اروي القصة. قصص J ± تاكا الكاملة هي في الواقع في التعليقات J ± تاكا ذلك
شرح القصة وراء الآيات.
(6) ماه ± نيديسا-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. نيديسا (التعليق على قسمين من سوتانيب ± تا)
ماه ± نيديسا: التعليق على فغا 4
C31/4anidessa: التعليق على فاغا 5 و
و خاجافيس ± أوا سوتا من 1 فاغا
(8) باوريسامبهيد ± ماغا-p ± 1/4i
12. باوريسمبهيد ± ماجا (على غرار أبهيدهاما تحليل مفصل لبوذا
التدريس، المستمدة من جميع أجزاء فين ± يا و سوتا بيريكاكاس؛ ثلاثة فاغاس،
كل منها يحتوي على عشرة مواضيع [كاث ±])
(9) أباد ± نا-p ± 1/4i، فول. أنا
13. أباد ± نا (حكايات في آيات من حياة السابق من 550 بهيكخوس و 40 بهيكخونيس)
(10) أباد ± نا، Buddhava1/2sa & كاري ± بييكراكا-p ± 1/4i
14. Buddhava1/2sa (تاريخ بوذا التي بوذا، في الإجابة على أ
سؤال من فين. ساريبوتا، يحكي قصة سوميدها الزهد و D2paakara
بوذا وبوذا 24 التالية، بما في ذلك غوتاما بوذا.)
15. كاري بيكروكا (35 قصة من J ± تاكا رتبت لتوضيح عشرة p ± ram2)
(11) نيتيباكارانا، بيراكوباديسا-p ± 1/4i
16. نيتيباكارانا (أطروحة صغيرة تحدد أساليب لتفسير وشرح-
النصوص الأساسية)
17. بيراكوباديسا (أطروحة تحدد أساليب لشرح وتوسيع
تدريس بوذا)
(12) ميلندابانها-p ± 1/4i
18 - ميليندا - بانها (سجل للأسئلة التي طرحها الملك ميليندا و
إجابات من فين. ناغاسينا. جرت هذه المناقشة. 500 سنة بعد
ماه ± بارينيب ± نا من بوذا)
أبهيدهما بيوكا
[سبعة أقسام من منهجية، وعرض مجردة من جميع دماس. طبع في
12 كتابا]
1. Dhammasaagao2
(تعداد الدهماس)
(1) Dhammasaagao2-p ± 1/4i
2. فيبهاغا-p ± 1/42
(تمييز أو تحليل دماس)
(2) فيبهاغا-p ± 1/42
3. د ± توكاث ±
(مناقشة العناصر؛ هذه الأقسام الثلاثة الأولى تشكل ثلاثية
يجب هضمها كأساس لفهم أبهيداما)
4. بوغالاباناتي
(تعيين الأفراد؛ عشرة فصول: 1 التعامل مع واحد
الأفراد، والثاني مع أزواج، و 3 مع مجموعات من ثلاثة، الخ.
(3) د ± توكاث ± -Puggalapaññatti-p ± 1/42
5. كاث ± فاتو-p ± 1/42
(نقاط الجدل أو الرأي الخاطئ؛ ويناقش النقاط التي أثيرت و
استقر في المجلس الثالث، الذي عقد في عهد عهد أوكا، في باتنا)
(4) كاث ± فاتو-p ± 1/42
6. ياماكا-p ± 1/42
(كتاب من أزواج، واستخدام الأسئلة المقترنة، معارضة لحل أمبي-
غويتيز وتحديد الاستخدام الدقيق للمصطلحات التقنية)
(5) ياماكا-p ± 1/42، المجلد الأول
(6) ياماكا-p ± 1/42، المجلد الثاني
(7) ياماكا-p ± 1/42، المجلد الثالث
7. باكروه ± نا
(كتاب العلاقات؛ ووضع مخطط من 24 مشروطة
العلاقات [باكايا] التي تشكل نظاما كاملا للفهم
ميكانيكا الكون كله من داما)
(8) pμμh ± نا-p ± 1/4i، المجلد الأول
(9) pμμh ± نا-p ± 1/4i، المجلد إي
(10) pμμh ± نا-p ± 1/4i، المجلد الثالث
(11) pμμh ± نا-p ± 1/4i، المجلد الرابع
(12) pμμh ± نا-p ± 1/4i، المجلد الخامس
(1) P ± r ± جيكا-p ± 1/4i بهيكو
p ± r ± جيك ± (الطرد) 4
ساغاديسس ± (اجتماعات سانغا) 13
أنيات ± (غير محدد) 2
نيساجي ± p ± سيتي ± (كفارة مع المصادرة) 30
(2) P ± سيتيا-p ± 1/4i
سودا p ± سيتي ± (كفارة عادية) 92
p ± تيديساني ± (اعتراف ري: ألمز الغذاء) 4
سيخيا (فيما يتعلق بالآداب والديكور) 75
أدهيكاراواساماث ± (العملية القانونية) 7
(يختتم مع قواعد فيكايا بهيكوني) ______
227
8
17
0
30
166
8
75
7
______
311
2. خانداكا [كتابان من القواعد والإجراءات]
(3) ماه ± فاغا-p ± 1/4i (10 أقسام [خانداكاس]؛ يبدأ بالحسابات التاريخية لل
التنوير بوذا، والخطابات الأولى والنمو المبكر لل سانغا.
الخطوط العريضة للقواعد التالية التي تنظم إجراءات سانغا:
1. قواعد للقبول في النظام (أوباسامباد ±)
2. اجتماع أوبوساثا و ريسيتال من p ± تيموخخا
3 - الإقامة خلال موسم الأمطار (فاسا)
4. حفل اختتام فاسا، ودعا باف ± راو ±
5. قواعد للمواد من الأثاث والأثاث
6. الطب والغذاء
7. التوزيع السنوي من الجلباب (كاكرينا)
8. قواعد للمرضى بيكخوس، النوم و رداء المواد
9. طريقة تنفيذ إجراءات سانغا
10. الإجراءات في حالات الانشقاق
(4) C31/4avagga-p ± 1/4i (أو كولافاغا) (12 خانداكاس يتعامل مع قواعد أخرى،
درويس لأفعال أو وظائف مؤسسية، والمعروفة باسم ساغاكما:
1 - قواعد التعامل مع الجرائم التي تسبق سانغا
(disesa ± saagh)
2. إجراءات لوضع بيخخو تحت المراقبة
3. إجراءات التعامل مع تراكم الجرائم من قبل بهيكخو
4 - قواعد لتسوية الإجراءات القانونية في سانغا
5. متفرقات. قواعد الاستحمام، اللباس، الخ.
6. المساكن والأثاث والسكن وما إلى ذلك.
7. الانشقاقات
8. فئات من بيكخوس وواجبات المعلمين والمبتدئين
9. الاستبعاد من p تيموكخا
10. التنسيق والتعليم من بهيكخونيس
11. حساب المجلس الأول في R ± جاغاها
12. حساب المجلس الثاني في فيس ± لي
3. باريف ± را-p ± 1/4i [ملخص عن فينايا، مرتبة ك
التعليم المسيحي للتعليم والفحص]
(5) بريف ± را-p ± 1/4i الكتاب الخامس من فينايا بمثابة نوع من دليل تمكين القارئ
لإجراء مسح تحليلي لكامل فينايا بيوكا.
6) Classical Armenian
6) դասական արաբերեն
2453 Հոկ 27, 2017 ԴԱՍ
ՏԻՊԻՏԱԿԱ
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Այս
ուրվագիծը ցուցադրում հրապարակումը գրքերի Devan ± GARI-script
հրատարակության Chaμμha Saag ± yana (Վեցերորդ խորհուրդ) Tipiμaka: Անունները
ծավալների ցուցադրվում են շեղագիր հետ վերջածանց «-p ± 1/4i«
indicatingthe ծավալը մասն արմատային Tipiμaka, այլ ոչ թե commentarial
գրականության մեջ: Այս ուրվագիծը ընդգրկում է արմատային ծավալները միայն:
Vinaya Pimaaka
(Երեք բաժին, տպագրված 5 գրքեր)
Sutta Vibhaaga [երկու գրքեր պարունակող bhikkhus եւ bhikkhunis կանոնները, բացահայտելով ութ կարգի հանցագործությունների]
Tipiaka (երեք “զամբյուղներ”)
Sutta Pimaaka
(Հինգ նիկլիս, կամ հավաքածուներ)
The Sutta Piṭaka- ն պարունակում է Դհամմայի վերաբերյալ Բուդդայի ուսմունքի էությունը: Այն պարունակում է ավելի քան տասը հազար սուդաս: Այն բաժանված է հինգ հավաքածուներում կոչված Nikāyas (բազմութիւն մը
հավաքում, մի հավաքածու, դասային, կարգը, խումբ, ասոցիացիան, եղբայրության,
ժողովը, մի տուն, բնակարան):
Dīgha Nikāya
[Dīgha: long] The Dīgha Nikāya հավաքում է 34 ամենաշատ հնազանդությունները, որոնք տրվել են Բուդդա: Կան բազմաթիվ ակնարկներ, որոնցից շատերը ուշացած լրացում են բնօրինակի կորպուսի եւ կասկածելի ինքնության:
Majjhima Nikāya
[Majjhima: medium] The Majjhima Nikara- ն հավաքում է Բուդդայի 152 ելույթներ
միջանկյալ երկարություն, զբաղվել տարբեր հարցերով:
Սայյուտթա Նիկյանա
[Սամութտա. խումբ] Սիյուտտա Նիկյանայում հավաքվում են սուդասները ըստ իրենց թեմայի, որը կոչվում է «saṃyuttas»: Այն պարունակում է փոփոխական երկարության ավելի քան երեք հազար ելույթներ, սակայն ընդհանուր առմամբ համեմատաբար կարճ է:
Aṅguttara Nikāya
[aṅg: գործոն | uttara:
additionnal] The Aṅguttara Nikāya է subdivized է տասնմեկ ենթախմբերում
կոչված nipātas, որոնցից յուրաքանչյուրը հանրահավաք դիսկուրսների, որը
բաղկացած է Թվարկումները մեկ լրացուցիչ գործոն ընդդեմ նրանց նախադեպային
nipāta: Այն պարունակում է հազարավոր suttas, որոնք ընդհանրապես կարճ են:
Խուդաքա Նիկյանա
[Խուդդա: կարճ, փոքր] Խուդհակա Նիկաայի կարճ տեքստերը եւ համարվում է եղել
բաղկացած է երկու ստրատաների: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā եւ Jataka ձեւավորել հին շերտերին, իսկ
otherbooks են ուշ լրացումներ եւ դրանց իսկությունը է ավելի կասկածելի.
Sutta Pimaaka
(Հինգ նիկլիս, կամ հավաքածուներ)
1. D2gha-nik ± ya [34 suttas; 3 վագներ կամ գլուխներ (ամեն մի գիրք)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Մաժժիմա-նիկ ± [152 suttas; 15 vaggas; բաժանված 3 գրքերում,
5 վագներ յուրաքանչյուրը, որը հայտնի է որպես paoo ± sa (’fifty’)]
(1) M3lapaoo ± ssa-p ± 1/4i («արմատ» հիսուն)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Տաթյաավագա (10 սադաթ)
4. Մահ ± յամակավագգա (10 suttas)
5. C31 / 4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i («միջին» հիսուն)
6. Գահապետի վագգա (10 սադաթ)
7. Bhikkhu-vagga (10 suttas)
8. Պարիբբ-ջակավա-վագգա (10 տարի)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (նշանակում է «ավելի քան հիսուն»)
11. Դեւադա-վագգա (10 րոպե)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1 / 4 ± yatana-vagga (10 suttas)
3. Sa1 / 2yutta-nik ± ya [2,904 (7,762) suttas; 56 ժամ 1 / 2yuttas; 5 վագգաս; բաժանված
մեջ 6 գրքեր]
(1) Առողջապահություն-sa1 / 2yutta-p ± 1/4i (11 ժամ 1 / 2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(3) Խանդավագա-sa1 / 2yutta-p ± 1/4i (13 ժամ 1 / 2yuttas)
(4) Sa1 / 4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 ժամ 1 / 2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 ժամ 1 / 2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 ժամ 1 / 2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; in11 nip ± tas, կամ խմբերի, կազմակերպվել է զուտ
թվային կերպով; Յուրաքանչյուր անկյուն ունի մի քանի vaggas; 10 կամ ավելի suttas in
յուրաքանչյուր վագգա; 6 գրքեր]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (երկու, երկու, երեք)
(2) Catukka-nipata-p ± 1/4i (չորս)
(3) Pañcaka-nipata-p ± 1/4i (FIVE)
(4) Չակկա-Սաթթակա-նիպատա-p ± 1/4i (վեցերորդ, sevens)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (ութերորդ, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (տասնյակ, տասնմեկ)
5. Խուդաքա-նիկա [փոքր գրքերի հավաքածու, տարբեր հավաքույթ,
աշխատանքների 18 հիմնական բաժիններում; այն ներառում է suttas, compilations
դոկտրինի գրառումներ, պատմություններ, հատվածներ եւ մեկնաբանական գրականություն
ընդգրկվել է Տիիթիակի ինքնին: 12 գրքեր]
(1) Քուդաղակապ, Դհամմապադա եւ Ուդ ± ն-ի ± 1 / 4ի
1. Քուդաղակապը (ինը կարճ բանաձեւեր եւ սուդատներ, որոնք օգտագործվում են որպես ուսումնական ձեռնարկ)
novice bhikkhus)
2. Դհամմապադա (ամենահայտնի թիթեղյա բոլոր գրքերը, 423 հավաքածու)
երգեր 26 վագգա)
3. Ud ± na (8 վագգա, Բուդդայի 80 ուրախ խոսքեր, հիմնականում, հատվածներում,
որոշ արտահայտություններ, որոնք բերեցին այն հանգամանքները,
(2) Անվանատարածք, Սուտթանտիպ ± -ա ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, յուրաքանչյուր սկիզբ, «iti vutta1/2 bhagavata» [
ասված է Բուդդայի կողմից))
5. Suttanip ± ta (5 vaggas, 71 suttas, հիմնականում չափածո, պարունակում է լավագույններից շատերը
հայտնի, Բուդդայի ամենահայտնի սուդաները
(3) Vim ± navatthu, Petavatthu, Therag & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na նշանակում է առանձնատուն, 85 բանաստեղծություն 7 վագգա ակտերի մասին
արժանիք եւ վերածնունդ երկնային ոլորտներում)
7. Petavatthu (4 վագգա, 51 բանաստեղծություններ, որոնք նկարագրում են թշվառների [petas]
դժբախտ պետություններ, նրանց անբարենպաստ գործողությունների պատճառով)
8. Թերագ (ուրախության եւ ուրախության երգեր 264-ից զրկվածությունից հետո)
ավագ bhikkhus; 107 բանաստեղծություններ, 1,279 գ ± տեր)
9. Թերիբը (նույնը, ինչպես վերեւում, 73 ավագ կնոջից, 73 բանաստեղծություն, 522 գրամ)
(4) J ± taka-p ± 1/4i, Vol. Ես
(5) J ± taka-p ± 1/4i, Vol II
10. Ջլա տակա (Bodisatta- ի ծննդյան պատմությունները, նախքան Գոթման Բուդդայի ծննդյան մասին, 547
հատվածներում պատմություններ, որոնք բաժանվում են նապաստակին, ըստ պահանջվող հատվածների քանակի
պատմեք պատմությունը: Լրիվ ժլատա պատմությունները իրականում այն են,
բացատրել պատմությունների ետեւում գտնվող պատմությունը:
(6) Mah ± nidessa-p ± 1/4i
(7) C31 / 4anidessa-p ± 1/4i
11. Նիդեսա (մեկնաբանություն Suttanip ± ta- ի երկու հատվածներում)
Mah ± nidessa: մեկնաբանություն 4th vagga
C31 / 4anidessa: մեկնաբանություն 5-րդ եւ 20-րդ դարերում
Խագգավիսը `1-ին վագայից
(8) Մանրամասները `magga-p ± 1/4i
12. Pa’isambhid ± magga (բոհեմհամմայի ոճով Բուդդայի մանրամասն վերլուծություն)
ուսուցում, կազմված Vin ± ya- ի եւ Sutta Piμakas- ի բոլոր մասերից: երեք վագներ,
յուրաքանչյուրը պարունակում է տասը թեմաներ [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. Ես
13. Ապադ-ն (հեքիաթներ, նախկինում ապրած 550 բխիկխուսի եւ 40 բխիկխունի հատվածներում)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piêaka-p ± 1/4i
14. Buddhava1 / 2sa (Բուդդայի պատմությունը, որտեղ Բուդդան, պատասխանելով a
հարց Վանից: Sariputta, պատմում է սաղմնային Սումեդայի եւ D2pakara- ի պատմությունը
Բուդդա եւ հետագայում 24 Բուդդա, այդ թվում Գոտամա Բուդդա):
15. Կարիյ-պիոկա (35 աշակերտներ Ջլա տաքայի կողմից, որը նկարագրեց տասը π ± π2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (փոքր բժշկություն, որը սահմանում է մեկնաբանման եւ բացատրելու մեթոդները,
Քննադատական տեքստեր)
17. Պեկակոպադեա (թրեյնինգ `բացատրելու եւ ընդլայնելու մեթոդները սահմանելով
Բուդդայի ուսուցում)
(12) Milindapañha-p ± 1/4i
18. Միլինդա-փանհա (Միլինդ թագավորի եւ թ
պատասխաններ Վեներան: Նագասենա; Այս բանավեճը տեղի է ունեցել ca. 500 տարի անց
բուդդա)
Աբիհեմմմա Պիկակա
[Յուրաքանչյուր դհամմայի համակարգված, վերացական ցուցադրման յոթ բաժիններ; տպագրության մեջ
12 գրքեր]
1. Dhammasaagao2
(դհամմայի թվարկումը)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(տարբերակման կամ դհամմայի վերլուծության)
(2) Vibhaaga-p ± 1/42
3. Դր
(տարրերի քննարկում, այս երեք երրորդ հատվածները ձեւավորում են եռիլոգիա, որը
պետք է մարսվի որպես հիմք ընկալելու Աբխիհամմայի համար)
4. Puggalapaññatti
(ֆիզիկական անձանց նշանակում, տասը գլուխ
անհատներ, 2-րդ զույգերով, երրորդը `երեք խմբի հետ եւ այլն:
(3) Դ ± t ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(բանավեճի կետեր կամ սխալ տեսակետներ, քննարկում են բարձրացված կետերը եւ այլն
տեղակայված 3-րդ խորհրդում, որը տեղի է ունեցել Ayeoka- ի թագավորության ժամանակ, Patna- ում)
(4) Քաթ-վաթթու-ք ± 1/42
6. Yamaka-p ± 1/42
(զույգերի գիրքը, զուգահեռ, հակասական հարցերի օգտագործումը ambi-
հստակեցում եւ սահմանում տեխնիկական պայմանների ճշգրիտ օգտագործումը)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II- ը
(7) Yamaka-p ± 1/42, Vol III
7. Paμõh ± na
(հարաբերությունների գրքույկ, 24 պայմանական սխեմայի մշակում
հարաբերություններ [paccaya], որը ձեւավորում է փոխըմբռնման ամբողջական համակարգ
Դհամմայի ամբողջ տիեզերքի մեխանիզմը)
(8) Փազա ± ն ± μ ± 1/4i, Vol I
(9) Պաμμ ± ն ± p ± 1/4i, Vol II
(10) Ներկայացրեք ± n-p ± 1/4i, Vol III
(11) Պաμμ ± ն ± p ± 1/4i, Vol IV
(12) Պաμμ ± ն ± p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (արտաքսում) 4
saaghadises- ը (Սանգհայի հանդիպումները) 13
aniyat ± (անորոշ) 2
nissagiy ± p ± cittiy ± (սպանում է բռնագրավմամբ) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (սովորական շահագործում) 92
p ± tidesaniy ± (խոստովանություն
Սիխիյա (առնչությամբ եւ կարգով) 75
adhikaraoasamath (իրավական գործընթաց) 7
(եզրափակում է բխիկկունի վինայի կանոններով) ______
227
Բխիկխունին
8
17
0
30
166
8
75
7
______
311
2. Խանդակի [կանոնների եւ ընթացակարգերի երկու գրքեր]
(3) Mah ± vagga-p ± 1/4i (10 բաժիններ [hhanhakas], սկսվում է
Բուդդայի լուսավորությունը, առաջին դիսկուրսները եւ Սանգայի վաղ աճը.
սահմանում է Սանգայի գործողությունները կարգավորող հետեւյալ կանոնները.
1. կարգի ընդունման կանոնները (upasampad ±)
2. տիեզերական ժողովի հանդիպում եւ ելույթ
3. նստավայրը անձրեւոտ ժամանակաշրջանում (vassa)
4. արարողությունը, որը եզրափակում է վասա, որը կոչվում է «այո»
5. հագուստի եւ կահույքի համար նախատեսված կանոններ
6. բժշկություն եւ սնունդ
7. հագուստի տարեկան բաշխում (կազինա)
8. կանոնները հիվանդ bhikkhus, քնած եւ robe նյութական
9. Սանգհայի վարույթը վարելու ռեժիմը
10. դատական գործերի վարույթում
(4) C31 / 4avagga-p ± 1/4i (կամ Cullavagga) (12 քանդակներ, որոնք վերաբերում են հետագա կանոններին եւ ընթացակարգերին,
dures համար ինստիտուցիոնալ գործողությունների կամ գործառույթները, որոնք հայտնի են որպես saaghakamma:
1. Սանդհայի առջեւ ծառացած հանցագործությունների վերաբերյալ կանոնները
(saagh ± disesa)
2. պրոգրեսիայով բխիկխու դնելու կարգը
3. bhikkhu- ի կողմից հանցագործությունների կուտակման հետ կապված ընթացակարգերը
4. Սանգհայում իրավական ընթացակարգերը կարգավորելու կանոնները
5. տարբերակ: լոգանքի, հագուստի եւ այլն:
6. բնակարաններ, կահույք, բնակություն եւ այլն:
7. բաժանմունքները
8. բխիկխոսի դասերը եւ ուսուցիչների եւ նորեկների պարտականությունները
9. բացառություն p ± timokkha- ից
10. բխիկխունիների դասակարգումն ու հանձնարարությունը
11. R ± jagaha- ի 1-ին խորհրդի հաշիվ
12. Վեսլիի 2-րդ խորհրդի հաշիվը
3. Pariv ± ra-p ± 1/4i [գինեգործության ամփոփագիր, որը կազմված է որպես
դասավանդման եւ քննության համար կաթողիկոսությունը]
(5) Pariv ± ra-p ± 1/4i Վինայայի հինգերորդ գիրքը ծառայում է որպես մի ձեռնարկ, որը հնարավորություն է ընձեռում ընթերցողին
վերլուծական հետազոտություն կատարելու ամբողջ Vinaya Pijaka- ին:
7) Classical Azerbaijani
7) Klassik azərbaycanlı
2453 İyun 27, 2017 DERS
TİPİTAKA
Http://sarvajan.ambedkar.org vasitəsilə PULSUZ ONLINE Tipitaka Tədqiqat və Layihə Universitetindən
Bu anlayış, Çayma Saag-dan (Altıncı Şura) Tipikanın Devan-gari-script nəşrində kitabların dərcini əks etdirir. Həcmlərin adları italicdə “-p ± 1/4i” sonrakı ilə göstərilir, həcm, köçə tipikası deyil, şərh ədəbiyyatı deyil. Bu anahat yalnız kök həcmlərini sıraladı.
Vinaya Piyaaka
(Üç bölmə, 5 kitabda çap olunmuş)
Sutta Vibhaaga [bxikhus və bhikkhunis qaydaları olan iki kitab, səkkiz sinif sinifləri təsvir edir]
Tipiaka (üç “səbət”)
Sutta Pimaaka
(Beş nişan, ya da kolleksiyalar)
Sutta Piṭaka, Dəhmə ilə bağlı Budanın təliminin mahiyyətini ehtiva edir. Ondan artıq suttas var. Nikayas adlı beş kolleksiyaya bölünür (çoxluq, toplama, toplama, sinif, sifariş, qrup, birlik, qardaşlıq, camaat, ev, yaşayış).
Dīgha Nikāya
[dīgha: long] The Dīgha Nikāya Buddha tərəfindən verilmiş ən uzun söhbətlərdən 34-ni toplayır. Çoxları əsl korpusa və şübhəli həqiqiliyinə gec keçidlər olduğuna dair müxtəlif göstərişlər var.
Majjhima Nikara
[Majjhima: orta] Majhhima Nikara, Buddanın 152 sözünü toplayır
aralıq uzunluğu, müxtəlif məsələlərlə məşğul olur.
Saṃyutta Nikara
[Samyutta: qrup] Sû’yutta Nikâya, sûttas adlı 56 alt qrupda öz mövzusuna görə sultaları toplayır. Dəyişən uzunluğu üç min-dən çox danışıqları ehtiva edir, lakin ümumiyyətlə nisbətən qısa.
Aṅquttara Nikara
[aṅg: faktor | uttara:
əlavə] The Aṅguttara Nikara, nipātas adlı on alt alt qrupda
alt-bölüşdürülür, onların hər biri precedent nipāta ilə müqayisədə bir
əlavə amil sayılmasından ibarət olan ifadələri toplayır. Bu, ümumiyyətlə, qısa olan suttas minlərlədir.
Khuddaka Nikara
[khudha: qısa, kiçik] Xuddhaka Nikaya qısa mətnləri və kimi qəbul edilir
Dhammapada, Udana, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā və
Jataka kimi iki təbəqədən ibarət olan qədim mərtəbələrdən ibarətdir,
digəri kitablar gec keçidlərdir və onların orijinallığı daha çox şübhə
doğurur.
Sutta Pimaaka
(Beş nişan, ya da kolleksiyalar)
1. D2gha-nik ± ya [34 suttas; 3 vaggas və ya fəsildən (hər bir kitab)]
(1) S2lakkhandavagga-p ± 1 / 4i (13 suttas)
(2) Mah ± vagga-p ± 1 / 4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; 3 kitabda bölünmüş,
Hər birində 5 vaggas, paoo ± sa (’elli’) kimi tanınır.
(1) M3lapaoo ± ssa-p ± 1/4i (kök ‘elli)
1. M3lapariy ± yavaqqa (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavaqqa (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (’orta’ elli)
6. Gahapati-vagga (10 suttas)
7. Bhikhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (”ellikdən artıq” deməkdir)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suñata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1 / 4 ± yatana-vagqa (10 suttas)
3. Sa1 / 2yutta-nik ± ya [2,904 (7,762) suttas; 56 sa1 / 2yuttas; 5 vaggas; bölünmüşdür
6 kitabın daxilində]
(1) Sagaveat-sa1 / 2yutta-p ± 1/4i (11 sa1 / 2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(3) Khandavagga-sa1 / 2yutta-p ± 1/4i (13 sa1 / 2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(5) Mah-vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1 / 2yuttas)
(6) Mah-vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1 / 2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; 11 nip ± tas və ya qruplar, tamamilə düzəldilmişdir
sayısal olaraq; hər nip ± ta bir neçə vaggas var; 10 və ya daha çox suttas
hər vagqa; 6 kitab]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (olanlar, iki, üç)
(2) Catukka-nipata-p ± 1/4i (aylıq)
(3) Pañcaka-nipata-p ± 1/4i (beş)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sixes, sevens)
(5) Aμhaka-Navaka-nipata-p ± 1/4i (səkilər, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (on, onbir)
5. Khuddaka-nik ± ya [kiçik kitabların toplusu, müxtəlif yığım-
18 ana bölmədə işlərin görülməsi; bu suttas, kompilyasiya daxildir
doktrina qeydləri, tarixləri, ayələri və şərh edən ədəbiyyatı
Tipiaka özünə daxil edilmişdir; 12 kitab]
(1) Kudakakap, Dhammapada & Ud ± na-p ± 1/4i
1. Kudakakapa (dokuz qısa formulalar və suttalar, üçün təlim təlimatı olaraq istifadə olunur
novice bhikkhus)
2. Dhammapada (Tipikakanın bütün kitablarından ən məşhurdur, 423 kolleksiyası
26 ayəlik ayələr)
3. Ud ± na (8 vaggas, Buddanın 80 xoş sözləri, əksər hallarda ayələr,
sözləri çıxarılan halların bəzi nüsxələri)
(2) İttifaqa, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, hər başlanğıc, “iti vutta1/2 bhagavata”
Buddha tərəfindən bildirildi))
5. Suttanip ± ta (5 vaggas, 71 suttas, əksər hallarda ayədə, ən yaxşıları çoxdur
Buddanın ən məşhur suttası
(3) Vim ± navatthu, Petavatthu, Therag ± th & ± Th ± ± ± ± 4i
6. Vim ± navatthu (Vim ± na mənzərəsi deməkdir; 85 şeir 7 vagqada aktlar haqqında
səmavi aləmdə ləyaqət və dirçəliş)
7. Petavatthu (4 vagqas, 51 şeir,
bədbəxt dövlətlər onların pis davranışlarına görə)
8. Tərəqqi (264-dən arahatlıq əldə olunduqdan sonra sevinc və ləzzət ayələri
böyük bhikkhus; 107 şeir, 1279 g ± min)
9. Therig ± th (yuxarıda olduğu kimi, 73 böyük nuns, 73 şeir, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. Mən
(5) J ± taka-p ± 1/4i, Vol II
10. J’la taka (Gotama Buddha kimi dünyaya gəldikdən əvvəl Bodisatta doğum hekayələri, 547
ayə hekayələri, tələb olunan ayələr sayına görə nip ± ta bölünür
hekayəni izah edin. Tam təyəmmümlə bağlı hekayələr, həqiqətən, J ± taka şərhləridir
Ayələri arxasında olan hekayəni izah edin.
(6) Mah ± nidessa-p ± 1/4i
(7) C31 / 4anidessa-p ± 1/4i
11. Nidessa (Suttanip ± ta iki bölmə üzrə şərh)
Mah ± nidessa: 4-cü vagga haqqında şərh
C31 / 4anidessa: 5-ci Vaqqa və
Xagavavistanda 1-ci vagqa sutta
(8) Pa’izambhid ± magga-p ± 1/4i
12. PaĢisambhid ± magga (Buddanın abhidhamma üslubunda ətraflı təhlili
Vinki və Sutta Pişakasın bütün hissələrindən hazırlanan tədris; üç vaggas,
hər biri on mövzudan ibarətdir [kath ±])
(9) Apad ± na-p ± 1/4i, Cilt. Mən
13. Apad-na (köhnə həyatlarında 550 bhikhus və 40 bhikxunis ayələri)
(10) Apad ± na, Buddhava1 / 2sa & Cariy ± piêaka-p ± 1/4i
14. Buddhava1 / 2sa (Buddha tarixi, Buddha, bir cavab
Vendən sual. Sariputta, ascetic Sumedha və D2paakara’nın hekayəsini izah edir
Budda və Gutama Budda daxil olmaqla, 24 Buddadan daha sonra gəlir.)
15. Cariy ± piêaka (J ± taka’dan 35 hekayə, on p ± ram2 göstərmək üçün düzəldilmişdir)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (kiçik tərcümə,
Quran oxuyan mətnlər)
17. Pemaakopadesa (izah və genişləndirmək üçün üsulları müəyyənləşdirilmiş tədqiqat
Buddanın tədrisi)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (King Milinda və
Ven tərəfindən cavablar. Nagasena; bu müzakirələr ca. 500 il sonra
Buddha’nın mah-parinibb ± na)
Abhidhamma Pimaaka
[Bütün dəmmasların sistematik, mücərrəd ekspozisiyasının yeddi bölməsi; basıldı
12 kitab]
1. Dhammasaagao2
(dəmmasların sayılması)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(dəmmətlərin ayrı-seçkiliyi və təhlili)
(2) Vibhaaga-p ± 1/42
3. dh-tukath ±
(elementlərin müzakirəsi, bu 1-ci üç bölmə bir trilogiya təşkil edir
Abhidhamma anlayışının əsası kimi sindirilməlidir)
4. Puggalapaññatti
(şəxslərin təyin edilməsi; on fəsildən: 1-i ilə məşğul olanlar
fərdlər, ikincisi cütlər, üçüncü qruplar və s.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(mübahisələrin nöqtələri və ya yanlış görünüşü, qaldırılan və
Ayeoka padşahlığı dövründə keçirilən Patna şəhərində keçirilən 3-cü məclisdə məskunlaşmışdı)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(cütlüklər kitabı, ambi-
texniki şərtlərin dəqiq istifadə olunmasını müəyyənləşdirir)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Paμμh ± na
(əlaqələr kitabı, 24 şərti bir sxemin hazırlanması
anlaşma üçün tam bir sistem təşkil edən münasibətlər [paccaya]
Dhammanın bütün kainatının mexanikası)
(8) Paμμ ± na-p ± 1/4i, Vol I
(9) Paμμ ± na-p ± 1/4i, Vol II
(10) Paμμ ± na-p ± 1/4i, Vol III
(11) Paμm ± na-p ± 1/4i, Vol IV
(12) Paμμ ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (çıxarılma) 4
saaghadises - (Sanghanın görüşləri) 13
aniyat ± (müəyyən edilməmiş) 2
nissagiy ± p ± cittiy ± (qaçma ilə qəsd) 30
(2) P ± cittiya-p ± 1 / 4i
suddha p ± cittiy ± (adi istismar) 92
p ± tidesaniy ± (etiraf re: sadiq qida) 4
sekhiya (etiket ve dekorumla ilgili) 75
adhikaraoasamath ± (hüquqi proses) 7
(bhikkuni vinaya qaydaları ilə nəticələnir) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [iki qaydalar və prosedur kitabları]
(3) Mah ± vagga-p ± 1/4i (10 bölmə [hanhakas];
Budanın maarifləndirilməsi, ilk söhbətlər və Sanghanın erkən böyüməsi;
Sanghanın hərəkətlərini tənzimləyən aşağıdakı qaydalar müəyyənləşdirilir:
1. əmrə qəbul qaydaları (upasampad ±)
2. po timokkanın uposatha toplantısı və konserti
3. Yağışlı mövsümdə yaşayış (vassa)
4. pav ± rao adlanan vassanı bitirən mərasim
5. geyim və mebel əşyalarının qaydaları
6. tibb və yemək
7. geyimlərin illik paylanması (kaõhina)
8. xəstə bxikhus qaydaları, yataq və paltar material
9. Sangha icraatının icra rejimi
10. Ayrılıq hallarında məhkəmə prosesi
(4) C31/4avagga-p ± 1/4i (və ya Cullavagga) (12 qaydalara əlavə qaydalar və prosedurlarla məşğul olanlar)
saaghakamma kimi tanınan institusional hərəkətlər və ya funksiyalar üçün yaranır:
1. Sangha qarşısında olan cinayətlərlə məşğul olmaq üçün qaydalar
(saagh ± disesa)
2. bhikhunun sınaqdan keçirilməsi prosedurları
3. bir bhikhu tərəfindən cinayətlərin toplanması ilə məşğul olan prosedurlar
4. Sanghada hüquqi prosedurların həll edilməsi qaydaları
5. misc. hamam, paltar və s. qaydaları
6. yaşayış, mebel, yaşayış və s.
7. ayrışmalar
8. bxikhus dərsləri və müəllimlər və novices vəzifələri
9. p ± timokkadan xaric olma
10. bhikxunislərin nizamlanması və təlimatı
11. R ± jagaha 1-ci şurasının hesabatı
12. Veslii-də 2-ci şuranın hesabatı
3. Pariv ± ra-p ± 1/4i [bir vinaya xülasəsi, bir
təlimat və imtahan üçün kateşizm]
(5) Pariv ± ra-p ± 1/4i Vina kitabının beşinci kitabı, oxucuya imkan verən bir növ əl ilə işləyir
Vinaya Piyaaka bütün analitik araşdırma etmək.
8) Classical Basque
8) Euskal klasikoa
2453 Mon 27 Nov 2017 LEHENAGA
Tipitaka
from FREE ONLINE Tipitaka Research and Practice UNIVERSITY at http://sarvajan.ambedkar.org
Liburuaren
argitalpena Chaimha Saag ± yanaren (Seigarren Kontseilua) Tipiμakaren
edizioan argitaratutako liburuak argitaratzen ditu. Bolumenen
izenak etzanean bistaratzen dira “-p ± 1/4i” bektorearekin, bolumena
Tipiμaka erroaren baitan dago, literatur komentarioak baino. Eskema honek erro-bolumenak bakarrik zerrendatzen ditu.
Vinaya Piμaka
(Hiru zatiketa, 5 liburu inprimatuta)
Sutta Vibhaaga [bhikkhus eta bhikkhunis arauekin dituzten bi liburu, zortzi arau-hausketa]
Tipiμaka (hiru “saskiak”)
Sutta Piμaka
(Bost nik ± yas edo bildumak)
Sutta Piṭakak Bhamaren irakaspenaren esentzia du Dhammaren inguruan. Hamar mila sute baino gehiago ditu. Nikāyas izeneko bost bildumetan banatzen da (Multzoa, muntaia;
bilduma; klase bat, ordena, taldea; elkarte bat, senidetasuna,
kongregazioa, etxe bat, etxebizitza).
Dīgha Nikāya
[dīgha: long] Dīgha Nikāya biltzen 34 Buddha emandako diskurtso luzeena. Hainbat iradokizun daude, horietako askok jatorrizko corpusari eta autentikotasun zalantzagarriari berandu gehitzen zaizkienak.
Majjhima Nikāya
[majjhima: ertaina] The Majjhima Nikāya Buda-ren 152 diskurtso biltzen ditu
tarteko tartea, gai ezberdinei buruz.
Sawahyutta Nikāya
[samyutta: taldea] Saṃyutta Nikāya-k suttas biltzen ditu bere gaiaren arabera 56 izeneko subjektu izeneko saṃyuttas izenekoan. Hiru mila diskurtso baino gehiago ditu luzera aldakorrekoak, baina oro har nahiko laburrak.
Aṅguttara Nikāya
[aṅg: faktorea | uttara:
additionnal] Nṅāya Aṅguttara nipātas izeneko hamaika azpiklubetan
banatzen da; horietako bakoitza, faktore osagarrien zerrendak osatzen
dituzten diskurtsoak biltzen ditu. Milaka suttas ditu, oro har, laburrak.
Khuddaka Nikāya
[khuddha: laburra, txikia] Khuddhaka Nikāya testu laburrak eta jotzen da
Bi estratosz osatuta daude: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā eta Jātaka antzinako geruzak osatzen
dituzte, beste liburuak berandu gehitzen dira eta haien benetakotasuna
zalantzagarria da.
Sutta Piμaka
(Bost nik ± yas edo bildumak)
1. D2gha-nik ± ya [34 suttas; 3 vaggas edo kapituluak (liburu bakoitza)]
(1) S2lakkhandavagga-p ± 1/4 (13 sartzen ditu)
(2) Mah ± vagga-p ± 1/4 (10 suttas)
(3) P ± μikavagga-p ± 1/4 (11 sartzen dira)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; hiru liburutan banatuta,
5 vaggas bakoitza, paoo ± sa (’berrogeita hamar’) bezala ezagutzen dena.
(1) M3lapaoo ± ssa-p ± 1/4i (’root’ berrogeita hamar)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (’erdiko’ berrogeita hamar)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (’berrogeita hamar baino gehiago’ esan nahi du)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± bai [2.904 (7.762) suttas; 56 sa1/2yuttas; 5 vaggas; banatzen
6 liburutan]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 ta1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9.557 suttas; in11 nip ± tas, edo taldeak, guztiz antolatuta
zenbakiaren; Nip ± bakoitza hainbat vaggas ditu; 10 edo gehiago suttas
vagga bakoitza; 6 liburuak]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (batak, bi, hiru)
(2) Catukka-nipata-± ± 1/4 (fours)
(3) Pañcaka-nipata-± ± 1/4 (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sei, zazpi)
(5) Aμμhaka-Navaka-nipata-± ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-± ± 1/4i (hamarka, altuera)
5. Khuddaka-nik ± bai [liburu txikien bilduma,
18 atal nagusitan egindako lanak; suttas, konpilazioak biltzen ditu
ohar didaktikoak, historiak, bertsoak eta literatura komentzialak
Tipihaka bera sartu da; 12 liburuak]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (bederatzi formula labur eta suttas, prestakuntza eskuliburu gisa erabiltzen dena
hasibe bhikkhus)
2. Dhammapada (Tipiμakako liburu guztien ezagunena, 423 bilduma)
Verses en 26 vaggas)
3. Ud ± na (8 vaggas, 80 Buda jainkozko bozkarioak, batez ere bertsotan, batera
zenbait prosazko kontuen inguruko zirrara eragitea)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, hasieratik, “iti vutta1/2 bhagavata” [horrela zen
esan zuen Buda])
5. Suttanip ± ta (5 vaggas; 71 suttas, batez ere bertsotan, onena dauka
Buda ezagunena eta ezagunena
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± ± ± ± 1/4i
6. Vim ± navatthu (Vim ± na mansion esan nahi du; 85 olerki 7 vaggas inguruko ekintzen inguruan
merezimendua eta berpiztea zeruko erreinuetan)
7. Petavatthu (4 vaggas, 51 poema, izaki miserableak deskribatzen]
zoritxarreko estatuek beren egintza demeritorikoak direla eta)
8. Theray ± th ± (poza eta atsegina bertsoak 264 urteko arahatshipa lortu ondoren)
bhikkhus zaharrena; 107 poemak, 1.279 g ± thas)
9. Therig ± ± (goian bezala, 73 adineko zaharrenak; 73 poemak, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. I
(5) J ± taka-p ± 1/4i, Vol. II
10. J ± Taka (Bodisattako jaiotze-istorioak Gotama Buda gisa jaio aurretik, 547
bertsoak bertsotan, nip ± ta banatuta, behar diren bertso kopuruaren arabera
kontatu istorioa. J ± taka ipuin osoak J ± taka iruzkinetan daude
bertsoen atzean dagoen istorioa azaltzeko.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (Suttanip ± ta bi atalen iruzkinak)
Mah ± nidessa: 4garrenari buruzko komentarioa
C31/4anidessa: 5garren vagga komentarioa eta
Khaggavis ± oa soka 1eko lehengoari
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (Budismoaren azterketa zehatza duen abhidhamma-estilo bat
irakaskuntza, Vin ± ya eta Sutta Piμakas zati guztien artetik ateratakoa; hiru vaggas,
bakoitzak hamar gai ditu [kath ±].
(9) Apad ± na-p ± 1/4i, Bol. I
13. Apad ± na (550 bhikkhus eta 40 bhikkhunisen bizitza antzinako bertsoetan)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (Buddha-ren historia, Buda, erantzun baten bidez
Ven-en galdera. Sariputta, Sumedha eta D2paakara asceticen istorioa kontatzen du
Buda eta ondorengo 24 Budak, Gotama Buda barne.)
15. Cariy ± piμaka (J ± Taka-ren 35 ipuinek hamar p ± ram2 ilustratzeko antolatuta)
(11) Nettippakarana, Peμakopadesa-± ± 1/4i
16. Nettippakarana (tratatu txikia interpretatzeko eta azaltzeko metodoak ezartzen dituena)
testu kanonikoak)
17. Peμakopadesa (tratatua, azaltzeko eta zabaltzeko metodoak ezartzen dituena
Buda irakaskuntza)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (Milinda erregeak eta Madrilgoak)
erantzun Ven. Nagasena; eztabaida hau gertatu da. 500 urte igaro ondoren
mah ± parinibb ± a de Buda)
Abhidhamma Piμaka
[Zortzi dimentsiotako azalpen sistematikoa eta abstraktua. inprimatuta
12 liburuak]
1. Dhammasaagao2
(dhammas enumerazioa)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(dhammasen bereizketa edo analisia)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(elementuen eztabaida; horietako lehenengo hiru atalek trilogia osatzen dute
Abhidhamma ulertzeko oinarri gisa digeritu behar da.
4. Puggalapaññatti
(norbanakoen izendapena; hamar kapituluak: lehenengoak bakarrarekin aurre
partikularrak, bikoteka 2.a, hirugarrena hiru taldeekin, eta abar.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(polemikaren edo ikuspegi okerreko puntuak; planteatutako puntuak eztabaidatzen ditu eta
A3kako erregealdian ospatu zen 3. kontseiluan kokatu zen Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(bikote liburua: parekatutakoen eta aurkako galderen erabilera,
gidak eta termino teknikoen erabilera zehatza zehaztu)
(5) Yamaka-p ± 1/42, Vol. I
(6) Yamaka-p ± 1/42, Vol. II
(7) Yamaka-p ± 1/42, Vol. III
7. Paμμh ± na
(harreman liburua; 24 baldintzazko eskema baten elaborazioa
harremanak [paccaya] ulertzeko sistema oso bat osatzen duela
Dhammaren unibertso osoaren mekanika)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμh ± na-p ± 1/4i, Vol. V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± ak ± (kanporatzea) 4
Saaghadises ± (Sangha bilerak) 13
aniyat ± (zehaztugabea) 2
nissagiy ± p ± cittiy ± (deuseztapenarekin egindako espioitza) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (arruntak expiazioa) 92
p ± tidesaniy ± (aitortza: alms janaria) 4
sekhiya (protokoloa eta dekorazioa) 75
adhikaraoasamath ± (prozesu juridikoa) 7
(bhikkuni vinaya arauekin bukatzen da) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [bi arau eta prozedura liburuak]
(3) Mah ± vagga-p ± 1/4i (10 atal [khandhakas];
Buda ilustrazioa, lehen diskurtsoak eta Sangha hazkunde goiztiarrak;
Sangha-ren ekintzak arautzen dituen hurrengo arauak zehazten ditu:
1. ordena onartzeko arauak (upasampad ±)
2. P ý timokkha-ren uposatha topaketa eta errezitaldia
3. egoitza eurite denboraldian (vassa)
4. Vassa finkatzeko ekitaldia, pabloo izenekoa
5. Soineko eta altzariz jantzitako arauak
6. Medikuntza eta elikadura
7. Jantziak banatzeko urteko (kaμhina)
8. Bhikkhus gaixoaren, loaren eta jantziaren materialaren arauak
9. Sangha-ren prozedura exekutatzeko modua
10. Zigitza kasuetan
(4) C31/4avagga-p ± 1/4i (edo Cullavagga) (12 khandakas arau gehiago eta prozedura-
egintza edo funtzio instituzionaletarako gogortuak, saaghakamak bezala ezagutzen dena:
1. Sangha baino lehenagoko arau-hausteei aurre egiteko arauak
(Saagh ± disesa)
2. Prokuradak bhikkhu zaintzapean jartzeko prozedurak
3. Bhikkhu batek egindako akatsen metaketa aurrezteko prozedurak
4. Sangha-ko prozedura judizialak konpontzeko arauak
5. misc. bainatzeko arauak, soinekoak, etab.
6. etxebizitza, altzariak, ostatua, etab.
7. Schisms
8. Bhikkhus klaseak eta irakasleak eta hasiberriak
9. P ± timokkha-ren bazterketa
10. Bhikkhunis ordenatzea eta instrukzioa
11. R ± Jagaha I. Kontseiluaren kontua
12. Ves ± li udaleko 2. kontua
3. Pariv ± ra-p ± 1/4i [vinaya laburpena, a
catechism for instruction and examination]
(5) Pariv ± ra-p ± 1/4i Vinayaren bosgarren liburuak irakurleari aukera ematen dio eskuliburu mota gisa.
Vinaya Piμakaren inkesta analitikoa egiteko.
9) Classical Belarusian
9) Класічная беларуская
2453 пн 27 лістапада 2017 УРОК
Tipitaka
ад FREE ONLINE Типитака Research andPractice УНІВЕРСІТЭТ праз http://sarvajan.ambedkar.org
Гэтая схема паказвае выданне кніг у Дзева ± гару-сцэнар выданні Chaμμha Сааг ± Яны (Шосты савет) Tipiμaka. Назвы
тамоў адлюстровываюцца курсівам з суфіксам «-p ± 1 / 4i» Аб’ём
indicatingthe з’яўляецца часткай кораня Tipiμaka, а не комментаторской
літаратуры. Гэты абрыс ўтрымлівае спіс толькі каранёвыя тым.
Vinaya Piμaka
(Тры дывізіі, надрукаваны ў 5 кнігах)
Сутта Vibhaaga [дзве кнігі, якія змяшчаюць правілы манахаў і бхикшунь, выклаўшы восем класаў злачынстваў]
Tipiμaka (тры «кошыку»)
Сутта Piμaka
(Пяць Nik ± Яс, або калекцыі)
Сутта Питак ўтрымлівае сутнасць вучэння Буды аб Дхарма. Яна змяшчае больш за дзесяць тысяч Сутта. Ён падзелены на пяць зборнікаў пад назвай Nikāyas (мноства, зборка,
зборнік, клас, парадак, група; аб’яднанне, братэрства, сход, дом,
жыллё).
Дигха Никая
[Дигх: доўгі] Дигх Никая збірае 34 з самых доўгіх дыскурсаў дадзеных Буды. Ёсць розныя намёкі, што многія з іх пратэрмінованы дапаўненні да першапачатковага корпусу і сумнеўнай дакладнасці.
Маджхима Никая
[Маджхима: сярэдні] Маджджхима Никая збірае 152 дыскурсы Буды
прамежкавая даўжыня, маючы справу з рознымі пытаннямі.
Саньютта Никая
[Саньютта: Група] Саньютта Никая збірае Сутта ў адпаведнасці з іх суб’екта ў 56 падгруп, званых saṃyuttas. Яна змяшчае больш за тры тысячы дыскурсы зменнай даўжыні, але звычайна адносна кароткія.
Ангуттара Никая
[Анг: фактар | Утар:
additionnal] Ангуттар Никая з’яўляецца subdivized ў адзінаццаці падгруп
званых nipātas, кожны з іх збор дыскурсаў, якое складаецца з
пералічэнняў аднаго дадатковага фактару ў параўнанні з тымі з
прэцэдэнтнае Nipata. Ён змяшчае тысячы Сутта, якія, як правіла, кароткія.
Кхуддака Никая
[Khuddha: кароткія, маленькія] Кароткія тэксты і Khuddhaka Никая разглядаецца як было
складаецца з двух тоўшчаў: Дхаммапад, УДАНЫ, итивуттак, Сутта Nipata,
тхерагатх-тхеригатх і Jātaka ўтвараюць старажытныя пласты, у той час як
otherbooks з’яўляюцца познімі дапаўненнямі і іх сапраўднасць больш
сумніўная.
Сутта Piμaka
(Пяць Nik ± Яс, або калекцыі)
1. D2gha-нік ± уа [34 Сутта; 3 vaggas, або кіраўнікоў (кожная кніга)]
(1) S2lakkhandavagga-р ± 1 / 4i (13 Сутта)
(2) Мах ± Вагга-р ± 1 / 4i (10 Сутта)
(3) Р ± μikavagga-р ± 1 / 4i (11 Сутта)
2. Маджхима-нік ± уа [152 Сутта; 15 vaggas; падзелена на 3 кнігі,
5 vaggas кожны, вядомы як ПАОМ ± са ( «пяцьдзесят»)]
(1) M3lapaoo ± SSA-р ± 1 / 4i (далей «корань» пяцьдзесят)
1. M3lapariy ± yavagga (10 Сутта)
2. S2han ± davagga (10 Сутта)
3. Tatiyavagga (10 Сутта)
4. Мах ± yamakavagga (10 Сутта)
5. C31 / 4ayamakavagga (10 Сутта)
(2) Majjhimapaoo ± са-р ± 1 / 4i ( «сярэдні» пяцьдзесят)
6. Gahapati-Вагга (10 суттаха)
7. Бхиккх-Вагга (10 суттаха)
8. Paribb ± Як-Вагга (10 суттаха)
9. R ± JA-Вагга (10 суттаха)
10. Br ± hmana-Вагга (10 Сутта)
(3) Uparipaoo ± са-р ± 1 / 4i (азначае «больш, чым пяцьдзесят»)
11. Devadaha-Вагга (10 суттаха)
12. Анупад-Вагга (10 суттаха)
13. Suññata-Вагга (10 суттаха)
14. Vibhaaga-Вагга (12 Сутта)
15. Sa1 / 4 ± yatana-Вагга (10 суттаха)
3. Sa1 / 2yutta-нік ± уа [2,904 (7,762) Сутта; 56 sa1 / 2yuttas; 5 vaggas; падзелены
у 6 кніг]
(1) правісання ± thavagga-sa1 / 2yutta-р ± 1 / 4i (11 sa1 / 2yuttas)
(2) Нид ± navagga-sa1 / 2yutta-р ± 1 / 4i (10 sa1 / 2yuttas)
(3) Khandavagga-sa1 / 2yutta-р ± 1 / 4i (13 sa1 / 2yuttas)
(4) Sa1 / 4 ± yatanavagga-sa1 / 2yutta-р ± 1 / 4i (10 sa1 / 2yuttas)
(5) Мах ± Вагга-sa1 / 2yutta-р ± 1 / 4i Vol I (6 sa1 / 2yuttas)
(6) Мах ± Вагга-sa1 / 2yutta-р ± 1 / 4i Vol II (6 sa1 / 2yuttas)
4. Aaguttara-нік ± уа [9,557 Сутта; IN11 прыціскной ± TAS, або групы, размешчаныя чыста
колькасна; кожны зазор ± той мае некалькі vaggas; 10 або больш Сутта ў
кожны Вагга; 6 кніг]
(1) Eka-Дук-Цік-Nipata-р ± 1 / 4i (тыя, двойкі, тройкі)
(2) Catukka-Nipata-р ± 1 / 4i (чацвёрак)
(3) панчак-Nipata-р ± 1 / 4i (пяці гадоў)
(4) Чакка-Sattaka-Nipata-р ± 1 / 4i (шасцёркі, сямёркі)
(5) Aμμhaka-Navaka-Nipata-р ± 1 / 4i (васьмёркі, дзявяткі)
(6) Dasaka-Ekadasaka-Nipata-р ± 1 / 4i (дзясяткі, Elevens)
5. Кхуддак-нік ± уа [калекцыя невялікіх кніг, розны светосбор
ІНГАЎ работ у 18 асноўных раздзелаў; яна ўключае ў сябе Сутта, зборнікі
дактрынальныя нататкі, гісторыі, вершы і каментатарская літаратура, якая мае
былі ўключаныя ў саму Tipiμaka.; 12 кніг]
(1) Kuddhakap ± ТХ, Дхаммапад & Уд ± на-р ± 1 / 4i
1. Kuddhakap ± Tha (дзевяць кароткіх формул і Сутта, якія выкарыстоўваюцца ў якасці навучальнага дапаможніка для
пачаткоўка бхикша)
2. Дхаммапад (самы вядомы з усіх кніг Tipiμaka, калекцыя 423
вершы ў 26 vaggas)
3. Уд ± па (у 8 vaggas, 80 радасных выказванняў Буды, у асноўным у вершах, з
некаторыя празаічныя рахункі абставінаў, якія выяўляюцца вымаўленне)
(2) итивуттак, Suttanip ± той-р ± 1 / 4i
4. итивуттака (4 прыціскной ± ТАС, 112 Сутта, кожная з якіх пачынаецца, «ісьці vutta1 / 2 Бхагавата» [Такім чынам, было
сказаў Буда])
5. Suttanip ± тая (5 vaggas; 71 Сутта, галоўным чынам у вершы; ўтрымлівае многія з лепшых
вядомыя, самыя папулярныя сутр Буды
(3) Вім ± navatthu, петаваттх, Therag ± й ± & Therig ± й ± -p ± 1 / 4i
6. Вім ± navatthu (VIM ± па азначае асабняк; 85 вершы ў 7 vaggas каля актаў
заслуга і перараджэнне ў нябесных мірах)
7. петаваттху (4 vaggas, 51 вершы, якія апісваюць няшчасныя істоты [Petas] нараджэння
нешчаслівыя дзяржавы з-за іх ганьбаванне актаў)
8. Therag ± е ± (вершы радасці і захаплення пасля дасягнення Arahatship з 264
бузіны бхикшу; 107 вершаў, 1279 г ± РВП)
9. Therig ± й ± (такі ж, як паказана вышэй, ад 73 старэйшых манашак; 73 вершаў, 522 г ± РВП)
(4) J ± така р ± 1 / 4i, Vol. Я
(5) J ± така р ± 1 / 4i, тым II
10. J ± Taka (прыроджаныя гісторыі пра Bodisatta да яго нараджэння як готам Буды; 547
гісторыі ў вершах, падзеленая на зоны кантакту ± той у адпаведнасці з колькасцю вершаў, неабходных для
распавесці гісторыю. Поўны J ± така гісторый на самай справе ў J ± така каментароў, што
растлумачыць гісторыю за вершы.
(6) Мах ± nidessa-р ± 1 / 4i
(7) C31 / 4anidessa-р ± 1 / 4i
11. Nidessa (каментар на двух участках Suttanip ± та)
Mah ± nidessa: каментар на 4-Вагга
C31 / 4anidessa: каментар да 5-Вагга і
у Khaggavis ± ОА Сутта 1-га Вагга
(8) Paμisambhid ± магга-р ± 1 / 4i
12. Paμisambhid ± Магг (Абхидхамма стыль падрабязны аналіз Буды
навучанне, з усіх частак Vin ± уа і Сутта Piμakas; тры vaggas,
кожная з якіх утрымоўвае дзесяць паведамленняў [Kath ±])
(9) Apad ± на-р ± 1 / 4i, т. Я
13. Apad ± па (казкі ў вершах ранейшых жыццяў 550 манахаў і 40 бхикшуни)
(10) Apad ± па, Buddhava1 / 2sa & Cariy ± piμaka-р ± 1 / 4i
14. Buddhava1 / 2sa (гісторыя Буды, у якім Буда, у адказ на
Пытанне ад Доста. Сарипутта, распавядае пра падзвіжніцкай Сумедха D2paakara
Буда і наступныя 24 Буды, у тым ліку готам Буды.)
15. Cariy ± piμaka (35 гісторыі з J ± така размешчаны, каб праілюстраваць дзесяць р ± RAM2)
(11) Nettippakarana, Peμakopadesa-р ± 1 / 4i
16. Nettippakarana (невялікі трактат з выкладаннем метадаў інтэрпрэтацыі і вытлумачальныя
ІНГАЎ кананічныя тэксты)
17. Peμakopadesa (трактат з выкладаннем метадаў тлумачэння і раскладаючы
вучэнне Буды)
(12) Milindapanha-р ± 1 / 4i
18. Мілінды-паньх (запіс на пытанні, пастаўлены кароль Мілінды а
Адказы на Доста. Нагасена; гэтая дыскусія адбылася ca. 500 гадоў пасля таго, як
ма ± parinibb ± па Буды)
Абхидхамма Piμaka
[Сем раздзелаў сістэматычнага, абстрактнага выкладу ўсіх дхамм; друкавацца ў
12 кніг]
1. Dhammasaagao2
(Пералічэнне дхамм)
(1) Dhammasaagao2-р ± 1 / 4i
2. Vibhaaga-р ± 1/42
(Адрозненне або аналіз дхамм)
(2) Vibhaaga-р ± 1/42
3. Dh ± tukath ±
(Гутаркі элементаў, гэтыя тры 1-й секцыі ўтвараюць трылогію, што
павінны быць перавараны ў якасці асновы для разумення Абхидхаммы)
4. пуггалапаннатти
(Абазначэнне асоб, дзесяць частак: 1-ае справу з адным
індывіды, 2-й з парамі, 3-ці групамі па тры і г.д.
(3) Dh ± tukath ± -Puggalapaññatti-р ± 1/42
5. Kath ± Ваттху-р ± 1/42
(Кропкі супярэчнасцяў або няправільнага гледжання; абмяркоўваюцца пытанні, узнятыя і
пасяліліся на 3 савета, якая адбылася падчас кіравання Aœoka, па меншай Патнэм)
(4) ± Ваттх Кат-р ± 1/42
6. ямака-р ± 1/42
(Кніга пар; Ужыванне парных, супрацьпастаўляючы пытанні дазволіць ambi-
guities і вызначыць дакладнае выкарыстанне тэхнічных тэрмінаў)
(5) ямака-р ± 1/42, том I
(6) ямак-р ± 1/42, тым II
(7) ямак-р ± 1/42, той III,
7. Paμμh ± па
(Кніга адносін, распрацоўка схемы 24 умоўных
адносіны [paccaya], што ўтварае поўную сістэму для разумення
механіка ўсёй сусвету Дхарма)
(8) Paμμh ± на-р ± 1 / 4i, том I
(9) Paμμh ± на-р ± 1 / 4i, тым II
(10) Paμμh ± на-р ± 1 / 4i, Vol III
(11) Paμμh ± на-р ± 1 / 4i, тым IV
(12) Paμμh ± на-р ± 1 / 4i, Том V
(1) Р ± г ± Jika-р ± 1 / 4i Bhikku
р ± г ± ± JIK (выгнанне) 4
saaghadises ± (сустрэчы Сангха) 13
aniyat ± (нявызначаныя) 2
nissagiy ± р ± ± cittiy (адкупленне з канфіскацыяй) 30
(2) Р ± cittiya-р ± 1 / 4i
Шуддха р ± cittiy ± (звычайнае адкупленне) 92
р ± tidesaniy ± (прызнанне Re: міласціна ежа) 4
sekhiya (адносна этыкету і прыстойнасцяў) 75
adhikaraoasamath ± (судовы працэс) 7
(Заключае з bhikkuni правілаў винайы) ______
227
бхикшуни
8
17
0
30
166
8
75
7
______
311
2. Khandaka [дзве кнігі правілаў і працэдур]
(3) Мах ± Вагга-р ± 1 / 4i (10 секцый [khandhakas]; пачынаюцца з гістарычнымі рахункамі
прасвятленне Буды, першыя дыскурсы і ранні рост Сангха;
вылучае наступныя правілы, якія рэгулююць дзеянні Сангха:
1. правілы прыёму ў парадку (upasampad ±)
2. Сустрэча Упосатха і дэкламацыя р ± timokkha
3. пражыванне падчас сезона дажджоў (Васа)
4. Цырымонія заключэння Васа, называецца упаўшы ± Рао ±
5. Правілы для прадметаў адзення і мэблі
6. медыцына і харчаванне
7. гадавога размеркавання мантыі (kaμhina)
8. правілы для хворых манахаў, спаць і халат матэрыялу
9. Рэжым выконваюць справы Сангха
10. Вытворчасць па справах аб расколе
(4) C31 / 4avagga-р ± 1 / 4i (або Cullavagga) (12 khandakas справу з дадатковымі правіламі і proce-
кращения для інстытуцыйных дзеянняў або функцый, вядомых як saaghakamma:
1. Правілы для барацьбы са злачынствамі, якія ідуць перад Сангха
(Saagh ± disesa)
2. Парадак здачы манаха на выпрабавальным тэрміне
3. Працэдуры для барацьбы з назапашваннем правапарушэнняў у бхиккху
4. Правілы для вырашэння прававых працэдур у Сангха
5. Рознае. правілы для купання, сукенка і г.д.
6. жылля, мэбля, жыллё і г.д.
7. расколы
8. Класы манахаў і абавязак настаўнікаў і пачаткоўцаў
9. Выключэнне з р ± timokkha
10. Каардынацыя і навучанне бхикшуни
11. Улік 1-га савета пры R ± jagaha
12. лік 2-га савета пры Ves-Li
3. Pariv ± ра-р ± 1 / 4i [кароткі выклад віна, размешчаны ў выглядзе
катэхізіс для навучання і экспертызы]
(5) Pariv ± ра-р ± 1 / 4i Пятая кніга віна служыць свайго роду ручное дазваляючы чытачу
зрабіць аналітычны агляд ўсёй Vinaya Piμaka.
10) Classical Bengali
10) ক্লাসিক্যাল বাংলা
2453 সোম 27 নভেম্বর 2017 পাঠ
ত্রিপিটক
বিনামূল্যে অনলাইন টিপিতাকা গবেষণা এবং প্র্যাকটিস ইউনিভার্সিটি থেকে http://sarvajan.ambedkar.org
এই রূপরেখা চৈত্র সাগ ± ইয়ান (ষষ্ঠ কাউন্সিল) টিপিকাকে দেবের ± গাডি-স্ক্রিপ্ট সংস্করণে বই প্রকাশের প্রদর্শন করে। ভলিউমগুলির
নামটি প্রতীয়মান “-পি ± 1/4 ই” এর সাথে ত্রিমাত্রিক প্রদর্শিত হয়, যা
ইঙ্গিত দেয় যে ভলিউম টিউটিকাল সাহিত্যের পরিবর্তে মূল টিপিকাটিকের অংশ। এই রূপরেখা শুধুমাত্র রুট ভলিউম তালিকা।
বিনয় পিওিকা
(তিনটি বিভাগ, 5 টি বই মুদ্রিত)
সুভাভাগ [ভিক্ষুক ও ভিক্ষুকদের জন্য দুটি নিয়ম রয়েছে, আটটি অপরাধমূলক অপরাধের বিবরণ]
টিপিকা (তিনটি “বাজপাখি”)
সুত্র পিকাকে
(পাঁচ নিক ± ইয়াস, বা সংগ্রহ)
সুধা পিকারক ধম্ম সম্পর্কে বুদ্ধের শিক্ষার সূত্রে রয়েছে। এতে দশ হাজারেরও বেশি সত্ত্বা রয়েছে। এটি নিনায়াস নামে পাঁচটি সংগ্রহের মধ্যে ভাগ করা হয়েছে (একটি জনসংখ্যা,
সমাবেশ, একটি শ্রেণী; আদেশ, গোষ্ঠী; একটি সমিতি, ভ্রাতৃত্ব, মণ্ডলী, ঘর,
বাসস্থান)।
দীঘা নিকি
[দিগা: লম্বা] দিঘা নিকাইয়া বুদ্ধের দেওয়া দীর্ঘতম বক্তৃতা 34 টি সংগ্রহ করেন। বিভিন্ন ইঙ্গিত আছে যে তাদের মধ্যে অনেকগুলি মূল মূলপাঠ এবং সন্দেহজনক সত্যতা পর্যন্ত দেরী করা হয়েছে।
মজাজিমা নিকাইয়া
[মজ্জিমাঃ মাঝারি] মাজজীমা নিকাইয়া বুদ্ধের 15২ টি বক্তৃতা সংগ্রহ করে
মধ্যবর্তী দৈর্ঘ্য, বিভিন্ন বিষয়ে কাজ করা
সীতু নিকাইয়া
[সমতটঃ গোষ্ঠী] সন্ধ্যায় নিকাইয়া তাদের বিষয় অনুসারে স্যুটাসগুলি 56 টি উপ-দলসমূহকে সন্ধ্যায় বলা হয়। এটি ভেরিয়েবল দৈর্ঘ্যের তিন হাজারের বেশি বক্তৃতা রয়েছে, কিন্তু সাধারণত অপেক্ষাকৃত ছোট।
আগ্রতারা নিকাইয়া
[এজি: ফ্যাক্টর | উল্টারা:
অতিরিক্ত নথি] অযূক্তারা নিকাইয়া নিখুত নামধারী 11 টি উপ-গ্রুপে বিভক্ত
হয়, তাদের প্রত্যেকের একক উপভাষার একটি একক ফ্যাক্টরের পরিমাপের একত্রিত
করা হয় যা পূর্ববর্তী নিপতদের বিপরীতে। এতে হাজার হাজার সুতাত রয়েছে, যা সাধারণত ছোট হয়।
খদ্দক নিকয়া
[খূদা: সংক্ষিপ্ত, ছোট] খদ্দক নিকয়া সংক্ষিপ্ত গ্রন্থে এবং হিসাবে গণ্য করা হয়
দুটি স্ট্র্যাটগুলি গঠিত: ধমপাঠ, উদ্যান, ইত্ততক, সুত্র নিপাথা,
থেরাগাথ-থিরিগাথ এবং জাকাকা প্রাচীন স্তর গঠন করে, অথচ অন্যান্য বইগুলি
দেরী সংযোজন এবং তাদের সত্যতা আরো সন্দেহজনক।
সুত্র পিকাকে
(পাঁচ নিক ± ইয়াস, বা সংগ্রহ)
1. D2gha-nik ± ya [34 Suttas; 3 vaggas, বা অধ্যায় (প্রতিটি একটি বই)]
(1) S2lkhkhandavagga-p ± 1/4 ই (13 শ্তস)
(২) মাহ ± ভঙ্গা-পি ± 1/4 ই (10 অনুচ্ছেদ)
(3) পি ± μikavagga-p ± 1/4 য় (11 অনুচ্ছেদ)
২. মাজহিম্ম-নিক ± ইয়া [15২ স্যুটাস; 15 ভঙ্গি; 3 বইয়ে বিভক্ত,
পাউন্ড ± সা (’পঞ্চাশ’) হিসাবে পরিচিত প্রতিটি 5 vaggas]
(1) এম 3 এলাপু ± এসএসএ-পি ± 1/4 ই (’রুট’ পঞ্চাশ)
1. এম 3্লাপরি ± ইয়াভগা (10 টি সূত্র)
২.২২ ± দাভাগা (10 শাশুড়ি)
3. তাতিয়্যগাগে (10 টি সূত্স)
4. মাহ ± ইয়ামকভগ (10 টি সূত্স)
5. সি 31/4য়ামাকভগ (10 টি সূত্র)
(২) মজাজিমরূপ ± সা-পি ± 1/4 ই (’মধ্যম পঞ্চাশ’)
6. গহপাতি-ভোগা (10 টি সূত্র)
7. ভিক্ষু-ভোগা (10 টি সূত্র)
8. পারিব ± জাক-ঝগা (10 টি সূত্র)
9. আর ± জা-ভোগা (10 টি সূত্র)
10. ব্রা ± হ্মানায়-ভোগা (10 টি সূত্স)
(3) উপরিপো ± সা-পি ± 1/4 ই (অর্থ ‘পঞ্চাশেরও বেশি’)
11. দেবদহ-ভোগা (10 টি সূত্র)
12. আনুপাদ-ভোগা (10 টি সূত্স)
13. সুনাটা-ভোগা (10 টি শুট)
14. বিভাঘা-ভোগা (1২ টি সূত্স)
15. Sa1/4 ± ইয়াতনা-ভোগা (10 টি সূত্র)
3. Sa1/2 যুষ্ট-নিক ± ইয়া [২904 (7,76২) সূত্স; 56 সা 1/2 যুগ। 5 vaggas; বিভক্ত
6 টি বইয়ে)
(1) সাগ ± থাভাগগা-সায়া ২1-২২-তম ± 1/4 ই (11 শ 1 শাওয়াট)
(২) নিগ ± নবগগা-সায়া -২-২-২-২-± 1/4 i (10 শত ২২ ইঞ্চি)
(3) খণ্ডভাগগা-সায়া -২1 -২ুটি-পি ± 1/4 ই (13 শাওয়া ২1 ইঞ্চি)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4 ই (10 sa1/2 যুগ)
(5) মাহ ± ভঙ্গা-সায়া -২1-২২-তম ± 1/4 ই ভোল I (6 সা। ২1 -২ুটি)
(6) মাহ ± ভোগা-সায়া -1 ২ উটটা-পি ± 1/4 ই ভোল দ্বিতীয় (6 সাই ২1 ২২ ইঞ্চি)
4. আগ্রুটার-নিক ± ইয়া [9,557 টি শুট; ইন 11 নিপ ± tas, বা গ্রুপ, বিশুদ্ধরূপে ব্যবস্থা
সংখ্যাসূচকভাবে; প্রতিটি নিপ ± ta আছে অনেক vaggas; 10 টি বা আরও বেশি সত্ত্বা
প্রতিটি vagga; 6 টি বই]
(1) ইকু-দুকা-তিক-নিপতা-পি ± 1/4 য় (এক, দুই, তিন)
(২) কাতুককা-নিপতা-পি ± 1/4 ই (চতুর্থ)
(3) পঞ্চক-নিপতা-পি ± 1/4 ই (ফয়েস)
(4) চক্কা-স্যাটাকা-নিপতা-পি ± 1/4 ই (ছয়, সাত)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (রাত্রি, রাত)
(6) দাশকা-একদাসক-নিপতা-± 1/4 ই (দশ, একাদশ)
5. খদ্দক-নিক ± ইয়াস [ছোট বই সংগ্রহ, একটি বিবিধ সংগৃহীত সংগ্রহ-
18 টি প্রধান অংশে কাজ করা; এর মধ্যে রয়েছে সুচিত্রা, সংকলন
শিক্ষামূলক নোট, ইতিহাস, আয়াত, এবং যে মন্তব্যমূলক সাহিত্য আছে
টিপাইকাকায় নিজেই অন্তর্ভুক্ত করা হয়েছে। 1২ টি বই]
(1) কুধাক্যাপ ± থা, ধমপাঠ ও উদ ± না-পি ± 1/4
1. কুধাকপ ± থা (নয়টি সংক্ষিপ্ত সূত্র এবং সূত্র, একটি প্রশিক্ষণ ম্যানুয়াল হিসাবে ব্যবহৃত
নববর্ষ ভিক্ষুক)
২. ধম্ফপুত্র (টিপাইকাকার সব বইয়ের সবচেয়ে বিখ্যাত);
26 vaggas মধ্যে আয়াত)
3. উড ± না (8 ভঙ্গিতে, বুদ্ধের 80 জন আনন্দিত কণ্ঠস্বর, বেশিরভাগ আয়াত, সঙ্গে
কিছু গদ্য বিবরণ উচ্চারিত পরিস্থিতিতে যে পরিস্থিতিতে)
(২) ইস্তুত্তক, সুলতানিপ ± টা-পি ± 1/4 ই
4. ইথুভটাকা (4 নিপ ± তাস, 112 স্যুটস, প্রতিটি প্রারম্ভে, “ইটি ভাটা 1/2 ভাগ” [এভাবে
বুদ্ধ দ্বারা]]
5. সুটানিপ ± ta (5 vaggas; 71 শিটস্, বেশিরভাগই আয়াতে;
বুদ্ধের সর্বাধিক জনপ্রিয় সূত্রে পরিচিত
(3) ভিম ± ন্যাথথু, পেটাত্তথু, থ্র্যাগ ± ± ± এবং থ্রিজ ± ± ± -পি ± 1/4 ই
6. ভীম ± নবত্থু (ভীম ± না মানে প্রাসাদ, 85 কবি, যার মধ্যে 7 টি কাহিনী আছে
স্বর্গীয় রাজত্ব মধ্যে মেধার এবং পুনর্জন্ম)
7. Petavatthu (4 vaggas, 51 কবিতা কৃপণ ব্যক্তিদের বর্ণনা [petas] জন্মগ্রহণ
তাদের দ্বেষপূর্ণ কাজ কারণে অসুখী রাজ্য)
8. থ্র্যাগ ± ± (264 থেকে arahatship অর্জনের পরে আনন্দ এবং আনন্দ এর আয়াত
বড় ভাইকাস; 107 টি কবিতা, 1,২79 গ্রাম ± থাস)
9. থ্রীগ্র ± ± ± (73 বয়স্ক নান থেকে 73 টি কবিতা, 522 জি ± থাস)
(4) জে ± টা-পি ± 1/4 ই, ভোল। আমি
(5) জে ± ট্যাকপ-পি ± 1/4 ই, ভল ২
10. জা ± taka (গৌতম বুদ্ধ হিসাবে তার জন্ম পূর্বে Bodisatta এর জন্ম কাহিনী; 547
আয়াত গল্প, যাও প্রয়োজনীয় আয়াত সংখ্যা অনুযায়ী ¡± ta মধ্যে বিভক্ত বিভক্ত
গল্পটা বল. পূর্ণ জে ± টাকার গল্পগুলি আসলেই জে ± টিকা মন্তব্যগুলির মধ্যে
আয়াত পিছনে গল্প ব্যাখ্যা।
(6) মাহ ± নিডেস্-পি ± 1/4 ই
(7) সি 31/4 অ্যানিডেসা-পি ± 1/4 ই
11. নিডেসা (Suttanip ± ta দুটি বিভাগের ভাষ্য)
মাহ ± নিডেসা: চতুর্থ যোনিতে মন্তব্য
C31/4 অ্যানিডেসা: 5 তম নাগা এবং এ মন্তব্য
খাগগাভিস ± ওটা প্রথম সূত্রের সূত্র
(8) পাওসিমহিদ ± ম্যাগগা-পি ± 1/4 ই
1২. পাওসিম্ধী ± ম্যাগগা (বুদ্ধের একটি অভিধর্ম-শৈলী বিশদ বিশ্লেষণ
শিক্ষণ, Vin ± ya এবং Sutta Piococas সব অংশ থেকে টানা; তিনটি vaggas,
প্রতিটি ধারণকারী দশ বিষয় [কাথ ±])
(9) আগাদ ± না-পি ± 1/4 ই, ভোল। আমি
13. আগাদ ± না (550 ভিক্ষুকের প্রাক্তন জীবনের আয়াত এবং 40 ভিক্ষুক)
(10) আগাদ ± না, বুদ্ধ 1/2 শে এবং কেরী ± পাইকাক-পি ± 1/4 ই
বুদ্ধের বৌদ্ধ বিহারের ইতিহাসে বুদ্ধের উত্তর
ভেন থেকে প্রশ্ন সারিপততা, সন্ন্যাসী সুমহা ও ডি ২ পিপকারের গল্প বলে
বুদ্ধ এবং পরবর্তী ২8 বুদ্ধ, গৌতম বুদ্ধ সহ।)
15. Cariy ± piμaka (জে ± ট্যাক্স থেকে 35 টি গল্প দশ পি ± ram2 চিত্রিত করার ব্যবস্থা)
(11) নেটিপ্পকারণ, পেওকোপেডে-পি ± 1/4 ই
16. নেটিপ্পাখারানা (ছোট্ট গ্রন্থ ব্যাখ্যা এবং ব্যাখ্যা করার পদ্ধতিগুলি নির্ধারণ করে-
আইনে ক্যাননিক্যাল গ্রন্থে)
17. Peikakopsa (ব্যাখ্যা এবং প্রসারিত করার পদ্ধতি খুঁজে সেটিং
বুদ্ধের শিক্ষা)
(1২) মিলিন্দ্পনা-পি ± 1/4 ই
18. মিলিন্ডা-পাখা (কিং মিলিন্ডা এবং এগুলি দ্বারা প্রদত্ত প্রশ্নের একটি রেকর্ড
উত্তর Nagasena; এই বিতর্ক CA অনুষ্ঠিত হয়। 500 বছর পরে
মাহ ± পারিনিব ± বুদ্ধের না)
অভিধর্ম পিওিকা
[সাতটি ধাপে ধাপে ধাপে ধাপে ধাপে ধাপ; মুদ্রিত ইন
1২ টি বই]
1. ধমসাসগাও ২
(ধামমা গণনা)
(1) ধম্মসমাগা ২-পি ± 1/4 ই
2.ভাগা-পি ± 1/4২
(ধামামের বিশ্লেষণ বা বিশ্লেষণ)
(২) ভিভাগা-পি ± 1/4২
3. ধ ± তুকাথ ±
(উপাদানগুলির আলোচনা; এই প্রথম তিনটি বিভাগে একটি ত্রিভুজ গঠন করে
Abhidhamma বোঝার জন্য একটি ভিত্তি হিসাবে হজম করা আবশ্যক)
4. পুগালপননাটি
(ব্যক্তি কর্তৃক মনোনীত; দশ অধ্যায়: 1 টি একক সঙ্গে ডিলিং
ব্যক্তি, জোড়া দিয়ে দ্বিতীয়, তৃতীয় তিনজনের সাথে ইত্যাদি ইত্যাদি।
(3) ধ ± তুকা ± -পগালপননাটি-পি ± 1/4২
5. কাথ ± ভ্যাটু-পি ± 1/4২
(বিতর্ক বা ভুল দৃষ্টিভঙ্গি পয়েন্ট; উত্থাপিত পয়েন্ট আলোচনা এবং
3 টা কাউন্সিলে স্থায়ীভাবে বসবাস করা, আটকো শাসনের সময় অনুষ্ঠিত হয়, পাটনায়)
(4) কাথ ± ভাতথু-পি ± 1/4২
6. ইয়ামাক-পি ± 1/4২
(যুগগুলির বই; সংযুক্তি ব্যবহার, এম্বি-
কৌশল এবং প্রযুক্তিগত পদগুলির সুনির্দিষ্ট ব্যবহার নির্ধারণ করা)
(5) ইয়ামাক-পি ± 1/4২, ভোল I
(6) ইয়ামাক-পি ± 1/4২, ভল ২
(7) ইয়ামাক-পি ± 1/4২, ভল 3
7. Paμμh ± na
(সম্পর্কের বই; 24 শর্তাধীন একটি স্কিমের সম্প্রসারণ
সম্পর্ক [প্যাকায়া] যা বোঝার জন্য একটি সম্পূর্ণ সিস্টেম গঠন করে
ধম্ম সমগ্র মহাবিশ্বের বলবিজ্ঞান)
(8) পাওলো ± না-পি ± 1/4 ই, ভোল I
(9) পাওলো ± না-পি ± 1/4 ই, ভল দ্বিতীয়
(10) পাওলো ± না-পি ± 1/4 ই, ভল 3
(11) পাওলো ± না-পি ± 1/4 ই, ভোল IV
(1২) পাওলো ± না-পি ± 1/4 ই, ভল ভী
(1) পি ± r ± জিক-পি ± 1/4 ই ভিক্কু
পি ± আর ± জিক ± (নির্বাসন) 4
saaghadises ± (Sangha এর সভা) 13
আনিত ± (অনির্দিষ্ট) 2
নিসিগি ± পি ± চেটিয় ± (জালিয়াতির সাথে খণ্ডীকরণ) 30
(২) পি ± সিটিয়া-পি ± 1/4 ই
শুদ্ধ পি ± cittiy ± (সাধারণ অভিযোজন) 92
পি ± tidesaniy ± (স্বীকারোক্তি পুনরায়: ভিক্ষা খাদ্য) 4
sekhhiya (শিষ্টাচার ও সম্মাননা সম্পর্কিত) 75
আধিকারোয়াষথ ± (আইনী প্রক্রিয়া) 7
(ভিক্ষুনি আইন রায় দিয়ে শেষ হয়) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. খণ্ডকা [নিয়ম ও পদ্ধতির দুটি বই]
(3) মহা ± vagga-p ± 1/4 য় (10 টি বিভাগ [খাঁধাক]; ঐতিহাসিক বিবরণ দিয়ে শুরু হয়
বুদ্ধের জ্ঞান, প্রথম বক্তৃতা এবং সংঘের প্রারম্ভিক বৃদ্ধি;
Sangha কর্ম পরিচালনা নিম্নলিখিত নিয়ম রূপরেখা:
1. অর্ডারের ভর্তি করার নিয়ম (আপস্যাম্প ±)
২. পূববর্তী সভা এবং পি ± টেমোক্কা পাঠ
3. বর্ষাকালে বাসস্থান (ভাসা)
4. ভাসা সমাপ্তি অনুষ্ঠান, প্যাভ ± রাও ± বলা হয়
5. পোশাক এবং আসবাবপত্র নিবন্ধের জন্য নিয়ম
6. ঔষধ এবং খাদ্য
7. পোষাক বার্ষিক বন্টন (kaMhina)
8. অসুস্থ ভিক্ষুকের নিয়ম, ঘুম ও পোশাক উপাদান
9. সংঘের কার্য সম্পাদন পদ্ধতি
10. দ্বন্দ্ব ক্ষেত্রে মামলা
(4) C31/4avagga-p ± 1/4 ই (বা কুলওয়াগগা) (1২ টি আরও আরও নিয়ম ও প্রক্রিয়ায় জড়িত খন্দক
প্রাতিষ্ঠানিক কাজ বা ফাংশন জন্য dures, saaghakmma হিসাবে পরিচিত:
1. সংঘের সামনে আসা অপরাধগুলি মোকাবেলা করার নিয়ম
(Saagh ± disesa)
2. ভিক্ষুকে প্রোবনে রাখার জন্য পদ্ধতি
3. একটি ভিক্ষুক দ্বারা অপরাধের সংমিশ্রণ মোকাবেলা করার পদ্ধতি
4. সংঘের আইনি প্রক্রিয়া নিষ্পত্তি করার জন্য নিয়ম
5. মিশ্র স্নান, পোশাক, ইত্যাদি জন্য নিয়ম
6. ঘরবাড়ি, আসবাবপত্র, বাসস্থান ইত্যাদি।
7. দ্বন্দ্ব
8. ভিক্ষুকের ক্লাস এবং শিক্ষক ও novices এর কর্তব্য
9. পি ± টেমোক্কা থেকে বহিষ্কৃত
10. ভিক্ষুকের সমন্বয় ও নির্দেশনা
11. প্রথম কাউন্সিলের অ্যাকাউন্টে R ± জাগা
1২ য় লিমিলে দ্বিতীয় কাউন্সিলের অ্যাকাউন্ট
3. ঐতিহ্য ± ra- পি ± 1/4 য় [বিনয় একটি সংক্ষিপ্ত বিবরণ, একটি হিসাবে ব্যবস্থা
নির্দেশ এবং পরীক্ষার জন্য catechism]
(5) পারভ ± রা-পি ± 1/4 য়িনয়ায় পঞ্চম গ্রন্থ পাঠককে সক্রিয় করার জন্য একটি ম্যানুয়াল হিসেবে কাজ করে।
পুরো বিশ্বে একটি বিশ্লেষণাত্মক সমীক্ষা করা।
11) Classical Bosnian
11) Klasični bosanski
2453 pon 27 stu, 2017 LESSON
TIPITAKA
od FREE ONLINE Tipitaka Research andPractice UNIVERSITY preko http://sarvajan.ambedkar.org
Ova obrada prikazuje objavljivanje knjiga u Devan ± gari scenariji izdanja Chaμμha Saag ± yana (Šesti savjet) Tipika. Naziv
zapremine je prikazano kurzivom sa sufiksom “-p ± 1/4i” što ukazuje na
to da je volumen deo korena tipika, a ne komentatorske literature. Ova linija navodi samo korene korena.
Vinaya Piġaka
(Tri divizije, štampane u 5 knjiga)
Sutta Vibhaaga [dve knjige koje sadrže pravila za bhikkhuse i bhikkhunis, izlažući osam klasa krivičnih dela]
Tipiaka (tri “korpe”)
Sutta Piğaka
(Pet nik-yasa ili kolekcija)
Sutta Piatta sadrži suštinu Budinog učenja o Dhammi. Sadrži više od deset hiljada sutata. Podijeljen je u pet kolekcija pod nazivom Nikāyas (mnoštvo, zbirka,
zbirka, klasa, red, grupa, udruženje, bratstvo, skupština, kuća,
stanovanje).
Dīgha Nikāya
[dīgha: long] Dīgha Nikāya okuplja 34 najdužih diskursa koje je dao Buda. Postoje različiti nagoveštaji da su mnogi od njih kasni dodatci originalnom korpusu i upitne autentičnosti.
Majjhima Nikāya
[majjhima: medium] Majhim Nikija prikuplja 152 diskursa Buda
srednja dužina, koja se bavi različitim pitanjima.
Saṃyutta Nikāya
[samyutta: grupa] Saṃyutta Nikāya okuplja suttas prema svom subjektu u 56 podgrupa pod nazivom saṃyuttas. Sadrži više od tri hiljade diskursa promenljive dužine, ali generalno relativno kratko.
Aṅguttara Nikāya
[aṅg: faktor | uttara:
dodatak] A ṅ guttara Nikāya je podijeljen u jedanaest podgrupa nazvanih
nipātas, svaki od njih prikuplja diskurse koji se sastoje od
enumeracija jednog dodatnog faktora nasuprot onim iz prethodnog nipāta. Sadrži hiljade sutata koje su generalno kratke.
Khuddaka Nikāya
[khuddha: kratki, mali] Kratki tekstovi Khuddaka Nikaja i smatra se kao bio
sastavljena od dve stratuse: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā i Jātaka formiraju drevne slojeve, dok su
druge knjige kasni dodatci i njihova autentičnost je više upitna.
Sutta Piğaka
(Pet nik-yasa ili kolekcija)
1. D2gha-nik ± ya [34 suttas; 3 vagine ili poglavlja (svaka knjiga)]
(1) S2lakkhandavagga-p ± 1/4i (13 sutata)
(2) Mah ± vagga-p ± 1/4 (10 sutata)
(3) P ± μikavagga-p ± 1/4 (11 sutata)
2. Majjhima-nik-ya [152 suttas; 15 vaggas; podeljeno u 3 knjige,
5 vaggas svaki, poznat kao paoo ± sa (’pedeset’)]
(1) M3lapaoo ± ssa-p ± 1/4i (”koren” pedeset)
1. M3laparija ± yavagga (10 sutata)
2. S2han ± davagga (10 sutata)
3. Tatiyavagga (10 sutata)
4. Mah ± yamakavagga (10 sutata)
5. C31 / 4amamakavagga (10 sutasa)
(2) Majjhimapaoo ± sa-p ± 1/4i (”sredina” pedeset)
6. Gahapati-vagga (10 sutata)
7. Bhikkhu-vagga (10 sutata)
8. Paribb ± jaka-vagga (10 sutata)
9. R ± ja-vagga (10 sutata)
10. Br ± hmana-vagga (10 sutata)
(3) Uparipaoo ± sa-p ± 1/4i (znači ‘više od pedeset’)
11. Devadaha-vagga (10 sutata)
12. Anupada-vagga (10 sutata)
13. Suññata-vagga (10 sutata)
14. Vibhaaga-vagga (12 sutata)
15. Sa1 / 4 ± yatana-vagga (10 sutata)
3. Sa1/2yutta-nik ± ya [2.904 (7.762) sutata; 56 sa1/2yuttas; 5 vaggasa; podeljeno
na 6 knjiga]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1 / 4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9.557 sutata; in11 nip ± tas, ili grupe, uređene čisto
numerički; svaki nip ± ta ima nekoliko vagina; 10 ili više sutata u
svaka vagga; 6 knjiga]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (one, twos, trije)
(2) Catukka-nipata-p ± 1/4 (četiri)
(3) Pañcaka-nipata-p ± 1/4 (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4 (šesti, sedmi)
(5) Aμmhaka-Navaka-nipata-p ± 1/4i (osmi, deveti)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4 (desetine, jedanaest)
5. Khuddaka-nik-ya [kolekcija malih knjiga,
rad na 18 glavnih sekcija; to uključuje suttas, kompilacije
doktrinalne beleške, istorije, stihove i komentatorsku literaturu koja ima
uvršteni su u samu tipičku .; 12 knjiga]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (devet kratkih formula i sutata, koji se koriste kao priručnik za obuku
novice bhikkhus)
2. Dhammapada (najpoznatiji od svih knjiga Tipika, zbirka od 423
stihovi u 26 vaggasa)
3. Ud-na (u 8 vaggasa, 80 veselih izgovora Buda, uglavnom u stihovima, sa
neki prozni računi okolnosti koje su izazvale izgovor)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4
4. Itivuttaka (4 nip ± tas, 112 suttas, svaki početak, “iti vutta1/2 bhagavata” [tako je bio
rekao je Buda])
5. Suttanip ± ta (5 vaggas; 71 suttas, uglavnom u stihu, sadrži mnoge od najboljih
poznatih, najpopularnijih sutata Budine
(3) Vim ± navatthu, Petavatthu, Therag ± th ± i Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na znači dvorac, 85 pesama u 7 vaggama o aktima
zasluga i ponovnog rođenja u nebeskim oblastima)
7. Petavatthu (4 vaggas, 51 pesme opisujući bedna bića [petas] rođena u
nesretne države zbog svojih demeritornih postupaka)
8. Therag ± th ± (stihovi radosti i zadovoljstva nakon postizanja arahatship iz 264
stariji bhikkhus; 107 pesama, 1.279 g ± tada)
9. Therig ± th ± (isti kao gore, od 73 starije sestre, 73 pesama, 522 g ± tasa)
(4) J ± taka-p ± 1/4i, Vol. Ja
(5) J ± taka-p ± 1/4, Vol II
10. J ± taka (rođene priče Bodišatke prije njegovog rođenja kao Gotama Budha;
priče u stihovima, podijeljene na nip ± ta prema broju potrebnih stihova
ispričajte priču. Pune J ± taka priče su zapravo u komentarima J ± taka
objasni priču iza stihova.
(6) Mah ± nidessa-p ± 1/4
(7) C31/4anidessa-p ± 1/4
11. Nidessa (komentar na dva dela Suttanip ± ta)
Mah ± nidessa: komentar na 4. vaggu
C31/4anidessa: komentar na 5. vaggu i
Khaggavis ± oa sutta 1. vagge
(8) Paμisambhid ± magga-p ± 1/4
12. Paμisambhid ± magga (abhidhamma-detaljna analiza Budine
učenje, izvučeno iz svih dijelova Vinh ya i Sutta Piμakas; tri vagine,
svaki sadrži deset tema [kath ±])
(9) Apad ± na-p ± 1/4, Vol. Ja
13. Apad ± na (priče u stihovima bivših života 550 bhikkhusa i 40 bhikkhunis)
(10) Apad ± na, Buddhava1 / 2sa i Cariy ± piμaka-p ± 1/4i
14. Budva1 / 2sa (istorija Buda u kojoj Buda, u odgovoru na a
pitanje od Ven. Sariputta, govori priču o asketici Sumedha i D2paakara
Buda i narednih 24 Bude, uključujući Gotamu Budu.)
15. Cariy ± piμaka (35 priča iz J ± taka raspoređenih da ilustruju deset p ± ram2)
(11) Nettipakarana, Peμakopadesa-p ± 1/4i
16. Nettipakarana (mali raspravlja o metodama tumačenja i objašnjavanja -
kanonski tekstovi)
17. Peμakopadesa (rasprava koja određuje metode objašnjavanja i širenja
učenje Buda)
(12) Milindapañha-p ± 1/4
18. Milinda-pañha (zapis o pitanjima koja su postavili kralj Milinda i
odgovori Ven. Nagasena; ova debata se odvijala ca. 500 godina nakon toga
mah ± parinibb ± na Buddha)
Abhidhamma Piġaka
[Sedam sekcija sistematskog, apstraktnog izlaganja svih dhammas; odštampan je
12 knjiga]
1. Dhammasaagao2
(brojanje dhamme)
(1) Dhammasaagao2-p ± 1/4
2. Vibhaaga-p ± 1/42
(razlikovanje ili analiza dhamme)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(rasprava o elementima, ove prve tri odseke formiraju trilogiju
mora biti prebačen kao osnova za razumevanje Abhidhamme)
4. Puggalapaññatti
(označavanje pojedinaca, deset poglavlja: prvi koji se bavi singlom
pojedinci, drugi sa parom, treći sa grupama od tri, itd.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(tačke kontroverze ili pogrešnog prikaza, raspravlja o podignutim tačkama i
uspostavljena na trećem vijeću, održanom u vrijeme vladavine Aćoke, u Patni)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(knjiga parova, upotreba uparenih, suprotnih pitanja za rešavanje ambi-
uginuća i definisati preciznu upotrebu tehničkih uslova)
(5) Yamaka-p ± 1/42, Vol
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Paμμh ± na
(knjiga odnosa, elaboracija šeme od 24 uslovne
odnosi [paccaya] koji formiraju kompletan sistem razumevanja
mehaničari čitavog univerzuma Dhamme)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4, Vol IV
(12) Paμμh ± na-p ± 1/4i, Vol V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (proterivanje) 4
saaghadises ± (sastanci Sanghe) 13
aniyat ± (neodređeno) 2
nissagiy ± p ± cittiy ± (povlačenje sa oduzimanjem) 30
(2) P ± cittiya-p ± 1/4
suddha p ± cittiy ± (obična ekspiracija) 92
p ± tidesaniy ± (priznanje re: hrana za ishrani) 4
sekhiya (u vezi etikete i dekoracije) 75
adhikaraoasamath ± (pravni proces) 7
(završava se sa bhikkuni vinaya pravila) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [dve knjige pravila i procedura]
(3) Mah ± vagga-p ± 1/4i (10 sekcija [khandhakas]; počinje sa istorijskim nalazima
Budino prosvetljenje, prvi diskursi i rani rast Sanghe;
opisuje sledeća pravila koja regulišu postupke Sanghe:
1. pravila za prijem na porudžbinu (upasampad ±)
2. sastanak uposatha i recital p ± timokkha
3. boravka tokom kišne sezone (vasa)
4. ceremonija zaključivanja vase, nazvane pav ± rao ±
5. pravila za haljine i nameštaj
6. medicina i hrana
7. godišnja distribucija haljina (kaμhina)
8. pravila za bolesni bhikkhus, spavanje i materijal za odjeću
9. način izvršenja postupaka Sanghe
10. postupak u slučaju raskola
(4) C31/4avagga-p ± 1/4i (ili Cullavagga) (12 kandaka koje se bave daljim pravilima i procedurama
podrazumeva institucionalne akte ili funkcije, poznate pod nazivom saaghakamma:
1. pravila za suočavanje sa krivičnim djelima koja dolaze prije Sanghe
(saagh ± disesa)
2. procedure za stavljanje bhikkhu na probni rad
3. procedure za postupanje sa akumulacijom prekršaja od strane bhikkhu
4. pravila za rešavanje zakonskih procedura u Sanghi
5. misc. pravila za kupanje, haljine itd.
6. stanovi, nameštaj, smeštaj i sl.
7. raskrsnice
8. klase bhikkusa i dužnosti nastavnika i novinara
9. Isključenje iz p ± timokkha
10. posvećenost i poučavanje bhikkhunisa
11. račun prvog vijeća u R ± jagaha
12. račun drugog vijeća u Vesli
3. Pariv ± ra-p ± 1/4i [rezime vinaye, raspoređeni kao a
katehizam za učenje i ispitivanje]
(5) Pariv ± ra-p ± 1/4i Peta knjiga vinaye služi kao vrsta priručnika koji omogućava čitaocu
da napravi analitičko istraživanje celog Vinaya Piġaka.
12) Classical Bulgarian
12) Класически български
2453 понеделник 27 ноември 2017 УРОК
TIPITAKA
от БЕЗПЛАТНО ОНЛАЙН “Tipitaka Research andPractice UNIVERSITY” чрез http://sarvajan.ambedkar.org
Тази схема показва публикуването на книги в изданието Devan ± gari-скрипт на Шамха Сааг-ина (Шести съвет) Типикака. Имената
на томовете се изписват с курсив с надписа “-p ± 1/4i”, което показва,
че обемът е част от корена Tipiμaka, а не коментарна литература. Този описва само коренните томове.
Виная Пимкака
(Три отделения, отпечатани в 5 книги)
Sutta Vibhaaga [две книги, съдържащи правила за bhikkhus и bhikkhunis, очертаващи осем класа нарушения]
Типикака (три “кошници”)
Sutta Piμaka
(Пет никъде, или колекции)
Султа Питака съдържа същността на учението на Буда относно Дамма. Той съдържа повече от десет хиляди сатта. Тя е разделена на пет колекции, наречени Никая (множество, сборник,
колекция, класа, ред, група, сдружение, братство, общество, къща,
жилище).
Дига Никая
[dīgha: long] Дигата Никая събира 34 от най-дългите дискурси, дадени от Буда. Съществуват различни съвети, че много от тях са късно прибавяния към първоначалния корпус и съмнителна автентичност.
Маджхима Никая
[majjhima: medium] Маджихима Никая събира 152 дискурса на Буда на
междинна дължина, занимаваща се с различни въпроси.
Сажуута Никая
[samyutta: group] Saṃyutta Nikya събира suttas според техния предмет в 56 подгрупи, наречени saṃyuttas. Той съдържа повече от три хиляди дискурси с променлива дължина, но обикновено е относително кратък.
Ангутара Никая
[aṅg: фактор | uttara:
additionalnal] Aṅguttara Nikaya е подразделена в единадесет подгрупи,
наречени nipātas, всяка от които събира дискурси, състоящи се в
изброяване на един допълнителен фактор в сравнение с тези на прецедента
nipāta. Той съдържа хиляди suttas, които обикновено са кратки.
Худдака Никая
[khuddha: short, small] Кратките текстове на Khuddhaka Nikaya и се считат за такива
съставен от две страти: Дхамамадада, Удана, Ивитутака, Сута Нипата,
Терагатха-Теригатха и Джатака образуват древните слоеве, докато другите
книги са късно прибавени и автентичността им е по-спорна.
Sutta Piμaka
(Пет никъде, или колекции)
1. D2gha-nik ± ya [34 suttas; 3 vaggas или глави (всяка книга)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; разделен на 3 книги,
5 vaggas всеки, известен като paoo ± sa (”петдесет”)]
(1) M3lapaoo ± ssa-p ± 1/4i (”коренът” петдесет)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah-yamakavagga (10 suttas)
5. C31 / 4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (”средната” петдесет)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± яаа-вага (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br-hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (означава “повече от петдесет”)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1 / 4 ± yatana-vagga (10 suttas)
3. Sa1 / 2yutta-nika ya [2,904 (7,762) suttas; 56 sa1 / 2yuttas; 5 vaggas; разделен
в 6 книги]
(1) Sag ± thavagga-sa1 / 2yutta-p ± 1/4i (11 sa1 / yuttas)
(2) Nid ± navagga-sa1 / 2yutta-p ± 1/4i (10 sa1 / yuttas)
(3) Khandavagga-sa1 / 2yutta-p ± 1/4i (13 sa1 / yuttas)
(4) Sa1 / 4 ± yatanavagga-sa1 / 2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol I (6 sa1 / yuttas)
(6) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol II (6 sa1 / yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; in11 nip ± tas или групи, подредени чисто
числено; всеки nip ± ta има няколко vaggas; 10 или повече suttas в
всеки вагга; 6 книги]
(1) Ека-Дука-Тика-нипата-p ± 1/4i (такива, двойки, тройки)
(2) Catukka-nipata-p ± 1/4i (четири)
(3) Pañcaka-nipata-p ± 1/4i (петдесет)
(4) Chakka-Sattaka-nipata-p ± 1/4i (шести, седем)
(5) Амхака-Навака-nipata-p ± 1/4i (осмици, девет)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (десетки, единадесет)
5. Khuddaka-nik ± ya [колекцията от малки книги, различни събирания,
в 18 основни секции; тя включва suttas, компилации от
доктринални бележки, истории, стихове и коментарна литература, която има
са включени в самата Типикака; 12 книги]
(1) Kuddhakap ± tha, Dhammapada & Ud ± n-p ± 1/4i
1. Kuddhakap ± tha (девет кратки формули и suttas, използвани като ръководство за обучение за
новак bhikkhus)
2. Дамамадада (най-известната от всички книги на Типикака - колекция от 423
стихове в 26 vaggas)
3. Ud ± na (в 8 vaggas, 80 радостни изказвания на Буда, главно в стихове, с
някои прогнози за обстоятелствата, които предизвикаха изказването)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, всяко начало, “iti vutta1/2 bhagavata”
казано от Буда])
5. Suttanip ± ta (5 vaggas; 71 suttas, най-вече в стих, съдържа много от най-добрите
известни, най-популярните suttas на Буда
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na означава имение, 85 стихотворения в 7 vaggas за актове на
заслуги и прераждане в небесните сфери)
7. Petavatthu (4 vaggas, 51 стихотворения, описващи нещастните същества [petas], родени в
нещастни държави, дължащи се на дефектните им действия)
8. Therag ± th ± (стихове на радост и наслада след постигането на arahatship от 264
по-старият бхиккус; 107 стихотворения, 1,279 g ± thas)
9. Therig ± th ± (както по-горе, от 73 по-възрастни монахини, 73 стихове, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. аз
(5) J ± taka-p ± 1/4i, том II
10. J ± taka (рождените истории на Бодисатата преди раждането му като Готама Буда, 547
истории в стихове, разделени на nip ± ta според броя на стиховете, които се изискват
разкажете историята. Пълните J ± taka истории всъщност са в коментарите на J ± taka
обяснете историята зад стиховете.
(6) Mah ± nessessa-p ± 1/4i
(7) C31 / 4anidessa-p ± 1/4i
11. Nidessa (коментар на две части от Suttanip ± ta)
Mahnidessa: коментар за четвъртата вага
C31 / 4anidessa: коментар за петата вага и
Хаггавис-оа сута на 1-вата вага
(8) Paṁisambhid ± magga-p ± 1/4i
12. Paṁisambhid ± magga (подробен анализ на будизма в стил “abhidhamma”)
преподаване, извлечено от всички части на Виньа и Сута Пимкас; три ваги,
всеки съдържащ десет теми [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. аз
13. Apad ± na (приказки в стихове от бившия живот от 550 bhikkhus и 40 bhikkhunis)
(10) Apad ± na, Buddhava1 / 2sa & Cariy ± piμaka-p ± 1/4i
14. Будхава1 / 2са (историята на Будите, в която Буда, в отговор на
въпрос от Вен. Сарипута, разказва историята на аскетичния Сумеда и D2paakara
Буда и следващите 24 буди, включително Готама Буда.)
15. Cariy ± piμaka (35 истории от J ± taka подредени да илюстрират десет p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (малък трактат, описващ методи за интерпретиране и обяснение -
канонични текстове)
17. Pekakopadesa (трактат, описващ методи за обясняване и разширяване на
учение на Буда)
(12) Milindapagha-p ± 1/4i
18. Milinda-pañha (запис на въпросите, поставени от крал Милинда и
отговори от Вен. Nagasena; този дебат се състоя около. 500 години след
mah ± parinibb ± na на Буда)
Абихимма Пимка
[Седем части на систематично, абстрактно изложение на всички дамми; отпечатано в
12 книги]
1. Dhammasaagao2
(изброяване на дамма)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(разграничение или анализ на дамма)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(обсъждане на елементи, тези първи три секции формират трилогията, която
трябва да бъдат усвоени като основа за разбиране на Абихимма)
4. Puggalapaññatti
(обозначаване на физически лица, десет глави: първият се занимава с единствен
лицата, втората с двойки, третата с групи от трима и т.н.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(точки на противоречие или неправилно мнение, обсъжда повдигнатите въпроси и
уреден на 3-тия съвет, проведен по време на царуването на Асока, в Патна)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(книга от двойки, използване на сдвоени, противоположни въпроси за решаване на амбициозните въпроси,
улеснения и дефиниране на точното използване на техническите термини)
(5) Yamaka-p ± 1/42, том I
(6) Yamaka-p ± 1/42, том II
(7) Yamaka-p ± 1/42, том III
7. Paμмh ± na
(книга на отношенията, изработване на схема от 24 условни
отношения [paccaya], които формират пълна система за разбиране
механика на цялата вселена на Дамма)
(8) Paμmh ± na-p ± 1/4i, том I
(9) Paμmh ± na-p ± 1/4i, том II
(10) Paμmh ± na-p ± 1/4i, том III
(11) Paμmh ± na-p ± 1/4i, том IV
(12) Paμmh ± na-p ± 1/4i, том V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (експулсиране) 4
saaghadises ± (срещи на Санга) 13
aniyat ± (неопределен) 2
nissagiy ± p ± cittiy (изчерпване с отнемане) 30
(2) Pcitiya-p ± 1/4i
(обикновена експилация) 92
p ± tidesaniy ± (изповядване: alms food) 4
сехия (относно етикета и украсата) 75
adhikaraoasamath ± (правен процес) 7
(завършва с правилата на bhikkuni vinaya) ______
227Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [две книги с правила и процедури]
(3) Mah ± vagga-p ± 1/4i (10 секции [khandhakas]) започва с историческите отчети на
Просветлението на Буда, първите дискурси и ранното израстване на Санга;
очертава следните правила, регламентиращи действията на Sangha:
1. правила за допускане до поръчката (upasampad ±)
2. Заседанието и съобщението на p ± timokkha
3. пребиваване през дъждовния сезон (васа)
4. церемония, завършваща васа, наречена pav ± rao ±
5. правила за дрехи и мебели
6. медицина и храна
7. годишно разпределение на халати (kahhina)
8. правила за болни bhikkhus, сън и роба материал
9. начин на изпълнение на производството на Санга
10. производство в случаи на разкол
(4) C31/4avagga-p ± 1/4i (или Cullavagga) (12 khandakas, занимаващи се с допълнителни правила и процедури,
действия за институционални действия или функции, известни като saaghakamma:
1. правила за справяне с престъпленията, които идват пред Sangha
(Saagh ± disesa)
2. процедури за поставяне на bhikkhu на пробация
3. процедури за справяне с натрупването на престъпления от bhikkhu
4. правила за уреждане на правните процедури в Sangha
5. misc. правила за къпане, рокли и др.
6. жилища, мебели, квартири и др.
7. схеми
8. класове на bhikkhus и задължения на учители и начинаещи
9. изключване от p ± timokkha
10. ръкополагането и инструкцията на bhikkhunis
11. сметка на 1-вия съвет в R ± jagaha
12. сметка на 2-ри съвет в Весли
3. Pariv ± ra-p ± 1/4i [резюме на vinaya, подредени като a
катехизис за преподаване и изследване]
(5) Pariv ± ra-p ± 1/4i Петата книга на vinaya служи като вид ръководство, което дава възможност на читателя
да направим аналитично проучване на цялата Виная Пимка.
13) Classical Catalan
13) Català clàssic
2453 Mon 27 Nov 2017 LECCIÓ
TIPITAKA
des de GRATUÏTA ONLINE Tipitaka Research andPractice UNIVERSITY a través de http://sarvajan.ambedkar.org
Aquest esquema mostra la publicació de llibres a l’edició Devan ± gari-script de Chaμμha Saag ± yana (Sisè Consell) Tipiμaka. Els
noms dels volums es mostren en cursiva amb el sufix “-p ± 1/4i” que
indica que el volum forma part de l’arrel Tipiμaka, en lloc de la
literatura comentarista. Aquest esquema només enumera els volums arrel.
Vinaya Piμaka
(Tres divisions, impreses en 5 llibres)
Sutta Vibhaaga [dos llibres que contenen regles per als bhikkhus i bhikkhunis, que exposen vuit classes de delictes]
Tipiμaka (tres “cistelles”)
Sutta Piμaka
(Cinc nics, o col·leccions)
El Sutta Piṭaka conté l’essència de l’ensenyament de Buda sobre el Dhamma. Conté més de deu mil suttas. Es divideix en cinc col·leccions anomenades Nikāyas (una multitud,
assemblea, una col·lecció, una classe, un ordre, un grup, una
associació, una fraternitat, una congregació, una casa, una casa).
Dīgha Nikāya
[dīgha: long] El Dīgha Nikāya recull 34 dels discursos més llargs donats pel Buda. Hi ha diversos consells que molts d’ells són addicions tardanes al corpus original i d’autenticitat qüestionable.
Majjhima Nikāya
[majjhima: mitjà] El Majjhima Nikāya recull 152 discursos del Buda de
longitud intermèdia, que tracta de diversos assumptes.
Saṃyutta Nikāya
[samyutta: grup] El Saṃyutta Nikāya recull els suttas segons el seu tema en 56 subgrups anomenats saṃyuttas. Conté més de tres mil discursos de longitud variable, però generalment relativament curts.
Aṅguttara Nikāya
[aṅg: factor | uttara:
additionalnal] The Aṅguttara Nikāya està subdividida en onze subgrups
anomenats nipātas, cadascun d’ells recopilant discursos que consisteixen
en enumeracions d’un factor addicional versus els de l’anterior nipāta.
Conté milers de suttas que generalment són curts.
Khuddaka Nikāya
[khuddha: curts, petits] Els textos curts de Khuddhaka Nikāya i considerats estatuts
compost de dues estrates: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā i Jātaka formen els estrats antics, mentre que
els altres llibres són addicions tardanes i la seva autenticitat és més
qüestionable.
Sutta Piμaka
(Cinc nics, o col·leccions)
1. D2gha-nik ± ya [34 suttas; 3 vaggas o capítols (cada un llibre)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; dividit en 3 llibres,
5 vaggas cadascuna, conegudes com paoo ± sa (’cinquanta’)]
(1) M3lapaoo ± ssa-p ± 1/4i (el ‘root’ cinquanta)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1/4i (els cinquanta “mitjans”)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (significa “més de cinquanta”)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1/2yutta-nik ± ya [2.904 (7.762) suttas; 56 sa1/2yuttas; 5 vaggas; dividit
en 6 llibres]
(1) Sag ± thavagga-sa1/2yutta-p ± 1/4i (11 sa1/2yuttas)
(2) Nid ± navagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(3) Khandavagga-sa1/2yutta-p ± 1/4i (13 sa1/2yuttas)
(4) Sa1/4 ± yatanavagga-sa1/2yutta-p ± 1/4i (10 sa1/2yuttas)
(5) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol I (6 sa1/2yuttas)
(6) Mah ± vagga-sa1/2yutta-p ± 1/4i Vol II (6 sa1/2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; in11 nip ± tas, o grups, disposats purament
numèricament; Cada nip ± ta té diversos vaggas; 10 o més suttas a
cada vagga; 6 llibres]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (uns, dos, tres)
(2) Catukka-nipata-p ± 1/4i (quatre)
(3) Pañcaka-nipata-p ± 1/4i (cinc)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sis, set)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (desenes, elevacions)
5. Khuddaka-nik ± ya [la col·lecció de llibres petits, una col·lecció diversa
ing de treballs en 18 seccions principals; Inclou suttas, compilacions de
notes doctrinals, històries, versos i literatura comentarista que té
S’ha incorporat al mateix Tipiμaka; 12 llibres]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (nou fórmules curtes i suttas, usades com a manual de formació per a
novici bhikkhus)
2. Dhammapada (el més famós de tots els llibres del Tipiμaka, una col·lecció de 423
versos en 26 vaggas)
3. Ud ± na (en 8 vaggas, 80 expressions alegres del Buda, principalment en versos, amb
algunes proses expliquen les circumstàncies que van provocar l’expressió)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, cada inici, “iti vutta1/2 bhagavata” [així va ser
va dir pel Buda])
5. Suttanip ± ta (5 vaggas; 71 suttas, majoritàriament en vers, conté molts dels millors
suttas més conegudes i populars del Buda
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± ± ± ± 1/4i
6. Vim ± navatthu (Vim ± na significa mansió; 85 poemes en 7 vaggas sobre actes de
mèrit i renaixement en els dominis celestials)
7. Petavatthu (4 vaggas, 51 poemes que descriuen els éssers miserables [petes] nascuts a
estats infeliços a causa dels seus actes demeritoris)
8. Therag ± ± (versos d’alegria i delícia després de la consecució de l’arahatship des de 264
bhikkhus ancià; 107 poemes, 1.279 g ± thas)
9. Therig ± ± (igual que l’anterior, de 73 religioses majors, 73 poemes, 522 g ± sas)
(4) J ± taka-p ± 1/4i, Vol. Jo
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (històries de naixement del Bodisatta abans del seu naixement com Buda Gotama; 547
històries en versos, dividits en nip ± ta segons el nombre de versets requerits
explica la història. Les històries completes de J ± taka són en realitat els comentaris de J ± taka que
explica la història darrere dels versos.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (comentari sobre dues seccions de Suttanip ± ta)
Mah’nidessa: comentari sobre la 4a vagga
C31/4anidessa: comentari sobre la 5 e vagga i
el Khaggavis ± o Sutta de la 1ra vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (una anàlisi detallada de l’estil de l’abhidhamma de Buda
l’ensenyament, extret de totes les porcions del Vin ± ja i Sutta Piμakas; tres vaggas,
cadascun conté deu temes [kath ±])
(9) Apad ± na-p ± 1/4i, Vol. Jo
13. Apadana (contes en versos de l’antiga vida de 550 bhikkhus i 40 bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1/2sa (la història dels Budes en què el Buda, en resposta a la
pregunta de Ven. Sariputta, explica la història de l’ascètic Sumedha i D2paakara
Buda i els successius 24 Budes, inclòs el Buda de Gotama.)
15. Cariy ± piμaka (35 històries del J ± taka disposades per il·lustrar les deu p ± ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (petit tractat que exposa mètodes d’interpretació i explicació)
textos canònics)
17. Peμakopadesa (tractat que estableix mètodes per explicar i ampliar la
ensenyament del Buda)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (un registre de les qüestions plantejades pel rei Milinda i el
respostes de Ven. Nagasena; aquest debat es va produir ca. 500 anys després de la
mah ± parinibb ± na del Buda)
Abhidhamma Piμaka
[Set seccions d’exposició sistemàtica i abstracta de tots els dhammas; imprès a
12 llibres]
1. Dhammasaagao2
(enumeració dels dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(distinció o anàlisi de dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(discussió d’elements; aquestes tres seccions formen una trilogia que
ha de ser digerit com a base per comprendre Abhidhamma)
4. Puggalapaññatti
(designació d’individus; deu capítols: l’1 de tracte individual
individus, el segon amb parelles, el tercer amb grups de tres, etc.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(punts de controvèrsia o de visió incorrecta; discuteix els punts plantejats i
es va establir en el tercer consell, celebrat en el moment del regnat d’Aokaoka, a Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(llibre de parelles; un ús de preguntes emparellades i oposades per resoldre ambi-
guides i definir l’ús precís dels termes tècnics)
(5) Yamaka-p ± 1/42, Vol. I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Vol III
7. Paμμh ± na
(llibre de relacions; l’elaboració d’un esquema de 24 condicionals
relacions [paccaya] que formen un sistema complet d’entesa
la mecànica de tot l’univers de Dhamma)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμμh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμμh ± na-p ± 1/4i, Vol. V
(1) P ± r ± jika-p ± 1/4i Bhikku
p ± r ± jik ± (expulsió) 4
Saaghadises ± (reunions de la Sangha) 13
aniyat ± (indeterminat) 2
nissagiy ± p ± cittiy ± (expiació amb confiscació) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (expiació ordinària) 92
p ± tidesaniy ± (confessió re: alms food) 4
sekhiya (sobre etiquetes i decoracions) 75
adhikaraoasamath ± (procés legal) 7
(es conclou amb les regles de bhikkuni vinaya) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [dos llibres de normes i procediments]
(3) Mah ± vagga-p ± 1/4i (10 seccions [khandhakas]; comença amb comptes històrics de la
La il·lustració de Buda, els primers discursos i el creixement primerenc de la Sangha;
esbossen les següents regles que regeixen les accions de la Sangha:
1. regles d’admissió a l’ordre (campanya pendent ±)
2. la reunió uposatha i el recital de p ± timokkha
3. residència durant la temporada de pluges (vassa)
4. Cerimònia que conclou la vassa, anomenada pav ± rao ±
5. Regles per a articles de vestir i mobles
6. Medicina i alimentació
7. distribució anual de vestidures (kaμhina)
8. regles per als bhikkhus malalts, el material de dormir i el vestit
9. manera d’executar els procediments de la Sangha
10. Procediments en casos de cisma
(4) C31/4avagga-p ± 1/4i (o Cullavagga) (12 khandakas que tractaven de noves regles i procediments
dures per a actes o funcions institucionals, conegudes com saaghakamma:
1. Regles per tractar els delictes que vénen davant la Sangha
(saagh ± disesa)
2. Procediments per posar un bhikkhu en llibertat condicional
3. procediments per tractar l’acumulació de delictes per part d’un bhikkhu
4. Regles per resoldre els procediments legals a Sangha
5. misc regles per banyar, vestir, etc.
6. habitatges, mobiliari, allotjament, etc.
7. cismes
8. classes de bhikkhus i deures de professors i novells
9. exclusió del p ± timokkha
10. L’ordenació i instrucció dels bhikkhunis
11. Compte del primer consell de R ± jagaha
12. compte del 2n consell a Ves ± li
3. Pariv ± ra-p ± 1/4i [un resum de la vinaya, disposat com a
catecisme per a la instrucció i l’examen]
(5) Pariv ± ra-p ± 1/4i El cinquè llibre de vinaya és una mena de manual que permet al lector
fer una enquesta analítica sobre la totalitat de Vinaya Piμaka.
14) Classical Cebuano
2453 Mon 27 Nob 2017 LEKSYON
TIPITAKA
gikan sa FREE ONLINE Tipitaka Research andPractice UNIVERSITY pinaagi sa http://sarvajan.ambedkar.org
Kini
nga outline nagpakita sa pagmantala sa mga libro sa Devan ± gari-script
edition sa Chaμma Saag ± yana (Sixth Council) Tipiμaka. Ang
mga ngalan sa mga tomo gipakita diha sa mga italics nga may suffix “-p ±
1/4i” nga nagpakita nga ang volume bahin sa gamut Tipiμaka, imbes nga
komentaryo sa literatura. Kini nga outline nagtala lamang sa gamut nga mga volume.
Vinaya Piμaka
(Tulo ka dibisyon, gipatik sa 5 ka basahon)
Sutta Vibhaaga [duha ka mga basahon nga adunay mga lagda alang sa mga
bhikkhuus ug bhikkhunis, nga naglarawan sa walo ka klase sa mga sala]
Tipiμaka (tulo ka “baskets”)
Sutta Piμaka
(Five nik ± yas, o mga koleksyon)
Ang Sutta Piṭaka naglangkob sa diwa sa pagtulun-an ni Buddha bahin sa Dhamma. Naglangkob kini sa kapin sa napulo ka libo nga sutta. Kini gibahin sa lima ka koleksyon nga gitawag ug Nikāyas (usa ka panon
sa katawhan, usa ka pundok; usa ka pagkolekta, usa ka klase, han-ay,
grupo; usa ka asosasyon, panag-igsoonay, kongregasyon; balay,
pinuy-anan).
Dīgha Nikāya
[dīgha: long] Ang Dīgha Nikāya nagtigum sa 34 sa pinakataas nga mga diskurso nga gihatag sa Buddha. Adunay nagkalainlaing pahibalo nga kadaghanan kanila mga ulahing
pagdugang sa orihinal nga corpus ug sa pagkaduhaduha nga tinuod.
Majjhima Nikāya
[Majjhima: medium] Ang Majjhima Nikāya nagtigum 152 nga mga pakigpulong sa Buddha ni
tunga nga gitas-on, pagpakig-angot sa nagkalainlain nga mga butang.
Saṃyutta Nikāya
[Samyutta:
grupo] Ang Saṃyutta Nikāya nagtigum sa mga sutta sumala sa ilang gipili
sa 56 nga mga sub-grupo nga gitawag sa saṃyuttas. Naglangkob kini sa labaw sa tulo ka libo nga diskurso sa variable nga gitas-on, apan sa kinatibuk-an medyo mubo.
Aṅguttara Nikāya
[aṅg: factor | uttara:
additionnal] Ang Aṅguttara Nikāya nabahin sa napulo’g usa ka mga
sub-grupo nga gitawag ug nipātas, ang matag usa kanila nagtigum sa mga
diskurso nga naglangkob sa mga pag-ihap sa usa ka dugang nga butang
batok sa mga nag-una nga nipāta. Naglangkob kini sa libu-libong sutta nga kasagaran mubo.
Khuddaka Nikāya
[khuddha: mubo, gamay] Ang mga short text Khuddhaka Nikāya ug giisip nga ingon
nga gilangkoban sa duha ka mga stratas: Ang Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā ug Jātaka mao ang
karaang strata, samtang ang ubang mga basahon mga ulahing pagdugang ug
ang ilang pagkakasaligan mas pangutana.
Sutta Piμaka
(Five nik ± yas, o mga koleksyon)
1. D2gha-nik ± ya [34 suttas; 3 mga vaggas, o mga kapitulo (matag usa ka basahon)]
(1) S2lakkhandavagga-p ± 1/4i (13 suttas)
(2) Mah ± vagga-p ± 1/4i (10 suttas)
(3) P ± μikavagga-p ± 1/4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; gibahin sa 3 ka libro,
5 ka vaggas nga matag usa, nailhan nga paoo ± sa (’kalim-an’)]
(1) M3lapaoo ± ssa-p ± 1/4i (ang ‘gamut’ kalim-an)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31/4ayamakavagga (10 mga sutta)
(2) Majjhimapaoo ± sa-p ± 1/4i (ang ‘tunga-tunga’ kalim-an)
6. Gahapati-vagga (10 mga sutta)
7. Bhikkhu-vagga (10 ka suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1/4i (nagpasabot nga ‘labaw sa kalim-an’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 mga sutta)
13. Suññata-vagga (10 mga sutta)
14. Vibhaaga-vagga (12 suttas)
15. Sa1/4 ± yatana-vagga (10 suttas)
3. Sa1 / 2yutta-nik ± ya [2,904 (7,762) suttas; 56 sa1 / 2yuttas; 5 ka vaggas; gibahin
ngadto sa 6 ka mga libro]
(1) Sag ± thavagga-sa1 / 2yutta-p ± 1/4i (11 sa1 / 2yuttas)
(2) Nid ± navagga-sa1 / 2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(3) Khandavagga-sa1 / 2yutta-p ± 1/4i (13 sa1 / 2yuttas)
(4) Sa1/4 ± yatanavagga-sa1 / 2yutta-p ± 1/4i (10 sa1 / 2yuttas)
(5) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol I (6 sa1 / 2yuttas)
(6) Mah ± vagga-sa1 / 2yutta-p ± 1/4i Vol II (6 sa1 / 2yuttas)
4. Aaguttara-nik ± ya [9,557 suttas; in11 nip ± tas, o mga grupo, gihikay pulos
gidaghanon; Ang matag nip ± ta adunay daghang mga vaggas; 10 o labaw pa sa mga suttas
matag vagga; 6 ka libro]
(1) Eka-Duka-Tika-nipata-p ± 1/4i (mga, duha, tulo)
(2) Catukka-nipata-p ± 1/4i (upat)
(3) Pañcaka-nipata-p ± 1/4i (fives)
(4) Chakka-Sattaka-nipata-p ± 1/4i (sixes, sevens)
(5) Aμμhaka-Navaka-nipata-p ± 1/4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p ± 1/4i (napulo, gitangkakan)
5. Khuddaka-nik ± ya (ang pagkolekta sa gagmay nga mga libro,
sa mga buhat sa 18 ka mga nag-unang seksyon; kini naglakip sa mga suttas, mga kompilasyon sa
mga nota sa doktrina, mga kasaysayan, mga bersikulo, ug mga komentarista nga literatura nga anaa
nahisulod sa Tipiμaka mismo; 12 mga libro]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1/4i
1. Kuddhakap ± tha (siyam ka mubo nga pormula ug mga sutta, gigamit ingon nga usa ka manwal sa pagbansay alang sa
novice bhikhus)
2. Dhammapada (labing inila sa tanan nga mga libro sa Tipiμaka usa ka koleksyon sa 423
mga bersikulo sa 26 ka mga vaggas)
3. Ud ± na (sa 8 ka vaggas, 80 ka malipayong mga pulong sa Budha, kasagaran sa mga bersikulo, uban sa
ang pipila ka mga prose nga mga hitabo sa mga panghitabo nga nakapahayag sa pagsulti)
(2) Itivuttaka, Suttanip ± ta-p ± 1/4i
4. Itivuttaka (4 nip ± tas, 112 suttas, ang matag sinugdanan, “iti vutta1 / 2 bhagavata” [sa ingon niini
giingon sa Budha])
5. Suttanip ± ta (5 vaggas; 71 sutta, kasagaran sa bersikulo; adunay daghang mga labing maayo
nailhan, labing popular nga mga sutta sa Buddha
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1/4i
6. Vim ± navatthu (Vim ± na nagpasabot mansion; 85 nga balak sa 7 ka vaggas mahitungod sa mga buhat sa
merito ug pagkatawo pag-usab sa langitnong dominyo)
7. Petavatthu (4 vaggas, 51 nga mga balak nga naghulagway sa mga miserable beings [petas] nga natawo sa
dili malipayon nga mga estado tungod sa ilang mga demoral nga mga buhat)
8. Therag ± th ± (mga bersikulo sa kalipay ug kalipay human sa pagkab-ot sa arahatship gikan 264
elder bhikhus; 107 nga balak, 1,279 g ± thas)
9. Therig ± th ± (sama sa sa itaas, gikan sa 73 nga madre nga madre; 73 mga balak, 522 g ± thas)
(4) J ± taka-p ± 1/4i, Vol. Ako
(5) J ± taka-p ± 1/4i, Vol II
10. J ± taka (mga sugilanon sa pagkatawo sa Bodisatta sa wala pa siya natawo isip Gotama Buddha; 547
mga istorya sa mga bersikulo, gibahin sa nip ± ta sumala sa gidaghanon sa mga bersikulo nga gikinahanglan
isulti ang istorya. Ang bug-os nga mga istorya sa J ± taka sa tinuud anaa sa mga komentaryo sa J ± taka nga
ipasabut ang istorya sa likod sa mga bersikulo.
(6) Mah ± nidessa-p ± 1/4i
(7) C31/4anidessa-p ± 1/4i
11. Nidessa (komentaryo sa duha ka seksyon sa Suttanip ± ta)
Mah ± nidessa: komentaryo sa 4th vagga
C31/4anidessa: komentaryo sa 5th nga vagga ug
ang Khaggavis ± o sutta sa unang vagga
(8) Paμisambhid ± magga-p ± 1/4i
12. Paμisambhid ± magga (estilo sa abhidhamma nga detalyado nga pagtuki sa Buddha
pagtudlo, gikan sa tanan nga bahin sa Vin ± ya ug Sutta Piμakas; tulo ka mga vaggas,
ang matag usa adunay napulo ka mga hilisgutan [kath ±]
(9) Apad ± na-p ± 1/4i, Vol. Ako
13. Apad ± na (mga sugilanon sa unang mga kinabuhi sa 550 bhikkhus ug 40 nga bhikkhunis)
(10) Apad ± na, Buddhava1/2sa & Cariy ± piμaka-p ± 1/4i
14. Buddhava1 / 2sa (ang kasaysayan sa mga Budha diin ang Buddha, agig tubag sa usa ka
pangutana gikan sa Ven. Si Sariputta, nagsugilon sa sugilanon sa mga asetiko nga Sumedha ug D2paakara
Si Buddha ug ang misunod nga 24 ka mga Buddhas, lakip ang Gotama Buddha.)
15. Cariy ± piμaka (35 ka mga istorya gikan sa J ± taka nga gihan-ay aron ihulagway ang napulo ka p ram2)
(11) Nettippakarana, Peμakopadesa-p ± 1/4i
16. Nettippakarana (gamay nga kasulatan nga naghatag mga pamaagi alang sa paghubad ug pagpatin-aw-
sa kanonikal nga mga teksto)
17. Peμakopadesa (treatise nga naglatid sa mga pamaagi alang sa pagpatin-aw ug pagpalapad sa
pagtudlo sa Buddha)
(12) Milindapañha-p ± 1/4i
18. Milinda-pañha (usa ka rekord sa mga pangutana nga gipangutana ni Haring Milinda ug sa
mga tubag ni Ven. Nagasena; kini nga debate nahitabo ca. 500 ka tuig human sa
Mah ± parinibb ± na sa Buddha)
Abhidhamma Piμaka
[Pito ka mga bahin sa sistematiko, abstract nga pagpahayag sa tanan nga mga dhammas; giimprinta sa
12 mga libro]
1. Dhammasaagao2
(pag-ihap sa mga dhammas)
(1) Dhammasaagao2-p ± 1/4i
2. Vibhaaga-p ± 1/42
(distinction o pagtuki sa dhammas)
(2) Vibhaaga-p ± 1/42
3. Dh ± tukath ±
(panaghisgutan sa mga elemento; kining tulo nga mga seksyon naghimo sa usa ka trilohiya nga
kinahanglang sulayan isip usa ka basehan alang sa pagsabut sa Abhidhamma)
4. Puggalapaññatti
(pagtudlo sa mga indibidwal; napulo ka mga kapitulo: ang una nga pagpakiglambigit sa usa
ang mga indibidwal, ang ikaduha nga adunay mga pares, ang ika-3 uban sa mga grupo nga tulo, ug uban pa.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1/42
5. Kath ± vatthu-p ± 1/42
(mga punto sa kontrobersiya o sayop nga panglantaw; naghisgot sa mga punto nga gipataas ug
mipuyo sa 3rd nga konseho, nga gihimo sa panahon sa paghari ni Aœoka, sa Patna)
(4) Kath ± vatthu-p ± 1/42
6. Yamaka-p ± 1/42
(libro sa mga parisan nga usa ka paggamit sa gipares, nagkasumpaki nga mga pangutana aron pagsulbad sa ambi-
mga ngalan ug paghubit sa eksaktong paggamit sa mga teknikal nga termino)
(5) Yamaka-p ± 1/42, Vol I
(6) Yamaka-p ± 1/42, Vol II
(7) Yamaka-p ± 1/42, Tom III
7. Paμμh ± na
(libro sa mga relasyon; ang pagpasabut sa usa ka laraw nga 24 kondisyonal
relasyon [paccaya] nga nahimong usa ka kompleto nga sistema alang sa pagsabut
ang mekaniko sa tibuok uniberso sa Dhamma)
(8) Paμμh ± na-p ± 1/4i, Vol I
(9) Paμhh ± na-p ± 1/4i, Vol II
(10) Paμμh ± na-p ± 1/4i, Vol III
(11) Paμμh ± na-p ± 1/4i, Vol IV
(12) Paμhh ± na-p ± 1/4i, Vol V
(1) P ± r ± kung-p ± 1/4i Bhikku
p ± r ± jik ± (pagpalagpot) 4
saaghadises ± (mga miting sa Sangha) 13
aniyat ± (indeterminate) 2
nissagiy ± p ± cittiy ± (pagbayad uban sa forfeiture) 30
(2) P ± cittiya-p ± 1/4i
suddha p ± cittiy ± (ordinary nga pagbayad) 92
p ± tidesaniy ± (confession re: alms food) 4
sekhiya (kabahin sa etiquette & decorum) 75
adhikaraoasamath ± (legal nga proseso) 7
(nagtapos sa mga lagda sa bhikkuni vinaya) ______
227
Biyuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [duha ka basahon sa mga lagda ug mga pamaagi]
(3) Mah ± vagga-p ± 1/4i (10 ka bahin [khandhakas]; nagsugod sa makasaysayan nga mga asoy sa
Ang pagbag-o sa Buddha, ang unang mga diskurso ug ang unang pag-uswag sa Sangha;
gilatid ang mosunod nga mga lagda nga nagdumala sa mga lihok sa Sangha:
1. mga lagda alang sa admission sa order (upasampad ±)
2. ang miting sa uposatha ug pagsaysay sa p ± timokkha
3. pagpuyo panahon sa ting-ulan (vassa)
4. seremonya nga nagtapos sa vassa, gitawag pav ± rao ±
5. mga lagda alang sa mga artikulo sa sinina ug mga muwebles
6. tambal ug pagkaon
7. tinuig nga pag-apod-apod sa mga kupo (kaμhina)
8. Mga lagda alang sa masakiton nga bhikkus, natulog ug kupo nga panapton
9. pamaagi sa pagpatuman sa mga proseso sa Sangha
10. mga paghusay sa mga kaso sa pagkabahinbahin
(4) C31/4avagga-p ± 1/4i (o Cullavagga) (12 khandakas nga naghisgot sa dugang mga lagda ug proce-
dures alang sa institusyonal nga mga buhat o gimbuhaton, nailhan nga saaghakamma:
1. mga lagda alang sa pagsagubang sa mga sala nga moabut sa atubangan sa Sangha
(saagh ± disesa)
2. mga pamaagi alang sa pagbutang sa usa ka bhikkhu sa pagsulay
3. mga pamaagi alang sa pagdumala sa akumulasyon sa mga sala pinaagi sa usa ka bhikkhu
4. mga lagda alang sa pagsulbad sa legal nga pamaagi sa Sangha
5. misc. mga lagda alang sa pagkaligo, sinina, ug uban pa.
6. mga puluy-anan, muwebles, panakud, ug uban pa.
7. mga panagbangi
8. mga klase sa bhikkus ug mga katungdanan sa mga magtutudlo ug mga novice
9. pagpalayo gikan sa p ± timokkha
10. ang pag-orden ug pagtudlo sa mga bhikkhunis
11. asoy sa una nga konseho sa R ± jagaha
12. asoy sa ikaduhang konseho sa Ves ± li
3. Pariv ± ra-p ± 1/4i [usa ka summary sa vinaya, gihan-ay isip usa ka
katesismo alang sa panudlo ug pagsusi]
(5) Pariv ± ra-p ± 1/4i Ang ika-lima nga basahon sa vinaya nagsilbing usa ka matang sa manwal nga makahimo sa magbabasa
aron sa paghimo sa usa ka analytical survey sa tibuok Vinaya Piμaka.
11/25/17
Filed under:
General
Posted by:
site admin @ 5:16 pm
2452 Sun 26 Nov 2017 LESSON
BAHUJAN SAMAJ PARTY
Karnataka, Tamilnadu, Kerala and Puducherry States
BSP WORKERS’ CONFERENCE OF SOUTH INDIA
On November 26, 2017 at 12.00 Noon
Venue: Central Cricket Pavilion Ground, Gandhinagar, BANGALORE
Chief Guest : Behen Kumari Mayawatiji
National President of BSP, FormerMP (Rajya Sabha) and Former Chief Minister of Uttar Pradesh
Guests:
Dr. Ashok Siddharthji
National Geneal Secretary, MP (Rajya Sabha) and in charge Karnataka
Sri. Ambeth Rajan
National Treasurer and Former MP (Rajya Sabha)
Sri. Marasandra Muniappa
co-ordinator & incharge of Karnataka
Sri. Gopinath
Co-ordinator of Tamilnadu, Kerala and Pucucherry States
Sri. Ramji Gautham
Co-ordinator, Kerala and Pudhcherry States
Sri. N Mahesh, State President, Karnataka
Sri. K.Armstrong, State President, Tamilnadu
Sri. Murthy, President, Puducherry Uniion Territory
Sri. J.Sudhakaran, State Preident Kerala
SARVAJAN HIHAYAA SARVAJAN SUKHAAYA
www.ambedkar.org
and
http://sarvajan.ambedkar.org
wishes a warm welcome to Behenji Ms. Kumari Maha Mayawati Ji to the
grand workers conference of South India on 26-11-2017 at Central College
Cricket Pavilion, Bangalore. Office Bearers right from State to the
Booth level from Karnataka, Tamilnadu, Kerala and Puducherry will
attend. More than 25000 will participate.
Ms. Mayawati Ji
(BSP National President, MP (Rajya Sabha & former Chief Minister, Uttar Pradesh)
https://www.mainstreamweekly.net/article7062.html
Kumari Mayawati, the chief of the Bahujan Samaj Party, has alleged that
the prime reason for the landslide victory of the BJP in the Uttar
Pradesh elections is due to tampering with the EVMs. “How come the BJP
managed to win in Muslim bastions across the State? Did the EVMs not
accept votes cast for other parties?”where she has a valid point in her allegations.—Mayawati wondered.
There are no exceptional reasons for Muslims to move into the BJP fold
at this juncture. The BJP had not even offered a single seat to Muslims
to contest the elections and yet the party has won many seats from the
Muslim-dominated constit-uencies. The Congress has supported the BSP
leader’s demand for a probe into the EVMs along with the Samajwadi
Party, Laloo Prasad Yadav and others. “Whether her doubts are founded or
unfounded, it is a matter to be addressed by the Election Commission in
order to erase all doubts about the integrity, honesty and impartiality
of the electoral process which is intrinsic to uphold the democratic
traditions of our country.
The
very fact that the EVMs have to be replaced is in itself a clear proof
that the EVMs are tampered by the Murderers of democratic institutions
(Modi) to win elections.
Ex
CJI Sathasivam had committed a grave error of judgement by ordering
that the EVMs have to be replaced in a phased manner instead of ordering
to use Ballot Papers.
So
the present CJI must order for dissolving the Central and all stat
governments selected by these fraud EVMs and go for fresh polls with
Ballot Papers to save Universal Adult Franchise and Democracy as
enshrined in our marvelous modern Constitution which negated by the
fraud EVMs.
The
softwareand its source code is manufactured by foreign countries whih
is not even shared with the ECI. That being the case it is ridiculous
forthe CEI to challenge the common voters to challenge the tampering of
the fraud EVMs without making the software and the source code public
which is the right of the voters of a Democratic country.
http://www.thehindu.com/news/national/karnataka/bsp-demands-use-of-ballot-paper-in-assembly-polls/article19980837.ece#!
Karnataka
BSP demands use of ballot paper in Assembly polls
BSP leader Marasandra Muniyappa addressing a press conference in Kalaburagi on Saturday. - PHOTO: ARUN KULKARNI
| Photo Credit:
ARUN KULKARNI
Bahujan Samaj Party (BSP), that had complained of Electronic Voting
Machine tampering in the Uttar Pradesh elections, has now asked the
Election Commission of India to use traditional ballot papers in the
upcoming Assembly polls in Karnataka.
Addressing a media
conference here on Saturday, Marasandra Muniyappa, State Coordinator and
party’s Karnataka in-charge, alleged that EVM tampering by the
Bharatiya Janata Party was the only reason for his party’s defeat in
Uttar Pradesh.
“Nowhere in the world, except India, are EVMs used
in elections as there was a possibility of tampering. It is EVM
tampering alone that led to our defeat in Uttar Pradesh. Tampering was
not done in Punjab, Goa, Manipur and Uttarakhand that also went to the
polls with Uttar Pradesh. It was done only in Uttar Pradesh as it had
become an issue of prestige for BJP to record a victory there,” he said.
He added that his party approached the court as it had sufficient
evidence to establish EVM tampering, he said.
Mr. Muniyappa exuded
confidence of winning at least 25 seats in the elections in Karnataka.
“We were in second or third place in five constituencies in the last
election. We have built party structures at grassroots level and
expanded our mass base in many constituencies,” he said.
Criticising
Prime Minister Narendra Modi for hailing Dr. B.R. Ambedkar in words and
taking “anti-Ambedkarite stance” in deeds, Mr. Muniyappa said that BJP
was a party of “anti-people and pro-corporate classes.” “The BJP has
always been against the poor people of this country. Dalits, backward
classes, minorities and other oppressed sections have suffered a lot
under its rule. Dalits and Muslims are being killed in the name of
protecting cows. It was the party that had led agitations against Mandal
Commission’s reconditions for reservations to Backward Classes,” he
said.
EVMs are Vulnerable to Fraud
A study by Hari K. Prasad, J. Alex Halderman and Rop Gonggrijp found
India’s EVMs were vulnerable to fraud though the Election Commission of
India has spoken of India’s EVMs as “infallible” and “perfect”.
“Electronic Voting Machines used around the world have been shown to
suffer from serious security problems,” they had opined. According to
them, “India’s machines had never been subjected to credible independent
research. The Election Commission’s two expert committee reports were
rather minimal and were performed by scientists with no apparent
electronic voting security credentials. These studies were conducted
without access to the machines’ source code and relied on presentations
and site visits with the manufacturers.”
In contrast, the group had performed its own experiments with a real
machine and had demonstrated working attacks. The study had found that
an attacker with brief access to EVMs can tamper with votes and
potentially change election outcomes. They had demonstrated two attacks
that involved physically tampering with the EVMs’ hardware. First, they
had shown how dishonest election insiders or other criminals could alter
election results by replacing parts of the machines with malicious
look-alike parts. Such attacks could be accomplished without the
involvement of any local poll official. Second, they showed how
attackers could use portable hardware devices to change the vote-records
stored in the machines. This attack could be carried out by local
election officials without being detected by the national authorities or
the EVM manufacturers. Safeguards against these attacks are either
absent or woefully inadequate in the country.7
It would be easy, according to them, to programme a dishonest EVM or
EVM component so that the manipulation is only performed after voting
has been going on for a long time, or if the total number of votes is in
hundreds. That way, simple mock polls will show the proper results, but
all the final election results will be manipulated.
The fact that the election authorities have not allowed public
scrutiny of the security of EVMs doesn’t make them secure. “There are
more than 1.4 million EVMs in India, and criminal attackers would likely
have less difficulty getting access to a machine than we did. Unlike
actual criminals, we are working to inform the public about the security
problems we found.”8
What does this mean for a functioning democracy? Electronic machines
are liable to be manipulated. Whether they have been manipulated or not
is to be found out through verification. If they are, then there would
be the larger questions of democracy and what its implications would be
for the people.
ಈ ದೇಶದಲ್ಲಿ ನಡೆಯೋ
ಕೋನೆ ಆಟ/ಸಂಘರ್ಷ
(BSP v/s BJP)
ಬೌದ್ಧದಮ್ಮ v/s ಬ್ರಾಹ್ಮಣ ವಾದ
http://bestanimations.com/Animals/Mammals/Elephants/Elephants.html
Achievments of the party
The BSP’s primary achievements have been with respect to the state
governance of Uttar Pradesh. The welfare schemes implemented in UP have
greatly benefited the poor and downtrodden sections of the society,
including the women, disabled persons and members of religious
minorities.
- Notable amendments of the ‘zamindari kanoon’ or the rules of the
patriarchal landed property of the zamindars were made, to benefit the
farmers, women, labourers and others.
- A number of schemes or yojnas initiated in UP have helped poor
families to a significant extent. Some of these notable schemes are
‘Uttar Pradesh Mukhyamantri Mahamaya Gharib Arthik Madad Yojna’,
‘Savitribai Phule Shikhsha Madad Yojna’, ‘Mahamaya Gharib Balika
Ashirwad Yojna’, ‘Dr. Ambedkar Gram Sabha Samagra Vikas Yojna’,
‘Manyawar Shri Kanshiram Ji Sheri Gharib Awas Yojna’ and others. These
schemes have made possible the families of the Below Poverty Line (BPL)
list to get free education, housing and other assistance from the BSP.
- More significantly, the BSP has catered to the needs of members of
the lower-castes belonging to various professions such as lawyers,
doctors, teachers, etc.
- The BSP have made significant contributions to the infrastructure,
maintenance of law and order in UP, medical and health facilities to the
people, as well as rural and urban empowerment.
All the developmental policies of the BSP follow in their aim: “Sarvajan
Hitay- Sarvajan Sukhay” or the peace and prosperity of all the members
of the depressed classes.
Bahujan Samaj Party Factsheet
|
| Election symbol |
 |
| Founded on |
April 14, 1984. 33 years ago |
| Founder |
Kanshi Ram |
| Present prominent leaders of BSP |
Kumari Mayawati |
| President of BSP |
Kumari Mayawati |
| Vice President |
Anand Kumar |
| Political Position |
Centre left |
| Philosophy |
Human rights, Social equality, Secularism, Social justice, Self respect |
| Party type |
National Party |
| Colour |
Blue |
| Seats in Lok Sabha |
0 out of 545 |
| Seats in Rajya Sabha |
5 out of 245 |
| Head office address |
Party-12 , Rakab Ganj Road. Connaught Place, New Delhi -110001 |
| Phone no. |
(011) 23358219 |
| Official website |
http://www.bspindia.org/ |
http://www.authorstream.com/Presentation/Yatender567-1328970-democratic-politics/
DEMOCRATIC- POLITICS
DEMOCRATIC POLITICS:
DEMOCRATIC POLITICS POLITICAL PARTIES
Objectives:
Objectives * Understand the
vital role of struggle in the expansion of democracy. * Analyse party
systems in democracies. * I ntroduction to major political parties in
the country. * Analyse the role of social movements and non –party
political formations.
Meaning,:
Meaning,
A political party is an organized group of citizens who profess to
share the same political views and who by acting as a political unit,
try to control the government. - GILCHRIST CHARACTERISTICS
of Political Parties ( I ) An organized group of persons ( II )
Similar views on political and economic problems of the country ( III )
Aim to control the government by constitutional and peace means ( IV )
Their aim is to promote national interest and not any sectional interest
FUNCTIONS OF POLITICAL PARTIES:
FUNCTIONS
OF POLITICAL PARTIES They educate the masses, through their meetings
and propaganda , about the various problems facing the country at a
particular time. They helps in the formation of public opinion. 2. They
fight elections and try to get the maximum number of their candidates
elected. 3. The party which gets an absolute majority in the
legislature, forms the government and runs the administration of the
country. 4. Other parties form the opposition. They criticise the wrong
policies of the government and check it form becoming despotic. 5.
Political parties give political education to the people. 6. They serve
as a link between the government and the people. 7.They serve as a link
between the Legislature and Executive organs of Government.
CONDITIONS FOR NATIONAL POLITICAL PARTY:
CONDITIONS
FOR NATIONAL POLITICAL PARTY Through an order issued on December 2,
2002 by Election Commission If the party secures 6% of the valid
votes polled in any four or more states in the lasts Lok Sabha
election or Assembly election in four states ; and in addtion it wins at
four seats in Lok Sabha from any one or more states. OR It wins at
least 2% seats in Lok Sabha (11 Seats in the existing Lok Sabha which
543 members ) and these members are elected from at least there states.
MAJOR NATIONAL POLITICAL PARTIES:
MAJOR
NATIONAL POLITICAL PARTIES National Party Symbol 1.Bhartiya Janta
Party Lotus ( BJP ) 2.Bahujan Samaj Party Elephant ( BSP )
3.Communist Party of Ears of corn India ( C PI )
and sickle 4.Communist Party of Hammer, Sickle India ( C
PM ) and Star 5.Indian National Congress Hand (Congress- I )
6.Nationalist Congress Clock Party ( NCP )
REGIONAL POLITAL PARTIES IN INDIA:
REGIONAL
POLITAL PARTIES IN INDIA PARTY RESERVED SYMBOL Assam Gan
Parishad Elephant Telugu Desam Party Bicycle DMK
Rising Sun All-India Anna DMK Two Leaves Shiv Sena
The Bow and Arrow National Conference Plough Shiromani Akali
Dal Scales Rastriya Janta Dal Lalten Samajwadi Party
Cycle
CHARACTERISTICS OF INDIAN PARTY SYSTEM:
CHARACTERISTICS
OF INDIAN PARTY SYSTEM Absence of Specific Constitutional Provision
- Article 19(C) All citizens shall have the right to form associations
or unions. Multiple Party system – In 2006 – national parties -6;
regional parties -35, non – recognised parties – 612, End of one
Dominant Party System - Rise of Effective Opposition Party - Independent
Members - Lack of Continuous Contact with the Masses - Personality
Cult - Absence of Clear-cut Ideology - Criminalisation of Politics –
Existence of many Cummunal and Regional Parties - -
ROLE OF SOCIAL MOVEMENTS IN POLITICS :
ROLE
OF SOCIAL MOVEMENTS IN POLITICS Peasant movements Trade Union
Movement Women’s Movement in India Backward Class Movement in India
The
intelligent cadres for Sarvajan hithay Sarvajan sukhaya have to
approach. all the voters physically and through WhatsApp, Facebook,
Twitter, SMSes, emails and through virgin media but not PRESSTITUTES to
make them vote:
EVM vs Ballot Papers
ie.,
BJP vs BSP
Awakened with Awareness
Maha Mayawati vs Dull-headed Chief Chitpavan brahmins RSS (Rakshsa Swayam Sewaks)
Modern Constitution vs Outdated Manusmriti
Non-violence vs intolerant violence
Compassion vs intolerance
Equality vs inequalities
Democracy vs fascism
Sanity vs insanity
Elephant vs Lotus
The result will show 99% votes for BSP and less than 1% for BJP
Let’s go!
It is only after Mayawatiji exposed the EVMs scam the whole world got awakened.
Again if Mayawatiji directs the most intelligent cadres starting
from state to booth level to go to the voters with Ballot Papers
consisting names and symbols of all the national and state level
political parties to request the voters to vote for the party they like.
That way people can choose their party in a free and fair manner. This
will be a list system of elections to vote for party and not for
individuals. The Concerned party can nominate the representatives on the
basis of how many voters each cadre had contacted. The results after
counting the votes could be made public through social media and media
who support democracy.
Mayawati Dares BJP To Hold Polls Using Ballot Papers
Tilak taraju aur talwaar
Inko maaro jute chaar
(Mayawati slogan during 1990)
“Chalega Haathi Udegi dhool, na rahega punja na rahega phool” (When the elephant walks triumphantly, neither the hand (congress) nor the flower (BJP) survives).
“Naagnaath Saapnaath” ( both are poisonous snakes) BSP describing BJP
and Congress ‘Vote se lenge PM/CM, arakshan se lenge SP/DM’ (we will win
PM/CM with vote, SP/DM with reservation. “Chad gundon ki chhati par,
mohar laga do haathi par” ( Crush teh chest of goondas and vote the
elephant) Mayawati used this slogan in 2007 elections. “UP hui hamari
hai, ab dilli ki baari hai” ( UP is ours, now its Delhi turn next) after
UP assembly elections in 2007……aiming for national elections for
power in NEW DELHI. ‘Baba Saheb Mission Tera, Kanshi Ram Karenge Pura’
.Later changed to ‘Baba Saheb Mission Tera, Behenji Karenge Pura’.
BSP Ki Kya Pehchan, Neela Jhanda Haathi Nishan’.
‘Pathar Rakh Lo Chaati Par, Button Dabao Haathi Par’.
Again if Mayawatiji directs the most intelligent cadres starting
from state to booth level to go to the voters with Ballot Papers
consisting names and symbols of all the national and state level
political parties to request the voters to vote for the party they like.
That way people can choose their party in a free and fair manner. This
will be a list system of elections to vote for party and not for
individuals. The Concerned party can nominate the representatives on the
basis of how many voters each cadre had contacted. The results after
counting the votes could be made public through social media and media
who support democracy.
(https://www.britannica.com/topic/list-system
party-list system, a method of voting for several electoral candidates, usually members of the same political party, with one mark of the ballot. It is used to elect the parliaments of many western European countries, including Switzerland, Italy, the Benelux countries, and Germany. Electors vote
for one of several lists of candidates, usually prepared by the
political parties. Each party is granted seats in proportion to the
number of popular votes it receives. There are several rules for
computing the number of seats awarded to a party, the best known being
the “d’Hondt rule” and the “largest-remainder rule.” Seats are usually
awarded to candidates in the order in which their names appear on the
lists. Although ordinarily the list system forces the voters to cast
their votes for parties rather than for individual candidates, a number
of variations on the system permit voter preferences for individuals to
be taken into account. The Swiss system, one of the most extreme
variations, is marked by panachage, the ability of the voter to mix candidates from several party lists if he so desires.)
Napolean
had once said that ” I can face two battalions but not two scribes”.
Now you can see such scribes only in social media such as Facebook,
WhatsApp, Twitter, websites, blogs, SMSes and those who send block
emails etc.,
In
these programs, Mayawatiji can personally verifying the progress of
formation of committees in addition to conducting the polls with Ballot
Papers. These
programs could be conducted in the name of ‘Grand Conference of
Workers’ (Karyakarthan ka Vishal Mahasabha).
Election Symbols in India
A significant number of Indian voters are illiterate, so
Indian elections use symbols on ballot papers (designed such that the
texts about candidates & party names are secondary). This ensures
that voters to make the choice that they intended to.
Yes!
It is only under the able leadership of our Maha Mayawatji who joined
the Ambedkarite movement when Kanshi Ram Saheb was organizing the
employees under the banner of BAMCEF. Seeing her dedication
to the movement and capabilities, he started encouraging her. But the
senior members could not tolerate it. They began opposing
Saheb arguing, “How can you project a most junior person ignoring
seniors like us? If you continue to project her too much, we will leave
the organization”. Kanshi Ramji replied them sternly saying, “If you are
thinking to leave tomorrow, it is better for you to leave today itself.
Why postpone it?” All these old members, who are mostly from
Maharashtra and Punjab, left the movement even before Saheb launched
BSP. They went out of BAMCEF and formed their own BAMCEF outfit. They
had even got it registered. Today there are several outfits of BAMCEF
and nobody knows how many outfits are there. Our people have not gone
with them. These seniors went alone and remained alone, but the people
and workers have remained with the movement. Nobody got disturbed over
their exit. Do you know why the workers and people did not follow those
old members?
Those were the honest people who were solidly prepared by
Manyawar Kanshi Ram Saheb through cadre camps. Cadrization is the only
way to prepare missionary workers and society. Saheb, with his team of
missionary cadres, was able to create new leadership. He went on to
start DS-4 and finally BSP on April 14, 1984. The workers and society
remained with the movement only because they were prepared through the
means of cadrization. Saheb had rejuvenated the Ambedkarite movement
only by conducting cadres.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb
launched the political party, namely, Bahujan Samaj Party on April 14,
1984. We along with the able leadership of Ms Mayawatiji , by following
the footsteps of our ancestors and guidance of
Manyawar Kanshi Ram Saheb, were able to form our own government for four
times in Uttar Pradesh in the past. As a result, we were able to
improve the socio-economic condition of our people in Uttar Pradesh. We
were able to secure the constitutional rights of our people. We were
also
able to build memorials, statues and parks in the honor of our
ancestors. Ms Mayawatiji became eligible to become the Prime Minister
with her best governance. This was not tolerated by the casteist, communal and pro-capitalist rulers and as the people
stood solidly behind her they started tampering the EVMs to defeat her.
Also we could not succeed to form our government in other
states. As the result, atrocities against our people are continuing
unabatedly. Exploitation of the poor has not been ended.
Negating the Universal Adult Franchise BJP started Tampering of EVMs: BSP’s failure to form its own
government in other states has helped the BJP to defeat it in Uttar
Pradesh. They found that BSP is strong only in UP and not in other
states and hence they thought that if they could finish BSP in UP, BSP
will die a natural death in all other states. That is how they focused
their entire strength to defeat BSP in UP. However, they could not win
through fair means. They had to resort to fraudulent way of tampering
the electronic voting machines (EVMs) to defeat BSP.
BJP and company had used the EVMs in 2014 itself to win the
General Election. BSP thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
When
the BJP says that even in 2019 Lok Sabha elections the same EVMs will
be used and entire EVMs replacement with VVPAT will not be possible
because of the cost of Rs 5000 crore and the paid media conducting
pre-poll and opinion polls always in favour of BJP, it will be the right
thing for BSP cadres to go for requesting the voters to vote in Ballot
papers to save Universal Adult Franchise as guaranteed by our Modern
Constitution and save democracy. Today it is possible with the online
availability of Voters list and all the details to conduct polls with
Ballot Papers.
When Ms Mayawatiji took over the charge of party’s president post, she had faced
toughest time of her life. The old leaders such as Phulsingh Barayya and
Davuram Ratnakar betrayed the movement by playing in the hands of other
parties. But she was not disappointed. She carried ahead the movement all
alone. She always enjoyed her work. She wants the cadres must also do their work with great
joy. She askes “Do not think that success brings us joy. On the other hand it is
the joy that brings us succes. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work. We should never think
that ‘why should I work when I would not be getting any benefit?’ We are
already reaping the benefits of struggles of our ancestors. We must now
work for the benefit of our future generations. If we fail to do our
duty, our children will be forced to become slaves in future.”Napolean
had once said that ” I can face two battalions but not two scribes”.
Now you can see such scribes only in social media such as Facebook,
WhatsApp, Twitter, websites, blogs, SMSes and those who send block
emails etc.,
In
these programs, Mayawatiji can personally verifying the progress of
formation of committees in addition to conducting the polls with Ballot
Papers. These
programs could be conducted in the name of ‘Grand Conference of
Workers’ (Karyakarthan ka Vishal Mahasabha).
Yes!
It is only under the able leadership of our Maha Mayawatji who joined
the Ambedkarite movement when Kanshi Ram Saheb was organizing the
employees under the banner of BAMCEF. Seeing her dedication
to the movement and capabilities, he started encouraging her. But the
senior members could not tolerate it. They began opposing
Saheb arguing, “How can you project a most junior person ignoring
seniors like us? If you continue to project her too much, we will leave
the organization”. Kanshi Ramji replied them sternly saying, “If you are
thinking to leave tomorrow, it is better for you to leave today itself.
Why postpone it?” All these old members, who are mostly from
Maharashtra and Punjab, left the movement even before Saheb launched
BSP. They went out of BAMCEF and formed their own BAMCEF outfit. They
had even got it registered. Today there are several outfits of BAMCEF
and nobody knows how many outfits are there. Our people have not gone
with them. These seniors went alone and remained alone, but the people
and workers have remained with the movement. Nobody got disturbed over
their exit. Do you know why the workers and people did not follow those
old members?
Those were the honest people who were solidly prepared by
Manyawar Kanshi Ram Saheb through cadre camps. Cadrization is the only
way to prepare missionary workers and society. Saheb, with his team of
missionary cadres, was able to create new leadership. He went on to
start DS-4 and finally BSP on April 14, 1984. The workers and society
remained with the movement only because they were prepared through the
means of cadrization. Saheb had rejuvenated the Ambedkarite movement
only by conducting cadres.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb
launched the political party, namely, Bahujan Samaj Party on April 14,
1984. We along with the able leadership of Ms Mayawatiji , by following
the footsteps of our ancestors and guidance of
Manyawar Kanshi Ram Saheb, were able to form our own government for four
times in Uttar Pradesh in the past. As a result, we were able to
improve the socio-economic condition of our people in Uttar Pradesh. We
were able to secure the constitutional rights of our people. We were
also
able to build memorials, statues and parks in the honor of our
ancestors. Ms Mayawatiji became eligible to become the Prime Minister
with her best governance. This was not tolerated by the casteist, communal and pro-capitalist rulers and as the people
stood solidly behind her they started tampering the EVMs to defeat her.
Also we could not succeed to form our government in other
states. As the result, atrocities against our people are continuing
unabatedly. Exploitation of the poor has not been ended.
Negating the Universal Adult Franchise BJP started Tampering of EVMs: BSP’s failure to form its own
government in other states has helped the BJP to defeat it in Uttar
Pradesh. They found that BSP is strong only in UP and not in other
states and hence they thought that if they could finish BSP in UP, BSP
will die a natural death in all other states. That is how they focused
their entire strength to defeat BSP in UP. However, they could not win
through fair means. They had to resort to fraudulent way of tampering
the electronic voting machines (EVMs) to defeat BSP.
BJP and company had used the EVMs in 2014 itself to win the
General Election. BSP thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
When
the BJP says that even in 2019 Lok Sabha elections the same EVMs will
be used and entire EVMs replacement with VVPAT will not be possible
because of the cost of Rs 5000 crore and the paid media conducting
pre-poll and opinion polls always in favour of BJP, it will be the right
thing for BSP cadres to go for requesting the voters to vote in Ballot
papers to save Universal Adult Franchise as guaranteed by our Modern
Constitution and save democracy. Today it is possible with the online
availability of Voters list and all the details to conduct polls with
Ballot Papers.
When Ms Mayawatiji took over the charge of party’s president post, she had faced
toughest time of her life. The old leaders such as Phulsingh Barayya and
Davuram Ratnakar betrayed the movement by playing in the hands of other
parties. But she was not disappointed. She carried ahead the movement all
alone. She always enjoyed her work. She wants the cadres must also do their work with great
joy. She askes “Do not think that success brings us joy. On the other hand it is
the joy that brings us succes. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work. We should never think
that ‘why should I work when I would not be getting any benefit?’ We are
already reaping the benefits of struggles of our ancestors. We must now
work for the benefit of our future generations. If we fail to do our
duty, our children will be forced to become slaves in future.”
Ms Mayawatiji is Maha Mayawati Ji. She is more than a Prime Minister. She is Noble, an Arahanth directs:
You have to mobilize funds for the above programs and also for the elections on your own.
• Now that we are increasing the pace of our movement in a greater
speed, we must mobilize more funds to achieve greater success. Ours is a
self-respect movement.
Self-respect movement can succeed only with
self-help. We are not taking funds from business houses and corporate
companies. Collecting money through membership is one source for us. Now
we must restart the collection of funds on my birthday every year as we
were doing earlier. With these two sources, we can manage our party
activities. If it is
okay, then you must declare your contributions now. (Office-bearers of
every state stood up and declared their respective contribution.
Tamilnadu and Karnataka office-bearers declared to contribute Rs. 25
lakh each ( Bangalore Zone (Karnataka, Tamilnadu, Kerala, Puducherry) – Nov. 26, 2017.
Zonal
Meeting of Karnataka,Tamilnadu, Puducheri and kerala BSP State Office
Bearers meeting held at BSP Head Office on 29-8-2017 resolved to
mobilise cadres for Ms Mayawati’s meet on 26th Novemenr 2017 and for the
2018 Karnataka elections. Sarva Sri Ambeth Rajan Ex MP (rajya Sabha),
National Treasurer , BSP Dr Ashok Sidharth Rajya Sabha member and Madhya
Pradesh, Karnataka, In-Charge, Gopinath ji Tamil nadu, Puducheri,
Kerala Co-Ordinator Marasandra Muniappa, National Executive Member and
Karnataka State Co-Ordinator, N Mahesh, Karnataka President, Armstrong
Tamilnadu President, S Murthu Puducheri President, and President Kerala
spoke
Kamalaban, R Muniappa, Salma Nahida, Lakshminarayan were on the stage. Ms lakshmi Gopinath organised the zonal meet.
Ambeth Rajan said when he came to Karnataka along with Dadasaheb
Manyawar Kanshiramji for the first time, Kanshramji said that one day
BSP will rule karnataka State and that day is now nearing.
Ashok Sidharth ji rendered a very good speach akin to the one he made in the video interview he gave:
[7:51
AM, 8/29/2017] +91 97407 22317: के साथ खड़ी है| Bsp stand with dipress
classesStory By- Dalit Dastak Editor- Gajendra Jatav Report- Ashok Das
Camera man- Sonu https://www.facebook.com/dalitdastak5/
https://www.youtube.com/c/dalitdastak…www.youtube.com
[7:51 AM, 8/29/2017] +91 97407 22317: https://youtu.be/GoHhLt94JZ)
. Kerala leaders declared Rs. 10 lakhs and Puducherry leaders
declared Rs. 2 lakhs). These funds must be collected before Dec. 31 and
deposited at the Central Office in the first week of Jan. 2018. No
receipt books to be printed. If it is printed, the responsible persons
will be expelled from the party. Funds must be collected through
registers in the name of Jankalyan Diwas. Similarly, you must also
deposit the membership money with the Central Office as and when you
enroll the members.
• Collection of funds on the eve of
my birthday must continue in future, whether I am alive or not. It must
become a tradition for the Bahujan Samaj to collect money for running
the movement.
Are you ready to take over the challenges?
2337 Sun 3 Sep 2017 LESSON
Find District list
Please Select BSP Booth
Leaders/Voters/ for 26th November 2017 Cadre Camp and for 2018 Assembly
Elections Electoral Roll - 2017 State - (S10)
-Karnataka No.,Name and Reservation Status of Assembly Constituency ….
28 MYSORE ಮೈಸೂರು-212 ಹುಣಸೂರು Hunsur
These information is sent for
more than 300 WhatsApp Groups. It does not affect the storage in any
way. However useful information could be retained and the rest deleted.
All
the information related to the Techno-Politico-Socio Transformation and
Economic Emancipation Movement is simultaneously share in Facebook,
WhatsApp and thousands of Emails sent to all people who are Awakened One
with Awareness.
Today’s
Technology can store all the components
of Aircrafts/ships along with their analyses. Storage is not a problem.
So happily share the information on 26th November 2017 and for the 2018
Assembly elections to build up the Movement. When the BJP misuses the
high-tech to tamper the fraud EVMs to win elections and the media
conducting pre-poll and opinion polls, the BSP Cadres who are the best
in the world can make the best use of the high-tech even conduct
parallel polls with paper ballots by approaching the voters to vote for
the National and state parties in a free and fair manner. The result
will be in favour of BSP and the BJP will not even get 1% votes.
For
many years many people were talking on fraud EVMs. But when Ms Mayawati
talked on them it became an international issue. Like wise once Ms
Mayawati directs the Sarvajan Samaj Cadres for conduction parallel
elections with paper ballots that also will become a international issue
and favour BSP’s Techno-Politico-Socio Transformation and Economic
Emancipation Movement and save Unversal Adult Franchise guaranteed by
our Modern Constitution which has been negated by the fraud EVMs.
FOR
SARVAJAN HITAY SARVAJAN SUKHAYA
(FOR THE HAPPINESS, WELFARE AND PEACE OF ALL SOCIETIES)
Zonal
Meeting of Karnataka,Tamilnadu, Puducheri and kerala BSP State Office
Bearers meeting held at BSP Head Office on 29-8-2017 resolved to
mobilise cadres for Ms Mayawati’s meet on 26th November 2017 and for the
2018 Karnataka elections.
AND
SEMINAR ON REVERTING BACK TO BALLOT PAPERS AND TO BAN ELECTRONIC VOTING MACHINES
FROM
AUGUST
TILL
PAPER BALLOTS
ARE BACK
to find detailed originally formated
Part List of all Karnataka Assembly Constituencies
with the problems and public grievances existing in all the assemblies
and
ONLINE INTERNATIONAL MISSION
MASTER KEY FOR BSP
and
till
The Supreme Court orders for dissolving the Central and the state
governments selected by these fraud EVMs and go for fresh polls with
paper ballots. Then the BJP will not even get 1% of the votes polled. In
Uttar Pradesh Panchayat Polls with paper ballots the BSP won majority
of the seats while it lost in 2014 Lok Sabha elections and the Assembly
elections which is nothing but a practice of untouchability requiring
punishment to the ex CJI, ex CEC, Modi and Yogi under atrocities act to
save equality, liberty and fraternity as enshrined in our Modern
Constitution.
from
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Focus
on strengthening Bahujan Samaj party at Booth Level as the Movement of
Techno-Politico-Socio Transformation and Economic Emancipation Movement
of Babasaheb Dr BR Ambedkar, Dadasaheb Manyawar Kanshiramji and bahen Ms
Mayawati as started gaining momentum making the best use of the part
list and the voters list for 26th Nov 2017 and 2018 assembly election
events.
Points to awaken the people of this country to save Democracy:
11/24/17
Filed under:
General
Posted by:
site admin @ 8:57 pm
2451 Sat 25 Nov 2017 LESSON
www.ambedkar.org
and
http://sarvajan.ambedkar.org
wishes a warm welcome to Behenji Ms. Kumari Maha Mayawati Ji to the
grand workers conference of South India on 26-11-2017 at Central College
Cricket Pavilion, Bangalore. Office Bearers right from State to the
Booth level from Karnataka, Tamilnadu, Kerala and Puducherry will
attend. More than 25000 will participate.
Ms. Mayawati Ji
(BSP National President, MP (Rajya Sabha & former Chief Minister, Uttar Pradesh)
BAHUJAN SAMAJ PARTY
Karnataka, Tamilnadu, Kerala and Puducherry States
BSP WORKERS’ CONFERENCE OF SOUTH INDIA
On November 26, 2017 at 12.00 Noon
Venue: Central Cricket Pavilion Ground, Gandhinagar, BANGALORE
Chief Guest : Behen Kumari Mayawatiji
National President of BSP, FormerMP (Rajya Sabha) and Former Chief Minister of Uttar Pradesh
Guests:
Dr. Ashok Siddharthji
National Geneal Secretary, MP (Rajya Sabha) and in charge Karnataka
Sri. Ambeth Rajan
National Treasurer and Former MP (Rajya Sabha)
Sri. Marasandra Muniappa
co-ordinator & incharge of Karnataka
Sri. Gopinath
Co-ordinator of Tamilnadu, Kerala and Pucucherry States
Sri. Ramji Gautham
Co-ordinator, Kerala and Pudhcherry States
Sri. N Mahesh, State President, Karnataka
Sri. K.Armstrong, State President, Tamilnadu
Sri. Murthy, President, Puducherry Uniion Territory
Sri. J.Sudhakaran, State Preident Kerala
SARVAJAN HIHAYAA SARVAJAN SUKHAAYA
https://www.ndtv.com/…/electronic-voting-machine-tampering-…
Ballot Paper is the only solution for Electronic Voting Machine Tampering Accusations In UP Local Body Polls
Lucknow: Allegations of Electronic Voting Machines favouring the BJP
have once again surfaced in Uttar Pradesh — this time in the local body
elections in Meerut and Kanpur.
A
cellphone video circulating on Twitter, reportedly shot by a local
journalist, shows a voter describing in detail how he is trying to vote
for the Bahujan Samaj Party but the buttons lighting up on the EVM are
for the BJP. Another button, however, can be seen lit at the same time -
that of the NOTA option. The voter then says this is a case of fraud,
favouring the BJP, currently in power in the state.
In Kanpur,
allegations of malfunctioning EVMs came from two polling booths. In both
cases, voters and some candidates alleged no matter which button was
being pressed, the machine was registering the vote in favour of the
BJP.
Murderer of democratic insitituions (Modi) Magic - Voter
chooses BSP but EVM loves Modi’s BJP (Brashtachar Jiyadha Psychopaths)
so records it in BJP’s favour. Ballot Papers needed to ensure a fair
election.
Former chief minister Mayawati had alleged largescale tampering of Electronic Voting Machines.
After the best governance of Uttar Pradesh as Chief Minister Mayawati
became eligible to be the Prime Minister. This was not tolerated by the
chitpavan brahmins of the stealth shadowy discriminatory hindutva cult
RSS (Rakshasa Swayam Sevaks) of Brashtachar Jiyadha Psychopaths) so they
stared tampering the fraud EVMs negating the Universal Adult Franchise.
In the last Panchayat elections conducted with Ballot Papers, the BSP
won in a thumping majority. Therefore the EC again started fraud EVMs to
defeat BSP.
The Election Commission had handed over the software
and its source code manufacturing to foreign countries. The source code
is not even shared with the EC. Under such situation how can the EC go
on challenging the people opposed to the fraud EVMs?
The ex CJI
Sathasivam had committed a grave error of judgement by ordering that
the EVMs could be replaced in a phased manner after it was proved that
they could be tampered. but the CJI did not order conducting elections
with Ballot Papers as followed by 80 democracies of the world. The
Murderers of democratic institutions are comfortable with these fraud
EVMs and the on slot is continuing.
The present CJI must dissolve
the Centraland all state governments selected by these fraud EVMs and
go for fresh polls to save democracy and Universal Adult Franchise as
enshrined in our marvelous modern constitution.
Allegations
of Electronic Voting Machines favouring the BJP have once again
surfaced in Uttar Pradesh — this time in the local body elections in
Meerut and Kanpur.
Filed under:
General
Posted by:
site admin @ 12:04 am
2450 Fri 24 Nov 2017 LESSON
Ms. Mayawati Ji
(BSP National President, MP (Rajya Sabha & former Chief Minister, Uttar Pradesh)
BAHUJAN SAMAJ PARTY
Karnataka, Tamilnadu, Kerala and Puducherry States
BSP WORKERS’ CONFERENCE OF SOUTH INDIA
On November 26, 2017 at 12.00 Noon
Venue: Central Cricket Pavilion Ground, Gandhinagar, BANGALORE
Chief Guest : Behen Kumari Mayawatiji
National President of BSP, FormerMP (Rajya Sabha) and Former Chief Minister of Uttar Pradesh
Guests:
Dr. Ashok Siddharthji
National Geneal Secretary, MP (Rajya Sabha) and in charge Karnataka
Sri. Ambeth Rajan
National Treasurer and Former MP (Rajya Sabha)
Sri. Marasandra Muniappa
co-ordinator & incharge of Karnataka
Sri. Gopinath
Co-ordinator of Tamilnadu, Kerala and Pucucherry States
Sri. Ramji Gautham
Co-ordinator, Kerala and Pudhcherry States
Sri. N Mahesh, State President, Karnataka
Sri. K.Armstrong, State President, Tamilnadu
Sri. Murthy, President, Puducherry Uniion Territory
Sri. J.Sudhakaran, State Preident Kerala
SARVAJAN HIHAYAA SARVAJAN SUKHAAYA
Excerpts
from Historic address by the national President of BSP and Great Leader
of the Social Transformation Movement Hon. Behen Kumari Maha Mayawaji
JI on the auspicious occasion of 126 birth anniversary of the Architect
of the Indian Constitution, Bharat Ratna Bodhisatva most revered Baba
Saheb Dr. Bhimrao Ambedkar on April 14 in a massive rally at grand Dr.
Ambedkar memorial in the background of rabidly casteist mindset and
policies of the BJP (Brashtachar Jiyadha Psychopaths)
antagonistic particularly against the Scheduled Castes/ Scheduled Tribes
(SC/STs), backward communities, religious minorities and the poor,
worker and farmers etc., of the sarvasamaj (all section of the society).
(1)
BJP (Brashtachar Jiyadha Psychopath) and Avathar of BJS (Brashtachar
Jiyadha Sangh) working with a mindset antagonistic to particularly
depressed
SC/STs, backwards, Muslims and the poor, workers anfdd rmers etc., of the sarvasamaj (all sections of the society}.
People
with this kind despicable casteist mindset, always dominated the
politics of the country, persistently causing severe harm to the
equalitarian and humanitarian movement of most revered (parampujya) Baba Saheb Dr. Bhimrao Ambedkar.
Despite his being the architect of the marvel modern Constitution of
our country, they never allowed him to get elected to the Lok Sabha and
kept on getting him defeated in elections.
(2)
BJP/RSS (Rakshasa Swayam Sevaks) also mounted an all-out opposition all
over the country to the grant of reservation in education and
government jobs to the Other Backward Classes (OBCs) under the
recomendation of Mandal Commission, and even now they are not filling up
the government quota of reservation in services etc., and have almost
rendered this constitutional provision inactive and ineffective,
depriving the SC/STs and OBCs.
(3)
At the same time, under their government in centre and various states,
casteist discrimination of every kind and inhuman atrocities and
excesses of every kind are also continuing without any break against the
people of these deprived classes.
(4)
It is very necessary to be alert against casteist and political
conspiracies of the BJP government and its parallel organisation, the
RSS., and against any tactics of theirs like cajolery, inducement,
cohersion and divisive politics etc,. otherwise these people would again
make the SC/STs and other backwards helpless and enslaved : historic
address of Ms,Mayawati Ji in Lucknow on the occasion of the birth
anniversary of Baba saheb Dr. Bhimrao Ambedkar on 14 April 2017
Main excerpts from the historic address of the National Preident of the BSP and Mahanayika (great leader) of the social transformation movement in India, Hon. Behen Kumari Mayawati Ji on the auspicious occasion of 126th
birth anniversary of the architect of the Indian Constitution, BharatRatna, Bodhiosatva most revered Baba saheb Dr. Bhimrao Ambedkar on April 14, 2017 in a massive public meeting held at the grand Dr. Ambedkar Memorial, built in Lucknow by the BSP government, in the backdrop of a bad result secured by the party in terms of seats in Uttar Pradesh, despite its having obtained a good percentage of votes.In other words, higher than that of even then ruling Samajwadi Party (SP) at 22.02percentand in number about two crore (1,92,81,352 to be exact), because of the tampering done with the Electronic Voting Mchines (EVMs) by the BJP, as also in view of rabidly casteist mindset and policies of the BJP antagonistic to particularly the SC/STs, backwards an religious minorities and the poor, workers and farmers etc., of Sarvasamaj i.e., all sections of the society.
Followers
of Baba Saheb Dr. Bhimrao Ambedkar and well-wishers who have come from
various parts of Uttar Pradesh, as you people are aware today is the
Jayanti of the messaiah of particularly SC/STs, the Other Backward
Classes (OBCs) and other neglected classes of the country, most revered
(Paramlujya) Baba Saheb Dr Bhimrao Ambedkar, and on this occasion, you
people have reached the Dr. Ambedkar Smarak Sthal in Lucknow to offer
him floral tributesfor which I express my gratitude to you from the core of my heart.
However,
about observance of his jayanti, you people are aware that ever since
the BSP has been constituted in 1984 its government has been formed four
times in Uttar Pradesh and since then in pusuit of votes of his
followers not only in Uttar Pradesh, but all over the country, all the
opposing parties and their governments have started hi jayanti and
organising government and non-government programmes of various types on
this occasion. But after doing so, all these opposing parties by
following their casteist mindset exploit his followers at every level
throughout the year and this process is still continuing.
Not only
this, rather as long as Baba Saheb Dr, Ambedkar was alive their
forefathers created obstacles of various kinds on his way so that Baba
Saheb was not able to make the people of these SC/STs/OBCs and other
neglected classes self-relient. Keeping the current political situation
in view, I consider it necessary to place some special instances before
you.
However,
in this regard, you people are aware that during the British rule, the
people of the SC/STs/OBCs/ who earlier under varna system of Hinduism
known by the names Shudras (OBCs) and extream Shudras ((SC/STs), these
people were doubly enslaved. On one side to the British and on the other
to caste and creed and the consideration of high and low born under
thevarna systemof Hinduism because of which people in a large number
from these shudras and extreme shudras, in other words from those
currently called the SC/STs/OBCs, left Hindu religion and embraced other
religions, i.e., they in large number converted and became Sikhs,
Muslims, Christians, parsis and Buddhists etc., and among those
believing in these religions 90 percent areconverted people, and the BSP
has, regarded them as part of the “Bahujans”. And the conition of those
who did not get converted remained very bad under the Hindu religion.
They did not have right to education, business and ownership of land
over which Baba Saheb used to be highly concerned.
In such a
bad condition, Baba Saheb Dr, Bhimrao Ambedkar uring British rule
prepared himself by getting educated with the help of princely states
opposed to varna system an waged a battle for their rights.
On
insistence of Baba Saheb, the British constituted an enquiry committee
for identification of shudras and extrem shudras in the country of which
Baba Saheb himself was a member. This enquiry committee compiled a list
of extreme shudras which is known as SC/STs, while shudra were
instigated not to get included i that list. They became fake high caste
people and were left out of that list. After further enquiry in their
respect, another list was prepared for them on the basis of which they
later got reservation and other legal rights under the Indian
Constitution,
But Baba
Saheb in the interest of those shudras, in other words, of OBC (fake
high-caste) classes, made provision underthe Article 340 of the Indian
Constitution so that they can later on get the benefit of reservation
and they can also progress in the future.
And then
on independence of the country, governments of casteist parties were
formed in Centre and the states and under the same Article 340 of the
Indian Constitution first the Kaka Kalelkar commission and later Mandal
commission was constituted. But the government did not implement their
recommendations. In the year 1989, a coalition government was formed
under the leadership of Mr. V.P.singh of the janata Dal an then the BSP
had three MPs of whom I was the member of the Lok Sabha from Bijnore
(areerved seat at that time). Then the BSP supported this government on
two special conditions of conferring Bharat Ratna to Baba Saheb
Dr.Bhimrao Ambedkar and giving reservation in education and jobs by
implementing the Mandal Commission recommendation.
But the
BJP did not like all this at all an it withdrew support from VP Singh
government and the BJP agitated all over the country against the OBC
reservation and adopted an agressive stance an thus betrayed the OBCs as
a whole.And now in 2017, the BJP has again betrayed the OBCs and at the
bidding of the RSS (Rashtriya Swayamsevak Sangh) made “Yogi” rather
than someone from the OBCs the Chief Minister of Uttar Pradesh.
However,
in this regard, the BJP also betrayed the Brahmins from the high caste
society and ignored the local Kshatriyas in respect of making the Chief
Minister. The Brahmin society was told that keeping in view the election
a person from backward class was being made the state president by
removing Brahmin from the post, but after the election only a person
from Brahmin society would be made th chief minister, but this was not
done.
At the same time, the RSS and the BJP also carrie a lot of false propaganda against
the BSP, which is still continuing. Here, i this regard, I wish to tell
the SC/STs, bckwards and the people of high caste society by way of
advise that the manner which the people of the Muslim society used to
have full trust in my policy an work style during all the four terms of
my governance in the state, exactly in the same way the people of these
classes should have trust in me, in other words, they should not at all
get misled by the false and mischevious propaganda of the BJP & Co.
that it was because of more tickets given to Muslims in the election by
the BSP that the people of these classes out of fear that formation of
BSP government may lead to Uttar Pradesh becoming like Pakistan panicked
and voted much less for the BSP.
But the
people of these classes must not at all be misled by this conspiracy of
the BJP nor should they allow their relation with Muslims aligned with
the BSP to deteriorate. But still,in this regard, I certainly wish to
say to this to the people of these classes that when when a BSP
government was formed four times under my leadership in Uttar Pradesh
and particularly in 2007 when the BSP formedits government on its own
strength there were Muslim MLAs in a largenumber, but uring that period
also I did not allow Uttar Pradesh to become like Pakistan.
As a
mater of fact, they should learn a lesson in this regard from the
Muslims aligned with the BSP and in this regardI wish to remind them in
this context that in the beginning when my government was formed thrice
with the cooperation of the BJP, then the Muslim MLAs of the BSP by
placing their full trust in me had not at all opposed the formation of
the government in alliance with the BJP and by honestly reposing their
faith with mein all these three governments formed with the cooperation
of the BJP.
Similarly
the SC/STs,backwards andthe people of the high caste society aligned
with the BSP. Here should have trust in me, and today I wish to assure
them again that on formation of a BSP government in future too, I can
never allow Uttar Pradesh to become like Pakistan.
Therefore,
these people must not at all be misled by this false propaganda of the
BJP because the BJP people are carrying out this false propaganda under a
conspiracy to hide their dishonesty with regard to the Electronic
Voting Machines (EVMs). Keeping particularly this in view, the people of
these classes must not at all jeoparadise the feeling of brotherhood
with the Muslims.
Not
only this, rather the BJP people by joining hands with gullible people
from party are getting this false notion stressed by them that ‘Behenji”
should herself after the organisational work in each assembly
constituency for
then alone the party can now be strengthened. All this is a very big
conspiracy of theirs so that I am not able to give my time outside Uttar
Pradesh to other parts of the country, an a s a consequence my party
remains confines to Uttar Pradesh. It is very necessary to caution you
against this.
Noe
I once again wish to tell you people that for whatever little that the
SC/STs and the people of the other backward classes are getting today in
the entire country, Baba Saheb had to wage a very tough struggle at
every step. In this regard, you people are aware that when the British
agreed to grant independence to India, they asked India to frame its own
constitution.
At
that time when casteist parties and Hindu organisations did not allow
Baba Saheb to get elected to the Constituent Assembly from Mahashtra,
then the SC/STs of Bengal with the cooperation of the Muslim League got
him elected to the Constituent Assembly of India from the Khukana and
Jaysore set tere as on this seat SC/STs had larger population among the
Hindus.
But
under a conspiracy, the Khulna andJaysore seat of Bengal from which
Baba Saheb was elected because of its being SC/STs majority area was
forcibly included in Pakistan instead of keeping that with India.
Although it was in violation of the condition stipulated, despite
knowing all this, this area of Bengal was handed over to Pakistan. But
Baba Saheb in the interest of his own people resigned from the
Constituent Assembly of Pakistan.
After
resigning, Baba Saheb went to England and spoke there about the
injustice done to him. The British then asked India to get back that
area or else to get Baba Saheb elected to the Constituent Assembly of
India. Then he was elected to the Constituent Assembly of India in July
1947. Thus whatever legal rights the SC/STs/OBCs to have are a
contribution of Baba Saheb alone.
At
the same time, a little bit of security that the people of religious
minorities enjoy in this country is solely contribution of Baba Saheb
Dr. Ambedkar. But it is also very necessary to understand how the
casteist forces and parties behaved with Baba Saheb after the British
left and the India Constitution came to force.
In
this regard, you people are aware that after the British quit, Baba
Saheb became the first Law Minister of Independent India and when he
said this while pioleting the “Hindu Code Bill” in Parliament as the Law
Minister that if you wish to protect the Hindu system, Hindu culture
and the Hindu society, then Hindu Shankarachariyas must not be adverse
to removing whatever shortcomings that are in these. This bill aimed at
improving only such areas as were not proper. There was nothing more in
that bill. But soon after that bill, this was opposed in Parliament so
strongly that Baba Saheb Dr. Ambedkar had to resign from his ministerial
post in September 1951. But despite his having resigned, the then
speaker of the house in contravention of the convention did not allow
him to speak. Then he had to come out of the House and express his
viewsin the media.
Not
only this, rather when Lok Sabha elections were held in accordance with
the provisions in the Indian Constitution,then Baba Saheb contested
from a Mumbai Lok Sabha set through his Scheduled Caste Federation
(S.C.F.). But all the pro-hindutva, casteist and capitalist forces
covertly joined hands and did not allow him to wi the election and by
fielding Mr.Kajrolkar against him gothim forcibly defeated.
After
this, Baba saheb Ambedkar conteted the Lok Sabha by-election from
Bhandara in Mahashtra. There too he was faced with conspiracy. But still
Baba Saheb is not bow down to these pro-hindutva and casteist forces
and continued waging struggle till the end of his life to make
particularly the SC/STs,backwards and people of other neglected classes
self-reliant.
He
did not work for these classes alone, but also worked for the poor
people from the high caste and religious minority society, who were
victims of the capitalistic order and are so even now. Baba Saheb also
worked in their interests. Therefore, my party is taking the sarvasamaj
(all sections of society) along with it. However, then on December 6,
1956 he died. I am a follower and devotee of such a great and
self-respecting personality.
Although,
like in the cse of Baba Saheb Dr.Ambedkar, the BJP andall other
casteist forces covertly joined hands in the Lok Sabha general elections
of 2014 and tried their best to undermine my morale and also to finish
off the movement of Baba Saheb, which is not a secret to you.
However,
in this regard, you people are aware that the BJP by first tampering
with E.V,Ms, in the Lok Sabha general elections in 2014 got its first
majority government formed in the Centre. But our eyes with regard to
the bungling in the EVMs were opened only recently during the assembly
general elections in Uttar Pradesh in which they have by acting
dishonestly and tampering with the Electronic Voting Machines formed
their governments in Uttar Pradesh and Uttarkhand.
Over
bungling done by them in assembly general elections held in Uttar
Pradesh, it is the belief of the people that the BJP has tampered with
the Electronic Voting Machines in about 250 out of 403 assembly seats in
the state which that party had regarded as lost seats and in remaining
seats in which that party had been regarded as favourite, it did not
tamper with the Electronic Voting Machines.
Concerned
over this, now the Bharatiya Janata Party (BJP) like in the year 2003
has started misusing the government machinary of the Centre and now of
Uttar Pradesh too against the BSP and against me and my brothers and
sisters and my other close relations. Under this, the Uttar Pradesh
also, the people of the present BJP government have started speaking
about alleged scams in the sale of sugar mills and in the building
memorials etc., during the time of my government by deliberately linking
these to my name and are highlighting these in the media as if I have
myself indulged in big scams in these cases where as as per my
information, the sugar cane department linked with sugar mills was never
under me during the period of my government, in other words, this
portfolio was with Mr. Naseemuddin Siddiqui. Besides, the decision to
sell the sugar mills was taken only in a cabinet meeting.
Similarly,
no ministry linked to construction memorials was under my charge and
the decisions about their construction and also been taken in the
cabinet. But, still, under their pretext and a conspiracy, I am
deliberately being targeted so that I stop speaking about tampering with
the voting machines by them. If that is so, it would be a big mistake
by them.
In
this regard, I would like to tell the topmost leadership of the BJP
here that if the BJP by misusing the government machinery in the Centre
and Uttar Prdesh tried to forcibly harass me at every step, I am, in
order to save my country and democracy, never going to retrace my steps.
In
other words, my party will continue raising its voice against the
tampering with the voting machines as long as it does not get a proper
justice in this case.
Not
only this, rather if the ant-BJP parties wish to come with us in the
struggle being waged by the BSP against the BJP and the tampering with
the voting machines in order to save democracy in the country, we would
have no reservation about joining hands with them.
And
even otherwise when your votes in an election are not going to be
registered in favour the party of your choice because of the bungling in
the voting machines, how can you, in other words, the people of the
BSP, by following the thinking of Baba Saheb Dr. Ambedkar take the
master key of political power into your own hands ?
Therefore,
in such a situation, in the interest of our party and its movement, we
would have to follow the dictum of neutralising poison with poison, and
it is very necessary to prevent bungling in the voting machines in
elections in the future.
But
at the same time, you would have to move forward by being cautious
against a theatrical show of honesty by the BJP and in this regard you
people are, however, aware that leaders of the BJP every now and then
and
at every stepproject themselves particularly in the media as if they are
alone honest and beyond reproach in the country and in their eyes
leaders of all the remaining opposing parties are dishonest and corrupt,
whereas in this context, I have on several occasions asked the top
leaders of BJP that if these people are really honest and beyond
reproach, why are they jittery about making a discloser about their
assets during the ten months before demonitisation and these after till
now,in other words, why are they not able to make disclosure of their
personal assets and those of the party in the media ?
Also,
why are these people nervous about disclosing in the media the names of
those people who under the present BJP government have laundered their
black money ? This also deserves special attention.
But
now in order to hide all these shortcomings of theirs, these BJP people
have forcibly started getting their adversaries implicated in cases of
corruption, and under this they now keep on deliberately presenting
assets of the BSP and my younger brother in media as sensational news as
if there is huge accumulation of illegal assets with my party an my
brother.
This
is despite the fact that I have several times told top most leaders of
the BJP that if people of BJP and its Central Government are really
honest and beyond reproach and at the same time if these people do not
believe in working out of a sense of political and casteist animosity,
then they should compile a list of about 100 big political leaders in
the country, who have been continuosly active in politics for the past
about 30-35 years and who have also been MPs, legislators, ministers,
chief ministers and prime ministers etc., also, and they should then say
how much assets they and their relatives and friends had when they came
into politics and how much they have at present ? And then the BJP must
also disclose the entire details in this regarding the media.
But
despite of my repeated assertions in this regard, the BJP and the
people of its Central Government are not yet able to muster the
courageto do all this because the BJP would itself get badly implicated
in this case.
But
in respect of their adversaries, particularly in respect of of the BSP
and my close relatives, these people every now and then certainly do
something to ensure it that I like their other adversaries stop speaking
about wrong policies, work style and misdeeds of theirs.
In other words, of the BJP, which can neverbe possible at my level
and because of this particular reason I along with my brothers and
sisters and my other close relatives have had to face a lot of torment
for the past several years.
In this regard, the people of BJP& company by misusing their
government machinery have through the income tax department, Enforcement
Department, CBI and courts kept on harassing my younger brother Anand
Kumar since the year 2014 and every now and then keep on tarnishing his
image in the media.
But still this has been a good thing in the interest of my party and
its movement that he has not yet lost his courage and has been
combating their conspiracy so far. He said even if the people of the BJP
fortheir political benefit get him falsely implicated and send him to
jail for life,he is not to be sold out. he would continue to be with me
at every hour of my life. Impressed by his sentiments, I have on my own
and by acceding to the entreaty of the party taken a decision to give an
important responsibility in the party organisation with certain
condition to this younger brother of mine, Anand Kumar, whose family
since the time of illness of Manyawar Shri Kanshi Ram Ji has been living
totally selflessly with me for my service and help, and today I declare
him to be a national vice-president of the party.
But by holding the post, he would always continue to work selflessly
in the party and would never become an MP, MLA, minister and chief
minister etc., nor would he place any economic burden on the party for
supporting his family. And at the same time, he would continue looking
after his business as in the past so that he is not dependent on anyone
else in economic matters.
By complying with this very condition, he can later on bring in
politicsany other missionary members of his family, and I have set this
condition by taking inspiration from Manyawar Shri Kanshi Ram Ji so that
nobody is able to level an allegation of encouraging nepotism against
me.
Along with this, I would today certainly like to place before you
people this thing about me, which I have been hearing ad nauseam, that
you people often say about my speeches that Behenji should make he r
speech rather than read it out as it would have greater impact on the
people. I am in agreement with your sentiments to a larger extent and
appreciate it from the core of my heart.
But in this case, you must also appreciate the problem I have with
my throat about which despite facing a lot of suffering I have never
disappointed you.
In this context, I today wish to tell you people that I underwent a
major throat surgery in the year 1996. There are two glands in throat,
which are very helpful in maintaining the entire physical system in a
proper shape and particularly in respect of speaking. Bur in 1996,
becuse of certain deficiencies oneofthe two glands had turne totally bad
and had to be removed by an opertion as otherwise the other gland would
also hve turned bad. Now ony one gland is left in my throat and
according to medical advice, it is not proper to put much pressure on it
by speaking in high pitch,shouting or by giving a speech with alot of
force etc. You people are also aware that I cannot ever verbally deliver
my speech without speaking in a high pitch and putting pressure on my
throat and this has been a old habit of mine.
And whenever, I, ignoring the advice of doctor, deliver my speech
forcefully without reading it out, it has a very bad effect on my throat
and my voice gets very badly affected for about 10to 12days and then I
have to take allopathic medicines for getting my throat all right, which
can later on cause a lot of side effects.
Keeping this in view, nowI under compulsion to protect the remaining
one gland in my throat and avoid taking allopathic medicines have to
mostly speak by reading from text as per the doctor’s advice.
Here, I also wish to make it clear that whatever I say by reading
out in any of my programmes are my own views as in the case I do not
have to exert myself as much as I would otherwise have to do while not
readingout from a written text. For protecting my throat, I have to face
all these difficulties. Therefore, in this matter, you people should
cooperate with me in the interest of the party and its movement and
should not want your leader’s throat to turn bad by getting misled by my
adversaries.
Along with these few special things, I now consider it necessary to
draw you attention towards hollow policies and empty work style of the
present BJP government of Uttar Pradesh.
In this regard, you people are, however, aware that ever since the
BJP government has been formed in Uttar Pradesh, it has mostly been
functioning with a sense of casteist, religious and poiitical animosity
at every level.
In this respect, you people know that this party soon after coming
to power shut down most abattoirs in the state without even giving a few
days notice to those running them because of which Muslims and
particularly people from the weaker section of the Hindu society engaged
in this trade were rendered jobless in a large number. Unhappy over
this, they have had to move Hon.Court for justice whereas in this
respect no such forcible action has ever been seen in any other state of
the country.
At the same time, for getting shut the liquor shops opened in
residential areas, women all over the state have been making request to
the state government with which my party is also fully in agreement.
But it is matter of regret that in this respect the BJP government
by following its capitalistic mindset has kept totally silent for the
sake of economic gains because it is well known that the residential
areas where liquor shops were opened mostly SC/STs backwards and poor
people from the high caste society live whom this government wants to
destroy through those liquor shops, which is a matter of great worry.
You people are also aware that under present BJP government also,
fees in private schools of the state are realised in an arbitrary
manner, but in orderto reach benefit to their owners, this government
has not yet been able to take any concretestep in this regaard. From
this also, it becomes clear that this government is not well-wisher of
the poorand the middle class people, rather it acts in the interests of
the wealthy and super rich people.
And, during the elections, especially the Prime Minister Mr
narendra Modi had made a promise that soon after forming of the BJP
government all the loans of farmers would be waived. But now it is being
said that loans of only up to Rs. one lakh wouldbe waived. If ll this i
not a betrail of farmers, what elese is it ? Farmers have been staging
dharna-demonstration at Jantar Mantar of Delhi for the past many days,
while on the other hand theyn have written off crores ofrupees oftheir
chosen big cappitalists.
Not only this, rather no particular improvement is seen by us as
taking place in the law and order situation of the state, in other
words, like under thepreceding government, criminal incidents are taking
place in a large number every now and then an at every level and this
respect Banaras and Gorakhpur hav also been not spared.
And now in order to divert the attention of the public from all
these shortcomings of theirs, this government keeps on getting news
items about inquiry into acts of the previous government highlighted
through the media every now nd then. My party is not against inquiry
being done in scams of any department, but inquiy should not be done in a
spitrit of casteist, religious and political animosity.
Now in brief, it is my contention that by making rules and laws in a
wholesale manner and reviewing various departments and by giving wide
publicity to thi through themedia alone no good is now going to be done
to the public of the state, rather for this, it is very necessary to
take follow up action on all this, while we do not see as happening at
the ground level.
At the same time, on the issue of ‘triple talaq’ the current
situation, my party wishes to say it that from the news reports
appearing every now and then in this respect, it does not appear to us
that the main people of the Muslim Personal Law Board are serious about
getting justice to Muslim Women over the issue the triple talaq in the
country. In such a situation, my party wants that the Hon.Supreme Court
by keeping the Centre and state governments governments aloof from this
case should give such a decision in accordance with the Indian
Constitution for Muslim women of our country in the case of triple talaq
as would ensure that no injustice is done to them in the future.
In addition, I now wish to point out
here that whenever there is birth and death anniversaries of our sants,
gurus and great men then you people from all over the state come in a
large number to the places and memorials built in their honour to offer
your floral tributes at their statues installed there an with a
enthusiasm also have a look at these places.
But
what deserves special attention here is that when you people used to
come for seeing these places during the time of the BSP governments then
these places used to shine as clean glass, but soon after the change of
power, first for the past 5-6 years under the SP government and now
under the BJP government also the upkeep of these places has mostly been
given up, in other words, upkeep of these places is now done by
government only for the name sake.
In this respect, the current situation is that vandals have even
removed stones from these places in different parts and at some places
stones have come off for want of care. Condition of cleanliness in these
places is very bad and trees and plants are in a very bad shape and in
this respect the condition of the “Manyawar Shri Kanshi Ram Ji Smarak
Sthal” is bad because during the period of my last government work on
this place had been completed
before the election, but because of my party returning to power, proper
checking was not done in this place, and I have also been told that
water leaks badly from the dome in the main complex during the rainy
season. In such a bad condition, the dome may collapse any time and a
mishap may occur there.
Therefore,
in such a situation, I am today forming a committee comprising five
persons, Mr. Ramachal Rajbhar, Mr.Lalji Verma, Mr. Nasimuddin Siddiqui,
Mr. satish Chandra Misra and Mr.Ashok Kumar Siddharth, who will first of
all go to these places and see all these shortcomings and then prepare a
written report. After this, this committee of five persons will seek an
appointment with the Chief Minister Mr. Yogi Adityanath and give him a
letter in this regard and then this committee would give its copies and
detailed necessary information to the media in this regard.
As
far as the question of getting these memorials examined on the basis o
reports coming from the media is concerned, the government can certainly
get these memorials examined, I am in its favour, but its inquiry
should not be conducted in a spirit of political animosity, rather it
should be fully honest and meaningful.
Besides, these very five persons will from time to time meet only
the chief minister and give letters on extremely serious issues
connected with public interests and will also certainly speak to the
media about these. But this committee will not meet chief minister for
work of any particular person.
Here, I wish to tell senior office-bearers of the BSP organisation
at the district, assembly constituency and zone levels that all these
responsible people of the party organisation over serious problems of
their repective area as also over atrocity and excess being committed on
any party worker will not at all meet MP, MLA and Minister etc., of the
BJP and any other opposing party from the concerned area, rather will
get their complaints lodged by meeting government officials of the
concerned area and try their best to get their problems solved.
With these necessary observations, I no express may gratitude for
this that in protest against tampering with voting machines by the BJP
especially in the recent held election in Uttar Pradesh and Uttarkhand
and for saving democracy in the country you have staged strong
dharna-demonstration on April 11 and madeit a success, but this movement
has been in the meanwhile deferredtilldecision of Hon. Supreme Court
comes and future strategy would be chalked out only after the decision
of the court comes in the concerned case, information about which would
be given to all the people at an apporpriate time.
Therefore, now you people, after going from here, have to apply
yourselves with all your energy to the work of strengthening the party
in your respective areas as also to further expanding the massbase of
the party , and for this, you will have to unite the people, who are
victims of casteist, pro-hindutva and capitalstic order in the state, by
developing mutual brotherhood among them. But you have to start this
work from the 1st of next month, May, for now is time for admission of
children and harvesting is also going on. Now in the end, I conclude
here by offering my glowing tribute to Baba sahedDr, Bhimrao mbedkar.
Jai Bhim - Jai Bharat
BSP Zindabad,
Zindabad-Zindabad
Behen Mayawati JI Zindabad
Zindabad-Zindabad
Baba Saheb Amar Rahein
Amar Rahein-Amar Rahein
Jaga Chand (@JagaChand) | Twitter
Murderer of democratic institutions (Modi)
-doesnt-know-bsp-is-a-movement … “We alone can challenge and defeat
the casteist, communal and pro-capitalist BJP! Get ready!” Behanji’s
clarion call to BSP workers to liberate the country from the clutches of
fascist rule.
“We
alone can challenge and defeat the casteist, communal and
pro-capitalist BJP (Brashtachar Jiyadha Psychopaths (Private) Limited!
Maha
Mayawati’s clarion call to the Sarvajan Samaj i.e., Cadres of all
societies in general and BSP Cadres in particular to liberate the
country from the clutches of fascist rule.
https://www.reddit.com/…/modi_is_literally_hitler_and_bjp_…/
“We alone can challenge and defeat the casteist, communal and
pro-capitalist BJP (Brashtachar Jiyadha Psychopaths (Private) Limited!
Maha Mayawati’s clarion call to the Sarvajan Samaj i.e., Cadres of all
societies in general and BSP Cadres in particular to liberate the
country from the clutches of fascist rule.
Murderer of democratic institutions (Modi) is literally Hitler and BJP (Brashtachar Jiyadha Psychopaths) is fascist
“Veggie Madhya Pradesh CM bans eggs in anganwadis, to be
felicitated”. Turns out some non-BJP states too don’t provide eggs in
midday meals
BJP ruled “BMC has banned sale of meat for four
days during the Jain festival of Paryushan”. Turns out it happens every
year since 1994 after a resolution by Congress govt in 1994. The ban
duration was increased to 4 days in 2011, again by a Congress-NCP govt.
Compulsory national anthem in Maharashtra movie theaters introduced by Congress-NCP govt
Prohibition in Gujarat - it was the Congress govt which enacted The Bombay Prohibition Act, 1949.
Cow slaughter is banned in 23 States, most of them non-BJP
“Ministry of Home Affairs cancels FCRA licences of 8,975
associations”, but in 2012, a total 4138 NGOs had their FCRA license
cancelled because of similar violations
“Criticising government can be sedition in Maharashtra now“, however the guidelines were actually prepared by Cong-NCP govt
but hey, Murderer of democratic institutions (Modi) is literally Hitler and BJP is the majority appeasing,
fascist party. And if it turns out that it was done by Congress, goal
posts are shifted
From “Fascist rule is here again; Thums Up! Thums Up!” to “Arey,
it’s not about BJP (Brashtachar Jiyadha Psychopaths) or the Congress”
1. [”Veggie Madhya Pradesh CM bans eggs in anganwadis, to be…
http://indiatoday.intoday.in/…/cong-leaders-a…/1/639138.html
BJP, RSS of turning India into neo-fascist
Hitting out at RSS and BJP, some Congress
leaders today accused them of turning India into a “neo-fascist” state
and questioned whether they will give up their idea of a Hindu Rashtra
if they believe in the Constitution.
Speaking during a national seminar
Contribution of Dr Ambedkar, was a
neo-fascist state targeting Murderer of democratic institutions (Modi).
Hailing of Ambedkar by RSS (Rakshasa Swayam Sevaks)/ BJP (Brashatachar
Jiyadhs Psychopaths) Private Limited outfits of the saffron
organisations were always opposed to the
ideology of the Chief architect Constitution
.
Today we are a neo-fascist Indian state. Fascism
developed after Second World War is known as neo-fascism.
He noted BJP is the “only party” talking about Ambedkar without subscribing to his ideology.
He
also noted the ruling party saying that purchasing Ambedkars house in
London is not “sufficient”, but there is a need to follow his ideology.
Ambedkar believed in “removing contradictions” from the country. how
RSS/BJP believing in inequalities will not be able to do justice to the
Ambedkar’s ideology.
Those who claim they believe in Constitution,
cannot say they will give up the idea of a stealth, shadowy, discriminatory hinutva cult rashtra.
Ambedkars ideology is the “only hope” for people in the
current political context and said the same shall remain “relevant”
until there are inequalities in the country.
Cong leaders accuse BJP, RSS of turning India into neo-fascist
http://indiatoday.intoday.in/…/cong-leaders-a…/1/639138.html
BJP, RSS of turning India into neo-fascist
Hitting out at RSS and BJP, some Congress
leaders today accused them of turning India into a “neo-fascist” state
and questioned whether they will give up their idea of a Hindu Rashtra
if they believe in the Constitution.
Speaking during a national seminar
Contribution of Dr Ambedkar, was a
neo-fascist state targeting Murderer of democratic institutions (Modi).
Hailing of Ambedkar by RSS (Rakshasa Swayam Sevaks)/ BJP (Brashatachar
Jiyadhs Psychopaths) Private Limited outfits of the saffron
organisations were always opposed to the
ideology of the Chief architect Constitution
.
Today we are a neo-fascist Indian state. Fascism
developed after Second World War is known as neo-fascism.
He noted BJP is the “only party” talking about Ambedkar without subscribing to his ideology.
He
also noted the ruling party saying that purchasing Ambedkars house in
London is not “sufficient”, but there is a need to follow his ideology.
Ambedkar believed in “removing contradictions” from the country. how
RSS/BJP believing in inequalities will not be able to do justice to the
Ambedkar’s ideology.
Those who claim they believe in Constitution,
cannot say they will give up the idea of a stealth, shadowy, discriminatory hinutva cult rashtra.
Ambedkars ideology is the “only hope” for people in the
current political context and said the same shall remain “relevant”
until there are inequalities in the country.
https://www.theatlantic.com/…/fascism-populism-pres…/510668/
The votes are in, the people have spoken, and the result is ugly.
Merriam-Webster has warned that fascism could become 2016’s
most-searched term on its online dictionary—presumably with even more
searches than bigly.
Fascism was No. 3 last year, between socialism and racism, which is just where fascism began in the 1920s.
Ideological formation and the creation of a party with
quasi-military cadres. Talk of national humiliation, lost vigor, and the
failures of liberalism and democracy.
Entry of the party into national politics. Intimidation of rivals,
and planned acts of “redemptive violence” against suspect minorities and
radical rivals.
Arrival in government, often in alliance with conservatives.
Exercise of power, in concert with institutions and business. The
regime expands its control at home: restricting the press and democratic
processes, corporatizing business, and collectivizing the people.
Abroad, it asserts itself militarily.
Radicalization or entropy: Some fascists go down in a Götterdämmerung, but most die of boredom.
Fascism is in the running to be Merriam-Webster’s Word of the Year. But it’s not the right word for the current moment.
theatlantic.com
https://www.merriam-webster.com/d…/G%C3%B6tterd%C3%A4mmerung
Definition of Götterdämmerung
: a collapse (as of a society or regime) marked by catastrophic
violence and disorder; broadly : downfall the Götterdämmerung of
Communism
a collapse (as of a society or regime) marked by catastrophic violence and disorder; broadly : downfall… See the full definition
merriam-webster.com
https://www.merriam-webster.com/dictionary/downfall
downfall
play
noun
down·fall
\ˈdau̇n-ˌfȯl\
Popularity: Bottom 40% of words
Examples: downfall in a Sentence
Definition of downfall
1a : a sudden fall (as from power)b : a fall (as of snow or rain) especially when sudden or heavy
2 : something that causes a downfall (as of a person) gambling was his downfall
downfallen
play \-ˌfȯ-lən\ adjective
Examples of downfall in a Sentence
Their downfall was the result of several bad decisions.
Bad decision-making was their downfall.
a
sudden fall (as from power); a fall (as of snow or rain) especially
when sudden or heavy; something that causes a downfall (as of a person)…
See the full definition
reddit.com
https://www.quora.com/What-are-the-differences-between-auth…
Totalitarianism
Authoritarian Governments
Fascism
World History
Comparisons
Politics
What are the differences between authoritarianism, totalitarianism, and fascism?
4 Answers
Cecilieaux Bois de Murier
Cecilieaux Bois de Murier, studied political science, journalist in Washington
Updated Aug 21
Totalitarianism
and Fascism are forms of authoritarianism, which is governance by an
authority without the option of questioning whatever the authority
orders. The distinctions between the three are mostly a matter of
political theory; applying these labels is usually done very loosely
and, in my opinion, badly.
An authoritarian
government is any ruling political unit in which the person or group in
power tells everyone else what to do, more or less without recourse.
Monarchies without parliament and in which the monarch actually rules,
as well as military governments and dictatorships of the left and the
right can all be correctly identified as authoritarian. Most workplaces
are authoritarian, too; the boss tells you what to do, or else.
Similarly, most families have an authoritarian streak, as do schools.
The basic idea is that what is done is not put to a vote: someone in
authority commands, others obey. Authoritarian governments, as you might
imagine, can cover a very wide range of power regimes.
Totalitarian
rule is called this because the power of those who govern extends to
every aspect of life and society; in other words, total rule. They tell
you what to say, what to think, where to live, what to study, where to
work, etc. Obviously, because of the difficulty of controlling large
populations minutely, no pure form of totalitarian government has ever
existed. However, Soviet Communism, German Nazism and Italian Fascism
attempted to be totalitarian, but for very different reasons.
All
of which brings us to Fascism, which is the historical movement of
Benito Mussolini, who ruled Italy as a dictator from 1929 to 1943. The
word “fascism” comes from the Latin fasces, a bundle of rods tied
around an ax; the members of the movement conceived of themselves as a
tightly wound bundle of people who figuratively chopped down whatever
stood in the way of their ideas. These ideas included the revival of
Italy’s glory as the center of the Roman Empire. It was a nationalist
and ultra-conservative movement similar and allied to German Nazism and
Spanish Falangism, yet distinctly Italian.
Because
Fascism came to power first, its name became a shorthand for any
right-wing authoritarian regime and for the supporters of such rule. The
concept has also been twisted completely out of shape by rhetorical
abuse. For example, Reaganism and Thatcherism (USA and UK in the 1980s),
although ideologically in harmony with many fascist ideas, have been
called fascist even though they operated in a political environment in
which at least a pretense of democratic representation was maintained.
18.3k Views · 35 Upvotes
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Related QuestionsMore Answers Below
What’s the main difference between authoritarianism and totalitarianism?
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What is the difference between totalitarianism and fascism?
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is rolling back democracy, imposing authoritarian rule. How can the EU
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What is the difference between fascism and neo-authoritarianism?
Gregory Norton
Gregory Norton, studied at Stanford Graduate School of Business
Answered Jun 16, 2016
The Wikipedia definition of authoritarianism is good “Authoritarianism is a form of government
characterized by strong central power and limited political freedoms”
Authoritarianism could be Individualistic or Collectivist, depending on
what range of non-political freedoms exist. Singapore under Lee Kuan Yew
was authoritarian but Individualistic, there was a great deal of
individual and economic freedom.
Totalitarianism
is state-centric, Collectivist form of authoritarianism in which the
state acknowledges no limits to its authority and seeks to regulate all
aspects of public and private life including religious, artistic,
political, and economic activity. All individuals exist to serve the
state. As Mussolini (one of the originators of the idea) put it, “All
within the state, nothing outside the state, nothing against the state.”
Fascism
is more slippery. One part of it is a state-business partnership for
mutual benefit, with the state acting as senior and controlling partner.
A fascist regime is as totalitarian as it can be, given the culture and
legal traditions of the society. It may or may not be militaristic, and
may or may not be internationally aggressive. It may or may not assert
ethnic, national, or racial superiority. Some European political
observers considered the second Wilson administration to be fascist. In
popular usage, “fascist” means little more than “bad” and prone to
bullying.
6.3k Views · 4 Upvotes
Nathaniel Downes
Nathaniel Downes, A political writer with a focus on Soviet democratic models.
Answered Oct 21, 2016
The
term Authoritarianism was coined in 1859 as the establishment of order
through a central, elected, authority. Under an Authoritarian model,
uniform elections (not saying if they were fair elections, mind you)
must be held, and by holding them, all those who vote then agree to
abide by the decisions of the elected Authority. The Authority itself
had no power to implement these decisions, and passed them down to lower
bodies to handle the direct implementation.
Totalitarianism
was coined by the Italian fascists in 1926, “totalitario”, and was a
rejection of Authoritarianism. Under Totalitarianist systems, there was
no pretext of elections or rule by mandate, and only the elite had any
say over the system. Instead of submitting to an authority,
Totalitarians had “total representation of the nation and total guidance
of national goals” through dictates. Unlike Authoritatian systems,
which had a decision making body, and left implementation to smaller
groups, Totalitarian models used a single body to handle both decisions
and implementation.
On the surface it is easy
to claim that Fascism used Totalitarianism and Communism used
Authoritarianism, but in the real world we find that is not always the
case. The root difference was in both how each system claimed their
mandate, and how each system implemented decisions.
2.1k Views
Cem (Icy) Onur
Cem (Icy) Onur, brain jockey
Answered Mar 31, 2014
Very, very simplified:
Authoritarianism:
State rules and decides on everything, but some social and economic
institutions exist that are not under governmental control.
Totalitarianism is an extreme version of authoritarianism. Nothing exists but the government.
Fascism
brings ultra-nationalism to the mix; with a hint of racism. All fascist
governments are authoritarian, but not all authoritarian governments
are fascists. This part would get a bit muddy depending on whose
definition you stick to. I like Umberto Eco’s definition as I can
picture Hitler’s doctrines with them easily.
Definitions of fascism
8.3k Views · 9 Upvotes
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PERFECT HUMAN BEING BRAIN is creation of millions of gods.
A Buddhist Monk explained Pancasila i.e., five precepts thus:
I do not want to be killed by other living beings, so I will not kill any living beings.
I do not want others to steal my things, so I will refrain from stealing.
I do not want others to lie to me, so I will refrain from telling lies.
I do not want my wife/husband to be taken by others, so I will refrain from sexual misconduct.
I will refrain from taking intoxicant drinks, Because I may violate all the above precepts.
When,
I told this to an intelligent man, he asked me to repeat the same and
started noting them in his diary and at the end he put my name. Then I
told him that these are the teachings of the Buddha. But he said that it
was told to him by me, so he put my name.
Answer
(1 of 5): Totalitarianism and Fascism are forms of authoritarianism,
which is governance by an authority without the option of questioning
whatever the…
quora.com
Dear brothers and sisters, Jaibheem to all.
We,
the Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.
We need to become ruling class if we want to form a casteless society – Saheb Kanshi Ram
Bahujan Samaj Party
(BSP) or Majority People’s Party is one of the only five prominent national
political parties of India, which is the largest democracy of the world.
Brief Introduction :
The ideology of the
Bahujan Samaj Party (BSP) is “Social Transformation and Economic Emancipation”
of the “Bahujan Samaj “, which comprises of the Scheduled Castes (SCs), the
Scheduled Tribes (STs), the Other Backward Classes (OBCs) and Religious
Minorities such as Sikhs, Muslims, Christians, Parsis and Buddhists and account
for over 85 per cent of the country’s total population.
The people belonging to
all these classes have been the victims of the “Manuwadi” system in the country
for thousands of years, under which they have been vanquished, trampled upon
and forced to languish in all spheres of life. In other words, these people
were deprived even of all those human rights, which had been secured for the
upper caste Hindus under the age-old “Manuwadi Social System”.
Among the great persons
(Mahapurush) belonging to “Bahujan Samaj”, who fought courageously and with
commitment against the brutal and oppressive Manuwadi system, for providing a
level playing field to the downtrodden to help move forward in their lives with
“self-respect” and at par with the upper castes Hindus, especially Baba Saheb
Dr. Bhimrao Ambedkar’s socio-political campaign later proved to be very
effective in this direction.
Though the contributions
of leaders of the downtrodden communities like Mahatma Jyotiba Phule,
Chhatrapati Shahuji Maharaj, Narayana Guru and Periyar E. V. Ramaswami have
been immense in the fight against the obnoxious Manuwadi system, but the
struggle of Baba Saheb Dr. Bhimrao Ambedkar, who was born in Scheduled Caste
community, and that of Manyawar Kanshi Ram Ji later proved to be greatly
effective and pregnant with far-reaching consequences.
Besides waging a
spirited campaign against the Manuwadi Social System, Dr. Ambedkar instilled
consciousness among not only the Dalits, but also among those belonging to
other backward groups, which continue to be victimised and trampled under this
oppressive and unjust Manuvadi Social System.
By virtue of his pivotal
role in the framing of the Indian Constitution, these groups were given a
number of rights in the Constitution on a legal basis to lead a life of dignity
and self-respect. But he was fully conscious of the fact that these exploited
sections of the society would not be able to get the full legal rights as long
as the governments would remain dominated by the Manuwadi persons and parties.
That’s why Dr. Ambedkar,
during his lifetime, had counseled the “Bahujan Samaj” that if they wanted to
fully enjoy the benefits of their legal rights, as enshrined in the
Constitution, they would have to bond together all the Bahujan groups on the
basis of unity and fraternity, bring them on a strong political platform and
capture the “Master Key” of political power. This was to be the modus operandi
for the formation of Bahujan Governments at the Centre and in States. Only such
governments could enforce all the constitutional and legal rights of the
“Bahujan Samaj” and provide opportunities to its People to move forward in all
spheres of life besides enabling them to lead a life of “self-respect”.
Keeping in view this
observation and advice of Dr. Ambedkar, respected Manyawar Kanshi Ram Ji
founded the Bahujan Samaj Party (BSP), with the help of his associates, on
April 14, 1984. For many years while he enjoyed good health, he prepared the
“Bahujan Samaj” to secure the “master key” of political power, which opens all
the avenues for social and economic development.
However, being a
diabetic and host of other serious ailments, his health did not permit him to
lead an active political life for too long. On December 15, 2001, Manyawar
Kanshi Ram Ji, while addressing a mammoth rally of the BSP at the Lakshman Mela
Ground in Lucknow, Uttar Pradesh on the banks of the river Gomti, declared
Kumari (Miss) Mayawati Ji, then the lone Vice-President of the Party, as his
only political heir and successor.
Moreover, on September
15, 2003, Manyawar Kanshi Ram Ji’s health suffered a serious setback, and the
entire responsibility of the Party fell on the shoulders of Bahan (Sister)
Kumari Mayawati Ji. Later, on September 18, 2003, the Party, through a
consensus and in keeping with its Constitution, made her its National
President.
Being the National
President of a National Party, Kumari Mayawati Ji in her address sought to
assure that “I would like to make aware people of the country that my Party,
the BSP, is committed to not only improving the socio-economic conditions of
people belonging to the “Bahujan Samaj” but also of the poor among the upper
caste Hindus, small and medium farmers, traders and people engaged in other
professions.
But people of the
Manuwadi mindset, even if they are in different fields of life, are acting
under a conspiracy to project the image of the BSP as if it is confined to
championing the cause of Dalits alone and is opposed to the upper castes Hindus
and other sections of the society. Also, the BSP has nothing to do with the
issues of national interest. However, on the basis of facts, I can say with
firmness and conviction that all such talks are a bunch of lies, baseless and
devoid of facts and are nothing else more than a slanderous campaign of the
status quoits Manuwadi forces. The policies, objectives and ideology of the BSP
are crystal clear and attuned to the welfare of the entire country and its vast
population.
On the basis of its
ideology, the BSP wants to sound the death-knell of the “Manuwadi Social
System” based on the ‘Varna’ (which is an inequality social system) and
striving hard and honestly for the establishment of an egalitarian and
“Humanistic Social System” in which everyone enjoys JUSTICE (social, economic
and political) and EQUALITY (of status and of opportunity) as enshrined in the
PREAMBLE of the Constitution.
Further, our Party
Constitution very clearly states that “the chief aim and objective of the Party
shall be to work as a revolutionary social and economic movement of change with
a view to realise, in practical terms, the supreme principles of universal
justice, liberty, equality and fraternity enunciated in the Constitution of
India.”
Such a social system is
wholly in the overall interest of the Country and all sections of the society
too. If, in this missionary work of “Social Transformation”, people of the
upper castes (Hindus) shed their Manuwadi mindset and join hands with the
Bahujan Samaj, our Party, with all due respect and affection would embrace
them. Such people will be given suitable positions in the Party organisation in
accordance with their ability, dedication and efficiency, and there would be no
distinction between them and those belonging to the Bahujan Samaj. Also they
will be fielded as Party candidates in the parliamentary and assembly
elections, and if our government is formed, they will also be given ministerial
berths.
These are not hollow
talks because the BSP in the past, during the three successive governments, had
implemented all such promises. In Uttar Pradesh, Ms. Mayawati government was
formed four times, and on each occasion, upper castes people were inducted in
the Council of Ministers. Even an upper caste person was appointed to an
all-important post of Advocate General. They were given the Party ticket for
Lok Sabha and Assembly elections and also nominated to the Parliament’s Upper
Chamber i.e. Rajya Sabha and state Legislative Councils.
In addition, upper caste
people have been given high posts in the Party organisation. For example, Mr.
Satish Chandra Mishra was nominated to the Rajya Sabha and also was made
national general secretary of the Party. In similar fashion, other castes of
the Upper Castes (Hindus) were promoted.
Thus, keeping in view
all these facts, it would be injudicious and fallacious to hold that the BSP
works for the welfare of a particular group or section. Yes, the Party does
give priority to those sections, which have been ignored and scorned all along
by the Manuwadi governments in all spheres of life. In addition, the BSP has
always contributed positively to all issues pertaining to the welfare of the
Country. The BSP has always taken an unequivocal stand on issues of the
Country’s welfare and never compromised on the issues related to the interest
of the country whenever the need arose.
Aims and Objectives
The chief aim and
objective of the party shall be to work as a revolutionary social and economic
movement of change with a view to realise, in practical terms, the supreme
principles of universal justice, liberty, equality and fraternity enunciated in
the Constitution of India, to be followed by State in governance, and in
particular summed up in the following extract from the Preamble of the
Constitution.
We, THE PEOPLE OF INDIA,
having solemnly resolved to constitute India into a SOVEREIGN SECULAR
DEMOCRATIC REPUBLIC and to secure to all its citizens:
Justice, social, economic and political;
Liberty of thought, expression,
belief, faith and worship;
Equality of status and
opportunity; and promote among them all
Fraternity assuring the dignity of
the individual and the unity and integrity of the Nation;”
The Party shall regard
its ideology as a movement for ending exploitation of the weaker sections and
suppression of the deprived through social and economic change in keeping with
the above stated chief aim, and its political activity and participation in
governance as an instrument of furthering such a movement and bringing in such
a change.
This being the chief aim
of the Party, the strategy of the Party in public affairs will be governed by
the following general principles:
1. That all citizens of
India being equal before law are entitled to be treated as equal in true sense
and in all matters and all walks of life, and where equality does not exist it
has to be fostered and where equality is denied it has to be upheld and fought
for.
2. That the full, free,
uninhibited and unimpeded development of each individual is a basic human right
and State is an instrument for promoting and realising such development;
3. That the rights of
all citizens of India as enshrined in the Constitution of India and subject to
such restrictions as are set out in the Constitution, have to be upheld at all
costs and under all circumstances;
4. That the provisions
of the Constitution requiring the State at Center and in States to promote with
special care and protect the socio-economic interests of the weaker sections of
the society denied to them for centuries, have to upheld and given practical
shape in public affairs as a matter of prime most priority.
5. That economic
disparities and the wide gaps between the ‘haves’ and the ‘have nots’ must not
be allowed to override the political principle of “one man, one vote, one vote,
one value” adopted by our republic.
6. That unless political
empowerment is secured for the economically deprived masses they will not be
able to free themselves from the shackles of economic and social dependence and
exploitation.
In particular and
without prejudice to the generality of the aims stated above the Party will
work specially towards the following objectives:
1. The Scheduled Castes,
the Scheduled Tribes, the other Backward Castes, and the minorities, are the
most oppressed and exploited people in India. Keeping in mind their large
numbers, such a set of people in India is known as the Bahujan Samaj. The Party
shall organise these masses.
2. The party shall work
for these down trodden masses to -
a. to remove their
backwardness;
b. to fight against their
oppression and exploitation;
c. to improve their status
in society and public life;
d. to improve their living
conditions in day to day life;
2. The social structure
of India is based on inequalities created by caste system and the movement of
the Party shall be geared towards changing the social system and rebuild it on
the basis of equality and human values. All those who join the party with the
commitment to co-operate in this movement of social change shall be ingratiated
into the fold of the Party.
Towards the furtherance
of the above noted aims and objectives the organisational units of Party as
designated in this constitution, shall be empowered to:-
1. purchase, take on lease or otherwise acquire, and maintain, moveable or
immovable property for the Party and invest and deal with monies of Party in
such a manner as may from time to time be determined;
2. raise money with or
without security for carrying out any of the aims and objectives of the Party;
3. to do all other
lawful things and acts as are incidental or conducive to the attainment of any
of the aforesaid aims and objectives,
Provided that none of
these activities will be undertaken without the express approval of the
National President.
Non-political
Routes: When Manyawar Kanshi Ram Saheb decided to revive the
Ambedkarite movement, the movement was almost extinct. People had almost
forgotten about the movement. Kanshi Ram Saheb made a deep study as to
the conditions which caused the failure of Ambedkarite movement. He saw
that most of the followers of Babasaheb were out of the movement. He
started probing the reasons which led to the discontinuation of the
movement followed by the death of Babasaheb Ambedkar. He, after a
thorough study, understood that the failure of Ambedkarite movement was
caused due to the lack of ‘non-political routes’ among the Bahujan Samaj
and hence, he decided to strengthen the non-political routes to create
the ‘non-purchasable leadership’. He realized that only that society
with strong non-political routes would produce the ‘non-purchasable’
missionary leaders. Thus he decided to prepare the non-political routes
of the society by preparing the educated employees and youths. Before
launching the Bahujan Samaj Party, he started the BAMCEF and DS-4 to
prepare the educated employees and youth from among the SC/ST/OBCs and
Religious Minorities. He devoted the best part of his life to strengthen
the non-political routes of Bahujan Samaj.
Importance
of Cadre Camps: Maha Mayawati Ji joined the Ambedkarite movement when
Kanshi Ram Saheb was organizing the employees under the banner of
BAMCEF. Seeing my dedication to the movement and capabilities, he
started encouraging her. But the senior members could not tolerate it.
They began opposing Saheb arguing, “How can you project a most junior
person ignoring seniors like us? If you continue to project her too
much, we will leave the organization”. Kanshi Ramji replied them sternly
saying, “If you are thinking to leave tomorrow, it is better for you to
leave today itself. Why postpone it?” All these old members, who are
mostly from Maharashtra and Punjab, left the movement even before Saheb
launched BSP. They went out of BAMCEF and formed their own BAMCEF
outfit. They had even got it registered. Today there are several outfits
of BAMCEF and nobody knows how many outfits are there. Our people have
not gone with them. These seniors went alone and remained alone, but the
people and workers have remained with the movement. Nobody got
disturbed over their exit. Do you know why the workers and people did
not follow those old members?
Those
were the honest people who were solidly prepared by Manyawar Kanshi Ram
Saheb through cadre camps. Cadrization is the only way to prepare
missionary workers and society. Saheb, with his team of missionary
cadres, was able to create new leadership. He went on to start DS-4 and
finally BSP on April 14, 1984. The workers and society remained with the
movement only because they were prepared through the means of
cadrization. Saheb had rejuvenated the Ambedkarite movement only by
conducting cadres.
Warning
to Elders: Maha Mayawti Ji have been telling you to build the party
organization by preparing the workers through cadre camps. But you are
more interested in conducting public rallies, meetings and programs. You
are yet to understand the fact that workers cannot be created by
conducting public programs. There are many things which cannot be told
in the public meetings. Workers cannot be prepared ideologically in
public meetings. We can sustain the movement only by preparing the young
generation through cadre camps. I am seeing an unhealthy development
with old members of our party. They are interchanging their posts among
themselves to prevent the entry of others and new blood into the
movement. This kind of attitude of old workers will lead to stagnation.
This is not good from the viewpoint of party’s progress. She strictly
warn you to change this unhealthy habit. If you do not prepare the
younger generation, our movement will end gradually. We must have a
minimum of 50% young and educated members in every level of party’s
organization. If you, the old leaders, do not accommodate the younger
generation into the party, she will have to take strict action against
you.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984. We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.
Tampering
of EVMs by BJP : Our failure to form our own government in other
states has helped the BJP to defeat us in Uttar Pradesh. They found that
BSP is strong only in UP and not in other states and hence they thought
that if they could finish us in UP, BSP will die a natural death in all
other states. That is how they focused their entire strength to defeat
us in UP. However, they could not win through fair means. They had to
resort to fraudulent way of tampering the electronic voting machines
(EVMs) to defeat us.
BJP
and company had used the EVMs in 2014 itself to win the General
Election. We thought that it was the mandate against the scams-ridden
and scandals-tainted rule of Congress. But the election results of the
five states held in March 2017 have exposed the EVM scandal of BJP. They
could not win in Punjab, Uttarkhand, Goa and Manipur. In Goa and
Manipur, Congress party got lead over the BJP. But BJP leaders have
managed the other MLAs form their governments. In Uttarkhand, it was the
internal quarrel of the Congress that gave a lead to the BJP. In
Punjab, the anti-incumbency factor of Akali Dal gave the victory to
Congress. BJP, being the partner of Akali Dal, lost the election. In all
the above four states, they did not tamper with the EVMs and the
results were on the expected lines. But in Uttar Pradesh, nobody
expected that BJP would get such a huge margin of victory. The senior
bureaucrats of UP, who are usually the first to know the results in
advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
BJP
Mischief in Saharanpur: It is to be understood that we are the only one
who are challenging the RSS agenda of BJP rulers during the past three
years. Be it the death of Rohit Vemula in Hyderabad University, attack
against SC/STs in Una of Gujarat, Vyapam scandal of Madya Pradesh or
lynching of Muslims in Dadri, I vehemently opposed and exposed them in
the Rajya Sabha. Hence, the BJP leaders had been hatching plans to
choke our voice. They are planning to isolate BSP from other communities
and limit us only to Dalits. That is why they managed to create clashes
between SC/STs and the Jat community in Saharanpur. They are also able
to use a SC/ST organization in their conspiracy. I have clearly
understood the game-plan of BJP behind the Saharanpur clashes. I decided
to expose them in the Parliament. When I gave the notice to speak on
the Saharanpur issue in the Rajya Sabha on July 18, 2017, they were
afraid that their mischief would get exposed and hence they did not
allow me to speak. Even the ministers also joined the chorus to prevent
my speech. I went to the Parliament to give voice to the aspirations of
people and find redresses to their woes. The issue of Sabbirpur in
Saharanpur is a very serious one in which a Dalit was killed, several
others were injured and their houses were burnt. If I am not allowed to
do justice to my aggrieved people and not able to protect them, why
should I remain in the Parliament? BJP people may try to silence me. But
I, being Babasaheb’s daughter and Kanshi Ram Saheb’s disciple, cannot
be silenced by anyone. I decided to resign my Rajya Sabha membership as
Babasaheb Ambedkar did in 1951. I, after quitting the Rajya Sabha seat,
have also decided to tour the whole country to prepare our people and
strengthen our movement in every state. We must put an end to all kinds
of exploitations by forming our government.- said Maha Mayawati Ji.
Have
Faith in the Success of our Movement: The BJP has become strong not
because of its own strength, but because of the failure of other
parties. Presently, you may be thinking that we can succeed if we join
the UPA / Congress and other parties. These parties are in such pitiable
conditions that they cannot be of any use to us. We must achieve the
success on our own strength without depending on any other party. In
fact, only we can challenge and defeat the casteist, communal and
pro-capitalist BJP. Other than BSP, no other party has got the
determination and morality to challenge BJP. Do not lose your faith in
the success of our movement. Do not lose your heart in the face of odd
situations. Our ancestors had faced much more tough situations, but they
did not lose heart. Babasaheb Ambedkar and Manyawar Kanshi Ramji were
neither disappointed nor did they get discouraged when they faced severe
challenges and setbacks. Look at me. Have you ever seen me
disheartened, sad and disappointed? Every tough situation has made me
tougher and made me to move ahead with greater determination. When I
took over the charge of party’s president post, I had faced toughest
time of my life. Our old leaders such as Phulsingh Barayya and Davuram
Ratnakar betrayed the movement by playing in the hands of other parties.
But I was not disappointed. I carried ahead the movement all alone. I
always enjoyed my work. You must also do your work with great joy. Do
not think that success brings us joy. On the other hand it is the joy
that brings us success. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work.
Action Plan:
• Starting from September 18, 2017, Maha Mayawati Ji will be having programs in Uttar Pradesh on every month of 18.
• She will also be visiting other states of the country at least
once in a year to address the party workers. All these states have been
grouped in nine zones. These programs are not for the public. They are
only for the party workers of all levels – starting from state to booth
level. In these programs, she will be personally verifying the progress
of formation of committees. These programs are to be conducted in the
name of ‘Grand Conference of Workers’ (Karyakarthan ka Vishal
Mahasabha).
• The nine zones with states inherent and the dates of Behanji’s programs are as follows:
• Bhopal Zone (Madhya Pradesh, Chattisgad) – Dec. 12, 2017.
• Jaipur Zone (Rajastan, Gujarat) – Nov. 30, 2017.
• Nagpur Zone (Maharashtra, Telangana, AP, Orissa) – Dec. 10, 2017.
• Bangalore Zone (Karnataka, Tamilnadu, Kerala, Puducherry) – Nov. 26, 2017.
• Patna Zone (Bihar, West Bengal, Jarkhand) – Jan. 30, 2018.
• Delhi Zone – Jan. 28, 2018.
• Chandigad Zone(Chandigad, Punjab, Haryana) – Feb. 25, 2018.
• Kangada Zone (Jammu & Kashmir, Himachal Pradesh) – Feb. 27, 2018.
• Nova Zone – Uttarkhand - March 4, 2018.
• The above programs will continue every year on the above dates without any change.
• You have to mobilize funds for the above programs and also for the elections on your own.
• Now that we are increasing the pace of our movement in a greater
speed, we must mobilize more funds to achieve greater success. Ours is a
self-respect movement. Self-respect movement can succeed only with
self-help. We are not taking funds from business houses and corporate
companies. Collecting money through membership is one source for us. Now
we must restart the collection of funds on my birthday every year as we
were doing earlier. With these two sources, we can manage our party
activities. Office-bearers of every state declared their respective
contribution. Tamilnadu and Karnataka office-bearers declared to
contribute Rs. 25 lakh each. Kerala leaders declared Rs. 10 lakhs and
Puducherry leaders declared Rs. 2 lakhs. These funds must be collected
before Dec. 31 and deposited at the Central Office in the first week of
Jan. 2018. No receipt books to be printed. If it is printed, the
responsible persons will be expelled from the party. Funds must be
collected through registers in the name of Jankalyan Diwas. Similarly,
you must also deposit the membership money with the Central Office as
and when you enroll the members.
• Collection of funds on the
eve of my birthday must continue in future, whether I am alive or not.
It must become a tradition for the Bahujan Samaj to collect money for
running the movement.
With these words, I conclude my speech. Jaibheem, Jaibharath”.
11/21/17
Filed under:
General
Posted by:
site admin @ 10:54 pm
2449 Thu 23 Nov 2017 LESSON
https://www.youtube.com/watch?v=xig0PRHN2yY
Dr. Bhimrao Ambedkar Samajik Parivartan Prateek Sthal (Hindi: डॉ.
भीमराव अम्बेडकर सामाजिक परिवर्तन प्रतीक स्थल ) The park honors the lives
and memories of Jyotirao Phule, Narayana Guru, Birsa Munda, Shahuji
Maharaj, Bhimrao Ambedkar, Kanshi Ram and all those who’ve devoted their
life for humanity, equality and SOCIAL justice. The memorial was
constructed by Mayawati, the Chief Minister of Uttar Pradesh, during her
administration when she led the Bahujan Samaj Party.
Excerpts from Historic address by the national President of BSP and
Great Leader of the Social Transformation Movement Hon. Behen Kumari
Maha Mayawaji JI on the auspicious occasion of 126 birth anniversary of
the Architect of the Indian Constitution, Bharat Ratna Bodhisatva most
revered Baba Saheb Dr. Bhimrao Ambedkar on April 14 in a massive rally
at grand Dr. Ambedkar memorial in the background of rabidly casteist
mindset and policies of the BJP (Brashtachar Jiyadha Psychopaths)
antagonistic particularly against the Scheduled Castes/ Scheduled Tribes
(SC/STs), backward communities, religious minorities and the poor,
worker and farmers etc., of the sarvasamaj (all section of the society).
Ambedkar Memorial Park is a public park and memorial in Gomti Nagar, Lucknow, Uttar Pradesh, India. It is more formally known…
2449 ಥು 23 ನವೆಂಬರ್ 2017 ಲೆಸನ್
https://www.youtube.com/watch?v=xig0PRHN2yY
ಡಾ.
ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಸಮಾಜವಿಕ್ ಪರಿವರ್ತನ್ ಪ್ರತೇಕ್ಠಾಲ್ (ಹಿಂದಿ: डॉ. भीमराव
अम्बेडकर सामाजिक परिवर्तन प्रतीक स्थल) ಪಾರ್ಕ್ ಜ್ಯೋತಿರಾವ್ ಫುಲೆ, ನಾರಾಯಣ
ಗುರು, ಬಿರ್ಸಾ ಮುಂಡಾ, ಶಾಹುಜಿ ಮಹಾರಾಜ್, ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್, ಕನ್ಶಿ ರಾಮ್ ಮತ್ತು
ಎಲ್ಲರ ನೆನಪುಗಳನ್ನು ಗೌರವಿಸುತ್ತದೆ. ಮಾನವೀಯತೆ, ಸಮಾನತೆ ಮತ್ತು ಸಾಮಾಜಿಕ ನ್ಯಾಯಕ್ಕಾಗಿ ಅವರ ಜೀವನವನ್ನು ಮೀಸಲಿಟ್ಟಿದ್ದೇವೆ. ಉತ್ತರಪ್ರದೇಶದ ಮುಖ್ಯಮಂತ್ರಿ ಮಾಯಾವತಿ ಅವರು ಬಹುಜನ ಸಮಾಜ ಪಕ್ಷವನ್ನು ನೇಮಿಸಿದಾಗ ಅವರ ಆಡಳಿತದಲ್ಲಿ ಈ ಸ್ಮಾರಕವನ್ನು ನಿರ್ಮಿಸಲಾಯಿತು.
ಬಿಎಸ್ಪಿ ರಾಷ್ಟ್ರೀಯ ಅಧ್ಯಕ್ಷರಿಂದ ಮತ್ತು ಸಮಾಜ ಪರಿವರ್ತನೆಯ ಚಳವಳಿಯ ಗ್ರೇಟ್ ಲೀಡರ್ನ ಐತಿಹಾಸಿಕ ಭಾಷಣದಿಂದ ಆಯ್ದ ಭಾಗಗಳು. ಭಾರತೀಯ
ಸಂವಿಧಾನದ ವಾಸ್ತುಶಿಲ್ಪಿ 126 ಜನ್ಮ ವಾರ್ಷಿಕೋತ್ಸವದ ಮಂಗಳಕರ ಸಮಾರಂಭದಲ್ಲಿ ಬೆಹೆನ್
ಕುಮಾರಿ ಮಹಾ ಮಾಯಾವಾಜಿ ಜೆಐ ಅವರು ಏಪ್ರಿಲ್ 14 ರಂದು ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ. ಭೀಮರಾವ್
ಅಂಬೇಡ್ಕರ್ ಅವರನ್ನು ಗೌರವಾನ್ವಿತ ಡಾ.ಅಂಬೇಡ್ಕರ್ ಸ್ಮಾರಕದಲ್ಲಿ ಭಾರೀ ರಾಲಿಯಲ್ಲಿ
ಪೂಜಿಸುತ್ತಿದ್ದರು. ಪರಿಶಿಷ್ಟ
ಜಾತಿಗಳು / ಪರಿಶಿಷ್ಟ ಪಂಗಡಗಳು (ಹಿಂದುಳಿದ ವರ್ಗಗಳು), ಹಿಂದುಳಿದ ಸಮುದಾಯಗಳು,
ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರು ಮತ್ತು ಕಳಪೆ, ಕೆಲಸಗಾರ ಮತ್ತು ರೈತರ ಮುಂತಾದವರ ವಿರುದ್ಧ
ಸರ್ವಸಮಾಜ (ಸರ್ವಸಮಾಜದ ಎಲ್ಲಾ ವಿಭಾಗಗಳು) ವಿರುದ್ಧವಾಗಿ ಬಿಜೆಪಿ (ಬ್ರಶ್ಟಚಾರ್
ಜಿಯಾಧಾ ಸೈಕೋಪಾಥ್ಸ್) ಸಮಾಜ).
ಅಂಬೇಡ್ಕರ್ ಪಾರ್ಕ್ ಲಕ್ನೋ ಇತ್ತೀಚಿನ
ಅಂಬೇಡ್ಕರ್ ಮೆಮೋರಿಯಲ್ ಪಾರ್ಕ್ ಭಾರತದ ಉತ್ತರ ಪ್ರದೇಶದ ಲಕ್ನೋ, ಗೋಮಿಗರದಲ್ಲಿರುವ ಸಾರ್ವಜನಿಕ ಉದ್ಯಾನ ಮತ್ತು ಸ್ಮಾರಕವಾಗಿದೆ. ಇದು ಅಧಿಕೃತವಾಗಿ ಪ್ರಸಿದ್ಧವಾಗಿದೆ …
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ಇನ್ಲೈನ್ ಇಮೇಜ್ 4 ಇನ್ಲೈನ್ ಇಮೇಜ್ 9
ಮಾಯಾವತಿ - ಸರ್ವಸಮಾಜ್ (ಎಲ್ಲಾ ಸಮಾಜಗಳು) ‘ರಾಣಿ’
ಇನ್ಲೈನ್ ಇಮೇಜ್ 6 ಇನ್ಲೈನ್ ಇಮೇಜ್ 2 ಇನ್ಲೈನ್ ಇಮೇಜ್ 10 ಇನ್ಲೈನ್ ಇಮೇಜ್ 7 ಇನ್ಲೈನ್ ಇಮೇಜ್ 3 ಇನ್ಲೈನ್ ಇಮೇಜ್ 11
ಇನ್ಲೈನ್ ಇಮೇಜ್ 5 ಇನ್ಲೈನ್ ಇಮೇಜ್ 1
ಡಾ. ಬಿ.ಆರ್.ಅಂಬೇಡ್ಕರ್ ಮತ್ತು ಕಾನ್ಶಿರಾಮ್ ಅವರ ಸ್ಮಾರಕಗಳಲ್ಲಿ ಪ್ರತಿಮೆಗಳ ಸ್ಥಾಪನೆಯನ್ನು ವಿರೋಧಿಸಲು ಬಿಎಸ್ಪಿ ನಿರ್ಧರಿಸಿದೆ.
ಬಿಎಸ್ಪಿ
ನಾಯಕರ ನೇತೃತ್ವವನ್ನು ರಾಷ್ಟ್ರೀಯ ಪ್ರಧಾನ ಕಾರ್ಯದರ್ಶಿ ಎಸ್.ಸಿ.ಮಿಶ್ರಾ
ನೇತೃತ್ವದಲ್ಲಿ ಡಾ. ಬಿ.ಆರ್. ಅಂಬೇಡ್ಕರ್ ಮತ್ತು ಕಾನ್ಶಿ ರಾಮ್ ಅವರ ಸ್ಮಾರಕಗಳಲ್ಲಿ
ಹಿಂದುಳಿದ ಜಾತಿ ಪ್ರತಿಮೆಗಳ ಪ್ರತಿಮೆಗಳನ್ನು ಪ್ರತಿಭಟಿಸಿ ಪ್ರತಿಭಟನೆ ನಡೆಸಲು ಬುಧವಾರ
ಮುಖ್ಯಮಂತ್ರಿಯನ್ನು ಭೇಟಿಯಾದರು. “ದಲಿತ ಸ್ಮಾರಕಗಳ ಮೇಲೆ ಆಕ್ರಮಣ ಮಾಡುವ ಬದಲು ಬಿಜೆಪಿ ಹಿಂದುಳಿದ ವರ್ಗದ
ಪ್ರತಿಮೆಗಳಿಗೆ ಪ್ರತ್ಯೇಕ ಸ್ಮಾರಕಗಳನ್ನು ನಿರ್ಮಿಸಬೇಕು” ಎಂದು ಅವರು ಹೇಳಿದರು
.ಸೆನಿಯರ್ ಬಿಎಸ್ಪಿ ನಾಯಕ ಲಾಲ್ಜಿ ವರ್ಮಾ ಅವರು, ಸುಪ್ರೀಂ ಕೋರ್ಟ್ ಕೂಡಾ
ಸ್ಮಾರಕಗಳಲ್ಲಿ ನಿರ್ಮಾಣ ಚಟುವಟಿಕೆಗಳನ್ನು ನಿಷೇಧಿಸಿದೆ ಎಂದು ಹೇಳಿದರು.
ವಿಧಾನಸಭೆ
ಚುನಾವಣೆಯಲ್ಲಿ ಬಿಜೆಪಿ (ಬ್ರಶ್ಟಚಾರ್ ಜಿಯಾಧಾ ಸೈಕೋಪಾಥ್ಸ್) ಭೂಕುಸಿತ ವಿಜಯ ಎಂದು
ಕರೆಯಲ್ಪಡುವ ಕಾರಣದಿಂದಾಗಿ ಚುನಾವಣೆ ಗೆಲ್ಲಲು ವಂಚನೆ EVM ಗಳು ತಗ್ಗಿಸಲ್ಪಟ್ಟವು. ಈಗ
ಬಿಜೆಪಿ ಕಳೆದುಹೋದ ಸಮುದಾಯಗಳ ಬೆಂಬಲವನ್ನು ಗೆಲ್ಲಲು ಪ್ರಯತ್ನಿಸುತ್ತಿರುವ ಹೊಸ
ಹಿಂದುಳಿದ ಪ್ರತಿಮೆಗಳನ್ನು ಪ್ರೋತ್ಸಾಹಿಸುತ್ತಿದೆ. ಮಹಾರಾಣಾ ಪ್ರತಾಪ್ ಮತ್ತು ಶಿವಾಜಿ
ಮುಂತಾದ ಉನ್ನತ ಜಾತಿ ಚಿಹ್ನೆಗಳ ಜೊತೆಗೆ, ಕೇಸರಿ ಬ್ರಿಗೇಡ್ ತನ್ನ ಸಿದ್ಧಾಂತಗಳನ್ನು
ಉತ್ತೇಜಿಸುತ್ತಿದೆ. ರಾಜಕೀಯ ಶಕ್ತಿಯನ್ನು ಬದಲಿಸುವಲ್ಲಿ ರಾಜಕೀಯ ಸಮೀಕರಣಗಳನ್ನು ಬದಲಿಸುವಲ್ಲಿ, ರಾಜಕೀಯ
ಶಕ್ತಿಯಲ್ಲಿ ಪಾಲುಗೊಳ್ಳಲು ಸಮುದಾಯದಲ್ಲಿ ಬಿಜೆಪಿ ತಮ್ಮ ಪ್ರತಿಮೆಗಳನ್ನು
ಉತ್ತೇಜಿಸುತ್ತದೆ.
ಮಹಾ
ಮಾವತಿ ಜಿ ಅವರು ಉತ್ತರ ಪ್ರದೇಶ ರಾಜ್ಯದ ಸಂಪತ್ತನ್ನು ಸರ್ವಜನ್ ಸಮಾಜದಲ್ಲಿ (SC /
STs / OBCs / ಬಡ ಬ್ರಾಹ್ಮಣರು ಮತ್ತು ಬನ್ಯಾಸ್ ಸೇರಿದಂತೆ ಎಲ್ಲ ಸಮಾಜಗಳೂ)
ವಿತರಿಸುವುದರ ಮೂಲಕ ಉತ್ತರ ಪ್ರದೇಶದ ಅತ್ಯುತ್ತಮ ಆಡಳಿತದ ನಂತರ ಅದ್ಭುತ ಆಧುನಿಕ
ಸಂವಿಧಾನದಲ್ಲಿ ಪ್ರತಿಷ್ಠಿತರು. ಈ ದೇಶದ ಪ್ರಧಾನಿ. ಆರ್ಎಸ್ಎಸ್
(ರಾಕ್ಷಸ ಸ್ವಯಂ ಸೇವಾಕ್ಸ್) ಮನೋಭಾವದ ನರಭಕ್ಷಕ ಚಿತ್ಪಾವನ್ ಬ್ರಾಹ್ಮಣರನ್ನು ಹತ್ಯೆ
ಮಾಡುತ್ತಿರುವ ಕೇವಲ 1% ಅಸಹಜ, ಕುತಂತ್ರ, ಬಾಗಿದ, ವಿಶ್ವದ ಅತ್ಯಂತ ಹಿಂಸಾತ್ಮಕ,
ಉಗ್ರಗಾಮಿಗಳ ಪೈಕಿ 1% ನಷ್ಟು ಜನರು ಇದನ್ನು ತಡೆದುಕೊಳ್ಳುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ಕೇಂದ್ರ
ಮತ್ತು ರಾಜ್ಯಗಳಲ್ಲಿ ಫ್ರಾವಿ ಇವಿಎಮ್ಗಳನ್ನು ಮುಷ್ಕರಗೊಳಿಸಿದ್ದಾರೆ (ಬಿಜೆಪಿ)
ಪ್ರಜಾಪ್ರಭುತ್ವ ಸಂಸ್ಥೆಗಳ ಕೊಲೆಗಾರ (ಮೋದಿ) ಮತ್ತು ಭೋಗಿಗಳು, ರೋಹಿಗಳು, ಮತ್ತು
ದೇಶ್ ದೋಹಿಸ್ ಗೆ ಚುನಾವಣೆಯನ್ನು ಗೆದ್ದಿದ್ದಾರೆ. ಎಸ್ಸಿ / ಎಸ್ಟಿ ಮತ್ತು ಹಿಂದುಳಿದ
ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರ, ಬಡ ಬ್ರಾಹ್ಮಣ, ಬನಿಯಾ ಜಾತಿಗಳನ್ನು ವಿಭಜಿಸುವ ಅವರ
ರಾಜಕೀಯಕ್ಕೆ ಇದು ಕಾರಣವಾಗಿದೆ. , ರೈತರು, ಕಾರ್ಮಿಕರು ಇತ್ಯಾದಿ. ಬಿಎಸ್ಪಿ ಬೆಂಬಲದ ಮೂಲವೆಂದು ಪರಿಗಣಿಸಲ್ಪಟ್ಟ ಸಮುದಾಯಗಳು. ಕೇಸರಿ ಬ್ರಿಗೇಡ್ನ ಹೊಸ ಕಾರ್ಯತಂತ್ರವೆಂದರೆ SC / STs / OBCs ಧಾರ್ಮಿಕ
ಅಲ್ಪಸಂಖ್ಯಾತರು, ಬಡ ಬ್ರಾಹ್ಮಣರು, ಬನಿಯ ಜಾತಿಗಳು, ರೈತರು, ಕಾರ್ಮಿಕರು ಮುಂತಾದವರು
ಧರ್ಮದೊಂದಿಗೆ ಯಾವುದೇ ಸಂಬಂಧವನ್ನು ಹೊಂದಿಲ್ಲ, ಸಮುದಾಯಗಳು ರಾಷ್ಟ್ರೀಯತೆಯ
ಕಾರ್ಯಸೂಚಿಯಲ್ಲಿ ಒಗ್ಗೂಡಿಸುತ್ತಿವೆ.
ಚಿದಪ್ಪನ್
ಬ್ರಾಹ್ಮಣರು 1 ರೇಟ್ ದರಗಳು (ಆತ್ಮಗಳು), ಕಶ್ಯತ್ರಿಯರು 2 ನೇ, ವೈಶ್ಯಗಳು 3 ನೇ
ಸ್ಥಾನದಲ್ಲಿ, 4 ನೇ ಸ್ಥಾನದಲ್ಲಿರುವ ಶೂಧ್ರರು ಎಂದು ನಂಬುವ ಮಸ್ಸುಮೃತಿ ಆಧಾರಿತ
ರಹಸ್ಯ, ನೆರಳಿನ ತಾರತಮ್ಯದ ಹಿಂದುತ್ವ ಸಿದ್ಧಾಂತದ ಸಾಂಪ್ರದಾಯಿಕ ಬೆಂಬಲ ಆಧಾರವಾಗಿಲ್ಲದ
ಸಮುದಾಯಗಳಲ್ಲಿ ಬಿಜೆಪಿ ತನ್ನ ಪ್ರಭಾವವನ್ನು ಹೆಚ್ಚಿಸುವುದಿಲ್ಲ. ಜೆಂಬುಡ್ವಿಪಾ
ಮೂಲದ ನಿವಾಸಿಗಳು ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳನ್ನು ಅಸ್ಪೃಶ್ಯರಂತೆ ಮತ್ತು ಯಾವುದೇ ಆತ್ಮವನ್ನು
ಹೊಂದಿಲ್ಲ ಮತ್ತು ಮಹಾ ಮಾಯಾವತಿ ಪ್ರಧಾನಮಂತ್ರಿಯಾಗುವಂತೆ ತಡೆಗಟ್ಟುತ್ತಾರೆ. ಆದರೆ, ಬುದ್ಧನು ಯಾವುದೇ ಆತ್ಮದಲ್ಲಿ ನಂಬಿಕೆ ಇಡಲಿಲ್ಲ. ಅವರು ಎಲ್ಲಾ ಸಮಾನ ಎಂದು ಹೇಳಿದರು. ಹಾಗಾಗಿ, ಅಂಬೇಡ್ಕರ್ ಲಕ್ಷಾಂತರ ಜನರನ್ನು ಸ್ವಂತ ಮನೆ ಬೌದ್ಧ ಧರ್ಮಕ್ಕೆ
ಹಿಂದಿರುಗಿಸಿದರು ಮತ್ತು ಈ ಪ್ರಕ್ರಿಯೆಯು ಮನಾವಾರ್ ನಶಿ ರಾಮ್ ಜಿ ಮತ್ತು ಮಾಯಾವತಿ ಜೆಐ
ಅವರೊಂದಿಗೆ ಮುಂದುವರೆದಿದೆ.
https://economictimes.indiatimes.com/…/article../61203593.cms
ಬಿಜೆಪಿ ಮನಸ್ಥಿತಿ ಬದಲಾಗದಿದ್ದರೆ ಬೌದ್ಧ ಧರ್ಮಕ್ಕೆ ಬದಲಾಗಲಿದೆ: ಮಾಯಾವತಿ
ಬಿಎಸ್ಪಿ
ಮುಖ್ಯಸ್ಥ ಮಾಯಾವತಿ ಇಂದು ಬಿಜೆಪಿ ಮೇಲೆ ದಾಳಿ ಮಾಡಿದ್ದಾರೆ. ಪರಿಶಿಷ್ಟ ಜಾತಿಗಳು,
ಬುಡಕಟ್ಟು ಜನಾಂಗದವರು ಮತ್ತು ಹಿಂದುಳಿದ ವರ್ಗಗಳ ಕಡೆಗೆ ತನ್ನ ಮನಸ್ಸನ್ನು ಬದಲಿಸಬೇಕು
ಅಥವಾ ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್ರಂತೆ ಬೌದ್ಧ ಧರ್ಮಕ್ಕೆ ಪರಿವರ್ತನೆಗೊಳ್ಳಬೇಕು ಎಂದು ಬಿಜೆಪಿ
ಒತ್ತಾಯಿಸಿದೆ.
“ದಲಿತರು,
ಆದಿವಾಸಿಗಳು, ಹಿಂದುಳಿದವರು ಮತ್ತು ಅವರ ಧರ್ಮವನ್ನು ಬದಲಿಸಿದವರು ಅಥವಾ ಅದರ ಬಗ್ಗೆ
ಬೌದ್ಧ ಧರ್ಮಕ್ಕೆ ನನ್ನ ಧರ್ಮವನ್ನು ಬದಲಿಸುವ ಕಡೆಗೆ ನಾನು ನಿರ್ಧಾರ
ತೆಗೆದುಕೊಳ್ಳಬೇಕು” ಎಂದು ಬಿಜೆಪಿಗೆ ಜಾತಿವಾದಿ ಮತ್ತು ಸಾಮುದಾಯಿಕ ಮನೋಭಾವವನ್ನು
ಬದಲಿಸಲು ನಾನು ಮುಕ್ತ ಸವಾಲನ್ನು ಎಸೆದಿದ್ದೇನೆ. ಇಲ್ಲಿ ಪಕ್ಷದ ರ್ಯಾಲಿಯಲ್ಲಿ. ..
ಅಂಬೇಡ್ಕರ್
ಅವರನ್ನು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾ, ಅವರು ಹಿಂದೂ ಧರ್ಮದಲ್ಲಿ ವರ್ಣ ವರ್ಣಶಾಸ್ತ್ರದಲ್ಲಿ
(ಜಾತಿ ಪದ್ಧತಿ) ತಾರತಮ್ಯವನ್ನು ವ್ಯಕ್ತಪಡಿಸಿದ ನಂತರ, ಅವರು ಇದನ್ನು ಶಂಕರಾಚಾರ್ಯರು
ಮತ್ತು ಋಷಿಗಳನ್ನು ಮಾರ್ಪಡಿಸಲು ಕರೆದರು. ಇದನ್ನು ಮಾಡದ ಕಾರಣ, ಅಂಬೇಡ್ಕರ್ ಅವರ ಮರಣದ ಸ್ವಲ್ಪ ಮುಂಚೆ, ನಾಗ್ಪುರದ ಬೌದ್ಧ ಧರ್ಮಕ್ಕೆ ತನ್ನ ಅನುಯಾಯಿಗಳೊಂದಿಗೆ ಬದಲಾಯಿತು.
ಧಾರ್ಮಿಕ ಮುಖಂಡರು ಮತ್ತು ಬಿಜೆಪಿಗೆ ಸಂಬಂಧಿಸಿರುವ ಜನರು ಶಂಕರಚಾರ್ಯರಿಗೆ ತಮ್ಮ
ಚಿಂತನೆಯನ್ನು ಬದಲಿಸಲು ಸಹ ಅವಕಾಶ ನೀಡುತ್ತಿದ್ದಾರೆ ಎಂದು ಬಿಎಸ್ಪಿ ಮುಖ್ಯಸ್ಥರು
ಹೇಳಿದ್ದಾರೆ. ಇಲ್ಲದಿದ್ದರೆ ಅವರು ಸಹ ಬೌದ್ಧಧರ್ಮಕ್ಕೆ ಸರಿಯಾದ ಸಮಯದಲ್ಲಿ ಕೋಟಿ
ಬೆಂಬಲದೊಂದಿಗೆ ಬದಲಾಗುತ್ತಾರೆ.
ಆರೆಸ್ಸೆಸ್ನ “ಜಾತಿ ಅಜೆಂಡಾ” ವನ್ನು ಬಿಜೆಪಿ ತೆಗೆದುಕೊಂಡಿದೆ ಎಂದು ಆರೋಪಿಸಿದ ಅವರು
ಹೈದರಾಬಾದ್ನಲ್ಲಿ ರೋಹಿತ್ ವೆಮುಲಾ ಆತ್ಮಹತ್ಯೆಗೆ ಗುರಿಯಾದರು ಮತ್ತು ಗುಜರಾತಿನ ಉನಾ
ಪ್ರಕರಣದಲ್ಲಿ ಕೆಲವು ಪರಿಶಿಷ್ಟ ಜಾತಿಗಳ ಮೇಲೆ ದೌರ್ಜನ್ಯ ಮತ್ತು ಪ್ರತಿಭಟನೆಗಳು
ನಡೆದವು.
ಬಿಜೆಪಿ ಮನಸ್ಥಿತಿ ಬದಲಾಗದಿದ್ದರೆ ಬೌದ್ಧ ಧರ್ಮಕ್ಕೆ ಬದಲಾಗಲಿದೆ: ಮಾಯಾವತಿ
ಬಿಎಸ್ಪಿ ಮುಖ್ಯಸ್ಥ ಅವರು ತಮ್ಮ ಶಂಕರ್ಚಾರ್ಯರಿಗೆ ಧಾರ್ಮಿಕ ಮುಖಂಡರಿಗೆ ಮತ್ತು ಅವರ
ಚಿಂತನೆಯನ್ನು ಬದಲಿಸಲು ಬಿಜೆಪಿಯ ಜನರಿಗೆ ಅವಕಾಶ ನೀಡುತ್ತಿದ್ದಾರೆ ಎಂದು ಹೇಳಿದರು.
ಆರ್ಥಿಕತೆಗಳು.ಡಿಟಿಟೈಮ್ಸ್.ಕಾಂ
http://www.thehindu.com/…/Vemulas-death…/article14010089.ece#!
Vemula ಸಾವಿನ: ಮಾಯಾವತಿ ಬಿಜೆಪಿ ‘ಜಾತಿ’ ಧೋರಣೆ ಸ್ಲ್ಯಾಮ್ಸ್
ಬಹುಜನ ಸಮಾಜ ಪಕ್ಷ (ಬಿಎಸ್ಪಿ) ಮುಖಂಡ ಮಾಯಾವತಿ ಪರಿಶಿಷ್ಟ ಜಾತಿ ವಿದ್ವಾಂಸ ರೋಹಿತ್
ವೆಮುಲಾಗೆ ಮೀಸಲಾದ “ಅನ್ಯಾಯ ಮತ್ತು ಕಿರುಕುಳ” ವನ್ನು ಖಂಡಿಸಿದರು. ಅವರು ಭಾರತೀಯ ಜನತಾ
ಪಕ್ಷದ “ತೀವ್ರ” ಜಾತಿ ಪಂಥದ ಧೋರಣೆಯನ್ನು ಮತ್ತೊಂದು “ನೋವಿನ ಉದಾಹರಣೆ” ಎಂದು
ಆತ್ಮಹತ್ಯೆ ಮಾಡಿಕೊಂಡಿದ್ದಾರೆ.
ಸಂಶೋಧನಾ
ವಿದ್ವಾಂಸರ ಮರಣದ ಬಗ್ಗೆ “ನೋವುಂಟುಮಾಡುವ ಮತ್ತು ಅತಿದೊಡ್ಡ” ಘಟನೆ ಎಂದು ಕರೆಸಿಕೊಂಡ
ಶ್ರೀಮತಿ ಮಾಯಾವತಿ, “ದೇಶದಲ್ಲಿ SC / ST ಸಮುದಾಯಕ್ಕೆ ನ್ಯಾಯ ದೊರೆಯುವುದಕ್ಕೆ ಹೆಚ್ಚು
ಕಷ್ಟಕರವಾಗಿದೆ” ಎಂದು ಹೇಳಿದರು. ಸ್ಮೃತಿ ಇರಾನಿ ಮತ್ತು ಬಂದರು ದತ್ತಾತ್ರೇಯ ವಿರುದ್ಧ ಹೈದರಾಬಾದ್ ವಿಶ್ವವಿದ್ಯಾನಿಲಯದ
ಉಪಕುಲಪತಿ ಪಿ. ಅಪಾ ರಾವ್ ವಿರುದ್ಧ ತಕ್ಷಣ ಕಾನೂನು ಕ್ರಮ ಕೈಗೊಳ್ಳಬೇಕು ಎಂದು ಅವರು
ಒತ್ತಾಯಿಸಿದರು.
‘ನೀವು
ಬಿಜೆಪಿ / ಆರ್ಎಸ್ಎಸ್ (ಬ್ರಶ್ಟಚಾರ್ ಜಿಧಾ ಸೈಕೋಪಾಥ್ಸ್ / ರಕ್ಷಾ ಸ್ವಯಂ ಸೇವಕರು)
ನೀತಿಗಳಿಗೆ ವಿರುದ್ಧವಾಗಿದ್ದರೆ, ನೀವು ನಮ್ಮ ಮತ್ತು ನಮ್ಮ ಶತ್ರುಗಳಾಗಿದ್ದೇವೆ ಎಂದು
ಎಸ್ಸಿ ಪಂಡಿತರಿಗೆ ಪ್ರಜಾಪ್ರಭುತ್ವ ಸಂಸ್ಥೆಗಳ (ಮೋದಿ) ಕೊಲೆಗಾರನ ಎರಡು ಹಿರಿಯ
ಸಹಯೋಗಿಗಳ ವರ್ತನೆ ಭಯೋತ್ಪಾದನೆಯ ಮೂಲಕ ಕಿರುಕುಳಕ್ಕೊಳಗಾಗಬೇಕು, ‘ಯುಪಿ ಮಾಜಿ ಯುಪಿಎಗೆ ತೀವ್ರವಾದ ಪ್ರಜಾಪ್ರಭುತ್ವ ಮತ್ತು ಖಂಡನೀಯವಾಗಿದೆ ಮುಖ್ಯಮಂತ್ರಿ ಹೇಳಿದರು.
“ಮಿತಿಮೀರಿದ ಮತ್ತು ದುಷ್ಕೃತ್ಯಗಳ” ಹೆಚ್ಚುತ್ತಿರುವ ಘಟನೆಗಳು “ಆರ್ಎಸ್ಎಸ್-ಮನಸ್ಸು” ಯನ್ನು ಅವರು ಪ್ರದರ್ಶಿಸಿವೆ.
“ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳಿಗೆ ಬಿಜೆಪಿ ಮತ್ತು ಆರ್ಎಸ್ಎಸ್ನ ಧೋರಣೆ ಮತ್ತು ಚಿಂತನೆ, ಹಿಂದುಳಿದವರು ಮತ್ತು ಮುಸ್ಲಿಮರು ಕ್ರೂರ, ಜಾತಿ ಮತ್ತು ಅಮಾನವೀಯತೆ.”
ಎಸ್ಸಿ
/ ಎಸ್ಟಿಗಳ ವಿರುದ್ಧ ದೌರ್ಜನ್ಯ ಮತ್ತು ಅನ್ಯಾಯದ ಪ್ರಕರಣಗಳು, ಹಿಂದಕ್ಕೆ ಮತ್ತು
ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರ ಹೆಚ್ಚಳವಾಗಿದೆ ಎಂದು ಮಾಯಾವತಿ ಹೇಳಿದರು. ಅಂತಹ ಅಪರಾಧಿಗಳಿಗೆ ಬಿಜೆಪಿ / ಆರ್ಎಸ್ಎಸ್ ವರ್ತನೆ ಕಾನೂನಿನ ಪ್ರಕಾರವಲ್ಲ ಆದರೆ ದಯೆ ಮತ್ತು ಉದಾರವಾಗಿ ಅಂತಹ ಅಂಶಗಳನ್ನು ಬೆಂಬಲಿಸುತ್ತದೆ.
ಬಿಜೆಪಿ ನಾಯಕರು, ಸಂಸದರು ಮತ್ತು ಸಚಿವರು ನಿಯಮಿತವಾಗಿ ಜಾತಿ ಮತ್ತು ಅಗೌರವದ
ಟೀಕೆಗಳಲ್ಲಿ ತೊಡಗಿದ್ದಾರೆ. ದೇಶದಲ್ಲಿ ಸಾಮಾಜಿಕ, ರಾಜಕೀಯ ಮತ್ತು ಸಾಮುದಾಯಿಕ
ವಾತಾವರಣವನ್ನು ಹಾಳುಮಾಡುತ್ತದೆ ಮತ್ತು ಕೆಲವು ಅಂಶಗಳು ಅಪರಾಧಗಳಿಗೆ ಧೈರ್ಯವನ್ನು
ನೀಡುತ್ತದೆ.
ಈ
ಎಲ್ಲಾ ನಡೆಯುತ್ತಿದೆ ಏಕೆಂದರೆ ವಂಚನೆ ಇವಿಎಂಗಳು ನಮ್ಮ ಅದ್ಭುತ, ಆಧುನಿಕ
ಸಂವಿಧಾನದಲ್ಲಿ ಪ್ರತಿಷ್ಠಿತವಾದ ಯುನಿವರ್ಸಲ್ ಅಡಲ್ಟ್ ಫ್ರ್ಯಾಂಚೈಸ್ ಅನ್ನು
ನಿರಾಕರಿಸುವ ಚುನಾವಣೆಗಳಲ್ಲಿ ಜಯಗಳಿಸಲು ಮುಂದಾಗಿವೆ. ಆದರೆ ಬಿಜೆಪಿ / ಆರ್ಎಸ್ಎಸ್ ಸಂಯೋಜನೆಯಿಂದ ಮನುಸ್ಮೃತಿಯನ್ನು ಉತ್ತೇಜಿಸಲು.
ಬಾಹುಜನ್ ಸ್ಯಾಮಾಜ್ ಪಾರ್ಟಿ
ಕರ್ನಾಟಕ, ತಮಿಳುನಾಡು, ಕೇರಳ ಮತ್ತು ಪುದುಚೇರಿ ರಾಜ್ಯಗಳು
ಬಿಎಸ್ಪಿ ವರ್ಕರ್ಸ್ ಕಾನ್ಫರೆನ್ಸ್ ಆಫ್ ಸೌತ್ ಇಂಡಿಯಾ
ನವೆಂಬರ್ 26, 2017 ರಂದು 12.00 ಮಧ್ಯಾಹ್ನ
ಸ್ಥಳ: ಸೆಂಟ್ರಲ್ ಕ್ರಿಕೆಟ್ ಪೆವಿಲಿಯನ್ ಗ್ರೌಂಡ್, ಗಾಂಧಿನಗರ, ಬೆಂಗಳೂರು
ಮುಖ್ಯ ಅತಿಥಿ: ಬೆಹೆನ್ ಕುಮಾರಿ ಮಾಯಾವತಿಜಿ
ಬಿಎಸ್ಪಿಯ ರಾಷ್ಟ್ರೀಯ ಪ್ರಜೆ, ಮಾಜಿ ಎಂಪಿ (ರಾಜ್ಯಸಭಾ) ಮತ್ತು ಉತ್ತರ ಪ್ರದೇಶದ ಮಾಜಿ ಮುಖ್ಯಮಂತ್ರಿ
ಅತಿಥಿಗಳು:
ಡಾ. ಅಶೋಕ್ ಸಿದ್ಧಾರ್ಥ್ಜಿ
ರಾಷ್ಟ್ರೀಯ ಜೀನಿಯಲ್ ಕಾರ್ಯದರ್ಶಿ, ಎಂಪಿ (ರಾಜ್ಯ ಸಭೆ) ಮತ್ತು ಉಸ್ತುವಾರಿ ಕರ್ನಾಟಕ
ಶ್ರೀ. ಅಂಬೇತ್ ರಾಜನ್
ರಾಷ್ಟ್ರೀಯ ಖಜಾಂಚಿ ಮತ್ತು ಮಾಜಿ ಸಂಸದ (ರಾಜ್ಯ ಸಭೆ)
ಶ್ರೀ. ಮರಾಸಂದ್ರ ಮುನಿಯಪ್ಪ
ಸಹ-ಆರ್ಡಿನೇಟರ್ & ಕರ್ನಾಟಕದ ಇಂಚರ್ಜ್
ಶ್ರೀ. ಗೋಪಿನಾಥ್
ತಮಿಳುನಾಡು, ಕೇರಳ ಮತ್ತು ಪುಚಚೇರಿ ರಾಜ್ಯಗಳ ಸಂಯೋಜಕ
ಶ್ರೀ. ರಾಮ್ಜಿ ಗೌತಮ್
ಕೋ-ಆರ್ಡಿನೇಟರ್, ಕೇರಳ ಮತ್ತು ಪುಧಚೆರಿ ಸ್ಟೇಟ್ಸ್
ಶ್ರೀ. ಎನ್. ಮಹೇಶ್, ರಾಜ್ಯ ಅಧ್ಯಕ್ಷ, ಕರ್ನಾಟಕ
ಶ್ರೀ. ಕೆ. ಆರ್ಮ್ಸ್ಟ್ರಾಂಗ್, ತಮಿಳುನಾಡು ರಾಜ್ಯದ ಅಧ್ಯಕ್ಷರು
ಶ್ರೀ. ಮೂರ್ತಿ, ಅಧ್ಯಕ್ಷ, ಪುದುಚೆರಿ ಯೂನಿಯನ್ ಟೆರಿಟರಿ
ಶ್ರೀ. ಜೆ.ಸುಧಕರನ್, ರಾಜ್ಯ ಪ್ರೆಸಿಡೆಂಟ್ ಕೇರಳ
ಸರ್ವಾಜನ್ ಹಿಹಾಯ ಸರ್ವಜನ್ ಶಖಾಯ
Tamil
தமிழ்
2449 தி 23 நவம்பர் 2017 லெஸ்சன்
https://www.youtube.com/watch?v=xig0PRHN2yY
டாக்டர்
பீம்ராவ் அம்பேத்கர் சமாஜிக் பரிவார்தன் பிரடெக் ஸ்ஹால் (இந்தி: டாக்டர்
भीमराव अम्बेक्ती परिवर्तन प्रतीक स्थल) இந்த பூங்கா ஜியோதிராவ் புலே,
நாராயண குரு, பிர்ஸா முண்டா, ஷாஜூஜி மகாராஜ், பீமிரோ அம்பேத்கர், கன்ஷி
ராம் ஆகியோரின் வாழ்க்கை மற்றும் நினைவுகள், மனிதகுலத்திற்கும், சமத்துவத்திற்கும், சமூக நீதிக்கும் தங்கள் வாழ்வை அர்ப்பணித்திருக்கிறேன். உத்தரப் பிரதேசத்தின் முதலமைச்சரான மாயாவதி, அவரது நிர்வாகத்தின் போது, பகுஜன் சமாஜ் கட்சியை வழிநடத்தினார்.
BSP தேசிய தலைவர் மற்றும் சமூக மாற்றம் இயக்கத்தின் பெரும் தலைவரின் வரலாற்று உரையாடல்களின் பகுதிகள் Hon. இந்திய
அரசியலமைப்பின் கட்டிடக்கலைஞரின் 126 பிறந்த நாள் விழாவில் பெனி குமாரி
மகா மஹாவம்ச ஜி.ஐ., பாரத ரத்னா போதிசத்வா ஏப்ரல் 14 ம் தேதி பாரதீய ஜனதா
பிரதமர் டாக்டர் பீம்ராவ் அம்பேத்கர் மிகவும் புகழ்பெற்ற டாக்டர்
அம்பேத்கர் நினைவுச்சின்னத்தில் பெரும் பேரணியில் கலந்து கொண்டார். ஜாதி,
மத, சிறுபான்மையினர், ஏழை, தொழிலாளி, விவசாயிகள் ஆகியவற்றிற்கு எதிராக,
ஜாதிகளுடைய மனோநிலை மற்றும் பி.ஜே.பி (பிரஷ்தாசார் ஜியாதா உளவியல்
நிபுணர்கள்) கொள்கைகளை குறிப்பாக விசேடமாக, சமூகத்தின்).
அம்பேத்கர் பார்க் லக்னோ சமீபத்திய
அம்பேத்கர்
மெமோரியல் பார்க் இந்தியாவின் உத்திரப்பிரதேச மாநிலத்தின் லக்னோவில் உள்ள
கோமிநாகர் நகரில் ஒரு பொது பூங்கா மற்றும் நினைவுச்சின்னமாகும். இது மிகவும் முறையாக அறியப்படுகிறது …
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டாக்டர் BR அம்பேத்கர் மற்றும் கன்ஷி ராம் நினைவுச் சின்னங்களில் சிலைகளை நிறுவுவதற்கு BSP முடிவு செய்துள்ளது.
தேசிய
பொதுச் செயலாளர் எஸ்.சி. மிஸ்ரா தலைமையிலான பி.எஸ்.எஸ் தலைவர்களின்
குழுவின் தலைவர் புதன்கிழமை முதல்வர் சந்தித்தார் டாக்டர் பி.ஆர்.
அம்பேத்கர் மற்றும் கன்ஷி ராம் நினைவுச்சின்னங்களில் பின்தங்கிய சாதி
சின்னங்களின் சிலைகளை நிறுவுவதற்கு எதிர்ப்பு தெரிவிப்பதற்காக. “தலித் நினைவுச் சாவடிகள் மீது ஆக்கிரமிப்புக்கு பதிலாக, பி.ஜே.பி,
அவர்கள் ஊக்குவிக்கும் பின்தங்கிய வகுப்பு சின்னங்களுக்கு தனி நினைவுகளை
கட்டியெழுப்ப வேண்டும்” என்று கூறினார் .சென்னைர் பி.எஸ்.பி தலைவர் லால்ஜி
வர்மா, உச்சநீதி மன்றம் கூட அதன் ஒழுங்கமைப்பில் நினைவுச்சின்னங்களில்
கட்டுமான நடவடிக்கைகளை தடைசெய்தது “என்றார்.
சட்டமன்றத்
தேர்தலில் பா.ஜ.க. (பிரஷ்தாசார் ஜியாதா மனநிலை பாதிக்கப்பட்டவர்கள்) என்று
அழைக்கப்படும் நிலச்சரிவு வெற்றி, ஏனெனில் மோசடி EVM கள் தேர்தலில்
வெற்றிபெறத் திட்டமிட்டன. இப்போது
பி.ஜே.பி புதிய பின்தங்கிய சின்னங்கள் பின்தங்கிய சமூகங்களின் ஆதரவை வெல்ல
முற்படுவதற்கு முயற்சி செய்கின்றது. மஹாராணா பிரதாப் மற்றும் சிவாஜி போன்ற
உயர் சாதி அடையாளங்களுடன், குங்குமப்பூ படை அதன் சித்தாந்தங்களை
ஊக்குவிக்கிறது. அரசியல் சமன்பாடுகளில் அரசியல் அதிகாரத்தில் பங்கெடுத்துக் கொள்வதற்காக
ஓரங்கட்டப்பட்ட சமுதாயத்தில் எழுச்சியைக் கொண்டிருக்கும் பி.ஜே.பி இந்த
சமுதாயங்களின் மீது தனது பிடியை வலுப்படுத்துவதற்காக அவர்களின் சின்னங்களை
வளர்த்து வருகிறது.
உத்திரப்பிரதேச
மாநிலம் உத்தரபிரதேச மாநிலத்தின் செல்வத்தை பரப்புவதன் மூலம் மகாராஷ்டிரா
மாநிலத்தின் சிறந்த நிர்வாகத்திற்குப் பிறகு மகா மவாஜி ஜி (மாபெரும் நவீன
அரசியலமைப்பில் பொறிக்கப்பட்டபடி, SC / STs / OBCs / ஏழை / பிராமணர்கள்
மற்றும் Banyas உள்ளிட்ட அனைத்து சமுதாயங்களும்) இந்த நாட்டின் பிரதமர். ஆர்.எஸ்.எஸ்
(ரக்ஷச ஸ்வயம் சேவாக்கின்) மனநிலையை சிதைக்கும் சித்திரவதை சித்தப்பன்
பிராமணர்களைச் சிதைக்கும் 1% சகிப்புத்தன்மையற்ற, தந்திரமான, வக்கிரமான,
உலகின் மிகக் கொடூரமான போராளிகளால் இது ஒரு சகிப்புத்தன்மையற்றதல்ல, எனவே
மையம் மற்றும் மாநிலங்களில் (மோடி)
மற்றும் போஹிஸ், ராஹிஸ் மற்றும் டெஹ்ஷ் டிரோஸ் ஆகியோரின் பிரஷ்தாசார்
ஜியாத உளவியல் நிபுணர்கள் (பி.ஜே.பி) கொலைகாரர்கள் தேர்தலில் வெற்றி
பெற்றார்கள். SC / ST வகுப்பு மற்றும் பின்தங்கிய மத சிறுபான்மையினர், ஏழை
பிராமணர், பானியா சாதிகள் விவசாயிகள், தொழிலாளர்கள் முதலியவர்கள், பிஎஸ்பியின் ஆதரவுத் தளமாகக் கருதப்பட்ட சமூகங்கள். குங்குமப்பூ படைப்பிரிவின் புதிய மூலோபாயம், SC / STs / OBCs மத
சிறுபான்மையினர், ஏழை பிராமணர்கள், பானியா சாதிகள், விவசாயிகள்,
தொழிலாளர்கள் போன்ற மதங்களுடன் ஒன்றும் செய்யவில்லை, தேசியவாத நிகழ்ச்சி
நிரலில் சமூகங்கள் ஒன்றுபட்டுள்ளன.
சிதம்பவான்
பிராமணர்களை 1st விகிதம் ஆத்மாக்கள் (ஆத்மாக்கள்), கஸ்த்ரீரியாஸ் 2 வது,
வைசியாஸ் 3 வது, ஷுட்ராஸ் 4 வது இடமாக நம்புகிற மசுஸ்மிருட்டிக்கு
அடிப்படையாகக் கொண்ட திருட்டுத்தனமான, எஸ்.டி. / எஸ்டிஸ் தீண்டத்தகாதவர்களாகவும், ஆன்மா இல்லாதவர்களாகவும், மகா மாயாவதியை பிரதமராக ஆக்குவதற்குத் தடை விதிக்கிறார். ஆனாலும், புத்தர் எந்த ஆத்மாவையும் நம்பவில்லை. அவர் எல்லாவற்றையும் சமமானவர் என்று கூறினார். எனவே, அம்பேத்கர் லட்சக்கணக்கானோருடன் சேர்ந்து சொந்தமாக புத்தமதத்திற்கு
திரும்பினார், இந்த செயல்முறை மயவார் ந்சி ராம் ஜி மற்றும் மாயாவதி ஜே.ஐ.
உடன் தொடர்கிறது.
https://economictimes.indiatimes.com/…/article…/61203593.cms
பி.ஜே.பி மனப்போக்கு மாறவில்லையா?
பி.எஸ்.எஸ்
தலைவர் மாயாவதி இன்று பி.ஜே.பி மீது தாக்கத்தை ஏற்படுத்தியுள்ளார்.
தாழ்த்தப்பட்டோர், பழங்குடியினர் மற்றும் பின்தங்கிய வகுப்பினர் ஆகியோரின்
மனோபாவத்தை மாற்ற வேண்டும் என்று பி.எஸ்.எப். தலைவர் பீமிரோ அம்பேத்கர்“தலித்துகள்,
ஆதிவாசிகள், பின்னோக்கு மற்றும் அவர்களின் மதத்தை மாற்றி மாற்றியவர்கள்
ஆகியோரை நோக்கி சாதி, வகுப்புவாத மனோபாவத்தை மாற்றுவதற்கு பி.ஜே.பிக்கு
வெளிப்படையாக சவால் விடுகிறேன் அல்லது மதத்தை மாற்றியமைப்பதில் பௌத்த
மதத்தை மாற்றுவதற்கு நான் ஒரு முடிவை எடுக்க வேண்டும்,” என்று அவர்
கூறினார். இங்கே ஒரு கட்சி கூட்டத்தில். ..
அம்பேத்கரை
நினைவு கூர்கிறார், இந்து மதத்தில் ‘வர்ண வணவஸ்தா’ (சாதி அமைப்பு)
பாகுபாடு காண்பதைப் பார்த்த அவர், ஷங்கராச்சாரியர்களைக் காப்பாற்றினார்,
அதைச் சுற்றிக் காட்டினார். அதை செய்யாததால், அம்பேத்கர் இறப்பதற்கு முன்பு சிறிது காலம், நாக்பூரில் பௌத்த மதத்தை மாற்றினார்.
பா.ஜ.க தலைவர், ஷங்கராச்சாரிய, மதத் தலைவர்கள் மற்றும் பா.ஜ.க.வுடன்
இணைந்த மக்கள் தங்கள் சிந்தனையை மாற்றிக்கொள்ளும் வாய்ப்பை அளித்துள்ளனர்,
அல்லது கோடிக்கணக்கான ஆதரவாளர்களுடன் சரியான நேரத்திலும்கூட பெளத்த
மதத்துக்கு மாறிவிடுவார் என்று பி.எஸ்.எஸ் தலைவர் தெரிவித்தார்.
ஆர்.எஸ்.எஸ். முன்னணியின் “சாதிகார நிகழ்ச்சிநிரலை” பி.ஜே.பி எடுத்துக்
கொண்டதாக குற்றம்சாட்டிய அவர் ஹைதராபாத்தில் உள்ள ரோஹித் வெமுலாவின்
தற்கொலை மற்றும் குஜராத்தின் Una வழக்கில் குற்றம் சாட்டப்பட்டார்.
பி.ஜே.பி மனப்போக்கு மாறவில்லையா?
பி.எஸ்.எஸ் தலைவர், ஷங்கராச்சாரியார், மதத் தலைவர்கள் மற்றும் பிஜேபி
உடன் தொடர்புடையவர்கள் ஆகியோருக்கு தங்கள் எண்ணங்களை மாற்றிக்கொள்ளும்
வாய்ப்பை அளித்து வருவதாகவும் கூறினார்.
economictimes.indiatimes.com
http://www.thehindu.com/…/Vemulas-death…/article14010089.ece#!
வெமாலா மரணம்: மாயாவதி பா.ஜ.க.
பாரதீய ஜனதா கட்சியின் “தீவிர” ஜாதி மனப்பான்மையின் மற்றொரு “வலிமையான
உதாரணம்” தற்கொலை செய்துகொள்வதாக தலித் மக்களவைத் தலைவர் ரோஹித்த்
வெமுலாவிடம் கூறப்பட்ட “அநீதிக்கும் தொந்தரவுக்கும்” மாயாவதி கண்டனம்
செய்தார்.
ஆராய்ச்சி
அறிஞரின் மரணத்தை ஒரு “வலிமையான மற்றும் பயங்கரமான சம்பவம்” என்று
அழைக்கும் Ms. மாயாவதி நாட்டில் “எஸ்.சி. / எஸ்.டி சமுதாயத்திற்கு நீதி
கிடைக்குமா என்பது மிகவும் கடினம்” என்றார். Smriti Irani மற்றும் Bandaru Dattatreya ஆகியோருக்கு எதிராக உடனடி சட்ட
நடவடிக்கை எடுக்கப்பட வேண்டும் என்றும் ஹைதராபாத் பல்கலைக் கழக துணைவேந்தர்
பி.அப்பா ராவ் துணைத் தலைவர் ஆவார்.
“பி.சி.
/ ஆர்.எஸ்.எஸ் (பிரஷ்தாச்சார் ஜீதா சைகோபாத்ஸ் / ரக்ஷஸ் ஸ்வாகம்
சேவாக்கின் கொள்கைகளுக்கு எதிராக நீங்கள் இருந்தால்), நீங்கள் எங்கள்
எதிரியாக இருக்க வேண்டும், எங்களது எதிரிகளாக இருப்பீர்கள் என்று எஸ்.சி.
அறிஞருக்கு எதிரான ஜனநாயக அமைப்புக்களின் கொலைகாரன் இரண்டு மூத்த
கூட்டாளிகளின் அணுகுமுறை பயங்கரவாதத்தின் மூலம் துன்புறுத்தப்பட வேண்டும், ‘என்பது வெளிப்படையான ஜனநாயகமற்ற மற்றும் கண்டிக்கத்தக்கது ஆகும் முதல்வர் கூறினார்.
“அதிகப்படியான மற்றும் அட்டூழியங்கள்” அதிகரித்துவரும் சம்பவங்கள் “ஆர்எஸ்எஸ் மனப்போக்கு” என்று அவர் கூறினார்.
“பி.ஜே.பி மற்றும் ஆர்.எஸ்.எஸ் மற்றும் எஸ்.டி.எஸ், பின்தங்கியவர்கள்
மற்றும் முஸ்லிம்களின் மனோபாவமும் சிந்தனையும் மிருகத்தனமான, ஜாதி,
மனிதாபிமானமற்றது.”
மாயாவதி,
எஸ்.சி., எஸ்.டி., க்களுக்கு எதிரான அட்டூழியங்கள் மற்றும் அநீதி
வழக்குகள், பின்னடைவு மற்றும் மத சிறுபான்மையினர் ஆகியவை அதிகரித்து
வருகின்றன. இத்தகைய குற்றவாளிகளுக்கு எதிராக பா.ஜ.க. / ஆர்.எஸ்.எஸ். அமைப்பின்
அணுகுமுறை சட்டப்படி அல்ல, ஆனால் அத்தகைய உறுப்புகளை ஆதரிக்கும்
விதமாகவும், தாராளமாகவும் ஆதரவு அளிக்கிறது.
பிஜேபி தலைவர்கள், பாராளுமன்ற உறுப்பினர்கள் மற்றும் அமைச்சர்கள், ஜாதி
மற்றும் அப்பட்டமான கருத்துக்களை தொடர்ந்து நடத்தி வருகின்றனர். இது
நாட்டில் சமூக, அரசியல், வகுப்புவாத சூழலைக் கெடுக்கிறது. சில உறுப்புகளை
குற்றங்கள் செய்ய தைரியம் தருகிறது.
மோசடி
EVM க்கள் இருந்ததால், இது நடக்கிறது, யுனிவர்சல் அடல்ட் ஃபிரஞ்ச்ஸை
எதிர்க்கும் தேர்தல்களில் வெற்றிபெறுவதற்கு, நமது அற்புதம், நவீன
அரசியலமைப்பில் பொறிக்கப்பட்டிருக்கிறது. ஆனால் பி.எஸ்.எஸ் / ஆர்.எஸ்.எஸ் இணைந்தால் மன்சுரிமியை ஊக்குவிக்க.
பாஹுஜன் சமாஜ் கட்சி
கர்நாடகா, தமிழ்நாடு, கேரளா மற்றும் புதுச்சேரி மாநிலங்கள்
தென் இந்தியாவின் பி.எஸ்.எல். ஊழியர்கள் ‘மாநாடு
நவம்பர் 26, 2017 மணிக்கு 12.00 மணிக்கு
இடம்: மத்திய கிரிக்கெட் பெவிலியன் மைதானம், காந்திநகர், பெங்களூர்
தலைமை விருந்தினர்: பெனு குமாரி மாயாவதி
பி.எஸ்.எஸ்., முன்னாள் எம்.பி. (ராஜ்ய சபா) மற்றும் உத்தரபிரதேச முன்னாள் முதலமைச்சர்
விருந்தினர்கள்:
டாக்டர் அசோக் சித்தார்த்ஜி
தேசிய ஜெனரல் செயலாளர், எம்.பி. (ராஜ்ய சபா) மற்றும் கர்நாடகா பொறுப்பேற்றார்
ஸ்ரீ. அம்பத் ராஜன்
தேசிய பொருளாளர் மற்றும் முன்னாள் எம்.பி. (ராஜ்ய சபா)
ஸ்ரீ. மராசந்திர முனப்ப்பா
கர்நாடகாவின் ஒருங்கிணைப்பாளர்
ஸ்ரீ. கோபிநாத்
தமிழ்நாடு, கேரளா மற்றும் புதுச்சேரி மாநிலங்களின் ஒருங்கிணைப்பாளர்
ஸ்ரீ. ராம்ஜி கௌதம்
கூட்டுறவு, கேரளா மற்றும் புதுச்சேரி மாநிலங்கள்
ஸ்ரீ. N மகேஷ், மாநிலத் தலைவர், கர்நாடகா
ஸ்ரீ. கே.ஆர்மிரோங், மாநிலத் தலைவர், தமிழ்நாடு
ஸ்ரீ. மூர்த்தி, புதுச்சேரி யூனியன் பிரதேசம்
ஸ்ரீ. ஜெ. சுதாகரன், மாநில முன்னுரிமை கேரளா
சர்வஜா ஜெயா சரவணன் சுகஹாயா
Telugu
తెలుగు
2449 థు 23 నవంబర్ 2017 లెసన్
https://www.youtube.com/watch?v=xig0PRHN2yY
జ్యోతిరావు
ఫూలే, నారాయణ గురు, బిర్సా ముండా, షాహిజి మహరాజ్, భీమరావు అంబేద్కర్,
కంషీరామ్ మరియు అన్ని వారిలో ఉన్నవారికి జీవితాలు మరియు జ్ఞాపకాలను
గౌరవపరుస్తుంది. భీమరావు అంబేద్కర్ సమాజ్క్ పరివర్తన్ ప్రటేక్ స్థల్
(హిందీ: డాక్టర్ ी ी ी ी ी ी </s> </s> </s> </s>
</s> </s> </s> </s>) మానవత్వం, సమానత్వం మరియు సామాజిక న్యాయం కోసం వారి జీవితాన్ని అంకితం చేశారు. ఈ స్మారకాన్ని ఉత్తరప్రదేశ్ ముఖ్యమంత్రి మాయావతి నిర్మించారు, ఆమె పరిపాలనా సమయంలో ఆమె బహుజన సమాజ్ పార్టీకి నాయకత్వం వహించినది.
BSP యొక్క నేషనల్ ప్రెసిడెంట్ మరియు సోషల్ ట్రాన్స్ఫార్మేషన్ మూవ్మెంట్ యొక్క గొప్ప నాయకుడు హాజరయ్యారు. భారతీయ
రాజ్యాంగం యొక్క ఆర్కిటెక్ట్ 126 భారత్ వార్షికోత్సవం సందర్భంగా బీన్
కుమారి మహా మాయావజీ JI, ఏప్రిల్ 14 న మహాత్మా గాంధీ డాక్టర్ అంబేద్కర్
స్మారకం లో భారీ ర్యాలీలో భారతీయ రాజ్యాంగ భరత్ రత్న బోధిసత్వా అత్యంత
గౌరవించే బాబా సాహెబ్ డాక్టర్ భీమరావు అంబేద్కర్. శ్రీవాసమజ్
(అన్ని విభాగాలన్నీ) షెడ్యూల్డ్ కులాలు / షెడ్యూల్డ్ తెగలు (ఎస్సీ /
ఎటిఎస్), వెనుకబడిన వర్గాలు, మత మైనార్టీలు, పేదలు, కార్మికులు, రైతులు
మొదలైన వాటికి వ్యతిరేకతగా బిజెపి (బ్రష్చాచార్ జీయధ మానసిక రోగాలు) సమాజం).
అంబేద్కర్ పార్క్ లక్నో తాజా
అంబేద్కర్ స్మారక ఉద్యానవనం భారతదేశంలోని ఉత్తర ప్రదేశ్లోని లక్నోలోని గోమతి నగర్లో ఉన్న ఒక బహిరంగ ఉద్యానవనం మరియు స్మారకం. ఇది అధికారికంగా తెలిసినది …
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ఇన్లైన్ చిత్రం 6 ఇన్లైన్ చిత్రం 2 ఇన్లైన్ చిత్రం 10 ఇన్లైన్ చిత్రం 7 ఇన్లైన్ చిత్రం 3 ఇన్లైన్ చిత్రం 11
ఇన్లైన్ చిత్రం 5 ఇన్లైన్ చిత్రం 1
డాక్టర్ బిఆర్ అంబేద్కర్, కంషీరామ్ స్మారకచిహ్నాల వద్ద విగ్రహాల ఏర్పాటును వ్యతిరేకించాలని బిఎస్పి నిర్ణయించింది.
జాతీయ
ప్రధాన కార్యదర్శి ఎస్.సి. మిశ్రా నేతృత్వంలోని బిఎస్పి నాయకుల బృందం
బుధవారం సాయంత్రం ముఖ్యమంత్రిని కలుసుకున్నారు. డాక్టర్ బిఆర్ అంబేద్కర్,
కంషీరామ్ స్మారక చిహ్నాల వద్ద వెనుకబడిన కుల చిహ్నాల విగ్రహాల సంస్థాపనపై
నిరసన తెలియజేయాలని బుధవారం సాయంత్రం సమావేశమైంది. “దళిత స్మారక చిహ్నాలపై ఆక్రమణకు బదులుగా, బిజెపి వారు ప్రచారం చేస్తున్న
వెనుకబడిన తరగతి చిహ్నాల కోసం ప్రత్యేక స్మారకాలను నిర్మిస్తారు.” సుప్రీం
కోర్టు తన క్రమంలో స్మారక కట్టడాల్లో నిర్మాణాత్మక కార్యకలాపాలను
నిషేధించింది “అని సుప్రీం బిఎస్పి నాయకుడు లాల్జీ వర్మ పేర్కొన్నారు.
అసెంబ్లీ ఎన్నికలలో బిజెపి (బ్రష్చాచార్ జీహాదా మనోభాథాలు) యొక్క మెజారిటీ విజయం, ఎందుకంటే మోసం EVM లు ఎన్నికలలో విజయం సాధించాయి. ఇప్పుడు
వెనుకబడిన వర్గాల మద్దతును గెలుచుకోడానికి బిజెపి నూతన వెనుకబడిన
చిహ్నాలను ప్రోత్సహిస్తుంది. మహారాణా ప్రతాప్ మరియు శివాజీ వంటి ఎగువ కుల
చిహ్నాలతో పాటు, కుంకుమ బ్రిగేడ్ తన సిద్ధాంతకర్తలను ప్రోత్సహిస్తోంది. రాజకీయ అధికారంలో పాలుపంచుకొనే రాజకీయ సమీకరణాలు మారిపోతున్నప్పుడు,
సమాజంలో అధికారంలోకి రావడం, ఈ సమాజాలపై పట్టు సాధించడానికి బిజెపి వారి
చిహ్నాలను ప్రోత్సహిస్తుంది.
మావ
మవతి జీ ఉత్తరప్రదేశ్ రాష్ట్రంలోని సంపద పంపిణీ ద్వారా ఉత్తరాది
రాష్ట్రంలోని అద్భుతమైన పరిపాలన తర్వాత (సర్వోన్నత సమాజంలో రాజ్యాంగబద్ధంగా
ఉన్న ఎస్.ఎస్.ఎస్.టి., ఎస్టీలు / ఒబిసిలు, పేద బ్రాహ్మణులు, బన్యాస్లతో
సహా అన్ని సమాజాలు) ఈ దేశం యొక్క ప్రధాన మంత్రి. ఆర్ఎస్ఎస్
(రాస్సాస్ స్వయంసేవ్ సెవాక్స్) మాంద్యానికి చెందిన నరమాంస భ్రమణ
బ్రాహ్మణులను హతమార్చే కేవలం 1 శాతం అసహనంతో, మోసపూరిత, వంకరగా,
ప్రపంచంలోని అత్యంత హింసాత్మక, మిలిటెంట్ల కాల్పులు, కేంద్రంలో మరియు
రాష్ట్రాలలో ప్రజాస్వామ్య
సంస్థల (మోడీ) మరియు భొగీస్, రాహీలు, మరియు డెష్ డ్రాయిస్ యొక్క
బ్రష్చాచార్ జీహాదా మనోరోగాల (బిజెపి) హంతకుల కోసం ఎన్నికలను
గెలుచుకున్నారు. SC / ST మరియు వెనుకబడిన మత మైనారిటీలు, పేద బ్రాహ్మణులు,
బనియా కులాలు , రైతులు, కార్మికులు మొదలైనవారు, బిఎస్పి యొక్క మద్దతు బేస్గా భావించిన కమ్యూనిటీలు. కుంకుమ పెంపకం యొక్క కొత్త వ్యూహం SC / STs / OBC ల మత మైనార్టీలు, పేద
బ్రాహ్మణులు, బనియా కులాలు, రైతులు, కార్మికులు మొదలైనవాటిలో మతంతో ఏమీ
లేదు, జాతీయవాదం యొక్క అజెండాలో సమాజాలు ఐక్యమై ఉన్నాయి.
బిస్త్
దాని ప్రభావం సాంప్రదాయిక మద్దతు ఆధారమైన మనుస్ర్మితికి చెందిన సాంప్రదాయక
మద్దతు ఆధారమైన బిజెపికి ఎప్పటికీ ఉండదు, ఇది 1 వ తరగతి అథామస్ (ఆత్మలు),
కషట్రియాస్ 2 వ, వైజియాలు 3 వ, రేట్
ఆత్మలు మరియు అట్టిచీలుగా Jbudvipa Jbudvipa ఆదివారము నివాసితులు అతి
shudras మరియు అన్ని వద్ద ఏ ఆత్మ కలిగి మరియు అందుకే మహా మాయావతి ప్రధాన
మంత్రి కావడానికి నిరోధించడానికి. అయితే, బుద్ధుడు ఎవ్వరూ నమ్మలేదు. అతను అన్నీ సమానం అని అన్నారు. అందువల్ల, అంబేద్కర్ లక్షలాదిమంది ప్రజలు తమ సొంత బౌద్ధ మతానికి తిరిగి
వచ్చారు, ఈ ప్రక్రియ మణివార్ నషి రామ్ జి మరియు మాయావతి JI లతో
కొనసాగుతుంది.
https://economictimes.indiatimes.com/…/article…/61203593.cms
బిజెపి అభిప్రాయాన్ని మార్చకపోతే బౌద్ధ మతాన్ని మార్చుకుంటాం: మాయావతి
షెడ్యూల్డ్
కులాలు, గిరిజనులు, వెనుకబడిన తరగతులకు తమ అభిప్రాయాన్ని మార్చుకోవాలని
బిఎస్పీ అధ్యక్షుడు మాయావతి బిజెపిపై దాడి చేసారు. లేకపోతే భీమరావ్
అంబేద్కర్“దళితులు,
ఆదివాసీలు, వెనుకకు, వారి మతాన్ని మార్చుకున్న వారి కుల, మతపరమైన
అభిప్రాయాన్ని మార్చడానికి బిజెపికి బహిరంగ సవాలుగా నేను విసిరేవాడిని,
మౌలిక మార్పును నా మతాన్ని బౌద్ధ మతానికి మార్చాలని నేను నిర్ణయం
తీసుకోవాల్సి ఉంటుంది” ఇక్కడ పార్టీ ర్యాలీలో. ..
అంబేద్కర్ను
గుర్తుచేసుకుంటూ, హిందూమతంలో ‘వర్ణా వ్యావస్తా’ (కుల వ్యవస్థ) లో వివక్షను
చూసిన తరువాత, శంకరాచార్యుల మీద మరియు సూర్యులను మార్చమని అడిగారు. ఇది పూర్తి కానందున, అంబేద్కర్ చనిపోయే ముందు కొంచం, నాగపూర్లో తన అనుచరులతో పాటు బౌద్ధమతంలోకి మార్చారు.
బి.ఎస్.పి. చీఫ్ మాట్లాడుతూ, శంకరాచార్యులు, మత నాయకులు, బిజెపికి చెందిన
వారి ఆలోచనలను మార్చుకోవడం లేదా ఆమె కోట్లాదిమంది మద్దతుదారులతో కలిసి
సరైన సమయంలో బుద్ధిజం వైపుకు మారడం కూడా ఆమెకు అవకాశం కల్పిస్తుందని
చెప్పారు.
బిజెపి ఆరోపణలను ఆర్ఎస్ఎస్ ముందుకు తీసుకెళ్తున్నట్లు ఆరోపించింది.
హైదరాబాదులో రోహిత్ వేముల ఆత్మహత్యకు గుజరాత్ను నిందించింది. గుజరాత్లోని
యునా కేసులో కొంత షెడ్యూల్డ్ కులాలు దౌర్జన్యం, నిరసనల ఫలితంగా దాడులకు
గురయ్యాయి.
బిజెపి అభిప్రాయాన్ని మార్చకపోతే బౌద్ధ మతాన్ని మార్చుకుంటాం: మాయావతి
బి.ఎస్.పి. చీఫ్ మాట్లాడుతూ శంకరాచార్యులు, మత నాయకులు, బిజెపికి చెందిన
వారి ఆలోచనా విధానాన్ని మార్చేందుకు ఆమెకు అవకాశం ఇస్తుందని అన్నారు.
economictimes.indiatimes.com
http://www.thehindu.com/…/Vemulas-death…/article14010089.ece#!
వెములా మరణం: మాయావతి బిజెపికి ‘కులత’ వైఖరిని నిందించింది
బహుజన సమాజ్ పార్టీ (బిఎస్పి) అధినేత్రి మాయావతి, షెడ్యూల్డ్ కుల
పండితుడు రోహిత్ వేములాకు “అన్యాయం, వేధింపు” ఖండించారు, తన ఆత్మహత్య
భారతీయ జనతా పార్టీ యొక్క “తీవ్ర” కులతత్వ దృక్పధం మరో “బాధాకరమైన ఉదాహరణ”
అని పేర్కొన్నారు.
రీసెర్చ్
పండితుడు మరణం “బాధాకరమైన మరియు భీతిగొల్పే” సంఘటనను పిలిచే Ms. మాయావతి
దేశంలో SC / ST సమాజంలో న్యాయం పొందడం కష్టంగా మారింది. స్మృతి ఇరానీ మరియు బండారు దత్తాత్రేయ - మరియు హైదరాబాదు విశ్వవిద్యాలయ
వైస్ ఛాన్సలర్, పి.అప్పా రావులకు వ్యతిరేకంగా తక్షణ చట్టపరమైన చర్య
తీసుకోవాలని ఆమె డిమాండ్ చేశారు.
“మీరు బిజెపి, ఆర్ఎస్ఎస్ (బ్రహ్మాచాచార్ జైధ్ సైకోపాథస్ / రాక్షస్ స్వయంసేవక్స్) విధానాలకు వ్యతిరేకమైతే, మీరు మా శత్రువులని ఉగ్రవాదం ద్వారా వేధింపులకు గురవుతుందని, ‘నిస్సందేహంగా అమానుషమైనది, ఖండించదగినది’ అని మాజీ యుపి ముఖ్యమంత్రి చెప్పారు.
“మితిమీరిన మరియు దురాగతాల” పెరుగుతున్న సంఘటనలు “RSS- అభిప్రాయాన్ని” ప్రదర్శించాయి.
“ఎస్సీ, ఎస్టీలకు, వెనుకకు, ముస్లింలకు బిజెపి, ఆర్ఎస్ఎస్ వైఖరి, ఆలోచించడం, క్రూరమైన, కులత, అమానుషమైనది.”
ఎస్సీ, ఎస్టీలకు, వెనుకకు, మతపరమైన మైనారిటీలకు వ్యతిరేకంగా జరిగిన దాడుల, అన్యాయాల కేసులు పెరుగుతున్నాయి. అటువంటి నేరస్థుల పట్ల బిజెపి / ఆర్ఎస్ఎస్ వైఖరి చట్టం ప్రకారం కానీ రకమైన, ఉదారంగా ఇచ్చే అంశాలకు మద్దతు ఇస్తుంది.
బిజెపి నాయకులు, ఎంపీలు, మంత్రులు క్రమం తప్పకుండా కుల, అగౌరవప్రదమైన
వ్యాఖ్యలు చేస్తున్నారు. ఇవి దేశంలో సాంఘిక, రాజకీయ, మతోన్మాద వాతావరణాన్ని
పాడు చేస్తున్నాయి. కొన్ని అంశాల్లో నేరాలకు పాల్పడుతున్నాయి.
మా
మావెల్యుస్, మోడరన్ కాన్స్టిట్యూషన్ లో పొందుపరచిన విధంగా యూనివర్సల్
అడల్ట్ ఫ్రాంచైస్ ను వ్యతిరేకించే ఎన్నికలను గెలవడానికి మోసం చేస్తున్నందున
మోసం EVM లు అన్నింటికీ జరిగేవి. బిజెపి / ఆర్ఎస్ఎస్ మిళితం ద్వారా మనుస్మృతిని ప్రోత్సహించేందుకు.
బహజన్ శమ్జా పార్టీ
కర్ణాటక, తమిళనాడు, కేరళ, పుదుచ్చేరి రాష్ట్రాలు
దక్షిణాఫ్రికా బిఎస్పి వర్కర్స్ కాన్ఫరెన్స్
నవంబర్ 26, 2017 న 12.00 మధ్యాహ్నం
వేదిక: సెంట్రల్ క్రికెట్ పెవీలియన్ గ్రౌండ్, గాంధీనగర్, బెంగళూరు
ముఖ్య అతిథి: బెనన్ కుమారి మాయావతిజీ
బిఎస్పి, మాజీ ఎంపి (రాజ్యసభ), ఉత్తరప్రదేశ్ మాజీ ముఖ్యమంత్రి
గెస్ట్స్:
డాక్టర్ అశోక్ సిద్ధార్థ్
నేషనల్ జెనియల్ సెక్రటరీ, ఎంపీ (రాజ్యసభ), కర్నాటకలో బాధ్యతలు చేపట్టారు
శ్రీ. అంబత్ రాజన్
జాతీయ కోశాధికారి మరియు మాజీ ఎంపీ (రాజ్యసభ)
శ్రీ. మరాసంద్ర మునిప్ప
కర్ణాటక యొక్క సమన్వయకర్త & ఇన్ఛార్జ్
శ్రీ. గోపీనాథ్
తమిళనాడు, కేరళ, పుదుచ్చేరి రాష్ట్రాల సమన్వయకర్త
శ్రీ. రాంజీ గౌతం
కో-ఆర్డినేటర్, కేరళ మరియు పుచ్చేరి రాష్ట్రాలు
శ్రీ. ఎన్ మహేష్, రాష్ట్ర అధ్యక్షుడు, కర్ణాటక
శ్రీ. K.ఆర్మ్స్టాంగ్, రాష్ట్రపతి, తమిళనాడు
శ్రీ. మూర్తి, పుదుచ్చేరి యునియన్ టెరిటరీ అధ్యక్షుడు
శ్రీ. J.Sudhakaran, రాష్ట్రం పూర్వ కేరళ
సర్వాజాన్ హిహాయా సార్జాజన్ సుఖాయా
Malayalam
മലയാളം
2449 ന് 23 നവംബർ 2017 പാഠം
https://www.youtube.com/watch?v=xig0PRHN2yY
ജ്യോതിറാവു
ഫൂലെ, നാരായണ ഗുരു, ബിർസ മുണ്ട, ഷാഹുജി മഹാരാജ്, ഭിംറാവു അംബേദ്കർ, കാൻഷി
റാം എന്നിവരുടെ ജീവിതത്തെയും ഓർമ്മകളെയും ഈ പാർക്ക് ആദരിക്കുന്നു. ഭീംറാവു
അംബേദ്കർ സമാജിക് പരിവാർത്ത പ്രീതിക് സ്റ്റാൾ (ഹിന്ദി: डॉय भीमराव अम्बेडकर
सामाजिक परिवर्तन प्रतीक स्थल) മനുഷ്യത്വത്തിനും സമത്വത്തിനും സാമൂഹ്യ നീതിക്കും വേണ്ടി ജീവൻ അർപ്പിച്ചു. ഉത്തർപ്രദേശിലെ മുഖ്യമന്ത്രിയായിരുന്ന മായാവതി തന്റെ ഭരണകാലത്ത് ബഹുജൻ
സമാജ് പാർട്ടിക്ക് നേതൃത്വം നൽകിയപ്പോൾ ഈ സ്മാരകം പണികഴിപ്പിച്ചു.
ബിഎസ്പി ദേശീയ പ്രസിഡന്റ് ഹിജഡയുടെ നേതൃത്വത്തിലുള്ള സാമൂഹ്യപരിവർത്തന പ്രസ്ഥാനത്തിന്റെ വലിയ നേതാവ് ഇന്ത്യൻ
ഭരണഘടനയിലെ ആർക്കിടെക്റ്റിലെ 126 ജന്മവാർഷിക ദിനത്തിൽ ഭീകര കുമാരി മഹാ
മായാജാജി ജിഐ, ഏപ്രിൽ 14 ന് ഡോ. അംബേദ്കർ സ്മാരകത്തിൽ നടത്തിയ ഭീമൻ റാലിയിൽ
ഭരത് രത്ന ബോധിസത്വാ ബഹുമതിക്ക് അർഹനായി. പ്രത്യേകിച്ചും
പട്ടികജാതി / പട്ടികവർഗ്ഗക്കാർ, പിന്നോക്ക സമുദായങ്ങൾ, മതന്യൂനപക്ഷങ്ങൾ,
പാവപ്പെട്ടവർ, തൊഴിലാളികൾ, കർഷകർ തുടങ്ങിയവയ്ക്കെതിരായ വിദ്വേഷ സ്വഭാവമുള്ള
ബി.ജെ.പി (ബ്രഹ്മചന്ദ്ര ജിയാധാ മനോരോഗങ്ങൾ) സമൂഹം).
അംബേദ്കർ പാർക്ക് ലക്നൗ പുതിയത്
അംബേദ്കർ മെമ്മോറിയൽ പാർക്ക് ഉത്തർപ്രദേശിലെ ലക്നൗവിലെ ഗോമതി നഗറിലെ ഒരു പൊതു ഉദ്യാനമാണ്. ഇത് ഔദ്യോഗികമായി അറിയപ്പെടുന്നത് …
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ഇൻലൈൻ ഇമേജ് 4 ഇൻലൈൻ ചിത്രം 9
മായാവതി-സർവസാമാജ് (എല്ലാ സൊസൈറ്റികളും) ക്വീൻ
ഇൻലൈൻ ഇമേജ് 6 ഇൻലൈൻ ഇമേജ് 2 ഇൻലൈൻ ചിത്രം 10 ഇൻലൈൻ ഇമേജ് 7 ഇൻലൈൻ ഇമേജ് 3 ഇൻലൈൻ ചിത്രം 11
ഇൻലൈൻ ഇമേജ് 5 ഇൻലൈൻ ചിത്രം 1
ബി.ആർ. അംബേദ്കർ, കൻഷി റാം സ്മാരകങ്ങളുടെ പ്രതിമ സ്ഥാപിക്കാൻ പ്രതിപക്ഷം തീരുമാനിച്ചു.
ദേശീയ
ജനറൽ സെക്രട്ടറി എസ്.സി മിശ്ര നേതൃത്വം നൽകുന്ന ബിഎസ്പി നേതാക്കളുടെ
ഉദ്ഘാടനം ബുധനാഴ്ച മുഖ്യമന്ത്രിയെ കണ്ടു. ഡോ. ബി ആർ അംബേദ്കർ, കാൻഷി
റാമിന്റെ സ്മരണകളിലെ പിന്നാക്ക ജാതി ഐക്കണകളുടെ പ്രതിമകളുടെ സ്ഥാപനം
സ്ഥാപിക്കാൻ പ്രതിഷേധം നടത്താൻ മുഖ്യമന്ത്രി ഉമ്മൻചാണ്ടിയുമായി കൂടിക്കാഴ്ച
നടത്തി. “ദളിത് സ്മാരകങ്ങളെ ആക്രമിക്കുന്നതിനുപകരം ബി.ജെ.പി പിന്നോക്ക
വിഭാഗത്തിന്റെ ചിഹ്നങ്ങൾക്ക് പ്രത്യേകം സ്മാരകങ്ങൾ നിർമിക്കേണ്ടതാണ്.”
ബി.എസ്.പി നേതാവ് ലാൽജി വർമ പറഞ്ഞു. സ്മാരകങ്ങളിൽ നിർമ്മാണ പ്രവർത്തനങ്ങൾ
നിരോധിച്ച സുപ്രീംകോടതിക്ക് പോലും നിരോധനം ഏർപ്പെടുത്തി.
നിയമസഭാ
തിരഞ്ഞെടുപ്പിൽ ബി.ജെ.പി (ബ്രഹ്മചാർ ജിയാധാ സൈക്കോപഥുകൾ) എന്ന
മണ്ണിടിച്ചിലിൽ വിജയം വന്നതോടെയാണ് തെരഞ്ഞെടുപ്പ് വിജയിക്കാൻ വഞ്ചകരായ EVM
കൾ പാക്ക് ചെയ്തത്. ഇപ്പോൾ,
ബി.ജെ.പി പുതിയ പിന്നോക്കത്തിലുള്ള ഐക്കണുകളെ പ്രോത്സാഹിപ്പിക്കുന്നതു
തടഞ്ഞ സമൂഹങ്ങളുടെ പിന്തുണ നേടാൻ ശ്രമിക്കുന്നു. മഹാറാണ പ്രതാപെയും
ശിവാജിയെയും പോലെയുള്ള ഉയർന്ന ജാതി ചിഹ്നങ്ങൾക്കൊപ്പം, കുങ്കുമപ്പൂക്കൾ
അതിന്റെ പ്രത്യയശാസ്ത്രത്തെ പ്രോത്സാഹിപ്പിക്കുകയാണ്. രാഷ്ട്രീയ ശക്തിയിൽ പങ്കുചേരാനായി പാർശ്വവത്കൃത സമൂഹത്തിൽ ഉയർച്ചയുണ്ടായ
രാഷ്ട്രീയ സമവാക്യങ്ങൾ മാറിക്കൊണ്ട്, ബി.ജെ.പി അവരുടെ ചിഹ്നങ്ങൾ
ശക്തിപ്പെടുത്തുന്നതിന് അവരുടെ ഐക്കണുകളെ പ്രോത്സാഹിപ്പിക്കുന്നു.
ഉത്തർപ്രദേശിന്റെ
സമ്പന്നമായ മഹാരാജാവിന് ഉത്തരാഖണ്ഡിന്റെ സമ്പത്ത് വിതരണം ചെയ്തുകൊണ്ട്
മഹാവീരന്റെ ഉത്തമഭരണത്തിനുശേഷം (മഹാത്മാ ഗാന്ധി, മഹാനായ സമാജം, ഒബിസി,
പാവപ്പെട്ട ബ്രാഹ്മൻ, ബന്യാസ് തുടങ്ങി എല്ലാ സമുദായങ്ങൾക്കും തുല്യമായി) ഈ രാജ്യത്തിന്റെ പ്രധാനമന്ത്രി. ആർഎസ്എസിന്റെ
(രാക്ഷസ സ്വയം സേവകരുടെ) മാനസിക വ്യവസ്ഥിതിയിലെ കാനിബൽ ചിതപാന
ബ്രാഹ്മണന്മാരെ വെടിവച്ചു കൊന്നുകൊണ്ടുള്ള വെറും 1% ബുദ്ധിശൂന്യമായ,
തന്ത്രപരവും വക്രബുദ്ധിയുമായ, ലോകത്തിലെ ഏറ്റവും തീവ്രവാദി, ജനാധിപത്യ
സ്ഥാപനങ്ങൾ (മോഡി), ഭോഗികൾ, റോഹിസ്, ഡെഹ്ഫ് ഡ്രോഹി എന്നിവരുടെ
തിരഞ്ഞെടുപ്പിനെ മറികടന്ന് ബ്രാഹ്മണർ ജിയാധാ സൈക്കോപഥുകൾ (ബി.ജെ.)
നടത്തുന്ന കൊലപാതകം, ഭിന്നാഭിപ്രായം, കർഷകർ, തൊഴിലാളികൾ മുതലായവർ, ബിഎസ്പിയുടെ പിന്തുണാ അടിസ്ഥാനമായി കരുതപ്പെട്ടിരുന്ന കമ്മ്യൂണിറ്റികൾ. പട്ടികജാതി / പട്ടികവർഗ / ഒ.ബി.സി. മതപരമായ ന്യൂനപക്ഷങ്ങൾ, പാവപ്പെട്ട
ബ്രാഹ്മണർ, ബനിയ ജാതിക്കാർ, കർഷകർ, തൊഴിലാളികൾ തുടങ്ങിയ വിഭാഗങ്ങളിൽ
മതവിഭാഗങ്ങളുമായി ബന്ധമില്ല. ദേശീയതയുടെ അജണ്ടയിൽ കമ്യൂണിറ്റികൾ
ഏകീകരിക്കപ്പെടുന്നു.
ചിത്പാവൻ
ബ്രാഹ്മണരെ ഒന്നാം റഫറൻസിൽ (ആത്മാക്കൾ), കസ്തൂരികളെ രണ്ടാം സ്ഥാനത്തേക്ക്,
വൈശായാ 3 ആം, ഷുധ്രറസ് നാലാം സ്ഥാനത്ത് വിശ്വസിക്കുന്നു, മനുസ്മൃതിയെ
അടിസ്ഥാനമാക്കിയ നിഗൂഢമായ വിവേചന ഹന്ധുവത്വ ആരാധനയുടെ പാരമ്പര്യ
പിന്തുണയല്ല സമുദായങ്ങളിലെ സ്വാധീനം. എസ്.ടി
/ ടി.ടി.കളുടെ തൊട്ടുകൂടായ്മക്കാരായ ആതുരാലയങ്ങളും ആദിശുദ്രക്കാരും
ആദിവാസികളായിട്ടാണ് ജീവിക്കുന്നത്. ആരും സ്വയം ആത്മാവില്ലാത്തത് കൊണ്ട്
മഹാമതി പ്രധാനമന്ത്രിയാക്കാൻ പാടില്ല. അതേസമയം, ബുദ്ധൻ ഏതെങ്കിലും ആത്മാവിൽ വിശ്വസിച്ചിരുന്നില്ല. എല്ലാവരും തുല്യരാണ്. അതിനാൽ അംബേദ്കറും ലക്ഷക്കണക്കിന് ആളുകളും സ്വന്തം വീടും
ബുദ്ധമതത്തിലേക്ക് തിരിച്ചു വന്നു. ഈ പ്രക്രിയ തുടരുന്നതുമാത്രമല്ല മൈനാവർ
നിഷി റാംജി, മായാവതി ജെ.
https://economictimes.indiatimes.com/../article…/61203593.cms
ബി.ജെ.പി മനോഭാവം മാറ്റിയാൽ ബുദ്ധമതത്തിലേക്ക് മാറും: മായാവതി
ബിഎസ്പി
മേധാവി മായാവതി ബി.ജെ.പിയെ ആക്രമിച്ചതായും ബി.ജെ.പി നേതാക്കൾ ആരോപിച്ചു.
പട്ടികജാതി, പട്ടികവർഗ, പിന്നാക്ക വിഭാഗങ്ങൾ എന്നിവയിൽ മാറ്റം
വരുത്തണമെന്നും അല്ലെങ്കിൽ ഭീംറാവു അംബേദ്കർദളിതുകൾ,
ആദിവാസികൾ, പിന്നാക്കം, അവരുടെ മതത്തെ മാറ്റിമറിച്ചവർ, ജാതി മതത്തിലേക്ക്
മാറ്റാൻ ബിജെപിക്ക് തുറന്ന വെല്ലുവിളി ഉയർത്താൻ ഞാൻ ശ്രമിക്കുന്നു.
അല്ലെങ്കിൽ എന്റെ മതത്തെ ബുദ്ധമതം മാറ്റിയെടുക്കാൻ തീരുമാനിക്കേണ്ടതുണ്ട്. ഇവിടെ ഒരു പാർട്ടി റാലിയിൽ. ..
അംബേദ്കറെ
ഓർമ്മിപ്പിച്ചുകൊണ്ട്, ഹിന്ദുത്വത്തിൽ ‘വർണ വൈവിധ്യ’ (ജാതി
സമ്പ്രദായത്തിൽ) വിവേചനത്തിന് സാക്ഷ്യം വഹിച്ച അദ്ദേഹം ശങ്കരാചാര്യരെ
ശങ്കരാചാര്യർ ആഹ്വാനം ചെയ്തു. അത് പൂർത്തിയാകാതെ ആയതിനാൽ, അംബേദ്കർ മരിക്കുന്നതിനു കുറച്ചു കാലം നാഗ്പൂരിലെ ബുദ്ധമതം സ്വീകരിച്ചു.
ബിഎസ്പി മേധാവിയുടെ അഭിപ്രായത്തിൽ, ശങ്കരാചാര്യർ, മതനേതാക്കൾ,
ബി.ജെ.പി.യുമായി ബന്ധപ്പെട്ട ജനങ്ങൾ അവരുടെ ചിന്തകൾ മാറ്റാൻ അവസരം
ഒരുക്കുകയാണ്, അല്ലെങ്കിൽ കോടിക്കണക്കിന് അനുയായികളോടൊപ്പം അവളും
ബുദ്ധമതവുമായി നേരിട്ട് പരിവർത്തനം ചെയ്യും.
ആർ.എസ്.എസ്. മുന്നണിയിലെ ‘ജാതീയ അജണ്ട’ ഏറ്റെടുക്കുന്നതിനെ ബി.ജെ.പി
ആരോപിച്ചു. ഇത് ഹൈദരാബാദിലെ രോഹിത് വെമുലയുടെ ആത്മഹത്യയും ഗുജറാത്തിലെ ഉന്ന
കേസിലെ കുറ്റാരോപിതനുമാണ്. ചില പട്ടികജാതിക്കാർ ആക്രമിക്കപ്പെടുകയും
പ്രതിഷേധിക്കുകയും ചെയ്തു.
ബി.ജെ.പി മനോഭാവം മാറ്റിയാൽ ബുദ്ധമതത്തിലേക്ക് മാറും: മായാവതി
ബി.ജെ.പി.യുടെ തലവൻ പറയുന്നത്, ശങ്കരാചാര്യർ, മതനേതാക്കൾ,
ബി.ജെ.പി.യുമായി ബന്ധപ്പെട്ടവർ എന്നിവർ അവരുടെ ചിന്തകൾ മാറ്റാൻ അവസരം
നൽകുന്നുണ്ട്.
എസ്
http://www.thehindu.com/…/Vemulas-theath…/article14010089.ece#!
വെമുലയുടെ മരണം: ബി.ജെ.പി.യുടെ ജാതീയ മനോഭാവം മായാവതിയെ അപലപിച്ചു
ബഹുജൻ സമാജ് പാർട്ടി (ബിഎസ്പി) നേതാവ് മായാവതി ബി.ജെ.പി.യുടെ “അനീതിയും
പീഡനതയും” അപലപിച്ചു, പട്ടികജാതി പണ്ഡിതനായ രോഹിത് വെമുലയെ അപലപിച്ചു,
ഭാരതീയ ജനതാ പാർട്ടിയുടെ “തീവ്രമായ” ജാതീയ മനോഭാവത്തിന്റെ മറ്റൊരു
“വേദനാജനകമായ മാതൃക”.
ഗവേഷണ
വിദ്യാർഥിയുടെ മരണത്തെ ഒരു “വേദനാജനകമായ, സങ്കടകരമായ” സംഭവത്തെ
വിളിക്കുന്നതിനായി രാജ്യത്ത് പട്ടികജാതി / പട്ടികവർഗ്ഗ സമൂഹത്തിന് നീതി
ലഭിക്കാൻ കൂടുതൽ ബുദ്ധിമുട്ട് അനുഭവപ്പെടുന്നുവെന്ന് മായാവതി പറഞ്ഞു. സ്മൃതി ഇറാനി, ബൻഡാരു ദത്താത്രേയ, ഹൈദ്രാബാദ് യൂനിവേഴ്സിറ്റി വൈസ് ചാൻസലർ
പി. അപരാ റാരോ എന്നിവരാണെതിരെ അടിയന്തിര നിയമ നടപടികൾ സ്വീകരിക്കണമെന്ന്
അവർ ആവശ്യപ്പെട്ടു.
“നിങ്ങൾ
ബി.ജെ.പി / ആർഎസ്എസ് (ബ്രഹ്മചന്ദ്ര ജിയെഹ് സൈക്കോപഥസ് / രക്ഷാക്ലാസ് സ്വയം
സേവകൾ) നയങ്ങൾക്കെതിരായിരുന്നെങ്കിൽ, നിങ്ങൾ ഞങ്ങളുടെ ശത്രുവല്ല, മറിച്ച്
എസ്.ടി. പണ്ഡിതനോടുള്ള ബന്ധത്തിൽ ജനാധിപത്യ സ്ഥാപനങ്ങൾക്കുള്ള കൊലയാളികളിൽ
രണ്ട് മുതിർന്ന അംഗങ്ങളുടെ മനോഭാവം ഭീകരതയെ നേരിടാൻ ശ്രമിക്കുക, “എന്നത് തികച്ചും ജനാധിപത്യവിരുദ്ധവും അപലപിക്കാവുന്നതുമാണ്,” മുൻ യുപി മുഖ്യമന്ത്രി പറഞ്ഞു.
“അതിക്രമങ്ങളുടെയും അതിക്രമങ്ങളുടെയും” വർദ്ധിച്ചുവരുന്ന സംഭവങ്ങൾ “ആർഎസ്എസ്-മനോഭാവം” പ്രദർശിപ്പിച്ചു.
ബി.ജെ.പിയും എസ്.പിയും എസ്.ടി., പിന്നോക്കടക്കമുള്ള മുസ്ലീങ്ങളുടെ മനോഭാവവും ചിന്തയും ക്രൂരവും ജാതിയും മനുഷ്യത്വരഹിതവുമാണ്.
എസ്സി / എസ്ടി, പിന്നാക്കം, മതന്യൂനപക്ഷങ്ങൾക്കെതിരെയുള്ള അക്രമം, അനീതി എന്നിവയെക്കുറിച്ചറിയാൻ മായാവതി പറഞ്ഞു. അത്തരം കുറ്റവാളികളോട് ബി.ജെ.പി. / ആർഎസ്എസിന്റെ മനോഭാവം നിയമപ്രകാരം
ആയിരുന്നില്ല, പക്ഷേ അത്തരം ഘടകങ്ങളെ പിന്തുണയ്ക്കുന്ന ദയയും ഉദാരവും.
ബിജെപി നേതാക്കൾ, എം.പിമാർ, മന്ത്രിമാർ എന്നിവർ ജാതി, മത, വർഗീയ
അന്തരീക്ഷത്തെ കബളിപ്പിച്ച് നിന്ദാപ്രസംഗങ്ങളുമായി നിരന്തരം ഇടപെടുന്നു.
ചില ഘടകങ്ങൾ കുറ്റകൃത്യങ്ങൾ ചെയ്യാൻ ധൈര്യപ്പെടുത്തുമെന്നും അവർ
കൂട്ടിച്ചേർത്തു.
നമ്മുടെ
വമ്പിച്ച, ആധുനിക ഭരണഘടനയിൽ പ്രതിഷ്ഠിച്ചുകൊണ്ട് യൂണിവേഴ്സൽ അഡ്വോൾട്ട്
ഫ്രാഞ്ചൈസിനെതിരെയുള്ള തെരഞ്ഞെടുപ്പുകളിൽ വിജയിക്കാൻ വഞ്ചകരായ ഇവിഎമുകൾ
കാരണം ഇത് സംഭവിക്കുന്നു. എന്നാൽ, ബി.ജെ.പിയും ആർ.എസ്.എസ് കൂട്ടുകെട്ടിയും മനുസ്മൃതിയെ പ്രോത്സാഹിപ്പിക്കാനായി.
BAHUJAN SAMAJ പാർടി
കർണാടക, തമിഴ്നാട്, കേരളം, പുതുച്ചേരി സംസ്ഥാനങ്ങൾ എന്നിവയാണ്
സൗത്ത് ഇന്ത്യയുടെ ബിഎസ്പി വർക്കർ കോൺഫറൻസ്
2017 നവംബർ 26-ന് ഉച്ചയ്ക്ക് 12 മണിക്ക്
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മുഖ്യാതിഥി: ബെൻ കുമാരി മായാവതി
ബിഎസ്പി നേതാവ്, മുൻ എം പി (രാജ്യസഭ), ഉത്തർപ്രദേശിലെ മുൻ മുഖ്യമന്ത്രി
അതിഥികൾ:
ഡോ. അശോക് സിദ്ധാർഥ്ജി
ദേശീയ ജനറൽ സെക്രട്ടറി, എം.പി (രാജ്യസഭ), കർണാടകയിൽ ചുമതലയേറ്റു
ശ്രീ. അംബത്ത് രാജൻ
ദേശീയ ട്രഷറർ, മുൻ എംപി (രാജ്യസഭ)
ശ്രീ. മസാസാന്ദ്ര മുനിയപ്പ
കർണാടകയുടെ കോ-ഓർഡിനേറ്ററും ഇൻചാർജും
ശ്രീ. ഗോപിനാഥ്
തമിഴ്നാട്, കേരളം, പുതുച്ചേരി എന്നീ സംസ്ഥാനങ്ങളുടെ കോ-ഓർഡിനേറ്റർ
ശ്രീ. രാംജി ഗൗതം
കോ-ഓർഡിനേറ്റർ, കേരള, പുഡ്ച്ചർ എന്നീ സംസ്ഥാനങ്ങൾ
ശ്രീ. എൻ. മഹേഷ്, കർണാടക സംസ്ഥാന പ്രസിഡന്റ്
ശ്രീ. കെ. ആമ്മാസ്റാം, സംസ്ഥാന പ്രസിഡന്റ്, തമിഴ്നാട്
ശ്രീ. മൂർത്തി, പുതുച്ചേരി യൂണിയൻ ടെറിട്ടറി പ്രസിഡന്റ്
ശ്രീ. ജെ. സുധാകരൻ, സംസ്ഥാന പ്രീഡിറ്റൽ കേരള
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अम्बेडकर सामाजिक परिवर्तन चिह्न स्थल) पार्क ज्योतिराव फुले, नारायण गुरू,
बिरसा मुंडा, शाहूजी महाराज, भीमराव अम्बेडकर, कांशी राम और उन सभी लोगों
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बसपा ने डॉ। बीआर अम्बेडकर और कांशी राम के स्मारकों में मूर्तियों की स्थापना का विरोध करने का फैसला किया है।
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महासचिव एस.सी. मिश्रा की अगुवाई में बीएसपी नेताओं के एक प्रतिनिधिमंडल
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विरोध दर्ज करने के लिए मुख्यमंत्री से मुलाकात की। “दलित स्मारकों पर अतिक्रमण करने के बजाय, भाजपा को पिछड़े वर्ग के
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कोर्ट ने भी अपने आदेश में स्मारकों पर निर्माण गतिविधियों पर प्रतिबंध लगा
दिया है।
विधानसभा
चुनाव में भाजपा (ब्रशटार जियाधा मनोचैथ) की भूस्खलन की जीत इसलिए है
क्योंकि धोखाधड़ी ईवीएम को चुनाव जीतने में छेड़छाड़ किया गया था। अब
भाजपा वंचित समुदायों के समर्थन में जीत हासिल करने के लिए हस्तक्षेप करने
की कोशिश कर रहे नए पीछे वाले चिह्नों को बढ़ावा दे रही है। महाराणा
प्रताप और शिवाजी जैसे उच्च जाति के प्रतीक के साथ, भगवा ब्रिगेड अपने
विचारकों को बढ़ावा दे रहा है। राजनैतिक समीकरणों को बदलते हुए राजनीतिक सत्ता में हिस्सेदारी के लिए
हाशिए पर रहने वाले समुदाय में बढ़ोतरी हुई है, भाजपा इन सभी समुदायों पर
अपने कब्जे को मजबूत करने के लिए अपने प्रतीक को बढ़ावा दे रही है।
उत्तर
प्रदेश की संपत्ति को सर्वप्रथम समाज (एससी / एसटी / ओबीसी / गरीब
ब्राह्मणों और बांयाओं सहित सभी समाज) के समान रूप से अद्भुत आधुनिक
संविधान में निहित के रूप में उत्तर प्रदेश की उत्कृष्टता के बाद महा माती
जी उत्तर प्रदेश के उत्कृष्ट शासन के बाद इस देश के प्रधान मंत्री यह
सिर्फ 1% असहिष्णु, चालाक, कुटिल, नंबर एक सबसे हिंसक, दुनिया के आतंकवादी
कभी शूटिंग, आरएसएस (राक्षस स्वयं सेवक) की मानसिकता के नरभक्षी चिटपवन
ब्राह्मणों को दंडित करते हुए बर्दाश्त नहीं करता है, इसलिए केंद्र और
राज्यों में ईआरएम्स को छेड़छाड़ कर दिया गया है। और
ब्रशटार जियाधा मनोचिकित्सा (बीजेपी) के लोकतांत्रिक संस्थानों (मोदी) और
भोगियों, रोहिस और देश के द्रोह के लिए चुनाव जीता। यह एससी / एसटी और
पिछड़े धार्मिक अल्पसंख्यकों, गरीब ब्राह्मण, बानिया जाति को विभाजित करने
की अपनी राजनीति के अनुरूप है। , किसानों, श्रमिकों आदि समुदायों को बसपा के समर्थन का आधार माना गया। भगवा ब्रिगेड की नई रणनीति में एससी / एसटीएस / ओबीसी धार्मिक
अल्पसंख्यक, गरीब ब्राह्मण, बानिया जाति, किसान, श्रमिक आदि के रूप में
धर्म के साथ कुछ भी नहीं है। समुदायों को राष्ट्रवाद के एजेंडे में एकजुट
किया जा रहा है।
बीजेपी
उन समुदायों के बीच अपने प्रभाव को कभी भी बढ़ा नहीं सकते हैं जो अपने
पारंपरिक समर्थन के आधार पर चुप्पी, अस्पष्ट भेदभावपूर्ण हिंदुत्व पंथ,
मनुस्मृति पर आधारित नहीं हैं, जिसका मानना है कि चित्पावन ब्राह्मणों को
पहली दर परमात्मा (आत्माओं), कश्त्र्याओं के रूप में द्वितीय, vysiyas के
रूप में तीसरा, शुधरा चौथा दर
आत्माओं और अही शुद्रों को जम्बुद्वीपा के आदिवासियों के निवासियों के रूप
में अछूतों के रूप में अनुसूचित जाति / अनुसूचित जनजाति और कोई आत्मा नहीं
है और इसलिए महा मायावती को प्रधान मंत्री बनने से रोकना। जबकि, बुद्ध किसी भी आत्मा में कभी विश्वास नहीं करते थे उन्होंने कहा कि सभी समान हैं। अत: अम्बेडकर के साथ लाखों लोग अपने घर बौद्ध धर्म में लौट आए और प्रक्रिया कईरायण नं। राम जी और मायावती जी के साथ जारी रही।
https://economictimes.indiatimes.com/…/article…/61203593.cms
यदि भाजपा की मानसिकता बदलती नहीं है तो बौद्ध धर्म में बदलाव होगा: मायावती
बीएसपी
प्रमुख मायावती ने आज भाजपा पर दावा किया कि वह अपनी मानसिकता अनुसूचित
जाति, आदिवासी और पिछड़े वर्गों में बदल दे, या फिर वह भीमराव अम्बेडकर
जैसे बौद्ध धर्म में बदलने के लिए मजबूर हो जाएंगे।उन्होंने
कहा, “मैं दलितों, आदिवासियों, पिछड़े और उन लोगों के प्रति अपनी जातिवाद
और सांप्रदायिक मानसिकता को बदलने के लिए भाजपा को एक खुली चुनौती देता
हूं, जिन्होंने अपना धर्म बदल लिया है या फिर मुझे अपने धर्म को बौद्ध धर्म
में बदलने का फैसला करना होगा।” यहां एक पार्टी रैली में ..
अम्बेडकर
को याद करते हुए उन्होंने कहा कि हिंदू धर्म में ‘वर्णवैद्य’ (जाति
व्यवस्था) में भेदभाव देखने के बाद, उन्होंने शंकराचार्यों से कहा था और
इसे संशोधित करने के लिए संतों ने कहा था। चूंकि यह नहीं किया गया था, अंबेडकर, उनकी मृत्यु से पहले, उनके
अनुयायियों के साथ नागपुर में बौद्ध धर्म में परिवर्तित हो गया, उन्होंने
कहा।
बसपा प्रमुख ने कहा कि वह शंकराचार्य, धार्मिक नेताओं और बीजेपी से जुड़े
लोगों को अपनी सोच बदलने के लिए भी अवसर दे रहे हैं या फिर वह भी समर्थकों
के साथ सही समय पर बौद्ध धर्म को बदल देगी।
आरएसएस के “जातिवाद के एजेंडे” को लेने के आरोप में भाजपा ने आरोप लगाया
कि वह हैदराबाद में रोहिथ वेमुला की आत्महत्या के लिए दोषी ठहराते हैं और
गुजरात के ऊना मामले में जहां कुछ अनुसूचित जातियों पर हमला किया गया था,
जिसके परिणामस्वरूप आक्रोश और विरोध प्रदर्शन हुए।
यदि भाजपा की मानसिकता बदलती नहीं है तो बौद्ध धर्म में बदलाव होगा: मायावती
बसपा प्रमुख ने कहा कि वह भी शंकराचार्य, धार्मिक नेताओं और भाजपा से जुड़े लोगों को अपनी सोच बदलने के लिए अवसर दे रही है।
economictimes.indiatimes.com
http://www.thehindu.com/…/Vemulas-death…/article14010089.ece#!
वमूला की मौत: मायावती ने भाजपा की ‘जातिवाद’ की रवैया को झुठलाया
बहुजन समाज पार्टी (बसपा) के सुप्रीमो मायावती ने भारतीय जनता पार्टी की
“चरम” जातिवादवादी रवैये के एक और “दर्दनाक उदाहरण” को आत्महत्या करते हुए
अनुसूचित जाति के विद्वान रोहिथ वेमूला को “अन्याय और उत्पीड़न” की निंदा
की।
शोध
विद्वान की मौत को “दर्दनाक और भयावह” घटना को बुलाते हुये, सुश्री
मायावती ने कहा कि देश में “एससी / एसटी समाज के लिए न्याय प्राप्त करना
मुश्किल हो रहा है”। उन्होंने मांग की कि तत्काल कानूनी कार्रवाई दो - स्मृति ईरानी और
बांद्रा दत्तात्रेय और हैदराबाद विश्वविद्यालय के उप-कुलपति पी। अप्पा राव
के खिलाफ की जाएगी।
“लोकतांत्रिक
संस्थानों के हत्यारे (मोदी) के एससी विद्वान के प्रति दो वरिष्ठ
सहयोगियों का रवैया है कि यदि आप भाजपा / आरएसएस (ब्राह्चर जिंदा मनोचैथ /
रक्षा स्वयं सेवक) की नीतियों के खिलाफ हैं, तो आप हमारी दुश्मन हैं और आतंकवाद के माध्यम से परेशान किया जा रहा है, ‘निर्दयतापूर्वक और निंदाजनक है,’ पूर्व यूपी मुख्यमंत्री ने कहा।
“अतिसंवेदन और अत्याचार” की बढ़ती घटनाओं ने “आरएसएस-मानसिकता” का प्रदर्शन किया, उसने कहा।
“बीजेपी और आरएसएस की रवैया और सोच एससी / एसटीएस, पीछे और मुसलमानों के प्रति क्रूर, जातिवादी और अमानवीय है।”
सुश्री मायावती ने कहा कि एससी / एसटी, पीछे और धार्मिक अल्पसंख्यकों के खिलाफ अत्याचार और अन्याय के मामलों में वृद्धि हुई है। ऐसे अपराधियों के प्रति भाजपा / आरएसएस का दृष्टिकोण कानून के अनुसार
नहीं है, बल्कि दयालु और उदारता से ऐसे तत्वों का समर्थन करते हैं।
भाजपा के नेताओं, सांसदों और मंत्रियों ने नियमित रूप से जातिवादी और
अपमानजनक टिप्पणियों में हिस्सा लिया है, जो देश में सामाजिक, राजनीतिक और
सांप्रदायिक माहौल को खराब करता है और कुछ तत्वों को अपराध करने के लिए
साहस देता है।
यह
सब हो रहा है क्योंकि धोखाधड़ी ईवीएम हमारे अविश्वसनीय, आधुनिक संविधान
में निहित सार्वभौमिक वयस्क मताधिकार का उल्लंघन करने वाले चुनाव जीतने के
लिए छेड़छाड़ की जा रही हैं। लेकिन मनुस्मृति को भाजपा / आरएसएस गठबंधन द्वारा बढ़ावा देने के लिए।
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बीएसपी कार्यकर्ताओं के कोंफ्रेंस ऑफ साउथ इंडिया
26 नवंबर, 2017 को 12.00 बजे
स्थान: केंद्रीय क्रिकेट मंडप ग्राउंड, गांधीनगर, बैंगलोर
मुख्य अतिथि: बीन कुमारी मायावती जी
बसपा के राष्ट्रीय अध्यक्ष, पूर्व एमपी (राज्यसभा) और उत्तर प्रदेश के पूर्व मुख्यमंत्री
मेहमान:
डॉ अशोक सिद्धार्थजी
राष्ट्रीय जनवादी सचिव, एमपी (राज्य सभा) और कर्नाटक प्रभारी
श्री। अंबेते राजन
राष्ट्रीय कोषाध्यक्ष और पूर्व सांसद (राज्य सभा)
श्री। मारसंद्रा मुनिप्पा
कर्नाटक के समन्वयक और प्रभारी
श्री। गोपीनाथ
तमिलनाडु, केरल और पुक्यूचेरी राज्यों के समन्वयक
श्री। रामजी गौथम
समन्वयक, केरल और पुधीचेरी राज्य
श्री। एन महेश, राज्य अध्यक्ष, कर्नाटक
श्री। के.आर्मस्ट्रांग, राज्य अध्यक्ष, तमिलनाडु
श्री। मूर्ति, राष्ट्रपति, पुडुचेरी यूनियन टेरीटरी
श्री। जे। सुधाकरण, राज्य प्रेयडेंट केरल
सरजान हिहाया सरवजन सूखा
Urdu
ہند
2449 ٹائم 23 نومبر 2017 سبق
https://www.youtube.com/watch؟v=xig0PRHN2yY
ڈاکٹر
بہیمرو امبیرکر سماجی پریتیارتن پریتیکھتھال (ہندی: ڈاکٹر بھامراو امبیرکر
سماجی تبدیلی کی علامت جگہ) پارک نے جیوروراو Phule، نریانا گرو، برسا
منڈا، شاجوی مہاراج، بھرمرو امبیرکر، کنشی رام اور ان سبھی کی تعریف کی. ان کی زندگی انسانیت، مساوات اور سماجی انصاف کے لئے وقف ہے. اس یادگار کا تعمیر اتردی پردیش کے وزیر اعلی مایوتا، اس کی انتظامیہ کے
دوران تعمیر کیا گیا جب وہ بھجن سماج پارٹی کی قیادت کرتے تھے.
بی ایس پی کے قومی صدر اور سماجی تبدیلی تحریک کے عظیم رہنما کی طرف سے تاریخی خطاب سے متعلق اعزاز. بھارتی
آئین کی آرکیٹیکچرک کے 126 ویں سالگرہ کے شاندار موقع پر بہن کماری مہا
میواجیجی جے، مہنگی پس منظر میں گرینڈ ڈاکٹر امبیرکر یادگار میں 14 اپریل
کو سب سے زیادہ قابل قدر بابا سائب ڈاکٹر بھرمرو امبیرکر نے، باریرا
اممکنکر ذات
کے تمام طبقے کے ذہنیت اور بی جے پی (برہائشچار جیاہاشا نفسیپات) کی
پالیسیوں، خاص طور پر تخسوچت شدہ ذات / شیڈول شدہ قبائلیوں (ایس سی / ایس
ٹیز)، پسماندہ کمیونٹیوں، مذہبی اقلیتوں اور غریبوں، کارکنوں اور کسانوں
وغیرہ کے خلاف. سماج).
امبیرکر پارک لکھنؤ تازہ ترین
امبیرکر میموریل پارک بھارت کے گوٹھ نگر، لکھنؤ، اتر پردیش، میں ایک عوامی پارک اور یادگار ہے. یہ زیادہ رسمی طور پر جانا جاتا ہے …
youtube.com
ان لائن تصویر 4 ان لائن تصویر 9
مایوتی - سرسوامج (تمام معاشرے) ‘ملکہ’
ان لائن تصویر 6 ان لائن تصویر 2 ان لائن تصویر 10 ان لائن تصویر 7 ان لائن تصویر 3 ان لائن تصویر 11
ان لائن تصویر 5 ان لائن تصویر 1
بی ایس پی نے ڈاکٹر بی ام امجد اور کنشی رام کے یادگاروں پر مجسموں کی تنصیب کا مقابلہ کرنے کا فیصلہ کیا ہے.
قومی
جنرل سیکرٹری ایس ایس مشیر کی قیادت میں بی ایس پی کے رہنماؤں کے ایک وفد
نے بدھ کو وزیراعلی سے ملاقات کی. ڈاکٹر بی بی امبیرکر اور کنشی رام کے
یادگاروں پر پسماندہ ذات کے شبیہیں کی مجسموں کی تنصیب کے دوران احتجاجی
رجسٹر کرنے کے لئے. “دلائل یادگاروں کو روکنے کے بجائے، بی جے پی کو پسماندہ طبقے کے شبیہیں
کے لئے علیحدہ یادگار بنانا چاہئے جسے وہ فروغ دے رہے
ہیں.”………………………………………………………………..
اسمبلی
کے انتخابات میں بی جے پی (برہشتھار جیاہا نفسیپات) کی نام نہاد زمین پر
چلنے والے فتح کی وجہ سے ہے کیونکہ دھوکہ دہی EVMs انتخابات جیتنے کے لئے
چھیڑ گئے تھے. اب
بی جے پی نئے بیکڈ شبیہیں کو محروم کمیونٹی کی حمایت جیتنے کی کوشش کرنے
کی کوشش کر رہی ہے. مہاراانا پراتپ اور شیواجی جیسے اوپری ذات کے شبیہیں کے
ساتھ جب زعفران بریگیڈ اپنے نظریات کو فروغ دے رہی ہے. سیاسی مساوات کو تبدیل کرنے میں سیاسی طاقت میں حصہ لینے کے لئے محروم
کمیونٹی میں اضافہ ہوا ہے، بی جے پی ان کمیونٹیوں پر اپنی گرفت کو مضبوط
بنانے کے لئے اپنے شبیہیں کو فروغ دیتا ہے.
مہا
موتی جی اترپردیش کے بہترین انتظامیہ کے بعد اترپردیش ریاست کی دولت کی
تقسیم کے ذریعے سرجن سماج (ایس سی / ایس ٹی / ایس بی او / بی بی سی سمیت
تمام معاشرے) کے طور پر شاندار جدید آئین میں شامل ہونے کے قابل بن گئے اس ملک کے وزیر اعظم. یہ
صرف 1٪ ناقابل یقین، ہوشیار، زنا، نمبر ایک سب سے زیادہ تشدد مند، کبھی
بھی دنیا کی شوٹنگ کے عسکریت پسندوں کی طرف سے برداشت نہیں کر رہا ہے، آر
ایس ایس (راشاسا سواام ساککس) کے ممنوع چپٹمن برہمین lynching، لہذا سینٹر
اور ریاستوں میں باگو EVMs کو چھیڑ دیا برصغیر
جیا پاشا نفسیاتی (بی جے پی) کے جمہوری اداروں (مودی) اور بھگس، روشیوں
اور دھاگھیوں کے قتل کے لئے انتخابات جیت لیئے .یہ ایس سی / ایس ٹی اور ایس
ایس پی اور پچھلے مذہبی اقلیتوں، غریب برہمن، بانیا کی ذاتوں کو تقسیم
کرنے کی اپنی سیاست کو جوڑتا ہے. ، کسانوں، مزدوروں وغیرہ، جو کمیونٹی بی ایس ایس کے معاونت کا بنیاد سمجھا جاتا تھا. زعفران بریگیڈ کی نئی حکمت عملی مذہبی اقلیتوں، غریب برہمن، بانیا کی
ذاتوں، کسانوں، کارکنوں وغیرہ وغیرہ کے طور پر مذہب کے ساتھ کوئی تعلق نہیں
ہے، قوموں قوم پرستی کے ایجنڈا پر متحد ہو رہے ہیں.
بی
جے پی ایسی کمیونٹیوں میں کبھی اثر انداز نہیں کرسکتے جو چپکے کے روایتی
معاونت کا مرکز نہیں تھے، منموتیری پر مبنی بے نظیر امتیاز طبقے کا گروہ،
جو یقین رکھتے ہیں کہ چتھن برہمنوں کو پہلی شرح آزمائشی (روح)، 2nd کے طور
پر کشمیریاس کے طور پر، تیسری وادیوں کے طور پر، چوہدری کے طور پر شرح
روح اور آشی شودس جوبودیوپ کے آبادی والے باشندوں نے ایس سی / ایس ٹی کو
غیر مقابلوں کے طور پر غیر جانبدار قرار دیا ہے اور اس میں کوئی روح نہیں
ہے اور اس وجہ سے مہا مایوتا کو وزیر اعظم بننے سے روکنے کی روک تھام ہے. جبکہ، بدھ کو کسی بھی روح میں کبھی بھی یقین نہیں تھا. انہوں نے کہا کہ سب برابر ہیں. لہذا، امبیڈکر کے ساتھ لاکھوں لوگ اپنے گھر بدھ مت کے پاس واپس آ گئے اور
یہ سلسلہ جاری ہے. اس سلسلے میں کئیورور گنشی رام جی اور مایوتاتی جے.
https://economictimes.indiatimes.com/…/article…/61203593.cms
اگر بی جے پی کے ذہن میں کوئی تبدیلی نہیں آئی تو بدھ مت بدل جائے گی: مایوتاتی
بی
پی ایس کے سربراہ مایوتاتی نے آج بی جے پی کو دعوی کیا تھا کہ وہ اس کے
ذہنیت کو تخسوچت ذات، قبائلیوں اور پچھلے طبقے میں تبدیل کرنا چاہتی ہے یا
پھر وہ بھوراو امبیرکر جیسے بدھ مت میں تبدیل کرنے پر مجبور ہو جائیں گے.انہوں
نے کہا کہ میں دلیل، اڈییوسس، بیکورڈ اور اس کے بھی اپنے مذہب کو تبدیل کر
کے اپنے ذات پسندانہ اور سامراجی ذہنیت کو تبدیل کرنے کے لئے بی جے پی کو
ایک کھلی چیلنج پھینکتا ہوں. انہوں نے کہا کہ بدھ مت کے اپنے مذہب کو تبدیل
کرنے کے لۓ مجھے بھی فیصلہ کرنا ہوگا. یہاں ایک پارٹی ریلی میں. ..
امبیرکر
کو یاد کرتے ہوئے، انہوں نے کہا کہ ہندوؤں میں ‘وار ویوسا’ (ذات کے نظام)
میں تبعیض کا مشاہدہ کرنے کے بعد، انہوں نے شنکرچریوں اور اس کی نظر میں
ترمیم کرنے کے لئے کہا تھا. انہوں نے کہا کہ یہ نہیں کیا گیا تھا، ان کی موت سے پہلے امبیرکر، ناگپور میں اپنے پیروکاروں کے ساتھ بدھ مت میں تبدیل کیا.
بی پی پی کے چیف نے کہا کہ وہ بھی شنکرچاریوں، مذہبی رہنماؤں اور بی جے
پی سے منسلک افراد کو اپنے سوچ کو تبدیل کرنے کے لئے منسلک ہیں یا وہ بھی
صحیح وقت پر بدھ مت کے ساتھ ساتھ کروڑوں حامیوں کے ساتھ بدل جائیں گی.
آر ایس ایس کے آگے “ذات پسندانہ ایجنڈا” کے “ذات پرستی ایجنڈا” لینے کے
الزام میں الزام لگایا گیا، اس نے حیدرآباد میں روہت ویمولا کے خودکش حملے
اور گجرات کے اا کیس کے الزام میں الزام لگایا تھا جہاں کچھ شیڈول شدہ
کاسٹوں پر حملے اور احتجاج کا نتیجہ تھا.
اگر بی جے پی کے ذہن میں کوئی تبدیلی نہیں آئی تو بدھ مت بدل جائے گی: مایوتاتی
بی پی ایس کے چیف نے کہا کہ وہ بھی شنکرچاریوں، مذہبی رہنماؤں اور بی جے
پی سے منسلک افراد کو اپنی سوچ کو تبدیل کرنے کا موقع دے رہے ہیں.
اقتصادیات
http://www.thehindu.com/…/Vemulas-death…/article14010089.ece#!
ویمولا کی موت: منوتی نے بی جے پی کے ‘ذات پرستی’ کا رویہ سلیم کیا
بہجن سماج پارٹی (بی ایس پی) کے سپرمو میووتی نے “نا انصافی اور پریشان”
کی مذمت کی ہے جس میں شیعہ شدہ اسکالر روہت ولمولا نے بھارت کے جنتا پارٹی
کے “انتہائی” ذات پرستی کے رویے کی ایک اور “دردناک مثال” کو خودکش کر دیا.
تحقیقی
اسکالر کی موت کی وجہ سے “دردناک اور بے شک” واقعہ، محترمہ مایوتاتی نے
کہا کہ اس ملک میں “ایس سی / ایس ٹی سوسائٹی” انصاف حاصل کرنے کے لئے تیزی
سے مشکل ہوتا ہے. انہوں نے مطالبہ کیا کہ دو سمٹری ایرانی اور باروارو داتاتری - اور
حیدرآباد یونیورسٹی کے پی پی کے چیئرمین پی اے اے پی اے راؤ کے خلاف فوری
طور پر قانونی کارروائی کی جائے.
“چیف
جسٹس کی جانب سے جمہوری ادارے (مودی) کے قتل میں دو سینئر ساتھیوں کا رویہ
کہ ‘اگر آپ بی جے پی / آر ایس ایس (برشچار جھاہاہا نفسیاتیات / رکشک سوام
ساتک) کی پالیسیوں کے خلاف ہیں، تو آپ ہمارے دشمن ہیں. سابق یوپی. دہشت گردی کے ذریعے پریشان ہوسکتا ہے، ‘بے حد غیر جمہوریت اور مذمت ہے’ وزیر اعلی نے کہا.
انہوں نے کہا کہ “اضافی اور ظلم و ستم کی بڑھتی ہوئی واقعات” نے “آر ایس ایس ذہنیت” ظاہر کی.
“بی جے ایس اور ایس ایس ایس / ایس ٹیز کے پیچھے آر ایس ایس کے رویے اور
سوچ، پیچھے اور مسلمانوں کو ظالمانہ، ذات پسندانہ اور غیر انسانی ہے.”
محترمہ مایوتاتی نے کہا کہ ایس سی / ایس ٹی، بیک پیچھے اور مذہبی اقلیتوں کے خلاف ظلم و نا انصافی کے واقعات میں اضافہ ہوا ہے. بی جے پی / اس طرح کے مجرموں کے خلاف آر ایس ایس کا رویہ قانون کے مطابق نہیں ہے لیکن قسمت اور فیاض ایسی عناصر کی حمایت کرتی ہے.
انہوں نے مزید کہا کہ بی جے پی کے رہنماؤں، پارلیمنٹ اور وزراء نے
باقاعدگی سے ذات پرست اور غیر معقول بیانات میں مشغول کیا، جس میں ملک میں
سماجی، سیاسی اور سامراجی ماحول خراب ہو اور بعض عناصر کو جرائم کرنے کے
لئے جرات فراہم کی جاتی ہے.
یہ
سب ہو رہا ہے کیونکہ ہمارے شاندار، جدید آئین میں شامل ہونے کے طور پر
یونیورسل بالغ فرانچیس کو منفی انتخابات جیتنے کے لئے دھوکہ دہی کے EVM
تھے. لیکن بی جے پی / آر ایس ایس کی یکجہتی کی طرف سے منموسیری کو فروغ دینا.
بھجنجم پارٹی
کرناٹک، تملناڈو، کیرل اور پوڈوچیری ریاستوں
بی ایس ایس کارکنوں نے جنوبی بھارت کے کنفروئن
26 نومبر، 2017 پر 12.00 بجے
مقام: سینٹرل کرکٹ پویلین گراؤنڈ، گاندھی نگر، بنگالور
اہم مہمان: بہن کماری میاتاوجیجی
بی پی ایس کے سابق صدر، سابق ایم پی (ریاست صوبہ) اور اتر پردیش کے سابق وزیر اعلی
مہمانوں:
ڈاکٹر اشوک سدھھرجیجی
نیشنل جینی سیکرٹری، ایم پی (ریاست صوبہ) اور انچارج کرنناکا میں
سری لنکا Ambeth Rajan
نیشنل خزانچی اور سابق MP (ریاست صوبہ)
سری لنکا ماراسینڈرا منیپپا
کوآرڈینیٹر اور کرناٹک کے انچارج
سری لنکا گوپناتھ
تاملناڈو، کیرل اور پکوچری ریاستوں کے منتظمین
سری لنکا رامجی گووتم
کوآرڈینیٹر، کیرل اور چوہدری ریاستوں
سری لنکا ن مہش، ریاستی صدر، کرناتھا
سری لنکا ریاستہائے متحدہ، تملناڈو کے. K.Armstrong
سری لنکا مرتی، صدر، پوڈوچیری یونین علاقہ
سری لنکا ریاستہائے متحدہ کی ریاست کیرول ج
سارواجن حیاہ سارواجن سوویہ
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Posted by:
site admin @ 3:38 pm
2448 Wed 22 Nov 2017 LESSON
Jaga Chand (@JagaChand) | Twitter
Murderer of democratic institutions (Modi)
-doesnt-know-bsp-is-a-movement … “We alone can challenge and defeat
the casteist, communal and pro-capitalist BJP! Get ready!” Behanji’s
clarion call to BSP workers to liberate the country from the clutches of
fascist rule.
“We
alone can challenge and defeat the casteist, communal and
pro-capitalist BJP (Brashtachar Jiyadha Psychopaths (Private) Limited!
Maha
Mayawati’s clarion call to the Sarvajan Samaj i.e., Cadres of all
societies in general and BSP Cadres in particular to liberate the
country from the clutches of fascist rule.
https://www.reddit.com/…/modi_is_literally_hitler_and_bjp_…/
“We alone can challenge and defeat the casteist, communal and
pro-capitalist BJP (Brashtachar Jiyadha Psychopaths (Private) Limited!
Maha Mayawati’s clarion call to the Sarvajan Samaj i.e., Cadres of all
societies in general and BSP Cadres in particular to liberate the
country from the clutches of fascist rule.
Murderer of democratic institutions (Modi) is literally Hitler and BJP (Brashtachar Jiyadha Psychopaths) is fascist
“Veggie Madhya Pradesh CM bans eggs in anganwadis, to be
felicitated”. Turns out some non-BJP states too don’t provide eggs in
midday meals
BJP ruled “BMC has banned sale of meat for four
days during the Jain festival of Paryushan”. Turns out it happens every
year since 1994 after a resolution by Congress govt in 1994. The ban
duration was increased to 4 days in 2011, again by a Congress-NCP govt.
Compulsory national anthem in Maharashtra movie theaters introduced by Congress-NCP govt
Prohibition in Gujarat - it was the Congress govt which enacted The Bombay Prohibition Act, 1949.
Cow slaughter is banned in 23 States, most of them non-BJP
“Ministry of Home Affairs cancels FCRA licences of 8,975
associations”, but in 2012, a total 4138 NGOs had their FCRA license
cancelled because of similar violations
“Criticising government can be sedition in Maharashtra now“, however the guidelines were actually prepared by Cong-NCP govt
but hey, Murderer of democratic institutions (Modi) is literally Hitler and BJP is the majority appeasing,
fascist party. And if it turns out that it was done by Congress, goal
posts are shifted
From “Fascist rule is here again; Thums Up! Thums Up!” to “Arey,
it’s not about BJP (Brashtachar Jiyadha Psychopaths) or the Congress”
1. [”Veggie Madhya Pradesh CM bans eggs in anganwadis, to be…
http://indiatoday.intoday.in/…/cong-leaders-a…/1/639138.html
BJP, RSS of turning India into neo-fascist
Hitting out at RSS and BJP, some Congress
leaders today accused them of turning India into a “neo-fascist” state
and questioned whether they will give up their idea of a Hindu Rashtra
if they believe in the Constitution.
Speaking during a national seminar
Contribution of Dr Ambedkar, was a
neo-fascist state targeting Murderer of democratic institutions (Modi).
Hailing of Ambedkar by RSS (Rakshasa Swayam Sevaks)/ BJP (Brashatachar
Jiyadhs Psychopaths) Private Limited outfits of the saffron
organisations were always opposed to the
ideology of the Chief architect Constitution
.
Today we are a neo-fascist Indian state. Fascism
developed after Second World War is known as neo-fascism.
He noted BJP is the “only party” talking about Ambedkar without subscribing to his ideology.
He
also noted the ruling party saying that purchasing Ambedkars house in
London is not “sufficient”, but there is a need to follow his ideology.
Ambedkar believed in “removing contradictions” from the country. how
RSS/BJP believing in inequalities will not be able to do justice to the
Ambedkar’s ideology.
Those who claim they believe in Constitution,
cannot say they will give up the idea of a stealth, shadowy, discriminatory hinutva cult rashtra.
Ambedkars ideology is the “only hope” for people in the
current political context and said the same shall remain “relevant”
until there are inequalities in the country.
Cong leaders accuse BJP, RSS of turning India into neo-fascist
http://indiatoday.intoday.in/…/cong-leaders-a…/1/639138.html
BJP, RSS of turning India into neo-fascist
Hitting out at RSS and BJP, some Congress
leaders today accused them of turning India into a “neo-fascist” state
and questioned whether they will give up their idea of a Hindu Rashtra
if they believe in the Constitution.
Speaking during a national seminar
Contribution of Dr Ambedkar, was a
neo-fascist state targeting Murderer of democratic institutions (Modi).
Hailing of Ambedkar by RSS (Rakshasa Swayam Sevaks)/ BJP (Brashatachar
Jiyadhs Psychopaths) Private Limited outfits of the saffron
organisations were always opposed to the
ideology of the Chief architect Constitution
.
Today we are a neo-fascist Indian state. Fascism
developed after Second World War is known as neo-fascism.
He noted BJP is the “only party” talking about Ambedkar without subscribing to his ideology.
He
also noted the ruling party saying that purchasing Ambedkars house in
London is not “sufficient”, but there is a need to follow his ideology.
Ambedkar believed in “removing contradictions” from the country. how
RSS/BJP believing in inequalities will not be able to do justice to the
Ambedkar’s ideology.
Those who claim they believe in Constitution,
cannot say they will give up the idea of a stealth, shadowy, discriminatory hinutva cult rashtra.
Ambedkars ideology is the “only hope” for people in the
current political context and said the same shall remain “relevant”
until there are inequalities in the country.
https://www.theatlantic.com/…/fascism-populism-pres…/510668/
The votes are in, the people have spoken, and the result is ugly.
Merriam-Webster has warned that fascism could become 2016’s
most-searched term on its online dictionary—presumably with even more
searches than bigly.
Fascism was No. 3 last year, between socialism and racism, which is just where fascism began in the 1920s.
Ideological formation and the creation of a party with
quasi-military cadres. Talk of national humiliation, lost vigor, and the
failures of liberalism and democracy.
Entry of the party into national politics. Intimidation of rivals,
and planned acts of “redemptive violence” against suspect minorities and
radical rivals.
Arrival in government, often in alliance with conservatives.
Exercise of power, in concert with institutions and business. The
regime expands its control at home: restricting the press and democratic
processes, corporatizing business, and collectivizing the people.
Abroad, it asserts itself militarily.
Radicalization or entropy: Some fascists go down in a Götterdämmerung, but most die of boredom.
Fascism is in the running to be Merriam-Webster’s Word of the Year. But it’s not the right word for the current moment.
theatlantic.com
https://www.merriam-webster.com/d…/G%C3%B6tterd%C3%A4mmerung
Definition of Götterdämmerung
: a collapse (as of a society or regime) marked by catastrophic
violence and disorder; broadly : downfall the Götterdämmerung of
Communism
a collapse (as of a society or regime) marked by catastrophic violence and disorder; broadly : downfall… See the full definition
merriam-webster.com
https://www.merriam-webster.com/dictionary/downfall
downfall
play
noun
down·fall
\ˈdau̇n-ˌfȯl\
Popularity: Bottom 40% of words
Examples: downfall in a Sentence
Definition of downfall
1a : a sudden fall (as from power)b : a fall (as of snow or rain) especially when sudden or heavy
2 : something that causes a downfall (as of a person) gambling was his downfall
downfallen
play \-ˌfȯ-lən\ adjective
Examples of downfall in a Sentence
Their downfall was the result of several bad decisions.
Bad decision-making was their downfall.
a
sudden fall (as from power); a fall (as of snow or rain) especially
when sudden or heavy; something that causes a downfall (as of a person)…
See the full definition
reddit.com
https://www.quora.com/What-are-the-differences-between-auth…
Totalitarianism
Authoritarian Governments
Fascism
World History
Comparisons
Politics
What are the differences between authoritarianism, totalitarianism, and fascism?
4 Answers
Cecilieaux Bois de Murier
Cecilieaux Bois de Murier, studied political science, journalist in Washington
Updated Aug 21
Totalitarianism
and Fascism are forms of authoritarianism, which is governance by an
authority without the option of questioning whatever the authority
orders. The distinctions between the three are mostly a matter of
political theory; applying these labels is usually done very loosely
and, in my opinion, badly.
An authoritarian
government is any ruling political unit in which the person or group in
power tells everyone else what to do, more or less without recourse.
Monarchies without parliament and in which the monarch actually rules,
as well as military governments and dictatorships of the left and the
right can all be correctly identified as authoritarian. Most workplaces
are authoritarian, too; the boss tells you what to do, or else.
Similarly, most families have an authoritarian streak, as do schools.
The basic idea is that what is done is not put to a vote: someone in
authority commands, others obey. Authoritarian governments, as you might
imagine, can cover a very wide range of power regimes.
Totalitarian
rule is called this because the power of those who govern extends to
every aspect of life and society; in other words, total rule. They tell
you what to say, what to think, where to live, what to study, where to
work, etc. Obviously, because of the difficulty of controlling large
populations minutely, no pure form of totalitarian government has ever
existed. However, Soviet Communism, German Nazism and Italian Fascism
attempted to be totalitarian, but for very different reasons.
All
of which brings us to Fascism, which is the historical movement of
Benito Mussolini, who ruled Italy as a dictator from 1929 to 1943. The
word “fascism” comes from the Latin fasces, a bundle of rods tied
around an ax; the members of the movement conceived of themselves as a
tightly wound bundle of people who figuratively chopped down whatever
stood in the way of their ideas. These ideas included the revival of
Italy’s glory as the center of the Roman Empire. It was a nationalist
and ultra-conservative movement similar and allied to German Nazism and
Spanish Falangism, yet distinctly Italian.
Because
Fascism came to power first, its name became a shorthand for any
right-wing authoritarian regime and for the supporters of such rule. The
concept has also been twisted completely out of shape by rhetorical
abuse. For example, Reaganism and Thatcherism (USA and UK in the 1980s),
although ideologically in harmony with many fascist ideas, have been
called fascist even though they operated in a political environment in
which at least a pretense of democratic representation was maintained.
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Related QuestionsMore Answers Below
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Gregory Norton
Gregory Norton, studied at Stanford Graduate School of Business
Answered Jun 16, 2016
The Wikipedia definition of authoritarianism is good “Authoritarianism is a form of government
characterized by strong central power and limited political freedoms”
Authoritarianism could be Individualistic or Collectivist, depending on
what range of non-political freedoms exist. Singapore under Lee Kuan Yew
was authoritarian but Individualistic, there was a great deal of
individual and economic freedom.
Totalitarianism
is state-centric, Collectivist form of authoritarianism in which the
state acknowledges no limits to its authority and seeks to regulate all
aspects of public and private life including religious, artistic,
political, and economic activity. All individuals exist to serve the
state. As Mussolini (one of the originators of the idea) put it, “All
within the state, nothing outside the state, nothing against the state.”
Fascism
is more slippery. One part of it is a state-business partnership for
mutual benefit, with the state acting as senior and controlling partner.
A fascist regime is as totalitarian as it can be, given the culture and
legal traditions of the society. It may or may not be militaristic, and
may or may not be internationally aggressive. It may or may not assert
ethnic, national, or racial superiority. Some European political
observers considered the second Wilson administration to be fascist. In
popular usage, “fascist” means little more than “bad” and prone to
bullying.
6.3k Views · 4 Upvotes
Nathaniel Downes
Nathaniel Downes, A political writer with a focus on Soviet democratic models.
Answered Oct 21, 2016
The
term Authoritarianism was coined in 1859 as the establishment of order
through a central, elected, authority. Under an Authoritarian model,
uniform elections (not saying if they were fair elections, mind you)
must be held, and by holding them, all those who vote then agree to
abide by the decisions of the elected Authority. The Authority itself
had no power to implement these decisions, and passed them down to lower
bodies to handle the direct implementation.
Totalitarianism
was coined by the Italian fascists in 1926, “totalitario”, and was a
rejection of Authoritarianism. Under Totalitarianist systems, there was
no pretext of elections or rule by mandate, and only the elite had any
say over the system. Instead of submitting to an authority,
Totalitarians had “total representation of the nation and total guidance
of national goals” through dictates. Unlike Authoritatian systems,
which had a decision making body, and left implementation to smaller
groups, Totalitarian models used a single body to handle both decisions
and implementation.
On the surface it is easy
to claim that Fascism used Totalitarianism and Communism used
Authoritarianism, but in the real world we find that is not always the
case. The root difference was in both how each system claimed their
mandate, and how each system implemented decisions.
2.1k Views
Cem (Icy) Onur
Cem (Icy) Onur, brain jockey
Answered Mar 31, 2014
Very, very simplified:
Authoritarianism:
State rules and decides on everything, but some social and economic
institutions exist that are not under governmental control.
Totalitarianism is an extreme version of authoritarianism. Nothing exists but the government.
Fascism
brings ultra-nationalism to the mix; with a hint of racism. All fascist
governments are authoritarian, but not all authoritarian governments
are fascists. This part would get a bit muddy depending on whose
definition you stick to. I like Umberto Eco’s definition as I can
picture Hitler’s doctrines with them easily.
Definitions of fascism
8.3k Views · 9 Upvotes
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PERFECT HUMAN BEING BRAIN is creation of millions of gods.
A Buddhist Monk explained Pancasila i.e., five precepts thus:
I do not want to be killed by other living beings, so I will not kill any living beings.
I do not want others to steal my things, so I will refrain from stealing.
I do not want others to lie to me, so I will refrain from telling lies.
I do not want my wife/husband to be taken by others, so I will refrain from sexual misconduct.
I will refrain from taking intoxicant drinks, Because I may violate all the above precepts.
When,
I told this to an intelligent man, he asked me to repeat the same and
started noting them in his diary and at the end he put my name. Then I
told him that these are the teachings of the Buddha. But he said that it
was told to him by me, so he put my name.
Answer
(1 of 5): Totalitarianism and Fascism are forms of authoritarianism,
which is governance by an authority without the option of questioning
whatever the…
quora.com
Dear brothers and sisters, Jaibheem to all.
We,
the Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.
We need to become ruling class if we want to form a casteless society – Saheb Kanshi Ram
Bahujan Samaj Party
(BSP) or Majority People’s Party is one of the only five prominent national
political parties of India, which is the largest democracy of the world.
Brief Introduction :
The ideology of the
Bahujan Samaj Party (BSP) is “Social Transformation and Economic Emancipation”
of the “Bahujan Samaj “, which comprises of the Scheduled Castes (SCs), the
Scheduled Tribes (STs), the Other Backward Classes (OBCs) and Religious
Minorities such as Sikhs, Muslims, Christians, Parsis and Buddhists and account
for over 85 per cent of the country’s total population.
The people belonging to
all these classes have been the victims of the “Manuwadi” system in the country
for thousands of years, under which they have been vanquished, trampled upon
and forced to languish in all spheres of life. In other words, these people
were deprived even of all those human rights, which had been secured for the
upper caste Hindus under the age-old “Manuwadi Social System”.
Among the great persons
(Mahapurush) belonging to “Bahujan Samaj”, who fought courageously and with
commitment against the brutal and oppressive Manuwadi system, for providing a
level playing field to the downtrodden to help move forward in their lives with
“self-respect” and at par with the upper castes Hindus, especially Baba Saheb
Dr. Bhimrao Ambedkar’s socio-political campaign later proved to be very
effective in this direction.
Though the contributions
of leaders of the downtrodden communities like Mahatma Jyotiba Phule,
Chhatrapati Shahuji Maharaj, Narayana Guru and Periyar E. V. Ramaswami have
been immense in the fight against the obnoxious Manuwadi system, but the
struggle of Baba Saheb Dr. Bhimrao Ambedkar, who was born in Scheduled Caste
community, and that of Manyawar Kanshi Ram Ji later proved to be greatly
effective and pregnant with far-reaching consequences.
Besides waging a
spirited campaign against the Manuwadi Social System, Dr. Ambedkar instilled
consciousness among not only the Dalits, but also among those belonging to
other backward groups, which continue to be victimised and trampled under this
oppressive and unjust Manuvadi Social System.
By virtue of his pivotal
role in the framing of the Indian Constitution, these groups were given a
number of rights in the Constitution on a legal basis to lead a life of dignity
and self-respect. But he was fully conscious of the fact that these exploited
sections of the society would not be able to get the full legal rights as long
as the governments would remain dominated by the Manuwadi persons and parties.
That’s why Dr. Ambedkar,
during his lifetime, had counseled the “Bahujan Samaj” that if they wanted to
fully enjoy the benefits of their legal rights, as enshrined in the
Constitution, they would have to bond together all the Bahujan groups on the
basis of unity and fraternity, bring them on a strong political platform and
capture the “Master Key” of political power. This was to be the modus operandi
for the formation of Bahujan Governments at the Centre and in States. Only such
governments could enforce all the constitutional and legal rights of the
“Bahujan Samaj” and provide opportunities to its People to move forward in all
spheres of life besides enabling them to lead a life of “self-respect”.
Keeping in view this
observation and advice of Dr. Ambedkar, respected Manyawar Kanshi Ram Ji
founded the Bahujan Samaj Party (BSP), with the help of his associates, on
April 14, 1984. For many years while he enjoyed good health, he prepared the
“Bahujan Samaj” to secure the “master key” of political power, which opens all
the avenues for social and economic development.
However, being a
diabetic and host of other serious ailments, his health did not permit him to
lead an active political life for too long. On December 15, 2001, Manyawar
Kanshi Ram Ji, while addressing a mammoth rally of the BSP at the Lakshman Mela
Ground in Lucknow, Uttar Pradesh on the banks of the river Gomti, declared
Kumari (Miss) Mayawati Ji, then the lone Vice-President of the Party, as his
only political heir and successor.
Moreover, on September
15, 2003, Manyawar Kanshi Ram Ji’s health suffered a serious setback, and the
entire responsibility of the Party fell on the shoulders of Bahan (Sister)
Kumari Mayawati Ji. Later, on September 18, 2003, the Party, through a
consensus and in keeping with its Constitution, made her its National
President.
Being the National
President of a National Party, Kumari Mayawati Ji in her address sought to
assure that “I would like to make aware people of the country that my Party,
the BSP, is committed to not only improving the socio-economic conditions of
people belonging to the “Bahujan Samaj” but also of the poor among the upper
caste Hindus, small and medium farmers, traders and people engaged in other
professions.
But people of the
Manuwadi mindset, even if they are in different fields of life, are acting
under a conspiracy to project the image of the BSP as if it is confined to
championing the cause of Dalits alone and is opposed to the upper castes Hindus
and other sections of the society. Also, the BSP has nothing to do with the
issues of national interest. However, on the basis of facts, I can say with
firmness and conviction that all such talks are a bunch of lies, baseless and
devoid of facts and are nothing else more than a slanderous campaign of the
status quoits Manuwadi forces. The policies, objectives and ideology of the BSP
are crystal clear and attuned to the welfare of the entire country and its vast
population.
On the basis of its
ideology, the BSP wants to sound the death-knell of the “Manuwadi Social
System” based on the ‘Varna’ (which is an inequality social system) and
striving hard and honestly for the establishment of an egalitarian and
“Humanistic Social System” in which everyone enjoys JUSTICE (social, economic
and political) and EQUALITY (of status and of opportunity) as enshrined in the
PREAMBLE of the Constitution.
Further, our Party
Constitution very clearly states that “the chief aim and objective of the Party
shall be to work as a revolutionary social and economic movement of change with
a view to realise, in practical terms, the supreme principles of universal
justice, liberty, equality and fraternity enunciated in the Constitution of
India.”
Such a social system is
wholly in the overall interest of the Country and all sections of the society
too. If, in this missionary work of “Social Transformation”, people of the
upper castes (Hindus) shed their Manuwadi mindset and join hands with the
Bahujan Samaj, our Party, with all due respect and affection would embrace
them. Such people will be given suitable positions in the Party organisation in
accordance with their ability, dedication and efficiency, and there would be no
distinction between them and those belonging to the Bahujan Samaj. Also they
will be fielded as Party candidates in the parliamentary and assembly
elections, and if our government is formed, they will also be given ministerial
berths.
These are not hollow
talks because the BSP in the past, during the three successive governments, had
implemented all such promises. In Uttar Pradesh, Ms. Mayawati government was
formed four times, and on each occasion, upper castes people were inducted in
the Council of Ministers. Even an upper caste person was appointed to an
all-important post of Advocate General. They were given the Party ticket for
Lok Sabha and Assembly elections and also nominated to the Parliament’s Upper
Chamber i.e. Rajya Sabha and state Legislative Councils.
In addition, upper caste
people have been given high posts in the Party organisation. For example, Mr.
Satish Chandra Mishra was nominated to the Rajya Sabha and also was made
national general secretary of the Party. In similar fashion, other castes of
the Upper Castes (Hindus) were promoted.
Thus, keeping in view
all these facts, it would be injudicious and fallacious to hold that the BSP
works for the welfare of a particular group or section. Yes, the Party does
give priority to those sections, which have been ignored and scorned all along
by the Manuwadi governments in all spheres of life. In addition, the BSP has
always contributed positively to all issues pertaining to the welfare of the
Country. The BSP has always taken an unequivocal stand on issues of the
Country’s welfare and never compromised on the issues related to the interest
of the country whenever the need arose.
Aims and Objectives
The chief aim and
objective of the party shall be to work as a revolutionary social and economic
movement of change with a view to realise, in practical terms, the supreme
principles of universal justice, liberty, equality and fraternity enunciated in
the Constitution of India, to be followed by State in governance, and in
particular summed up in the following extract from the Preamble of the
Constitution.
We, THE PEOPLE OF INDIA,
having solemnly resolved to constitute India into a SOVEREIGN SECULAR
DEMOCRATIC REPUBLIC and to secure to all its citizens:
Justice, social, economic and political;
Liberty of thought, expression,
belief, faith and worship;
Equality of status and
opportunity; and promote among them all
Fraternity assuring the dignity of
the individual and the unity and integrity of the Nation;”
The Party shall regard
its ideology as a movement for ending exploitation of the weaker sections and
suppression of the deprived through social and economic change in keeping with
the above stated chief aim, and its political activity and participation in
governance as an instrument of furthering such a movement and bringing in such
a change.
This being the chief aim
of the Party, the strategy of the Party in public affairs will be governed by
the following general principles:
1. That all citizens of
India being equal before law are entitled to be treated as equal in true sense
and in all matters and all walks of life, and where equality does not exist it
has to be fostered and where equality is denied it has to be upheld and fought
for.
2. That the full, free,
uninhibited and unimpeded development of each individual is a basic human right
and State is an instrument for promoting and realising such development;
3. That the rights of
all citizens of India as enshrined in the Constitution of India and subject to
such restrictions as are set out in the Constitution, have to be upheld at all
costs and under all circumstances;
4. That the provisions
of the Constitution requiring the State at Center and in States to promote with
special care and protect the socio-economic interests of the weaker sections of
the society denied to them for centuries, have to upheld and given practical
shape in public affairs as a matter of prime most priority.
5. That economic
disparities and the wide gaps between the ‘haves’ and the ‘have nots’ must not
be allowed to override the political principle of “one man, one vote, one vote,
one value” adopted by our republic.
6. That unless political
empowerment is secured for the economically deprived masses they will not be
able to free themselves from the shackles of economic and social dependence and
exploitation.
In particular and
without prejudice to the generality of the aims stated above the Party will
work specially towards the following objectives:
1. The Scheduled Castes,
the Scheduled Tribes, the other Backward Castes, and the minorities, are the
most oppressed and exploited people in India. Keeping in mind their large
numbers, such a set of people in India is known as the Bahujan Samaj. The Party
shall organise these masses.
2. The party shall work
for these down trodden masses to -
a. to remove their
backwardness;
b. to fight against their
oppression and exploitation;
c. to improve their status
in society and public life;
d. to improve their living
conditions in day to day life;
2. The social structure
of India is based on inequalities created by caste system and the movement of
the Party shall be geared towards changing the social system and rebuild it on
the basis of equality and human values. All those who join the party with the
commitment to co-operate in this movement of social change shall be ingratiated
into the fold of the Party.
Towards the furtherance
of the above noted aims and objectives the organisational units of Party as
designated in this constitution, shall be empowered to:-
1. purchase, take on lease or otherwise acquire, and maintain, moveable or
immovable property for the Party and invest and deal with monies of Party in
such a manner as may from time to time be determined;
2. raise money with or
without security for carrying out any of the aims and objectives of the Party;
3. to do all other
lawful things and acts as are incidental or conducive to the attainment of any
of the aforesaid aims and objectives,
Provided that none of
these activities will be undertaken without the express approval of the
National President.
Non-political
Routes: When Manyawar Kanshi Ram Saheb decided to revive the
Ambedkarite movement, the movement was almost extinct. People had almost
forgotten about the movement. Kanshi Ram Saheb made a deep study as to
the conditions which caused the failure of Ambedkarite movement. He saw
that most of the followers of Babasaheb were out of the movement. He
started probing the reasons which led to the discontinuation of the
movement followed by the death of Babasaheb Ambedkar. He, after a
thorough study, understood that the failure of Ambedkarite movement was
caused due to the lack of ‘non-political routes’ among the Bahujan Samaj
and hence, he decided to strengthen the non-political routes to create
the ‘non-purchasable leadership’. He realized that only that society
with strong non-political routes would produce the ‘non-purchasable’
missionary leaders. Thus he decided to prepare the non-political routes
of the society by preparing the educated employees and youths. Before
launching the Bahujan Samaj Party, he started the BAMCEF and DS-4 to
prepare the educated employees and youth from among the SC/ST/OBCs and
Religious Minorities. He devoted the best part of his life to strengthen
the non-political routes of Bahujan Samaj.
Importance
of Cadre Camps: Maha Mayawati Ji joined the Ambedkarite movement when
Kanshi Ram Saheb was organizing the employees under the banner of
BAMCEF. Seeing my dedication to the movement and capabilities, he
started encouraging her. But the senior members could not tolerate it.
They began opposing Saheb arguing, “How can you project a most junior
person ignoring seniors like us? If you continue to project her too
much, we will leave the organization”. Kanshi Ramji replied them sternly
saying, “If you are thinking to leave tomorrow, it is better for you to
leave today itself. Why postpone it?” All these old members, who are
mostly from Maharashtra and Punjab, left the movement even before Saheb
launched BSP. They went out of BAMCEF and formed their own BAMCEF
outfit. They had even got it registered. Today there are several outfits
of BAMCEF and nobody knows how many outfits are there. Our people have
not gone with them. These seniors went alone and remained alone, but the
people and workers have remained with the movement. Nobody got
disturbed over their exit. Do you know why the workers and people did
not follow those old members?
Those
were the honest people who were solidly prepared by Manyawar Kanshi Ram
Saheb through cadre camps. Cadrization is the only way to prepare
missionary workers and society. Saheb, with his team of missionary
cadres, was able to create new leadership. He went on to start DS-4 and
finally BSP on April 14, 1984. The workers and society remained with the
movement only because they were prepared through the means of
cadrization. Saheb had rejuvenated the Ambedkarite movement only by
conducting cadres.
Warning
to Elders: Maha Mayawti Ji have been telling you to build the party
organization by preparing the workers through cadre camps. But you are
more interested in conducting public rallies, meetings and programs. You
are yet to understand the fact that workers cannot be created by
conducting public programs. There are many things which cannot be told
in the public meetings. Workers cannot be prepared ideologically in
public meetings. We can sustain the movement only by preparing the young
generation through cadre camps. I am seeing an unhealthy development
with old members of our party. They are interchanging their posts among
themselves to prevent the entry of others and new blood into the
movement. This kind of attitude of old workers will lead to stagnation.
This is not good from the viewpoint of party’s progress. She strictly
warn you to change this unhealthy habit. If you do not prepare the
younger generation, our movement will end gradually. We must have a
minimum of 50% young and educated members in every level of party’s
organization. If you, the old leaders, do not accommodate the younger
generation into the party, she will have to take strict action against
you.
As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984. We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.
Tampering
of EVMs by BJP : Our failure to form our own government in other
states has helped the BJP to defeat us in Uttar Pradesh. They found that
BSP is strong only in UP and not in other states and hence they thought
that if they could finish us in UP, BSP will die a natural death in all
other states. That is how they focused their entire strength to defeat
us in UP. However, they could not win through fair means. They had to
resort to fraudulent way of tampering the electronic voting machines
(EVMs) to defeat us.
BJP
and company had used the EVMs in 2014 itself to win the General
Election. We thought that it was the mandate against the scams-ridden
and scandals-tainted rule of Congress. But the election results of the
five states held in March 2017 have exposed the EVM scandal of BJP. They
could not win in Punjab, Uttarkhand, Goa and Manipur. In Goa and
Manipur, Congress party got lead over the BJP. But BJP leaders have
managed the other MLAs form their governments. In Uttarkhand, it was the
internal quarrel of the Congress that gave a lead to the BJP. In
Punjab, the anti-incumbency factor of Akali Dal gave the victory to
Congress. BJP, being the partner of Akali Dal, lost the election. In all
the above four states, they did not tamper with the EVMs and the
results were on the expected lines. But in Uttar Pradesh, nobody
expected that BJP would get such a huge margin of victory. The senior
bureaucrats of UP, who are usually the first to know the results in
advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.
BJP
Mischief in Saharanpur: It is to be understood that we are the only one
who are challenging the RSS agenda of BJP rulers during the past three
years. Be it the death of Rohit Vemula in Hyderabad University, attack
against SC/STs in Una of Gujarat, Vyapam scandal of Madya Pradesh or
lynching of Muslims in Dadri, I vehemently opposed and exposed them in
the Rajya Sabha. Hence, the BJP leaders had been hatching plans to
choke our voice. They are planning to isolate BSP from other communities
and limit us only to Dalits. That is why they managed to create clashes
between SC/STs and the Jat community in Saharanpur. They are also able
to use a SC/ST organization in their conspiracy. I have clearly
understood the game-plan of BJP behind the Saharanpur clashes. I decided
to expose them in the Parliament. When I gave the notice to speak on
the Saharanpur issue in the Rajya Sabha on July 18, 2017, they were
afraid that their mischief would get exposed and hence they did not
allow me to speak. Even the ministers also joined the chorus to prevent
my speech. I went to the Parliament to give voice to the aspirations of
people and find redresses to their woes. The issue of Sabbirpur in
Saharanpur is a very serious one in which a Dalit was killed, several
others were injured and their houses were burnt. If I am not allowed to
do justice to my aggrieved people and not able to protect them, why
should I remain in the Parliament? BJP people may try to silence me. But
I, being Babasaheb’s daughter and Kanshi Ram Saheb’s disciple, cannot
be silenced by anyone. I decided to resign my Rajya Sabha membership as
Babasaheb Ambedkar did in 1951. I, after quitting the Rajya Sabha seat,
have also decided to tour the whole country to prepare our people and
strengthen our movement in every state. We must put an end to all kinds
of exploitations by forming our government.- said Maha Mayawati Ji.
Have
Faith in the Success of our Movement: The BJP has become strong not
because of its own strength, but because of the failure of other
parties. Presently, you may be thinking that we can succeed if we join
the UPA / Congress and other parties. These parties are in such pitiable
conditions that they cannot be of any use to us. We must achieve the
success on our own strength without depending on any other party. In
fact, only we can challenge and defeat the casteist, communal and
pro-capitalist BJP. Other than BSP, no other party has got the
determination and morality to challenge BJP. Do not lose your faith in
the success of our movement. Do not lose your heart in the face of odd
situations. Our ancestors had faced much more tough situations, but they
did not lose heart. Babasaheb Ambedkar and Manyawar Kanshi Ramji were
neither disappointed nor did they get discouraged when they faced severe
challenges and setbacks. Look at me. Have you ever seen me
disheartened, sad and disappointed? Every tough situation has made me
tougher and made me to move ahead with greater determination. When I
took over the charge of party’s president post, I had faced toughest
time of my life. Our old leaders such as Phulsingh Barayya and Davuram
Ratnakar betrayed the movement by playing in the hands of other parties.
But I was not disappointed. I carried ahead the movement all alone. I
always enjoyed my work. You must also do your work with great joy. Do
not think that success brings us joy. On the other hand it is the joy
that brings us success. We must carry our struggles with great
celebration and bliss. The present situation may look very critical and
depressing. But we can convert this situation to our advantage by our
determination and hard work.
Action Plan:
• Starting from September 18, 2017, Maha Mayawati Ji will be having programs in Uttar Pradesh on every month of 18.
• She will also be visiting other states of the country at least
once in a year to address the party workers. All these states have been
grouped in nine zones. These programs are not for the public. They are
only for the party workers of all levels – starting from state to booth
level. In these programs, she will be personally verifying the progress
of formation of committees. These programs are to be conducted in the
name of ‘Grand Conference of Workers’ (Karyakarthan ka Vishal
Mahasabha).
• The nine zones with states inherent and the dates of Behanji’s programs are as follows:
• Bhopal Zone (Madhya Pradesh, Chattisgad) – Dec. 12, 2017.
• Jaipur Zone (Rajastan, Gujarat) – Nov. 30, 2017.
• Nagpur Zone (Maharashtra, Telangana, AP, Orissa) – Dec. 10, 2017.
• Bangalore Zone (Karnataka, Tamilnadu, Kerala, Puducherry) – Nov. 26, 2017.
• Patna Zone (Bihar, West Bengal, Jarkhand) – Jan. 30, 2018.
• Delhi Zone – Jan. 28, 2018.
• Chandigad Zone(Chandigad, Punjab, Haryana) – Feb. 25, 2018.
• Kangada Zone (Jammu & Kashmir, Himachal Pradesh) – Feb. 27, 2018.
• Nova Zone – Uttarkhand - March 4, 2018.
• The above programs will continue every year on the above dates without any change.
• You have to mobilize funds for the above programs and also for the elections on your own.
• Now that we are increasing the pace of our movement in a greater
speed, we must mobilize more funds to achieve greater success. Ours is a
self-respect movement. Self-respect movement can succeed only with
self-help. We are not taking funds from business houses and corporate
companies. Collecting money through membership is one source for us. Now
we must restart the collection of funds on my birthday every year as we
were doing earlier. With these two sources, we can manage our party
activities. Office-bearers of every state declared their respective
contribution. Tamilnadu and Karnataka office-bearers declared to
contribute Rs. 25 lakh each. Kerala leaders declared Rs. 10 lakhs and
Puducherry leaders declared Rs. 2 lakhs. These funds must be collected
before Dec. 31 and deposited at the Central Office in the first week of
Jan. 2018. No receipt books to be printed. If it is printed, the
responsible persons will be expelled from the party. Funds must be
collected through registers in the name of Jankalyan Diwas. Similarly,
you must also deposit the membership money with the Central Office as
and when you enroll the members.
• Collection of funds on the
eve of my birthday must continue in future, whether I am alive or not.
It must become a tradition for the Bahujan Samaj to collect money for
running the movement.
With these words, I conclude my speech. Jaibheem, Jaibharath”.
Contemplation: Humility!Incredible Monasteries of the World,Bringing Nature to Life…,Easy Stomach Crunch Exercises,The farmers, belonging to 184 farmers organisations across India, have
come to Delhi after a more than 10,000 kilometers long march organized
by the umbrella organization All India Kisan Sangharsh Coordination
Committee (AIKSCC).
All but admitting that Google is engaged in censorship, Eric Schmidt,
executive chairman of Google’s parent company Alphabet, announced that
Google will create algorithms designed to “de-rank” web sites such as RT
and Sputnik on its news delivery services.
I
am aware of the present moment and of time… The whole world is out
there… I let go for a moment of what is happening around me… It is
as if the world continues to turn, but I have stopped for a few minutes
and turned into an observer… Mentally, I take a step back… I look
around me as if I were in the inside of a room… the room of my mind…
In this place, I can be with myself… at peace… calm… free… Here
I do not have pressures, or worries, or fears… Nothing and nobody can
influence me… I can think… see things as they really are…
I
am sitting like an observer, seeing through two windows… These
windows are my eyes… I am not my eyes… I am aware of who is looking
through these eyes, a tiny sparkling star like energy, the soul… I am
different from everything I am seeing… I perceive that separation
between the observer and the observed… I observe the things that
surround me without judging, without analyzing… I simply observe,
remaining at peace with myself…
I see this world as a stage of
a great unlimited theatre play… each human being is an actor, a soul
playing their own role via their physical body… I simply observe from
my inner room… things come and go… nothing is permanent… I do not
need to worry about anything or anybody… I let things be… flow… I
am at peace… calmed… I share this vibration of peace with all that
surrounds me.
|
They
are places of both physical beauty and spiritual significance. They are
ancient, with a rich history behind them. They are the monasteries of
the world and some of them are simply breathtakingly beautiful, with a
fascinating past to boot. These are the ones most worth visiting.
|
| Thiksey Monastery |
|
This
monastery is located on top a hill in the Indus Valley, just East of
the Capital of Ladkah, India This monastery includes a temple known as
Lakhang Nyerma, dedicated to Goddess Dorje Chenmo. It used to be an
incredibly popular and important temple, but today it is mostly a ruin,
but still houses many sacred shrines, relics and valuable artifacts. |
| |
| |
|
| |
| Grigoriou Monastery |
|
This
monastery can be found on the South-West slope of Mount Athos in
Greece. It is dedicated to Saint Nicholas. Built during the 14th
century, it is considered as one of the most well organized cenobitic
monasteries. It usually serves as a home for about 70 monks. In 1779,
its walls were built and decorated. |
| |
| Yumbulagang Monastery |
|
This
beautiful monastery can be found perched on a small hill, 9 km south of
Tsetang, Tibet. Yumbulagang, in Tibetan dialect means ‘Palace of mother
and son’. The monastery was built over 2000 years ago, destroyed and
rebuilt. The walls of this extraordinary monastery are adorned and
painted with murals of the early history of Tibet. |
| |
 |
| |
| Tibet Potala Palace |
|
The
Potala Palace is located on the Marpo Ri Hill, Tibet Another amazing
monastery from Tibet, the Potala palace perches over 130 meters above
the Lhasa Valley, and rises another 170 meters on top of that. It is the
most monumental structure in all of Tibet. In ancient legends, there is
a sacred cave inside the palace which was used as a meditation retreat
by the emperor during the 7th century AD. |
| |
| |
|
| |
|
| |
| Tiger’s Nest Monastery |
|
You’ll
have to look way, way up to find this monastery, as it’s located about
3000 meters off the ground, on a high cliff in Paro Valley, Bhutan. This
is perhaps the most famous monastery in Bhutan. Hanging off a
precipitous cliff at 3,120 meters (10,240 ft), about 900 meters (3,000
ft) above the Paro valley, The name ‘Tiger’s Nest’ came from a legend
that a famous guru once flew over the Himalaya on the back of a tigress
during the 7th century. He then proceeded to meditate in a cave for 3
months before leaving. This cave is where the monastery was built, and
is said to be the origin of Buddhism in Bhutan. |
| |
|
| |
| Kye Monastery |
|
Another
monastery built close to the sky, this structure sits at an altitude of
4,116 meters (13,500 feet), in Spiti Valley, India. Dating back to 1000
AD, This is a very popular religious destination for Buddhists. During
its 1000 years, it has seen many attacks, (mostly by Mongols) but
survived them all. |
| |
|
| |
| Madonna Del Sasso Monastery |
|
This
beautiful renaissance-style monastery can be found in Locarno,
Switzerland, where it brightens the view of anyone visiting the town. It
was consecrated in 1487 on the spot where, legends say, the Holy Virgin
appeared before Brother Bartholomeo of the San Francesco Monastery 7
years previous. |
| |
|
| |
| Monastery of St. Martin |
|
This
monastery lies in the South of France, on Canigou Mountain (near the
Spanish border). This is one of the most incredible monuments in the
area and has a history that goes back to the middle ages, the 11th
century, to be exact. It was built by the Count of Cerdanya as atonement
for the murder of his own son. The monastery has been traditionally
housed with Benedicitine monks. |
| |
|
| |
| Hozoviotissa Monastery, Amorgos |
|
To
see this white and mysterious monastery, you will need to travel to the
isles of Amorgos, in Greece. This beautiful island is the home of this
famous monastery, built in the 11th century as an ode to the beauty of
Panagia - the Virgin Mary, who is also the protector of this island. |
| |
|
| |
During
the summer when inclemet weather is upon us, it’s easy to stay home and
become lazy, letting our stomach grow. But with back aches, cramps, leg
and joint pain, making that belly bigger can be very uncomfortable.
Here are some exercises that are not only easy and simple, but can be
done inside the house so as to keep your belly tight and your health
problems down. Do it to reduce back pain, reduce belly fat, tighten your
belly muscles, and avoid joint pain.
Pick a few to do for 20 minutes each day, and you’ll be feeling a lot better once summer turns up again!
Opposite Contact
Plywood
Whole body crunch
Power strengthening of the Stomach
http://www.countercurrents.org/…/protesting-farmers-hold-t…/
The farmers, belonging to 184 farmers organisations across India, have
come to Delhi after a more than 10,000 kilometers long march organized
by the umbrella organization All India Kisan Sangharsh Coordination
Committee (AIKSCC). The farmers have come together basically on two
demands- freedom from debt and remunerative prices for farm produce.
They are holding a Kisan Mukti Sansad (Farmers’ Freedom Parliament) and
passed two bills encompassing the two demands.
More
than 3 lakh suicides in three decades and millions of other lives
ruined would qualify as a national disaster forcing the government to
tackle it all guns blazing in…
countercurrents.org
http://www.countercurrents.org/…/google-announces-moves-to…/
All but admitting that Google is engaged in censorship, Eric Schmidt,
executive chairman of Google’s parent company Alphabet, announced that
Google will create algorithms designed to “de-rank” web sites such as RT
and Sputnik on its news delivery services.
All
but admitting that Google is engaged in censorship, Eric Schmidt,
executive chairman of Google’s parent company Alphabet, announced that
Google will create algorithms designed to “de-rank” web …
countercurrents.org
Mobile numbers
AllNone
All
Ambikavathi919845359417
Anand Bhanteji919342175437
Anban919980901108
Ashok919449816045
Babu Jaiprakash919900705642
Babu Yagnesh919900467627
Baby Prabu Amar919242513103
Balu Dikaram919886378361
BAMCEF Amuratha919482504257
BAMCEF Banuprak919844955156
BAMCEF Bheemcha919035487536
BAMCEF CIL Murt919845972067
BAMCEF Dr Gajen919880595603
BAMCEF Dr Ravic919845459590
BAMCEF G Ullal919686453105
BAMCEF HANUMANT919945985869
BAMCEF Hennur L919343759849
BAMCEF Ilangova919739728629
BAMCEF Jayaseel919901880018
BAMCEF Manjunat919448612636
BAMCEF MV Rajai919986049752
BAMCEF Nagaraj919448357523
BAMCEF Rahulcha919036880833
BAMCEF Ramasamy919620185910
BAMCEF SHARAVAN919663224631
BAMCEF SHIV919845263857
BAMCEF SOMSEKAR919916069950
BAMCEF Sukumara919448895329
BAMCEF T Raja919740645893
BAMCEF Thiyagar919445007640
BAMCEF Vasudeva919886222892
BAMCEF Venugopa919449626486
Banandur Kempaiah919448485970
Banurekha919445366236
BEL Thiruvengad919449070011
Bodidatta Bhante919844433433
BSP Armstrong919840022230
BSP Ashok Kumar919415902760
BSP Ayyappa Ram919845871274
BSP Balu919341276264
BSP Bennifilm919841809215
BSP Bulla Subbharao919844041482
BSP Camera Murthy919880285671
BSP Chandrakanth919342577655
BSP Chandramohan919717122213
BSP Chengappa919448353132
BSP Chikkanna919880069518
BSP Dhanpal919480037574
BSP Dr Rahul919819336343
BSP Eashwar919980827264
BSP Ethiraj919449804040
BSP Gajender919845177314
BSP Gajendran GTRE919845177414
BSP Gangadhar919945608362
BSP Gopinath919448691707
BSP Gunasekhar919845103370
BSP Hanumantha919845604451
BSP Jain919844559009
BSP Jigini Shankar919448078348
BSP Kamalanabhan B919844019273
BSP Kesvel919341853566
BSP Kittaiah919945694315
BSP Kodand Ran919901144330
BSP Koramangala Muniappa919880591109
BSP Krishnakumar919371991219
BSP Lakshmi Gopinath919448693684
BSP Lokesh919739360973
BSP Mahesh N919448468972
BSP Mangesh Dhaiwala919823460581
BSP Marasandra Muniappa919845328365
BSP Mayavel919902964992
BSP Mohan Kumar919448523792
BSP Muniappa R919980606657
BSP Murthy919632694438
BSP Muthuraj919448350455
BSP NTC Anantram919845054974
BSP PP Lakshman919176646566
BSP Praful Shak919421803004
BSP Prasanna Kumar919880549723
BSP Rahatbi919901819532
BSP Raja GP919611577988
BSP Rajanand919243436464
BSP Rajanna919379443447
BSP Ravikeerthi919739743235
BSP Rly Venkatesh919844393908
BSP Sadiq919945500233
BSP Salma919880438471
BSP Shivanna919632582987
BSP Shivaraj919900267669
BSP Shivram919886633850
BSP Shoba Bellari919972266418
BSP Shyamala919611215970
BSP Somanna919880536696
BSP SRINIVAS919880273707
BSP Srinivas BT919845057417
BSP Suresh Mane919869089814
BSP Syed Mansoo919845028113
BSP TN Manivannan919944003320
BSP Tulsida919243120511
BSP Uttrapathi919865526927
BSP Veerappa919742599547
BSP Velu919845024779
BSP Venkanna919035172901
BSP Venu919341705642
BSP Vijayaraj B919792053527
Chandrasekharan919449260443
Chandravathana919986052400
CO IBNTIP A919986168992
CO IBNTIP D919972015169
CO IBNTIP G919916532612
CO IBNTIP H919448062419
CO IBNTIP I919686577301
CO IBNTIP J919449964665
CO IBNTIP Jagdish917760998959
CO IBNTIP S919341567986
Composit Rajendran919902759986
D Manoj919845387834
D Satishkumar919880932777
Deepam Chandrasekhar919844058876
Devendran IAS919845814951
Dharani919742826070
Doordarshan P Munikrishna919449551163
Dr Hemant919845169577
Dr Narendrakumar919886185803
Dr Rajan 919980962986
Dr Satyawati919448827103
Dr Surendra919845528843
DSS MohanRaj919845467552
IBNTIP Chandan919343830225
IBNTIP Ganesh919844720969
IBNTIP Harshith919740812331
IBNTIP Jagdish918123268239
IBNTIP Kumarsami919845105366
IBNTIP Mayuri919743888344
IBNTIP Praful919019820185
IBNTIP Puttappa919449864400
IBNTIP Ritesh919538901564
Jitendra919845796891
JKCEOS919886679797
Jose Computer919342570677
Kanagaraj919880382432
Kanchana919003729817
Karthik Raja919845188332
Khan919353794454
Kumar MJ919242406453
Kumari919845480707
Maheshwaran919742066836
MAMCEF Borlinga918904486336
Manjunath J919844054746
Manjusha919945277490
Mathialagn919843265991
Mayimen Spastic919845048243
Meeramurthi919972915116
Mullai919945021894
Muniswamy IPS919449085580
Murali Siddha919444061816
Nalendiran919844002302
Nehru Prasad919844099029
Pradeep919003147928
Pramila Manoj919535104231
Prem Amar919980473337
Prema919740056087
Ragu Advocate919341666124
Rajshree919840022943
Ramesh UPS919845658199
Sainath919611398004
Saro919845094984
Sendil Kumar919945118174
Senthil919880011233
Shivkumar919620070989
Shobi919480037476
Sujatha919844931427
Sweety919845150413
Swim Life919845192047
Swimmer Chandrika919449156695
Swimmer Govind919480079437
Swimmer Kumar advocate919880866657
Swimmer Kumar medicines919449822834
Swimmer Muthukrishnan919449832876
Swimmer Pradeepkumar919945810593
Swimmer Ravikumar919449658155
Swimmer Satish Kumar919902728686
Swimmer Sindhia919880135178
Tilaka919980141426
Umayawati919886458309
Upasak Krishnamurti919448375267
Upasak Murali919900001625
Upasaka Dr Poorneshwar919448250325
Upasaka Honnappa919972919333
Upasaka Jotappa919341991206
Upasaka Kumar919845703702
Upasaka Mavalli Shanker919845027463
Vanita Mary919845674313
Veerappa919901999176
Venkatesh Maruthi919945235518
Vimali919845709032
|
11/20/17
Filed under:
General
Posted by:
site admin @ 3:49 pm
2447 Tue 21 Nov 2017 LESSON
Excerpts
from Historic address by the national President of BSP and Great Leader
of the Social Transformtion Movement Hon. Behen Kumari Mayawaji JI on
the auspicious occasion of 126 birth anniversary of the Architect of the
Indian Constitution, Bharat Ratna Bodhisatva most revered Baba Saheb
Dr. Bhimrao Ambedkar.
-Continued
But in respect of their
adversaries, particularly in respect of of the BSP and my close
relatives, these people every nowandthen certainly do something to
ensure it that I like their other adversaries stop speaking about wrong
policies, work style and misdeeds of theirs.
In other words, of
the BJP, which can neverbe possible at my level and because of this
particular reason I along with my brothers and sisters and my other
closerelatives have had to face a lot of torment forthe passeveral
years.
In this regard, the people of BJP& company by misusing
their government machinary have through the income tax department,
Enforcemant Department, CBI and courts kept on harassing my younger
brother Anand Kuma since the year 2014 and every now ndthen keep on
tarnihing his image in the media.
But still this has been a good
thing in the interest of my party and its movement that he has not
yetlost his courage and hasbeen combating their conspiracy so far. He
said even if the people ofthe BJP fortheir political benefit get him
falsely implicated and send him to jail for life,he is not to be sold
out. he would continue to be withme at every hour ofmy life. Impressed
by his sentments, I have on my own and by acceding to the entreaty of
the party taken a decision togive an important responsibility in the
party organisation with certain condition to this younger brother of
mine, AnandKumar, whose family since the time of illness of ManyawarShri
Kanshi Ram Ji has been living totally selflessly with me formy service
and help, and today I declare him to be a national vice-president ofthe
party.
But by holding the post, he would always continue to work
selflessly in theparty andwouldnever become an MP, MLA, minister and
chief minister etc., nor would he place any economic burden on the party
for supporting his family. And at the sametime, he would continue
looking after his business as in the past sothat he is not dependent on
anyone else in eonomic matters.
By complying with this very
condition, he can later on bring in politicsany other missionary members
of his family, and I have set this condition by taking inspiration from
Manyawar Shri Kanshi Ram Ji so that nobody is able to level an
allegation of encouraging nepotism against me.
Along with this, I
would today certainly like to place before you people this thing about
me, which I have been hearing ad nauseam, that you people often say
about my speeches that Behenji should make he r speech rather than read
it out as it wouldhave greaterimpact on the people. I am in agreement
with your sentiments to a larger extent and appriciate it from the core
of my heart.
But in this case, you must also appriciate the
problem I have with my throat about which despite facing a lot of
suffering I have never disappointed you.
In this context, I today
wish to tell you people that I underwent a major throat surgery in
theyear1996. There aretwo lnds in throat, which are very helpful in
maintaining the entire physical system in a proper shape and
particularly in respect of speaking. Bur in 1996, becuse of certain
deficiencies oneofthe two glands had turne totally bad and had to be
removed by an opertion as otherwise the other gland would also hve
turned bad. Now ony one gland is left in my throat and according to
medical advice, it is not proper to put much pressure on it by speaking
in high pitch,shouting or by giving a speech with alot of force etc. You
people are also aware that I cannot ever verbally deliver my speech
without speaking in a high pitch and putting pressure on my throat an
thsihas been a old habit of mine.
And whenever, I, ignoring the
advice of doctor, deliver my speech forcefully without reading it out,
it has a very bad effect on my throat and my voice gets very badly
affected for about 10to 12days and then I have to take allopathic
medicines for getting my throat all right, which can later on cause a
lot of side effects.
Keeping this in view, nowI under compulsion
to protect the remaining one gland in my throat and avoidetaking
allopathic medicines have to mostly speak by reading from text as per
the doctor’s advice.
Here, I also wish to make it clear that
whatever I say by reading out in any of my programmes are my own views
as in the case I do not have to exert myself as much as I would
otherwise have to do while not readingout from a written text. For
protecting my throat, I have to face all these difficulties. Therefore,
in this matter, you people should cooperate with me in the interest of
the party and its movement and should not want your leader’s throat to
turn bad by getting misled by my adversaries.
Along with these few special things, I now consider it necessary to draw you attention towards hollow policies and empty work style of the present BJP government of Uttar Pradesh.
In this regard, you people are, however, aware that ever since the BJP government has been formed in Uttar Pradesh, it has mostly been functioning with a sense of casteist, religious and poiitical animosity at every level.
In this respect, you people know that this party soon after coming to power shut down most abattoirs in the state without even giving a few days notice to those running them because of which Muslims and particularly people from the weaker section of the Hindu society engaged in this trade were rendered jobless in a large number. Unhappy over this, they have had to move Hon.Court for justice whereas in this respect no such forcible action has ever been seen in any other state of the country.
At the same time, for getting shut the liquor shops opened in residential areas, women all over the state have been making request to the state government with which my party is also fully in agreement.
But it is matter of regret that in this respect the BJP government by following its capitalistic mindset has kept totally silent for the sake of economic gains because it is well known that the residential areas where liquor shops were opened mostly SC/STs backwards and poor people from the high caste society live whom this government wants to destroy through those liquor shops, which is a matter of great worry.
You people are also aware that under present BJP government also, fees in private schools of the state are realised in an arbitrary manner, but in orderto reach benefit to their owners, this government has not yet been able to take any concretestep in this regaard. From this also, it becomes clear that this government is not well-wisher of the poorand the middle class people, rather it acts in the interests of the wealthy and super rich people.
And, during the elections, especially the Prime Minister Mr narendra Modi had made a promise that soon after forming of the BJP government all the loans of farmers would be waived. But now it is being said that loans of only up to Rs. one lakh wouldbe waived. If ll this i not a betrail of farmers, what elese is it ? Farmers have been staging dharna-demonstration at Jantar Mantar of Delhi for the past many days, while on the other hand theyn have written off crores ofrupees oftheir chosen big cappitalists.
Not only this, rather no particular improvement is seen by us as taking place in the law and order situation of the state, in other words, like under thepreceding government, criminal incidents are taking place in a large number every now and then an at every level and this respect Banaras and Gorakhpur hav also been not spared.
And now in order to divert the attention of the public from all these shortcomings of theirs, this government keeps on getting news items about inquiry into acts of the previous government highlighted through the media every now nd then. My party is not against inquiry being done in scams of any department, but inquiy should not be done in a spitrit of casteist, religious and political animosity.
Now in brief, it is my contention that by making rules and laws in a wholesale manner and reviewing various departments and by giving wide publicity to thi through themedia alone no good is now going to be done to the public of the state, rather for this, it is very necessary to take follow up action on all this, while we do not see as happening at the ground level.
At the same time, on the issue of ‘triple talaq’ the current situation, my party wishes to say it that from the news reports appearing every now and then in this respect, it does not appear to us that the main people of the Muslim Personal Law Board are serious about getting justice to Muslim Women over the issue the triple talaq in the country. In such a situation, my party wants that the Hon.Supreme Court by keeping the Centre and state governments governments aloof from this case should give such a decision in accordance with the Indian Constitution for Muslim women of our country in the case of triple talaq as would ensure that no injustice is done to them in the future.
In addition, I now wish to point out here that whenever there is birth and death anniversaries of our sants, gurus and great men then you people from all over the state come in a large number to the places and memorials built in their honour to offer your floral tributes at their statues installed there an with a enthusiasm also have a look at these places.
But
what deserves special attention here is that when you people used to
come for seeing these places during the time of the BSP governments then
these places used to shine as clean glass, but soon after the change of
power, first for the past 5-6 years under the SP government and now
under the BJP government also the upkeep of these places has mostly been
given up, in other words, upkeep of these places is now done by
government only for the name sake.
In this respect, the current
situation is that vandals have even removed stones from these places in
different parts and at some places stones have come off for want of
care. Condition of cleanliness in these places is very bad and trees and
plants are in a very bad shape and in this respect the condition of the
“Manyawar Shri Kanshi Ram Ji Smarak Sthal” is bad because during the
period of my last government work on this place had been completed
before the election, but because of my party returning to power, proper
checking was not done in this place, and I have also been told that
water leaks badly from the dome in the main complex during the rainy
season. In such a bad condition, the dome may collapse any time and
amishap may occur there.
Therefore, in such a situation, I am
today formaing a committee comprising five persons, Mr. ramachal
Rajbhar, Mr.Lalji Verma, Mr. Nasimuddin Siddiqui, Mr. satish Chandra
Misra andMr.Ashok Kumar Siddharth, who will first of all go to these
places and see all these shortcomings and then prepare a written report.
After this, this committee of five persons will seek an appointment
with the Chief Minister Mr. Yogi Adityanath and give him a letter in
this regard and then this committee would give its copies and detailed
necessary information to the media in this regard.
As
far as the question of getting these memorials examined on the basis o
reports coming from the media is concerned, the government can certainly
get these memorials examined, I am in its favour, but its inquiry
should not be conducted in a spirit of political animosity, rather it
should be fully honest and meaningful.
Besides, these very five
persons will from time to time meet only the chief minister and give
letters on extremely serious issues connected with public interests and
will also certainly speak to the media about these. But this committee
will not meet chief minister for work of any particular person.
Here,
I wish to tell senior office-bearers of the BSP organisation at the
district, assembly constituency and zone levels that all these
responsible people of the party organisation over serious problems of
their repective area as also over atrocity and excess being committed on
any party worker will not at all meet MP, MLA and Minister etc., ofthe
BJP and any other opposing party from the concerned area, rather will
get their complaints lodged by meeting government officials of the
concerned area and try their best to get their problems solved.
With
these necessary observations, I no express may gratitude for this that
in protest against tampering with voting machines by the BJP especially
in the recent held election in Uttar Pradesh and Uttarkhand and for
saving democracy in the country you have staged strong
dharna-demonstration on April 11 and madeit a success, but this movement
has been in the meanwhile deferredtilldecision of Hon. Supreme Court
comes and future strategy would be chalked out only after the decision
of the court comes in the concerned case, information about which would
be given to all the people at an apporpriate time.
Therefore, now
you people, after going from here, have to apply yourselves with all
your energy to the work of strengthening the party in your respective
areas as also to further expanding the massbase of the party , and for
this, you will have to unite the people, who are victims of casteist,
pro-hindutva and capitalstic order in the state, by developing mutual
brotherhood among them. But you have to start this work from the 1st of
next month, May, for now is time for admission of children and
harvesting is also going on. Now in the end, I conclude here by offering
my glowing tribute to Baba sahedDr, Bhimrao mbedkar.
Jai Bhim - Jai Bharat
BSP Zindabad,
Zindabad-Zindabad
Behen Mayawati JI Zindabad
Zindabad-Zindabad
Baba Saheb Amar Rahein
Amar Rahein-Amar Rahein
2447 ರಿಂದ 21 ನವೆಂಬರ್ 2017 ಪಠ್ಯ
ಬಿಎಸ್ಪಿ ರಾಷ್ಟ್ರೀಯ ಅಧ್ಯಕ್ಷರಿಂದ ಮತ್ತು ಸಮಾಜ ಪರಿವರ್ತನಾ ಚಳುವಳಿಯ ಗ್ರೇಟ್ ಲೀಡರ್ನ ಐತಿಹಾಸಿಕ ಭಾಷಣದಿಂದ ಆಯ್ದ ಭಾಗಗಳು. ಭಾರತೀಯ ಸಂವಿಧಾನದ ವಾಸ್ತುಶಿಲ್ಪಿ 126 ಜನ್ಮ ವಾರ್ಷಿಕೋತ್ಸವದ ಸಮಯದಲ್ಲಿ ಬೆಹೆನ್
ಕುಮಾರಿ ಮಾಯಾವಾಜಿ ಜೆಐ, ಭಾರತ್ ರತ್ನ ಬೋಧಿಸತ್ವ ಅವರು ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ ಭೀಮರಾವ್
ಅಂಬೇಡ್ಕರ್ ಅವರನ್ನು ಪೂಜಿಸುತ್ತಾರೆ.
-ಕಳೆದಿದೆ
ಆದರೆ ವಿಶೇಷವಾಗಿ ಬಿಎಸ್ಪಿ ಮತ್ತು ನನ್ನ ನಿಕಟ ಸಂಬಂಧಿಗಳ ವಿಷಯದಲ್ಲಿ, ಅವರ
ಪ್ರತಿಸ್ಪರ್ಧಿಗಳ ವಿಷಯದಲ್ಲಿ, ಈ ಜನರು ಪ್ರತಿಯೊಬ್ಬರೂ ತಮ್ಮ ಇತರ ಎದುರಾಳಿಗಳು ತಪ್ಪು
ನೀತಿಗಳ ಬಗ್ಗೆ ಮಾತನಾಡುವುದನ್ನು ನಿಲ್ಲಿಸುತ್ತಾರೆ, ಕೆಲಸದ ಶೈಲಿ ಮತ್ತು ಅವರ
ದುಷ್ಕೃತ್ಯಗಳನ್ನು ನಿಷೇಧಿಸುವಂತೆ ಮಾಡುತ್ತಾರೆ.
ಬೇರೆ ರೀತಿಯಲ್ಲಿ ಹೇಳುವುದಾದರೆ, ನನ್ನ ಮಟ್ಟದಲ್ಲಿ ಎಂದಿಗೂ ಸಾಧ್ಯವಾದ ಬಿಜೆಪಿ,
ಮತ್ತು ನನ್ನ ಸಹೋದರರು ಮತ್ತು ಸಹೋದರಿಯರು ಮತ್ತು ನನ್ನ ಇತರ ನಿಕಟ ಸಂಬಂಧಿಗಳ ಜೊತೆಗೆ
ನಾನು ಈ ನಿರ್ದಿಷ್ಟ ಕಾರಣದಿಂದಾಗಿ ಹಲವಾರು ವರ್ಷಗಳವರೆಗೆ ಅನೇಕ ನೋವನ್ನು
ಎದುರಿಸಬೇಕಾಗಿ ಬಂತು.
ಈ
ನಿಟ್ಟಿನಲ್ಲಿ, ಬಿಜೆಪಿ ಮತ್ತು ಕಂಪೆನಿಯ ಜನರು ತಮ್ಮ ಸರ್ಕಾರಿ ಯಂತ್ರಶಿಲ್ಪವನ್ನು
ದುರ್ಬಳಕೆ ಮಾಡುವ ಮೂಲಕ ಆದಾಯ ತೆರಿಗೆ ಇಲಾಖೆ, ಎನ್ಫಾರ್ಸೆಮೆಂಟ್ ಡಿಪಾರ್ಟ್ಮೆಂಟ್,
ಸಿಬಿಐ ಮತ್ತು ನ್ಯಾಯಾಲಯಗಳು ನನ್ನ ಕಿರಿಯ ಸಹೋದರ ಆನಂದ ಕುಮಾ ಅವರಿಗೆ 2014 ರ
ವರ್ಷದಿಂದಲೂ ಕಿರುಕುಳ ನೀಡುತ್ತಿದ್ದಾರೆ. ಮಾಧ್ಯಮ.
ಆದರೆ
ಇದು ಇನ್ನೂ ನನ್ನ ಪಕ್ಷದ ಆಸಕ್ತಿಯಲ್ಲಿ ಮತ್ತು ಅವರ ಚಳವಳಿಯಲ್ಲಿ ಇನ್ನೂ ತಾಳ್ಮೆಯಿಲ್ಲ
ಮತ್ತು ಇದುವರೆಗೆ ತಮ್ಮ ಪಿತೂರಿ ವಿರುದ್ಧ ಹೋರಾಡುವುದನ್ನು ನಿಷೇಧಿಸಿದೆ. ಅವರು
ಬಿಜೆಪಿ ಕೋಪೋದ್ರೇಕ ರಾಜಕೀಯ ಪ್ರಯೋಜನವನ್ನು ಜನರು ತಪ್ಪಾಗಿ ಸೂಚಿಸುತ್ತಾಳೆ ಮತ್ತು
ಜೀವಕ್ಕಾಗಿ ಜೈಲಿನಲ್ಲಿ ಅವರನ್ನು ಕಳುಹಿಸಿದರೆ, ಅವರು ಮಾರಬೇಕಾಗಿಲ್ಲ ಎಂದು ಅವರು
ಹೇಳಿದರು. ಅವರು ನನ್ನ ಜೀವನದ ಪ್ರತಿ ಗಂಟೆಯಲ್ಲೂ ಮುಂದುವರಿಯುತ್ತಿದ್ದರು. ಅವರ
ಹೇಳಿಕೆಗಳಿಂದ ಪ್ರಭಾವಿತರಾಗಿದ್ದ ನಾನು, ನನ್ನ ಸ್ವಂತ ಮತ್ತು ಪಕ್ಷದ ಮನವಿಗೆ
ಒಪ್ಪಿಕೊಳ್ಳುವ ಮೂಲಕ ನನ್ನ ಈ ಕಿರಿಯ ಸೋದರನಿಗೆ ಆನಂದ್ ಕುಮಾರ್ಗೆ ಕೆಲವು
ಸ್ಥಿತಿಯೊಂದಿಗೆ ಪಕ್ಷದ ಸಂಘಟನೆಯಲ್ಲಿ ಪ್ರಮುಖ ಜವಾಬ್ದಾರಿಯನ್ನು ತೆಗೆದುಕೊಳ್ಳುವ
ನಿರ್ಧಾರ ಕೈಗೊಂಡಿದೆ. ಅವರ ಕುಟುಂಬವು ಅನಾರೋಗ್ಯದ ಸಮಯದಿಂದ ಮಾನ್ಯವರಾಶರಿ ಕಾನ್ಶಿ ರಾಮ್ ಜಿ ಅವರು ನನ್ನೊಂದಿಗೆ ಸಂಪೂರ್ಣವಾಗಿ ನಿಸ್ವಾರ್ಥವಾಗಿ
ಜೀವನೋಪಾಯದ ಸೇವೆ ಮತ್ತು ಸಹಾಯದಿಂದ ಜೀವಿಸುತ್ತಿದ್ದಾರೆ, ಮತ್ತು ಇವತ್ತು ಅವರನ್ನು
ಪಕ್ಷದ ರಾಷ್ಟ್ರೀಯ ಉಪಾಧ್ಯಕ್ಷ ಎಂದು ನಾನು ಘೋಷಿಸುತ್ತೇನೆ.
ಆದರೆ
ಈ ಹುದ್ದೆಯನ್ನು ಹಿಡಿದಿಟ್ಟುಕೊಳ್ಳುವ ಮೂಲಕ ಅವರು ಯಾವಾಗಲೂ ಪಾರ್ಪಿಗಳಲ್ಲಿ
ನಿಸ್ವಾರ್ಥವಾಗಿ ಕೆಲಸ ಮಾಡುವುದನ್ನು ಮುಂದುವರಿಸುತ್ತಿದ್ದರು ಮತ್ತು ಯಾವುದೇ ಸಂಸದ,
ಎಂಎಲ್ಎ, ಮಂತ್ರಿ ಮತ್ತು ಮುಖ್ಯಮಂತ್ರಿ ಮುಂತಾದವರು ಆಗುವುದಿಲ್ಲ, ಅಥವಾ ಅವರ
ಕುಟುಂಬಕ್ಕೆ ಬೆಂಬಲ ನೀಡುವ ಸಲುವಾಗಿ ಅವರು ಯಾವುದೇ ಆರ್ಥಿಕ ಹೊರೆಗಳನ್ನು
ಇಟ್ಟುಕೊಳ್ಳುವುದಿಲ್ಲ. ಮತ್ತು ಸಮಕಾಲೀನ ಸಮಯದಲ್ಲಿ, ಅವರು ಹಿಂದಿನ ಸೊಥಾತ್ನಲ್ಲಿ ತಮ್ಮ ವ್ಯವಹಾರವನ್ನು
ನೋಡಿಕೊಳ್ಳುತ್ತಲೇ ಇರುತ್ತಿದ್ದರು, ಅವರು ಇನೋಮಿಕ್ ವಿಷಯಗಳಲ್ಲಿ ಯಾರನ್ನಾದರೂ
ಅವಲಂಬಿಸಿಲ್ಲ.
ಈ
ಪರಿಸ್ಥಿತಿಗೆ ಅನುಸಾರವಾಗಿ, ಅವರು ತಮ್ಮ ಕುಟುಂಬದ ಇತರ ಮಿಷನರಿ ಸದಸ್ಯರನ್ನು
ರಾಜಕಾರಣದಲ್ಲಿ ತರಬಹುದು ಮತ್ತು ನಾನು ಮನೋವಾರದ ಶ್ರೀ ಕಾನ್ಶಿ ರಾಮ್ ಜಿರಿಂದ
ಸ್ಫೂರ್ತಿಯನ್ನು ಪಡೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಈ ಷರತ್ತನ್ನು ಹೊಂದಿಸಿದ್ದೇನೆ. ಹಾಗಾಗಿ
ಯಾರೊಬ್ಬರೂ ನನ್ನ ವಿರುದ್ಧ ಸ್ವಜನಪಕ್ಷಪಾತವನ್ನು ಪ್ರೋತ್ಸಾಹಿಸುವ ಆರೋಪವನ್ನು
ಹೊಂದುವಂತಿಲ್ಲ. .
ಇದರ
ಜೊತೆಯಲ್ಲಿ, ನಾನು ಖಂಡಿತವಾಗಿಯೂ ನನ್ನ ಬಗ್ಗೆ ಈ ವಿಷಯದ ಬಗ್ಗೆ ನಾನು ಖಂಡಿತವಾಗಿ
ಹೇಳಲು ಬಯಸುತ್ತಿದ್ದೆ, ಇದು ನಾನು ಆಕಸ್ಮಿಕವಾಗಿ ಕೇಳಿಬಂದಿದೆ, ನನ್ನ ಭಾಷಣಗಳ ಬಗ್ಗೆ
ಜನರು ಸಾಮಾನ್ಯವಾಗಿ ಹೇಳುವೆಂದರೆ ಬೆಹೆಂಜಿ ಅವರು ಭಾಷಣ ಮಾಡಬೇಕಾದರೆ ಹೆಚ್ಚಾಗಿ
ಓದುವಂತಾಗುತ್ತದೆ ಜನರ ಮೇಲೆ. ನಾನು ನಿಮ್ಮ ಮನೋಭಾವದೊಂದಿಗೆ ದೊಡ್ಡ ಪ್ರಮಾಣದಲ್ಲಿ ಒಪ್ಪಂದ ಮಾಡಿಕೊಂಡಿದ್ದೇನೆ ಮತ್ತು ಅದನ್ನು ನನ್ನ ಹೃದಯದ ಕೇಂದ್ರದಿಂದ ಹೊರತೆಗೆಯುತ್ತೇನೆ.
ಆದರೆ ಈ ಸಂದರ್ಭದಲ್ಲಿ, ನಾನು ನನ್ನ ನೋವಿನಿಂದ ಬಳಲುತ್ತಿರುವ ಸಮಸ್ಯೆಯನ್ನು ಸಹ ನಿವಾರಿಸಬೇಕು ಮತ್ತು ನಾನು ನಿಮಗೆ ಎಂದಿಗೂ ಖಿನ್ನತೆಯನ್ನು ಅನುಭವಿಸಲಿಲ್ಲ.
ಈ ಸನ್ನಿವೇಶದಲ್ಲಿ, ನಾನು ಇಂದು ಅವರು ಜನರಿಗೆ ಹೇಳಲು ಬಯಸುತ್ತೇನೆ ನಾನು ದೊಡ್ಡ ಗಂಟಲು ಶಸ್ತ್ರಚಿಕಿತ್ಸೆಗೆ ಒಳಗಾದವರು 1996 ರಲ್ಲಿ. ಸಂಪೂರ್ಣ
ಭೌತಿಕ ವ್ಯವಸ್ಥೆಯನ್ನು ಸರಿಯಾದ ಆಕಾರದಲ್ಲಿ ಮತ್ತು ನಿರ್ದಿಷ್ಟವಾಗಿ ಹೇಳುವುದರ
ವಿಷಯದಲ್ಲಿ ಕಾಪಾಡಿಕೊಳ್ಳಲು ಬಹಳ ಸಹಾಯವಾಗುವ ಗಂಟಲುಗಳಲ್ಲಿ ಎಲ್ಎನ್ಡಿಗಳು ಇವೆ. 1996
ರಲ್ಲಿ ಬರ್, ಕೆಲವು ಕೊರತೆಗಳ ಕಾರಣದಿಂದಾಗಿ ಎರಡು ಗ್ರಂಥಿಗಳು ಸಂಪೂರ್ಣವಾಗಿ
ಕೆಟ್ಟದಾಗಿ ತಿರುಗಿತು ಮತ್ತು ಒಂದು ಕಾರ್ಯಾಚರಣೆಯ ಮೂಲಕ ತೆಗೆದುಹಾಕಬೇಕಾಗಿತ್ತು,
ಇಲ್ಲದಿದ್ದರೆ ಇತರ ಗ್ರಂಥಿಗಳು ಸಹ ಕೆಟ್ಟದಾಗಿ ತಿರುಗಿತು. ಈಗ
ನನ್ನ ಮೇಲೆ ಗಂಟಲು ಉಳಿದು ವೈದ್ಯಕೀಯ ಸಲಹೆಯ ಪ್ರಕಾರ, ಹೆಚ್ಚಿನ ಪಿಚ್ನಲ್ಲಿ
ಮಾತನಾಡುತ್ತಾ, ಕೂಗುತ್ತಾ ಅಥವಾ ಬಲದ ಅಲೋಟ್ನೊಂದಿಗೆ ಭಾಷಣ ನೀಡುವ ಮೂಲಕ ಅದರ ಮೇಲೆ
ಹೆಚ್ಚು ಒತ್ತಡವನ್ನು ತರುವಲ್ಲಿ ಸೂಕ್ತವಲ್ಲ. ನೀವು ಜನರಿಗೆ ತಿಳಿದಿರುತ್ತೇವೆ ಉನ್ನತ ಮಾತಿನಲ್ಲಿ ಮಾತನಾಡದೆ ನನ್ನ ಭಾಷಣವನ್ನು ಎಂದೆಂದಿಗೂ ಮೌಖಿಕವಾಗಿ
ವಿತರಿಸಲಾಗುವುದಿಲ್ಲ ಮತ್ತು ನನ್ನ ಗಂಟಲಿನ ಒತ್ತಡವನ್ನು ಹೇಳುವುದು ನನ್ನ ಹಳೆಯ
ಹವ್ಯಾಸವಾಗಿದೆ.
ಮತ್ತು
ಯಾವಾಗ, ನಾನು ವೈದ್ಯರ ಸಲಹೆಯನ್ನು ಕಡೆಗಣಿಸುತ್ತಿದ್ದೇನೆ, ಅದನ್ನು ಓದದೆಯೇ ನನ್ನ
ಭಾಷಣವನ್ನು ಬಲವಂತವಾಗಿ ತಲುಪಿಸು, ಅದು ನನ್ನ ಗಂಟಲಿಗೆ ಕೆಟ್ಟ ಪರಿಣಾಮವನ್ನು
ಬೀರುತ್ತದೆ ಮತ್ತು ನನ್ನ ಧ್ವನಿಯು ಸುಮಾರು 10 ರಿಂದ 12 ದಿನಗಳ ವರೆಗೆ ತುಂಬಾ
ಕೆಟ್ಟದಾಗಿ ಪರಿಣಾಮ ಬೀರುತ್ತದೆ ಮತ್ತು ನಂತರ ನಾನು ಅಲೋಪಥಿಕ್ ಔಷಧಿಗಳನ್ನು
ತೆಗೆದುಕೊಳ್ಳಬೇಕು ನನ್ನ ಗಂಟಲು ಸರಿಯಾಗಿದೆ, ನಂತರ ಇದು ಅಡ್ಡ ಪರಿಣಾಮಗಳನ್ನು ಉಂಟುಮಾಡುತ್ತದೆ.
ಈ ದೃಷ್ಟಿಕೋನವನ್ನು ಇಟ್ಟುಕೊಂಡು, ಈಗ ನನ್ನ ಗ್ರಂಥಿಯಲ್ಲಿ ಉಳಿದಿರುವ ಗ್ರಂಥಿಯನ್ನು
ರಕ್ಷಿಸಲು ಕಡ್ಡಾಯವಾಗಿ ಮತ್ತು ಅಲೋಪಥಿಕ್ ಔಷಧಿಗಳನ್ನು ತಪ್ಪಿಸುವುದು ವೈದ್ಯರ
ಸಲಹೆಯಂತೆ ಪಠ್ಯದಿಂದ ಓದುವ ಮೂಲಕ ಹೆಚ್ಚಾಗಿ ಮಾತನಾಡಬೇಕು.
ಇಲ್ಲಿ,
ನನ್ನ ಯಾವುದೇ ಕಾರ್ಯಕ್ರಮಗಳಲ್ಲಿ ಓದುವ ಮೂಲಕ ನಾನು ಹೇಳುವ ಯಾವುದೇ ವಿಷಯವು ನನ್ನದೇ
ಆದ ದೃಷ್ಟಿಕೋನವಾಗಿದೆ ಎಂದು ನಾನು ಸ್ಪಷ್ಟಪಡಿಸಬೇಕೆಂದು ಬಯಸುತ್ತೇನೆ, ಹಾಗಿದ್ದಲ್ಲಿ
ನಾನು ಓದುವಂತೆ ಮಾಡದಿದ್ದಲ್ಲಿ ನಾನು ಮಾಡಬೇಕಾದಷ್ಟು ನನ್ನ ಕಾರ್ಯವನ್ನು
ನಿರ್ವಹಿಸಬೇಕಾಗಿಲ್ಲ. ಲಿಖಿತ ಪಠ್ಯ. ನನ್ನ ಗಂಟಲು ರಕ್ಷಿಸಲು, ನಾನು ಈ ಎಲ್ಲ ತೊಂದರೆಗಳನ್ನು ಎದುರಿಸಬೇಕಾಗಿದೆ. ಆದ್ದರಿಂದ,
ಈ ವಿಷಯದಲ್ಲಿ, ನೀವು ಪಕ್ಷದ ಆಸಕ್ತಿ ಮತ್ತು ಅದರ ಚಳವಳಿಯಲ್ಲಿ ನನ್ನೊಂದಿಗೆ ಸಹಕಾರ
ನೀಡಬೇಕು ಮತ್ತು ನಿಮ್ಮ ನಾಯಕನ ಥ್ರೋಟ್ ನನ್ನ ಎದುರಾಳಿಗಳಿಂದ ಕೆಟ್ಟದ್ದನ್ನು ತಪ್ಪಿಸಲು
ಬಯಸಬಾರದು.
2447 Tue 21 Nov 2017 LESSON
பி.எஸ்.பி தேசிய தலைவர் மற்றும் வரலாற்று உரையிலிருந்து சமூக மாற்றுவழி இயக்கத்தின் பெரும் தலைவரான கௌரவ பெனி குமாரி மஹாவஜி ஜி.ஐ. இந்திய அரசியலமைப்பின் 126 வது பிறந்த நாள்
விழாவில் பாரத ரத்னா போதிசத்வா பாபா சாகேப் டாக்டர் பீமிரோ அம்பேத்கர்
மிகவும் புகழ்பெற்றவர்.
-Continued
ஆனால் அவர்களது எதிரிகளை பொறுத்தவரையில், குறிப்பாக பி.எஸ்.பி மற்றும்
என் நெருங்கிய உறவினர்களை பொறுத்தவரையில், இந்த மக்கள் இப்போது
ஒவ்வொருவருக்கும் கண்டிப்பாக, அவர்களது பிற எதிரிகளை நான் விரும்பும் தவறான
கொள்கைகள், பணி பாணி மற்றும் தவறான செயல்களைப் பற்றி பேசுவதை
விரும்புகிறேன் என்று உறுதிப்படுத்திக்கொள்ள வேண்டும்.
வேறு வார்த்தைகளில் கூறுவதானால், பி.ஜே.பி, என் மட்டத்தில் எப்போதுமே
சாத்தியமற்றது என்பதால், இந்த குறிப்பிட்ட காரணத்தால், என் சகோதர
சகோதரிகளோடும் என் மற்ற நெருக்கடிகளோடும் சேர்ந்து பல வருடங்களாக பல
துன்பங்களை சந்திக்க வேண்டியிருந்தது.
இது
தொடர்பாக, பி.ஜே.பி. மற்றும் நிறுவனங்களின் ஊழியர்கள் மோசடி செய்ததன்
மூலம், வருமான வரித்துறை, என்.ஆர்.எம்., சிபிஐ மற்றும் நீதிமன்றங்கள், 2014
ஆம் ஆண்டு முதல் என் இளைய சகோதரர் ஆனந்த் குமாவை தொந்தரவு செய்துள்ளனர். ஊடக.
ஆனால்
இன்னும் என் கட்சி மற்றும் அதன் இயக்கத்தின் நலனுக்காக இதுவரை அவர் தனது
தைரியத்தை இன்னும் நீடிப்பதில்லை, இதுவரை தங்கள் சதித்திட்டத்தை
எதிர்த்துப் போராடவில்லை. பா.ஜ.கவின்
மக்கள் அரசியல் நன்மைக்காக பொய்யான முறையில் அவரைக் கைது செய்தால், அவரை
ஜெயிலுக்கு அனுப்பலாம், அவர் விற்கப்பட மாட்டார். அவர் வாழ்க்கையின் ஒவ்வொரு மணி நேரத்திலும் தொடர்ந்து இருக்க வேண்டும். அவருடைய
தொண்டர்களால் ஈர்க்கப்பட்டேன், என்னுடைய சொந்தக் கட்சிக்காரர் மற்றும்
கட்சியின் அமைப்பில் ஒரு முக்கியமான பொறுப்பை ஏற்றுக்கொள்வதன் மூலம், இந்த
இளைய சகோதரரான ஆனந்த்குமார், என் குடும்பத்தினருக்கான சில நிபந்தனையுடன்
ஒரு முடிவை எடுத்தேன். பலவந்தர் கன்ஷி ராம் ஜி முற்றிலும் தன்னலமற்ற முறையில் என் சேவை மற்றும்
உதவியுடன் வாழ்ந்து வருகிறார், இன்று நான் அவரை ஒரு தேசிய துணை ஜனாதிபதியாக
அறிவிக்கிறேன்.
ஆனால்
பதவியைக் கைப்பற்றுவதன் மூலம், அவர் எப்போதுமே சுயாதீனமாக செயல்படுவார்
மற்றும் எம்.பி., எம்.எல்.ஏ., மந்திரி, முதலமைச்சர், முதலிடம் ஆகியவராவார்.
அவருடைய குடும்பத்தை ஆதரிப்பதற்காக எந்தவொரு பொருளாதார சுமையையும்
கட்சிக்கு வைக்க மாட்டார். சம்மந்தமான காலத்தில், அவர் கடந்த வியாழனன்று தனது வியாபாரத்தை கவனித்துக்கொண்டே இருப்பார், அவர் வேறு விஷயங்களில் தனியாக இல்லை.
இந்த
நிபந்தனைக்கு இணங்க, அவர் பின்னர் அரசியலிலும் அவரது குடும்பத்தின் மற்ற
மிஷனரி உறுப்பினர்களிடமும் கொண்டு வர முடியும், மேலும் இந்த நிலைமையை
பலவந்தர் கன்ஷி ராம் ஜி என்பவரால் தூண்டுவதன் மூலம் நான் அமைத்துள்ளேன்.
அதனால் என்னிடம் விரோதப் போக்கைப் பற்றி ஊக்கமளிக்கும் குற்றச்சாட்டுகளை
யாராலும் முடிக்க முடியாது .
இந்த
நிலையில், இன்று நான் உங்களைப் பற்றி இந்த விஷயத்தை மக்கள் முன்னால் வைக்க
விரும்புகிறேன், இது நான் நாகமாலைக் கேட்டுக்கொண்டிருக்கிறேன், நீங்கள்
பேசும் உரையாடல்களைப் பற்றி மக்கள் பேசுவதைப் பற்றி அடிக்கடி பேசினால், மக்கள் மீது. நான் ஒரு பெரிய அளவிற்கு உங்கள் உணர்வுகளுடன் உடன்பட்டிருக்கிறேன், என் இதயத்தின் மையத்தில் இருந்து அதைப் பயன்படுத்துகிறேன்.
ஆனால் இந்த விஷயத்தில், என் தொண்டையுடன் நான் நிறைய பிரச்சனைகளை சந்தித்த போதிலும், உங்களை ஏமாற்றமடையச் செய்திருக்கிறேன்.
இந்த
சூழலில், நான் இன்று அவர்கள் ஒரு பெரிய தொண்டை அறுவை சிகிச்சை
செய்யப்பட்டது என்று மக்கள் உங்களுக்கு சொல்ல விரும்புகிறேன் they961996. தொண்டை
உள்ள இரண்டு lnds உள்ளன, இது முழு உடல் அமைப்பு முறையான வடிவத்தில்
மற்றும் குறிப்பாக பேசும் வகையில் பராமரிக்க மிகவும் உதவியாக இருக்கும். 1996
ல் புர், சில குறைபாடுகளின் காரணமாக ஒரு இரண்டு சுரப்பிகள் முற்றிலும்
மோசமானவையாக இருந்தன, மற்ற அறுவைசிகிச்சைகளால் வேறுபட்ட சுரப்பியானது
கெட்டியாகிவிடும் என்பதால் ஒரு அறுவை சிகிச்சை மூலம் அகற்றப்பட
வேண்டியிருந்தது. என்
தொண்டையில் இப்போது ஒரு சுரப்பி உள்ளது, மருத்துவ ஆலோசனைப்படி, உயர்
அழுத்தத்தில் பேசுதல், கத்தோலிக்கம் அல்லது கட்டாயப்படுத்தி பேசுவதன் மூலம்
அதிக அழுத்தம் கொடுக்க இது சரியானது அல்ல. என் உரையை ஒரு உயர் மட்டத்தில் பேசாமலும், என் தொண்டையை அழுத்துவதும் என் பழைய பழக்க வழக்கமாக இருந்தது.
எப்போது,
டாக்டர் அறிவுரையை புறக்கணித்துவிட்டு, அதை வாசிப்பதற்கில்லை, என்
தொண்டையில் மிக மோசமான விளைவு ஏற்படுகிறது. 10 முதல் 12 நாட்களுக்கு என்
குரல் மிக மோசமாக பாதிக்கப்படும், பிறகு நான் அலோபதி மருந்துகளை எடுக்க
வேண்டும் என் தொண்டையெல்லாம் சரி, பின்னர் பக்க விளைவுகள் நிறைய ஏற்படுத்தும்.
இதைக் கவனத்தில் வைத்துக் கொள்ளுங்கள், இப்போது என் தொண்டைக்குள்
மீதமுள்ள ஒரு சுரப்பினைக் காக்கும்படி கட்டாயப்படுத்தி, அலோபதி மருந்துகள்
பெரும்பாலும் டாக்டரின் ஆலோசனையின் படி உரையை வாசிப்பதன் மூலம் பேச
வேண்டும்.
இங்கே,
நான் தெளிவுபடுத்த விரும்புகிறேன் என் திட்டங்கள் ஏதேனும் படிப்பதன் மூலம்
என் சொந்த கருத்துக்கள் என் சொந்த கருத்தாக இருப்பதால், நான் செய்ய
வேண்டியது என்னவென்றால், நான் செய்யவேண்டியதைச் செய்ய வேண்டியதில்லை. எழுதப்பட்ட உரை. என் தொண்டைப் பாதுகாப்பதற்காக, நான் இந்த எல்லா கஷ்டங்களையும் சந்திக்க வேண்டும். எனவே,
இந்த விஷயத்தில், நீங்கள் கட்சியின் நலனுக்காகவும் அதன்
இயக்கத்திலிருந்தும் ஒத்துழைக்க வேண்டும், உங்கள் எதிரிகளால் தவறாக
வழிநடத்தப்படுவதை உங்கள் தலைவரின் பார்வையை விரும்பக்கூடாது.
2447 Tue 21 Nov 2017 లెసన్
బిఎస్పి జాతీయ అధ్యక్షుడు మరియు సోషల్ ట్రాన్స్ఫార్మన్స్ ఉద్యమం యొక్క గ్రేట్ లీడర్ ఆఫ్ హిస్టారిక్ ప్రసంగం నుండి భాగాలు. బెనన్ కుమారి మాయావజీ JI భారతీయ రాజ్యాంగం యొక్క ఆర్కిటెక్ట్ యొక్క 126
జన్మదిన వార్షికోత్సవం సందర్భంగా, భారత్ రత్న బోధిసత్వా అత్యంత గౌరవించే
బాబా సాహెబ్ డాక్టర్ భీమరావు అంబేద్కర్.
-Continued
కానీ వారి ప్రత్యర్థుల విషయంలో, ప్రత్యేకంగా బిఎస్పి, నా దగ్గరి
సంబంధీకులకు సంబంధించి, ప్రతి ఒక్కరికీ ఇప్పుడు ఏదో ఒకదానితో ఒకటి, నేను
వారి ఇతర విరోధులు తమ తప్పుడు విధానాలు, పని శైలి మరియు దుర్మార్గాల
గురించి మాట్లాడుతున్నాను.
మరో మాటలో చెప్పాలంటే, నా స్థాయికి ఎప్పటికీ సాధ్యపడని బిజెపికి, ఈ
కారణంగా నా సహోదర సహోదరీలతో పాటు నా ఇతర సన్నిహిత సంబంధాలు నాతో పాటు అనేక
సంవత్సరాలుగా చాలా బాధలను ఎదుర్కోవలసి వచ్చింది.
ఈ
విషయంలో, బిజెపి, సంస్థ ప్రభుత్వం దుర్వినియోగం చేస్తూ వారి ప్రభుత్వ
యంత్రాంగాన్ని ఆదాయపన్ను విభాగం, ఎన్ఫోర్స్మెంట్ డిపార్ట్మెంట్, సిబిఐ,
కోర్టులు 2014 నాటినుంచి నా తమ్ముడు ఆనంద్ కుమాను దుర్వినియోగం చేస్తూ
ఉంటారు. మీడియా.
కానీ
ఇప్పటికీ నా పార్టీ ఆసక్తి మరియు దాని ఉద్యమం అతను ఇప్పటివరకు తన ధైర్యం
ఇంకా ఇంకా వారి కుట్ర పోరాడటానికి కలిగి ఉంది ఒక మంచి విషయం ఉంది. బిజెపికి చెందిన రాజకీయ ప్రయోజనాలకు అతడిని తప్పుదారి పట్టించి, జీవితానికి జైలుకు పంపించాలంటే అతడు విక్రయించకూడదు. అతను ప్రతి జీవితంలో ప్రతిరోజు కలిసి ఉంటాడు. తన
సొమ్మును ఆకర్షితుడయ్యాను, నేను నా సొంతం చేసుకున్నాను, పార్టీ యొక్క
ప్రార్థనను అంగీకరించడం ద్వారా పార్టీ సంస్థలో ఒక ముఖ్యమైన బాధ్యతను నా
సొసైటీకి చెందిన ఆనంద్ కుమార్కు కొన్ని పరిస్థితులతో కొంత భాగానికి
తీసుకువెళ్ళటానికి నిర్ణయం తీసుకున్నాడు. చాలామంది షారి కంషీ రామ్ జి పూర్తిగా స్వార్ధరహితంగా జీవిస్తున్నాడు నా
సేవకుడిగా మరియు సహాయంతో, నేటికి ఆయన పార్టీ జాతీయ వైస్ ప్రెసిడెంట్ గా
ప్రకటించారు.
కానీ
ఈ పదవిని నిర్వహించడం ద్వారా ఆయన ఎప్పుడూ నిస్వార్ధంగా పని చేస్తూనే
ఉంటారు. ఎమ్మెల్యే, ఎమ్మెల్యే, మంత్రి, ముఖ్యమంత్రి తదితరులుగానీ, తన
కుటుంబానికి మద్దతివ్వకుండా పార్టీపై ఏ ఆర్థిక భారాన్ని కూడా ఉంచరాదు. మరియు సామ్టైమ్ వద్ద, అతను గత సొదొమ లో తన వ్యాపార తర్వాత చూస్తూ కొనసాగుతుంది అతను ఎమోనిక్ విషయాలలో ఎవరైనా ఆధారపడి లేదు.
ఈ
పరిస్థితికి అనుగుణంగా, అతను తన కుటుంబం యొక్క ఇతర మిషనరీ సభ్యులను కూడా
తరువాత తీసుకురాగలడు మరియు అనేకమంది శ్రీ కంషీ రామ్ జీ నుండి ప్రేరణ పొందడం
ద్వారా నేను ఈ పరిస్థితిని ఏర్పరుచుకున్నాను, తద్వారా ఎవరూ నాపై
పరోపకాన్ని ప్రోత్సహించే ఆరోపణలు చేయగలడు .
దీనితో
పాటుగా, ఈ రోజు మీరు ప్రజలందరికీ నేను ఈ విషయం గురించి ముందు
చెప్పాలనుకుంటున్నాను, నేను వినడాన్ని విన్నాను, బెనజీ తన ప్రసంగాల గురించి
మాట్లాడుతున్నాను, అది బెదిరించడానికి కాకుండా బెనిజీని ప్రసంగించడం కంటే
ఎక్కువ మంది ప్రజలపై. నేను మీ మనోభావాలతో ఒప్పందంలో ఉన్నాను, అది నా హృదయం యొక్క ప్రధాన అంశము నుండి దానిని కనుక్కోండి.
కానీ ఈ సందర్భంలో, మీరు నా గొంతుతో ఉన్న సమస్యను నేను నిరాశకు గురిచేసిన చాలా బాధలను ఎదుర్కొంటున్నప్పటికీ మీరు ఉపయోగించాలి.
ఈ నేపధ్యంలో, వారు నేడు నేను వారు ఒక పెద్ద గొంతు శస్త్రచికిత్స చేసిన వారు peopleear1996 లో ప్రజలు చెప్పడం అనుకుంటున్నారా. గొంతు
లో రెండు lnds ఉన్నాయి, ఇది సరైన ఆకారం లో మొత్తం భౌతిక వ్యవస్థ
నిర్వహించడానికి మరియు ముఖ్యంగా మాట్లాడుతూ సంబంధించి చాలా సహాయకారిగా
ఉంటాయి. 1996
లో బర్, కొన్ని లోపాలను becuse ఒక ఇసుక రెండు గ్రంధులు పూర్తిగా చెడ్డ
టర్న్ కలిగి మరియు లేకపోతే ఇతర గ్రంథి కూడా చెడు మారిన కూడా ఒక ఆపరేషన్
ద్వారా తొలగించబడింది వచ్చింది. ఇప్పుడు
ఒక గొంతు నా గొంతు లో వదిలి మరియు వైద్య సలహా ప్రకారం, అధిక పిచ్ లో
మాట్లాడటం, అరవటం లేదా శక్తి alot తో ఒక ప్రసంగం ఇవ్వడం ద్వారా అది చాలా
ఒత్తిడి తెచ్చే సరైన కాదు మీరు ప్రజలు కూడా తెలుసు ఎత్తైన పిచ్లో మాట్లాడకుండా నా ప్రసంగాన్ని నెమ్మదిగా ప్రసారం చేయలేకపోతున్నాను, నా గొంతును ఒత్తిడి తెప్పించడమే నా పాత అలవాటు.
డాక్టర్
సలహాలను నేను విస్మరిస్తూ ఉంటాను, నా గొంతు మీద చాలా చెడు ప్రభావాన్ని
కలిగి ఉంటాను, నా వాయిస్ 10 నుంచి 12 రోజులకు చాలా తీవ్రంగా
ప్రభావితమవుతుంది మరియు అప్పుడు నేను అలోపతి మందులు నా గొంతు అన్ని కుడి, ఇది తరువాత దుష్ప్రభావాలు చాలా కారణమవుతుంది.
దీనిని దృష్టిలో ఉంచుకొని, ఇప్పుడు నా గొంతులో మిగిలిన గ్రంధిని
కాపాడటానికి బలవంతం చేస్తున్నాను మరియు అల్లోపతిక్ మందులు ఎక్కువగా డాక్టర్
యొక్క సలహా ప్రకారం టెక్స్ట్ నుండి చదవడం ద్వారా మాట్లాడాలి.
ఇక్కడ,
నేను స్పష్టం చేయాలని నా కార్యక్రమాలలో ఏది చదివేటంటే నా స్వంత
అభిప్రాయాలు నా ఉద్దేశ్యం అని నేను అనుకోవాలనుకుంటున్నాను, అలా చేయకపోయినా
నేను చదివి వినిపించకపోయినా, వ్రాసిన వచనం. నా గొంతును కాపాడటానికి, నేను ఈ కష్టాలను ఎదుర్కోవలసి ఉంటుంది. అందువలన,
ఈ విషయంలో, మీరు పార్టీ సభ్యుల ప్రయోజనాలతో కూడిన మరియు దాని ఉద్యమంతో
మీతో కలిసి సహకరించాలి. మీ నాయకురాలిని నా శత్రువులను దుర్వినియోగపరచడానికి
మీ నాయకుడి కోరికను కోరుకోకూడదు.
2447 Tue 21 Nov 2017 പാഠം
ബിഎസ്പി ദേശീയ പ്രസിഡന്റ് ഹിജഡയുടെ നേതൃത്വത്തിലുള്ള സാമൂഹ്യ പരിവർത്തന പ്രസ്ഥാനത്തിന്റെ മഹത്തായ നേതാവാണ്. ഇന്ത്യൻ ഭരണഘടനയിലെ ആർക്കിടെക്റ്റിന്റെ 126 ജന്മവാർഷിക ദിനത്തിൽ ബെവൻ
കുമാരി മായാജജി ജിഐ, ഭാരത രത്ന ബോധിസത്വാ ബാബാ സാഹബ് ഡോ. ഭീമ്രോ അംബേദ്കറെ
ആദരിക്കുന്നു.
-തുടർന്ന
എന്നാൽ അവരുടെ എതിരാളികളെ, പ്രത്യേകിച്ച് ബി എസ് പിയെയും എന്റെ അടുത്ത
ബന്ധുക്കളെയും സംബന്ധിച്ചിടത്തോളം, ഈ ജനങ്ങൾ ഓരോ നിമിഷവും, തീർച്ചയായും
അവരുടെ മറ്റു എതിരാളികൾ തെറ്റായ നയങ്ങൾ, ജോലി ശൈലികൾ, തെറ്റുകൾ
എന്നിവയെക്കുറിച്ച് സംസാരിക്കുന്നത് നിറുത്താൻ ഇഷ്ടപ്പെടുന്നു എന്ന്
ഉറപ്പുവരുത്തുന്നതിനായി എന്തെങ്കിലും ചെയ്യുന്നു.
മറ്റൊരു തരത്തിൽ പറഞ്ഞാൽ, ബി.ജെ.പി.യുടെ, ഒരിക്കലും എന്റെ തലത്തിൽ
ഒരിക്കലും സാധ്യമല്ല. കാരണം, കാരണം, എന്റെ സഹോദരങ്ങളോടൊപ്പം സഹോദരികളുമായും
മറ്റു ബന്ധുക്കളുമൊക്കെ സഹിതം പല വർഷങ്ങളിലും നിരവധി പീഡനങ്ങൾ നേരിടേണ്ടി
വന്നിട്ടുണ്ട്.
ഇക്കാര്യത്തിൽ
ബി.ജെ.പിയുടെയും കമ്പനിയുടെയും ഗവൺമെന്റിന്റെ ദുരുപയോഗം ദുരുപയോഗം
ചെയ്തുകൊണ്ട് ആദായനികുതി വകുപ്പ്, ഇൻഫോംമെൻറ് ഡിപ്പാർട്ട്മെന്റ്, സി.ബി.ഐ.
കോടതികൾ എന്നിവ 2014-ൽ മുതൽ ഇളയ സഹോദരൻ ആനന്ദ് കുമായെ ശല്യം
ചെയ്തുകൊണ്ടിരിക്കുകയായിരുന്നു. മീഡിയ.
എന്നിട്ടും
എന്റെ പാർട്ടിയുടെയും അതിന്റെ പ്രസ്ഥാനത്തിന്റെയും താല്പര്യത്തിൽ ഇദ്ദേഹം
ധൈര്യം ഉയർത്തിയിട്ടും അവരുടെ ഗൂഢാലോചനയെ എതിർക്കുന്നതിനുപോലും ഒരു നല്ല
കാര്യമാണ്. ബിജെപിയുടെ
രാഷ്ട്രീയ നേട്ടത്തിന് രാഷ്ട്രീയ നേട്ടം കിട്ടിയാൽ അയാൾ തെറ്റായി
ഇടപെടുകയും ജയിലിൽ കഴിയുകയും ചെയ്യുന്നപക്ഷം അവൻ വിൽക്കുകയില്ല. ഓരോ മണിക്കൂറിലും അവൻ കൂടെക്കൂടെ തുടരും. അയാളുടെ
കൈപ്പടയിൽ ഞാൻ ഞെട്ടിപ്പോയി. പാർട്ടിയിലെ അംഗീകാരത്തോട്
ഒത്തുചേർന്നുകൊണ്ട്, പാർട്ടിയിലെ ഒരു സുപ്രധാന ഉത്തരവാദിത്തത്തിൽ എന്റെ ഈ
ഇളയ സഹോദരനായ ആനന്ദ് കുമാറിന് ഒരു പ്രത്യേക ഉത്തരവാദിത്തം ഏറ്റെടുക്കാൻ
തീരുമാനിച്ചു. എന്റെയൊപ്പം തികച്ചും നിസ്വാർഥ്യമായി ഞാൻ ജീവിച്ചിരിക്കുകയാണ്, കേശി റാം
ജി എന്റെ പാർട്ടിയിൽ ദേശീയ വൈസ് പ്രസിഡന്റ് ആയി പ്രഖ്യാപിക്കുന്നു.
എന്നാൽ,
ഈ പോസ്റ്റിനോടൊപ്പം പാർടിയിൽ സ്വയം നിൽക്കട്ടെ, ഒരു എം.പി, എംഎൽഎ,
മന്ത്രി, മുഖ്യമന്ത്രി തുടങ്ങിയവയല്ല, തന്റെ കുടുംബത്തെ
പിന്തുണയ്ക്കുന്നതിന് പാർട്ടിയിൽ ഏതെങ്കിലും സാമ്പത്തിക ബാധ്യതയൊന്നും
നൽകില്ല. സാമുവൽ സമയത്ത്, മുൻതരം sothat പോലെ തന്റെ വ്യവസായത്തിനു ശേഷം അവൻ തുടർന്നും, മറ്റേതെങ്കിലും വിഷയത്തെ ആധാരമാക്കിയുള്ളതല്ല.
ഈ
അവസ്ഥയ്ക്കു വിധേയനായി, തന്റെ കുടുംബത്തിലെ മറ്റ് രാഷ്ട്രീയ മിഷനറി
അംഗങ്ങളെ പിന്നീട് കൊണ്ടുവരാൻ കഴിയും. പല തവണ ശ്രീ കൻഷി റാംജിയിൽ നിന്നും
പ്രചോദനം നൽകി ഞാൻ ഈ അവസ്ഥയിൽ ഏർപ്പെടുത്തിയിട്ടുണ്ട്. .
ഈ
കാര്യങ്ങളോട് കൂടി, ഇന്ന് ഞാൻ നിങ്ങൾക്ക് മുൻപായി ജനങ്ങളെ ഈ കാര്യത്തെ
കുറിച്ച് സംസാരിക്കാൻ ആഗ്രഹിക്കുന്നു. ഞാൻ കേട്ടത് കേട്ടതും, ബെഞ്ചിൻറെ
സംസാരത്തെക്കുറിച്ച് പറയാൻ പറ്റില്ല. ജനങ്ങൾ. നിങ്ങളുടെ വികാരങ്ങളുമായി ഒരു വലിയ പരിധി വരെ ഞാൻ യോജിക്കുന്നു, എന്റെ ഹൃദയത്തിന്റെ മൂലപദത്തിൽ നിന്ന് അത് പ്രയോഗിക്കുന്നു.
എന്നാൽ ഈ സാഹചര്യത്തിൽ, എന്റെ തൊണ്ടയുമൊത്തുള്ള പ്രശ്നവും നിങ്ങൾ
നിസ്സാരമാക്കിയിരിക്കണം, ഒരുപാട് കഷ്ടപ്പാടുകൾ നേരിട്ടെങ്കിലും എനിക്ക്
നിരാശയില്ല.
ഈ പശ്ചാത്തലത്തിൽ, ഇന്ന് അവർ ഒരു വലിയ കഴു ശസ്ത്രക്രിയ നടത്തിയത്, അവർ They191996 ൽ ജനങ്ങളോട് പറയാൻ ആഗ്രഹിക്കുന്നു. കണ്ഠത്തിൽ രണ്ട് lnds ഉണ്ട്, അതുപോലെ ശരിയായ ശാരീരിക വ്യവസ്ഥിതിയെ, പ്രത്യേകിച്ച് സംസാരിക്കുന്നതിന് വേണ്ടി വളരെ സഹായകമാണ്. 1996
ലെ ബാർ, ചില കുറവുകളെക്കുറിച്ചു മനസിലാക്കുക, രണ്ട് ഗ്രന്ഥികൾ വളരെ
മോശമായി തിരിഞ്ഞ് ഒരു ഓപ്പറേഷൻ വഴി നീക്കം ചെയ്യപ്പെടണം, അല്ലെങ്കിൽ മറ്റു
ജിഞ്ചും ചീത്തയാകും. എന്റെ
തൊണ്ടയിൽ ഒരു ഗ്രന്ഥി ഇപ്പോൾ ഉപേക്ഷിച്ചിരിക്കുന്നു, വൈദ്യപരിശോധനയുടെ
അടിസ്ഥാനത്തിൽ, ഉയർന്ന പിച്ച് സംസാരിക്കുന്നതിലോ, ശബ്ദമുണ്ടാക്കുന്നതിലോ,
അല്ലെങ്കിൽ ബലപ്രയോഗത്തിലൂടെ ഒരു പ്രസംഗം നടത്തുകയോ ചെയ്തുകൊണ്ട് അതിലെ
സമ്മർദ്ദം ഉണ്ടാക്കുന്നത് ഉചിതമല്ല. ഒരു ഉയർന്ന പിച്ചിൽ സംസാരിക്കാതെ എന്റെ സംസാരത്തെ വിനിയോഗിക്കാതെ എന്റെ തൊണ്ടയിലെ മർദ്ദം എന്റെ പഴയ ഒരു സ്വഭാവമായിരുന്നു.
ഡോക്ടറുടെ
ഉപദേശത്തെ അവഗണിച്ചുകൊണ്ട്, അത് വായിക്കാതെ തന്നെ എന്റെ പ്രബന്ധം
നിർബന്ധപൂർവം കൈമാറുമ്പോൾ, അത് എന്റെ തൊണ്ടയിൽ വളരെ മോശം സ്വാധീനം
ചെലുത്തുന്നു. 10 മുതൽ 12 ദിവസം വരെ എന്റെ ശബ്ദം വളരെ മോശമായി
ബാധിക്കപ്പെടുകയും ഞാൻ അലോപ്പതി മരുന്നുകൾ എന്റെ തൊണ്ട ശരിയാണ്, പിന്നീട് പിന്നീട് ധാരാളം പാർശ്വഫലങ്ങൾ ഉണ്ടാക്കാം.
എന്റെ കാഴ്ചപ്പാടിൽ ബാക്കിയുള്ള ഒരു ഗ്രന്ഥിക്ക് സംരക്ഷണം നൽകുന്നതിന്
ഞാനിപ്പോൾ നിർബന്ധിതമായിരിക്കുന്നു. അലോപ്പതി മരുന്നുകൾ ഡോക്ടറുടെ
നിർദ്ദേശപ്രകാരം വാചകം വായിക്കാറുണ്ട്.
എന്റെ
പരിപാടികളിൽ ആരെങ്കിലും വായിച്ചാൽ ഞാൻ പറയുന്ന കാര്യങ്ങൾ എന്റെ സ്വന്തം
വീക്ഷണമാണെന്നു വ്യക്തമാക്കാൻ ഞാൻ ആഗ്രഹിക്കുന്നു. ഉദാഹരണമായി ഞാൻ ഒരു
പുസ്തകം വായിക്കരുതെന്ന് ആവശ്യപ്പെടുന്നതിനപ്പുറം എനിക്ക് ചെയ്യേണ്ട
കാര്യമില്ല. എഴുതിയ ടെക്സ്റ്റ്. എന്റെ തൊണ്ട സംരക്ഷിക്കുന്നതിനായി, ഈ പ്രശ്നങ്ങളെല്ലാം അഭിമുഖീകരിക്കേണ്ടി വരും. അതുകൊണ്ട്,
ഈ വിഷയത്തിൽ നിങ്ങൾ പാർട്ടിയുടെ താല്പര്യത്തോടും കൂട്ടായ സഹകരണത്തോടും
കൂടി സഹകരിക്കണം. നിങ്ങളുടെ നേതാവിൻറെ ഭ്രാന്ത് എതിരാളികളെ വഴിതെറ്റിക്കാൻ
ശ്രമിക്കണം.
2447 मंगल 21 नवंबर 2017 पाठ
बसपा के राष्ट्रीय राष्ट्रपति और सामाजिक परिवर्तन आंदोलन के महान नेता माननीय ऐतिहासिक संबोधन के अंश बीन कुमारी मायावाजी जी भारतीय संविधान के आर्किटेक्ट की 126 जयंती के
शुभ अवसर पर, भारत रत्न बोधिसत्व सबसे सम्मानित बाबा साहब डॉ। भीमराव
अम्बेडकर
-Continued
लेकिन उनके प्रतिद्वंद्वियों के संबंध में, विशेष रूप से बसपा और मेरे
करीबी रिश्तेदारों के संबंध में, ये लोग हर बार निश्चित रूप से कुछ ऐसा
करते हैं जो मुझे यह सुनिश्चित करने के लिए कुछ करना है कि मैं उनके विपरीत
अन्य विरोधी को गलत नीतियों, कार्य शैली और उनके बारे में गलत कहने से
रोकना चाहता हूं।
दूसरे शब्दों में, भाजपा का, जो मेरे स्तर पर कभी भी संभव नहीं हो सकता
है और इस विशेष कारण के कारण मैं अपने भाइयों और बहनों के साथ और मेरे
दूसरे करीबी संबंधों के लिए कई वर्षों तक काफी परेशानियों का सामना करना
पड़ा है।
इस
संबंध में, भाजपा और कंपनी के लोग अपनी सरकार के दुरुपयोग से आयकर विभाग,
प्रवर्तन विभाग, सीबीआई और अदालतों के माध्यम से वर्ष 2014 के बाद से अपने
छोटे भाई आनंद कुमार को परेशान करते रहे हैं और अब हर बार उनकी छवि में
तर्नीलीकरण जारी रखते हैं। मीडिया।
लेकिन
फिर भी यह मेरी पार्टी और उसके आंदोलन के हित में एक अच्छी बात रही है कि
उन्होंने अभी तक अपना साहस नहीं बढ़ाया है और अब तक उनकी षड्यंत्र का सामना
करना पड़ रहा है। उन्होंने
कहा कि यहां तक कि अगर भाजपा के लोगों का राजनीतिक लाभ उन्हें गलत तरीके
से फंसाया जाता है और उन्हें जीवन के लिए जेल भेजता है, तो उन्हें बेचा
जाना नहीं है। वह मेरे जीवन के हर घंटे में लगातार रहना जारी रहेगा अपने
अनुयायियों से प्रभावित हुए, मेरे पास और पार्टी की आग्रह के लिए अनुग्रहण
के द्वारा पार्टी के संगठन में एक महत्वपूर्ण जिम्मेदारी को अपनाया जिससे
कि मेरे इस छोटे भाई आनंदकुमार के परिवार के साथ बीमारी के समय से अनेकवाड़ी श्री कांशी राम जी पूरी तरह से निस्संदेह मेरे साथ सुदृढ़ सेवा
और सहायता करते रहे हैं, और आज मैं उन्हें पार्टी के राष्ट्रीय उपाध्यक्ष
होने का घोषित कर रहा हूं।
लेकिन
पद धारण करके, वह हमेशा पार्टी में निष्ठुरता से काम करना जारी रखता है और
वे सांसद, विधायक, मंत्री और मुख्यमंत्री आदि बन जाते हैं, न ही वह अपने
परिवार के समर्थन के लिए पार्टी पर कोई आर्थिक बोझ रखेंगे। और सैमटाइम में, वह अपने व्यवसाय की देखभाल पिछले अतीत के सोतेत के रूप
में जारी रखेगा, वह ईनोमी मामलों में किसी और पर निर्भर नहीं है।
इस
शर्त के पालन के बाद, वह बाद में राजनीति में अपने परिवार के अन्य मिशनरी
सदस्यों को ला सकते हैं, और मैंने इस स्थिति को कईारावर श्री कंजी राम जी
से प्रेरणा लेकर स्थापित किया है ताकि कोई मेरे खिलाफ नाभिकीयवाद को
प्रोत्साहित करने का आरोप नहीं लगा सके। ।
इसके
साथ-साथ, आज मैं निश्चित रूप से आपके सामने यह बात करूँगा कि लोग मेरे
बारे में यह बात कह रहे हैं, जिनके बारे में मैंने कथित तौर पर सुनवाई की
है, कि आप लोग अक्सर मेरे भाषणों के बारे में कहते हैं कि बेंजी को भाषण
देने की बजाए वह भाषण देना चाहिए क्योंकि यह अधिक से अधिक होता है लोगों पर मैं आपकी भावनाओं के साथ एक बड़ी हद तक समझौता कर रहा हूं और इसे अपने दिल के केंद्र से जोड़ता हूं।
लेकिन इस मामले में, आपको अपने गले के साथ समस्या को भी आकलित करना
चाहिए, जिसके बारे में बहुत दुख का सामना करना पड़ रहा है, मैंने कभी आपको
निराश नहीं किया है
इस संदर्भ में, आज मैं आपको लोगों को बताना चाहता हूं कि मैं 1 99 6 को एक प्रमुख गले की सर्जरी करवाया था। गले
में दो प्रकार के लक्षण होते हैं, जो पूरे भौतिक व्यवस्था को एक उचित आकार
में बनाए रखते हैं और विशेष रूप से बोलने के संबंध में बहुत उपयोगी होते
हैं। 1
99 6 में, कुछ कमियों की वजह से, दो ग्रंथियों को पूरी तरह से खराब कर
दिया गया था और एक ऑपरेशन द्वारा हटाया जाना था अन्यथा अन्य ग्रंथि भी खराब
हो गए थे। अब
एक ग्रंथि मेरे गले में छोड़ दी जाती है और चिकित्सा सलाह के अनुसार, उच्च
पिच में बोलकर, चिल्लाते हुए या बल के बहुत से भाषण देते हुए यह बहुत दबाव
बनाने के लिए उचित नहीं है। आप लोग भी जानते हैं कि मैं कभी भी एक उच्च पिच में बोलने के बिना मौखिक रूप से मेरे भाषण वितरित
नहीं कर सकता है और मेरे गले पर दबाव डाल सकता है thsihas मेरी पुरानी आदत
थी
और
जब भी, मैं डॉक्टर की सलाह को नजरअंदाज कर रहा हूं, इसे पढ़ने के बिना
जबरदस्ती मेरे भाषण देने देता हूं, मेरे गले पर इसका बहुत बुरा असर होता है
और मेरी आवाज़ लगभग 10 से 12 दिन तक बुरी तरह प्रभावित होती है और फिर
मुझे एलोपैथिक दवाइयां लेनी पड़ती हैं मेरा गला ठीक है, जो बाद में कई साइड इफेक्ट पैदा कर सकता है।
इस बात को ध्यान में रखते हुए, अब मेरे गले में रहने वाले एक ग्रंथि की
रक्षा के लिए मजबूरी के तहत और एलोपैथिक दवाओं से बचने के लिए ज्यादातर
डॉक्टर की सलाह के अनुसार पाठ से पढ़ने से बात करते हैं।
यहां,
मैं यह भी स्पष्ट करना चाहता हूं कि मेरे कार्यक्रमों में पढ़कर जो कुछ भी
मैं कहता हूं वह मेरे विचार हैं, जैसे कि मुझे खुद को उतना ज़्यादा प्रयास
नहीं करना पड़ेगा जितना मुझे करना होगा, जब तक कि पढ़ने से नहीं लिखित पाठ मेरे गले की रक्षा के लिए, मुझे इन सभी कठिनाइयों का सामना करना पड़ता है इसलिए,
इस मामले में, आप लोगों को पार्टी और उसके आंदोलन के हित में सहकारिता
करनी चाहिए और इसे अपने विरोधी की गुमराह करने के लिए अपने नेता की गड़बड़ी
नहीं करना चाहिए।
2447 مئی 21 نومبر 2017 سبق
بی پی ایس کے قومی صدر اور سماجی ٹرانسفارمر تحریک کے عظیم رہنما کی طرف سے تاریخی خطاب سے متعلق اعزاز. ہندوستانی آئین کی آرکیٹیکچرک کی 126 ویں سالگرہ کے شاندار موقع پر بہن
کماری مایا جیجی جے، بھارتی رتن بودھتیتا بابا سائب ڈاکٹر بھیمرو امبیرکر
کے سب سے زیادہ قابل قدر ہیں.
سمجھا
لیکن ان کے مخالفین کے سلسلے میں، خاص طور پر بی ایس ایس اور میرے قریبی
رشتہ داروں کے بارے میں، یہ لوگ ہر ایک کو یقینی طور پر یقینی بنانا چاہتے
ہیں کہ میں ان کے دوسرے محافظوں کو غلط پالیسیوں، کام کی طرز اور ان کی
غلطیوں کے بارے میں بات کرنے سے روکیں.
دوسرے الفاظ میں، بی جے پی کے، جو میری سطح پر ممکنہ طور پر ممکن نہیں
ہوسکتا ہے اور اس خاص وجہ کی وجہ سے میں اپنے بھائیوں اور بہنوں کے ساتھ
ساتھ اور میرے دوسرے قریبی ساتھیوں کو پاسپورٹ سال کے لئے بہت زیادہ عذاب
کا سامنا کرنا پڑے گا.
اس
سلسلے میں، بی جے پی اور کمپنی کے لوگوں کو اپنی حکومت سازی کا غلط
استعمال کرتے ہوئے انکم ٹیکس ڈیپارٹمنٹ، اینفوریمنٹ ڈیپارٹمنٹ، سی بی آئی
کے ذریعے ہے اور سال 2014 کے بعد سے میرے چھوٹے بھائی اندند کوما کو ہراساں
کرنے کے لئے عدالتوں اور ہر ایک کی حیثیت سے ان کی تصویر پر تنازعہ برقرار
رکھنا پڑتا ہے. میڈیا
لیکن
اب بھی یہ میری پارٹی اور اس کی تحریک کے مفاد میں ایک اچھی بات ہے کہ اس
نے اس کی جرات کو ابھی تک نہیں چھوڑا اور اب تک ان کے سازش کا مقابلہ کرنے
کی کوشش کی. انہوں
نے کہا کہ اگر بی جے پی کے لوگ اپنے سیاسی فائدے کے لۓ اسے غلط طور پر
متاثر کر دیتے ہیں تو انہیں جیل بھیجنے کے لئے بھیجا جاسکتا ہے. وہ زندگی کے ہر گھنٹہ میں ساتھی رہیں گے. ان
کے جذبات سے متاثر ہوں، میں اپنے آپ پر ہے اور پارٹی کے داخلے پر اتفاق
کرتے ہوئے پارٹی تنظیم میں ایک اہم ذمہ داری کو یقینی بنانے کے لۓ اس نے
میرا چھوٹا بھائی، آنندکرمر، جس کے خاندان کی بیماری کے وقت سے کچھ مخصوص
شرط کے ساتھ فیصلہ کیا تھا، بہتواروررشان رام جی میری مکمل طور پر غیر معمولی زندگی کے ساتھ رہ رہے
ہیں اور مدد کرتے ہیں، اور آج میں نے پارٹی کے قومی نائب صدر ہونے کا اعلان
کیا.
لیکن
پوزیشن کو برقرار رکھنے کے بعد، وہ ہمیشہ پارلیمنٹ میں اور خودمختار طور
پر کام جاری رکھیں گے، ایم ایم، ایم ایل اے، وزیر اور وزیر اعلی وغیرہ بنیں
گے، نہ ہی وہ اپنے خاندان کی حمایت کرنے کے لئے پارٹی پر کسی بھی اقتصادی
بوجھ بنائے جائیں گے. اور سمت میں، وہ اپنے کاروبار کے بعد پچھلے سوتات میں جاری رہیں گے، وہ اقتصادی معاملات میں کسی اور پر منحصر نہیں ہے.
اس
کی حالت کی تعمیل کرتے ہوئے، وہ بعد میں سیاستدانوں کو اپنے خاندان کے
دیگر مشنری ممبروں میں لے جا سکتے ہیں، اور میں نے بہت سےورور پاکستان
کونسی رام رام سے انشورنس لینے کی طرف سے اس حالت کو قائم کر لیا ہے تاکہ
کوئی میرے خلاف نیویارک کو فروغ دینے کا الزام نہ لگ سکے. .
اس
کے ساتھ ساتھ، آج میں ضرور آپ کے لوگوں کے سامنے اس بات کو پسند کرنا
چاہتا ہوں، جس میں میں نے آپ کو مشورہ دیا ہے، کہ آپ اکثر لوگ اپنے تقریروں
کے بارے میں کہتے ہیں کہ بہزجی کو پڑھنے کے بجائے اس کی تقریر کرنے کے
بجائے اس کی تقریر کرنا چاہیئے لوگوں پر. میں اپنی جذبات کے ساتھ بڑے پیمانے پر معاہدے میں ہوں اور اسے اپنے دل کی بنیاد سے الگ کروں.
لیکن اس معاملے میں، آپ کو اس مسئلہ کو بھی برداشت کرنا ضروری ہے جو میرے
حلق کے ساتھ ہے جس کے بارے میں بہت تکلیف کا سامنا کرنے کے باوجود میں نے
کبھی آپ کو مایوس نہیں کیا.
اس تناظر میں، آج میں آپ کو لوگوں کو بتانا چاہتا ہوں کہ میں نے ان میں ایک گلے کی سرجری کا نشانہ بنایا تھا. وہاں
حلقے میں aretwo lnds، جو مناسب جسم میں پورے جسمانی نظام کو برقرار رکھنے
اور خاص طور پر بولنے کے سلسلے میں بہت مددگار ثابت ہوتے ہیں. 1996
میں بر، بعض ناکامیوں کی وجہ سے دو گندوں نے بالکل خرابی کی تھی اور کسی
کارروائی سے ہٹانے کے لۓ دوسری صورت میں دوسری گلی بھی خراب ہوگئی. اب
میری ایک گلی میری گلی میں رہتی ہے اور طبی مشورہ کے مطابق، یہ مناسب نہیں
ہے کہ اس میں بہت زیادہ دباؤ ڈالنے، بلند آوازوں سے چلنے یا زور سے بولنے
کے ذریعہ دباؤ ڈالنے کے لۓ آپ لوگوں کو یہ بھی معلوم ہے کہ میں بغیر کسی زبان میں بولی بغیر زبانی طور پر زبانی طور پر زبانی طور پر
بولنے کی اجازت نہیں دے سکتا اور میرے حلق میں دباؤ ڈالنے کی وجہ سے میرا
ایک قدیم عادت ہے.
اور
جب بھی، میں ڈاکٹر کے مشورہ کو نظر انداز کروں گا، تو اسے پڑھنے کے بغیر
زور سے میری تقریر زور دے دیتی ہے، اس کے ساتھ میرے حلق پر بہت برا اثر
ہوتا ہے اور میری آواز بہت ہی بری طرح سے 10 تا 12days تک متاثر ہو جاتی ہے
اور پھر مجھے حاصل کرنے کے لئے آلوپیٹک ادویات لے جانا پڑتا ہے. میرا گلا ٹھیک ہے، جس میں بعد میں بہت سی ضمنی اثرات پیدا ہوسکتے ہیں.
اس کو دیکھتے ہوئے، اب میں اپنے گلے میں باقی ایک گلی کی حفاظت کے لئے
مجبوری کے تحت اور آلوپیٹیک ادویات سے بچنے کے لئے اکثر ڈاکٹر کے مشورہ کے
مطابق ٹیکسٹ سے پڑھنے سے بات کرنا پڑتا ہے.
یہاں،
میں یہ بھی واضح کرنا چاہتا ہوں کہ جو کچھ میں اپنے پروگراموں میں پڑھ کر
جو کہتا ہوں وہ بھی اپنے اپنے خیالات کے طور پر مجھے اپنے آپ کو زیادہ سے
زیادہ کرنے کی ضرورت نہیں ہے جیسا کہ میں دوسری صورت میں پڑھنا نہیں کروں
گا لکھا ہوا متن میرے گلے کی حفاظت کے لئے مجھے ان تمام مشکلات کا سامنا کرنا پڑتا ہے. لہذا،
اس معاملے میں، آپ کو میرے لوگوں کو پارٹی کے مفاد میں تعاون کرنا چاہئے
اور اس کی تحریک اور آپ کے رہنما کے تخت کو اپنے مخالفین کی طرف سے گمراہ
کرنے کے بدلے میں تبدیل کرنے کے لئے نہیں کرنا چاہئے.
11/19/17
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General
Posted by:
site admin @ 8:39 pm
2446 Mon 20 Nov 2017 LESSON
Excerpts
fro Historic address by the national President of BSP and Mahanayika
(Great Leader) of the Social Transformtion Movement in India Hon. Behen
Kumari Mayawaji JI on the auspicious occasion of 126 birth anniversary
of the Architect of the Indian Constitution, Bharat Ratna Bodhisatva
most revered Baba Saheb Dr. Bhimrao Ambedkar.
-Continued
Not
only this, rather when Lok Sabha elections were held in accordance with
the provisions in the Indian Constitution,then Baba Saheb contested from
a Mumbai Lok Sabha set through his Scheduled Caste Federation (S.C.F.).
But all the pro-hindutva, casteist and capitalist forces covertly
joined hands and did not allow him to wi the election and by fielding
Mr.Kajrolkar against him gothim forcibly defeated.
After this,
Baba saheb Ambedkar contetedthe Lok Sabha by-election from Bhandara in
Mahashtra. There too he was faced with conspiracy. But still Baba Saheb
id not bow down to these pro-hindutva and casteist forces and continued
waging struggle till the end of his life to make particularly the
SC/STs,backwards and people of other neglected classes self-reliant.
He
did not work for these classes alone, but also worked for the poor
people from the high caste and religious minority society, who were
victims of the capitalistic order and are so even now. Baba Saheb also
worked in their interests. Therefore, my party is taking the sarvasamaj
(all sections of society) along with it. However, then on December 6,
1956 he died. I am a follower and devotee of such a great and
self-respecting personality.
Although, like in the cse of Baba
Saheb Dr.Ambedkar, the BJP andall other casteist forces covertly joined
hands in the Lok Sabha general elections of 2014 and tried their best to
undermine my morale and also to finish off the movement of Baba Saheb,
which is not a secret to you.
However, in this regard, you people
are aware that the BJP by first tampering with E.V,Ms, in the Lok Sabha
general elections in 2014 got its first majority government formed in
the Centre. But our eyes with regard to the bungling in the EVMs were
opened only recently during the assembly general elections in Uttar
Pradesh in which they have by acting dishonestly and tampering with the
Electronic Voting Machines formed their governments in Uttar Pradesh and
Uttarkhand.
Over bungling done by them in assembly general
elections held in Uttar Pradesh, it is the belief of the people that the
BJP has tampered with the Electronic Voting Machines in about 250 out
of 403 assembly seats in the state which that party had regardedas lost
seats and in remaining seats in which that party had been regarded as
favourite, it did not tamper with the Electronic Voting Machines.
Concerned
over this, now the Bharatiya Janata Party (BJP) like in the year 2003
has started misusing the government machinary of the Centre and now of
Uttar Pradesh too against the BSP and against me and my brothers and
sisters and my other close relations. Under this, the Uttar Pradesh
also, the people of the present BJP government have started speaking
about alleged scams in the sale of sugar mills and in the building
memorials etc., during the time of my governmentby deliberately linking
these to my name and are highlighting these in the media as if I have
myself indulged in big scams in these cases where as as per my
information, the sugar cane department linked with sugar mills was never
under me during the period of my government, in other words, this
portfolio was with Mr. Naseemuddin Siddiqui. Besides, the decision to
sell the sugar mills was taken only in a cabinet meeting.
Similarly,
no ministry linked to construction memorials was under my charge and
the decisions about their construction and also been taken in the
cabinet. But, still, under their pretext and a conspiracy, I am
deliberately being targetted so that I stop speaking about tampering
with the voting machines by them. If that is so, it would be a big
mistake by them.
In this regard, I would like to tell the topmost
leadership of the BJP here that if the BJP by misusing the government
machinery in the Centre and Uttar Prdesh tried to forcibly harass me at
every step, I am, in orderto save my country and democracy, never going
to retrace my steps.
In other words, my party will continue
raising its voice against the tampering with the voting machinsesas long
as it does not get a proper justice in this case.
Not only this,
rather if the ant-BJP parties wish to come with us in the struggle
being waged by the BSP against the BJP and the tampering with the voting
machines in order to save democracy in the country, we would have no
reservation about joining hands with them.
And even otherwise
when your votes in an election are not going to be registered in favour
the party of your choice because of the bungling in the voting machines,
how can you, in other words, the people of the BSP, by following the
thinking of Baba Saheb Dr. Ambedkar take the master key of political
power into your own hands ?
Therefore, in such a situation, in
the interest of our party and its movement, we would have to follow the
dictum of neutralising poison with poison, and it is very necessary to
prevent bungling in the votig machines in elections in the future.
But
at the same time, you would have to move forward by being cautious
against a theatrical show of honesty by the BJP and in this regard you
people are, however, aware that leaders of the BJP every now nd thenand
at every stepproject themselves particularly in the media as if they are
alone honest and beyond reproach in the country and in their eyes
leadersof all the remaining opposing parties are dishonest and corrupt,
whereas in this context, I have on several occasions asked the top
leaders of BJP that if these people are really honest and beyonf
reproach, why are they jittery about making a discloser about their
assets during the ten months before demonitisation and theser after till
now,in other words, why are they not able to make disclosure of their
personal assets and those of the party in the media ?
Also, why
are these people nervous about disclosing in the media the names of
those people who under the present BJP government have launderedtheir
black money ? This also deserves special attention.
But now in
orderto hide all these shortcomings of theirs, these BJP people have
forcibly started getting their adversaries implicatedin cases of
corruption, and under this they now keep on deliberately presenting
assets of the BSPand my younger brother in media as sensational news
asif there is huge accumulation of illegal assets with my party an my
brother.
This is despite the fact that I have several times told
top most leaders of the BJP that if people of BJP and its Central
Government arereally honestand beyonf reproach and at the same time if
these people do not believe in working out of a sense of political and
casteist animosity, then they should compile a list of about 100 big
political leadersin the country, who have been continuosly active in
politics for the past about 30-35 years and who have also been MPs,
legislators, ministers, chief ministers and prime ministers etc., also,
and they should then say how much assets they and their relatives and
friends had when they came into politics and how much they have at
present ? And then the BJP must also disclose the entire details in this
regardin the media.
But despite of my repeated assertions in
this regard, the BJP andthe people of its Central Government are not yet
able to muster the courageto do all this because the BJP would itself
get badly implicated in this case.
to be contd.
2446 ಸೋಮ 20 ನವೆಂಬರ್ 2017 ಪಠ್ಯ
ಭಾರತದಲ್ಲಿ ಸಾಮಾಜಿಕ ಪರಿವರ್ತನಾ ಚಳವಳಿಯ ಬಿಎಸ್ಪಿ ಮತ್ತು ಮಹಾಯಾನಕ (ಗ್ರೇಟ್ ಲೀಡರ್) ರಾಷ್ಟ್ರೀಯ ಅಧ್ಯಕ್ಷ ಐತಿಹಾಸಿಕ ವಿಳಾಸದಿಂದ ಆಯ್ದ ಭಾಗಗಳು. ಭಾರತೀಯ ಸಂವಿಧಾನದ ವಾಸ್ತುಶಿಲ್ಪಿ 126 ಜನ್ಮ ವಾರ್ಷಿಕೋತ್ಸವದ ಸಮಯದಲ್ಲಿ ಬೆಹೆನ್
ಕುಮಾರಿ ಮಾಯಾವಾಜಿ ಜೆಐ, ಭಾರತ್ ರತ್ನ ಬೋಧಿಸತ್ವ ಅವರು ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ ಭೀಮರಾವ್
ಅಂಬೇಡ್ಕರ್ ಅವರನ್ನು ಪೂಜಿಸುತ್ತಾರೆ.
-ಕಳೆದಿದೆ
ಭಾರತೀಯ
ಸಂವಿಧಾನದ ನಿಬಂಧನೆಗಳಿಗೆ ಅನುಗುಣವಾಗಿ ಲೋಕಸಭೆ ಚುನಾವಣೆಗಳು ನಡೆದಾಗ, ಬಾಬಾ ಸಾಹೇಬ್
ತನ್ನ ಮುಂಬಯಿ ಲೋಕಸಭೆಯಿಂದ ತನ್ನ ಪರಿಶಿಷ್ಟ ಜಾತಿ ಫೆಡರೇಷನ್ (ಎಸ್.ಸಿ.ಎಫ್) ಮೂಲಕ
ಸ್ಪರ್ಧಿಸಿದ್ದರು. ಆದರೆ ಎಲ್ಲಾ ಹಿಂದುತ್ವ, ಜಾತಿ ಮತ್ತು ಬಂಡವಾಳಶಾಹಿ ಪಡೆಗಳು ರಹಸ್ಯವಾಗಿ ಕೈಗಳನ್ನು
ಸೇರಿಕೊಂಡವು ಮತ್ತು ಚುನಾವಣೆಗೆ ಅವರನ್ನು ಅನುಮತಿಸಲಿಲ್ಲ ಮತ್ತು ಘೋತ್ಕರ್ಕರ್ ಅವರನ್ನು
ಬಲವಾಗಿ ಸೋಲಿಸಿದ ಗೋಧಿ ವಿರುದ್ಧ ಕ್ಷೇತ್ರರಕ್ಷಣೆ ಮಾಡಿತು.
ಅದರ ನಂತರ, ಬಾಬಾ ಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರ್ ಮಹಾರಾಷ್ಟ್ರದಲ್ಲಿ ಭಂಡಾರದಿಂದ ಲೋಕಸಭಾ ಉಪಚುನಾವಣೆಯಲ್ಲಿ ಸ್ಪರ್ಧಿಸಿದರು. ಅಲ್ಲಿ ಕೂಡ ಅವರು ಪಿತೂರಿಯನ್ನು ಎದುರಿಸುತ್ತಿದ್ದರು. ಆದರೆ ಇನ್ನೂ ಬಾಬಾ ಸಾಹೇಬ್ ಐಡಿ ಈ ಹಿಂದುತ್ವ ಮತ್ತು ಜಾತಿವಾದಿ ಪಡೆಗಳಿಗೆ
ತಲೆಬಾಗುವುದಿಲ್ಲ ಮತ್ತು ವಿಶೇಷವಾಗಿ ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳನ್ನು, ಹಿಂದುಳಿದವರು ಮತ್ತು
ಇತರ ನಿರ್ಲಕ್ಷ್ಯ ವರ್ಗಗಳ ಜನರನ್ನು ಸ್ವಾವಲಂಬಿಯಾಗಿ ಮಾಡಲು ತನ್ನ ಜೀವನದ ಅಂತ್ಯದವರೆಗೂ
ಹೋರಾಟವನ್ನು ಮುಂದುವರೆಸಿದ್ದಾರೆ.
ಅವರು
ಈ ತರಗತಿಗಳಿಗೆ ಮಾತ್ರ ಕೆಲಸ ಮಾಡಲಿಲ್ಲ, ಆದರೆ ಉನ್ನತ ಜಾತಿ ಮತ್ತು ಧಾರ್ಮಿಕ
ಅಲ್ಪಸಂಖ್ಯಾತ ಸಮಾಜದಿಂದ ಬಡ ಜನರಿಗಾಗಿ ಕೆಲಸ ಮಾಡಿದರು, ಅವರು ಬಂಡವಾಳಶಾಹಿ ಕ್ರಮದ
ಬಲಿಪಶುಗಳು ಮತ್ತು ಈಗಲೂ ಕೂಡ. ಬಾಬಾ ಸಾಹೇಬ್ ಸಹ ತಮ್ಮ ಹಿತಾಸಕ್ತಿಗಳಲ್ಲಿ ಕೆಲಸ ಮಾಡಿದರು. ಆದ್ದರಿಂದ, ನನ್ನ ಪಕ್ಷವು ಸರ್ವಸಮಾಜ್ (ಸಮಾಜದ ಎಲ್ಲಾ ವಿಭಾಗಗಳು) ಜೊತೆಗೆ ಅದರೊಂದಿಗೆ ಇದೆ. ಆದಾಗ್ಯೂ, ಡಿಸೆಂಬರ್ 6, 1956 ರಂದು ಅವರು ಸತ್ತುಹೋದರು. ನಾನು ಅಂತಹ ಮಹಾನ್ ಮತ್ತು ಸ್ವ-ಗೌರವದ ವ್ಯಕ್ತಿತ್ವದ ಅನುಯಾಯಿ ಮತ್ತು ಭಕ್ತನಾಗಿದ್ದೇನೆ.
ಬಾಬಾ
ಸಾಹೇಬ್ ಡಾ.ಅಂಬೇಡ್ಕರ್ನ ಸೆ.ಎಸ್.ಯಲ್ಲಿರುವಂತೆ, ಬಿಜೆಪಿ ಮತ್ತು ಇತರ ಜಾತಿವಾದಿ
ಪಡೆಗಳು 2014 ರ ಲೋಕಸಭಾ ಸಾರ್ವತ್ರಿಕ ಚುನಾವಣೆಯಲ್ಲಿ ರಹಸ್ಯವಾಗಿ ಕೈ ಜೋಡಿಸಿವೆ ಮತ್ತು
ನನ್ನ ನೈತಿಕತೆಯನ್ನು ದುರ್ಬಲಗೊಳಿಸಲು ತಮ್ಮ ಪ್ರಯತ್ನವನ್ನು ಪ್ರಯತ್ನಿಸಿದರು ಮತ್ತು
ಬಾಬಾ ಸಾಹೇಬ್ ನಿಮಗೆ ರಹಸ್ಯವಾಗಿಲ್ಲ.
ಆದರೆ
ಈ ವಿಷಯದಲ್ಲಿ, 2014 ರಲ್ಲಿ ಲೋಕಸಭೆ ಚುನಾವಣೆಯಲ್ಲಿ ಇ.ವಿ, ಎಂ.ಎಸ್.ಯೊಂದಿಗೆ ಮೊದಲ
ಬಾರಿಗೆ ಬಿಜೆಪಿಯು ಬಿಜೆಪಿಯನ್ನು ಕೇಂದ್ರದಲ್ಲಿ ರಚಿಸಿದ ಮೊದಲ ಬಹುಮತ ಸರ್ಕಾರವನ್ನು
ಪಡೆಯಿತು ಎಂದು ನಿಮಗೆ ತಿಳಿದಿದೆ. ಉತ್ತರ ಪ್ರದೇಶದ ವಿಧಾನಸಭೆಯ ಸಾರ್ವತ್ರಿಕ ಚುನಾವಣೆಗಳಲ್ಲಿ ಇತ್ತೀಚೆಗೆ ಮಾತ್ರ
ಇವಿಎಂಗಳಲ್ಲಿ ನಡೆದ ಕಣ್ಣಿಗೆ ಸಂಬಂಧಿಸಿದಂತೆ ನಮ್ಮ ಕಣ್ಣುಗಳು ತೆರೆದಿವೆ. ಅದರಲ್ಲಿ
ಅವರು ಅಪ್ರಾಮಾಣಿಕವಾಗಿ ನಟಿಸಿ, ಎಲೆಕ್ಟ್ರಾನಿಕ್ ಮತದಾನ ಯಂತ್ರಗಳ ಮೂಲಕ ತಿದ್ದುಪಡಿ
ಮಾಡಿ ಉತ್ತರ ಪ್ರದೇಶ ಮತ್ತು ಉತ್ತರಖಂಡದಲ್ಲಿ ತಮ್ಮ ಸರ್ಕಾರಗಳನ್ನು ರಚಿಸಿದ್ದಾರೆ.
ಉತ್ತರಪ್ರದೇಶದಲ್ಲಿ
ನಡೆದ ಅಸೆಂಬ್ಲಿ ಸಾರ್ವತ್ರಿಕ ಚುನಾವಣೆಗಳಲ್ಲಿ ಅವರಿಂದ ನಡೆಸಿದ ಬಂಗಲೆಯಲ್ಲಿ, 403
ವಿಧಾನಸಭಾ ಸ್ಥಾನಗಳಲ್ಲಿ 250 ರಲ್ಲಿ ಬಿಜೆಪಿ ಎಲೆಕ್ಟ್ರಾನಿಕ್ ಮತದಾನ ಯಂತ್ರಗಳೊಂದಿಗೆ
ತಿದ್ದುಪಡಿಯಾಗಿದೆ ಎಂದು ನಂಬಲಾಗಿದೆ. ಆ ಪಕ್ಷವು ಸ್ಥಾನಗಳನ್ನು ಕಳೆದುಕೊಂಡಿದೆ ಮತ್ತು ಆ ಪಕ್ಷವು ನೆಚ್ಚಿನ ಸ್ಥಾನವೆಂದು ಪರಿಗಣಿಸಲ್ಪಟ್ಟಿರುವ ಉಳಿದ ಸ್ಥಾನಗಳಲ್ಲಿ, ಎಲೆಕ್ಟ್ರಾನಿಕ್ ಮತದಾನ ಯಂತ್ರಗಳೊಂದಿಗೆ ಅಡ್ಡಿಪಡಿಸಲಿಲ್ಲ.
ಇದಕ್ಕೂ
ಸಂಬಂಧಿಸಿದಂತೆ, 2003 ರಲ್ಲಿ ಬಿಜೆಪಿಯು ಈಗ ಹಾಗೆ ಮಾಡಿದೆ. ಕೇಂದ್ರದ ಸರ್ಕಾರಿ
ಯಂತ್ರಶಿಲ್ಪವನ್ನು ಮತ್ತು ಈಗ ಉತ್ತರ ಪ್ರದೇಶದಲ್ಲೂ ಬಿಎಸ್ಪಿ ಮತ್ತು ನನ್ನ ವಿರುದ್ಧ
ಮತ್ತು ನನ್ನ ಸಹೋದರ ಸಹೋದರಿಯರು ಮತ್ತು ನನ್ನ ಇತರ ನಿಕಟ ಸಂಬಂಧಗಳನ್ನು
ದುರುಪಯೋಗಪಡಿಸಿಕೊಂಡಿದೆ. ಈ
ಅಡಿಯಲ್ಲಿ, ಉತ್ತರ ಪ್ರದೇಶ ಕೂಡ, ಪ್ರಸ್ತುತ ಬಿಜೆಪಿ ಸರ್ಕಾರವು ಸಕ್ಕರೆ ಗಿರಣಿಗಳ
ಮಾರಾಟ ಮತ್ತು ಕಟ್ಟಡ ಸ್ಮಾರಕಗಳು ಇತ್ಯಾದಿಗಳಲ್ಲಿ ಹಗರಣದ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಾ, ನನ್ನ
ಸರ್ಕಾರ ಉದ್ದೇಶಪೂರ್ವಕವಾಗಿ ಈ ಹೆಸರನ್ನು ನನ್ನ ಹೆಸರಿಗೆ ಲಿಂಕ್ ಮಾಡಿ ಮತ್ತು ಹೈಲೈಟ್
ಮಾಡುತ್ತಿರುವಾಗ ನನ್ನ
ಮಾಹಿತಿ ಪ್ರಕಾರ, ಸಕ್ಕರೆ ಕಲ್ಲಿದ್ದಲು ಇಲಾಖೆಯು ನನ್ನ ಸರ್ಕಾರದ ಅವಧಿಯಲ್ಲಿ
ನನ್ನಲ್ಲಿ ಎಂದಿಗೂ ಇರಲಿಲ್ಲ, ಅಂದರೆ, ಈ ಬಂಡವಾಳವು ಇದರೊಂದಿಗೆ ಬಂದಿದ್ದು, ಈ
ಪ್ರಕರಣಗಳಲ್ಲಿ ನಾನು ದೊಡ್ಡ ಹಗರಣಗಳಲ್ಲಿ ತೊಡಗಿಸಿಕೊಂಡಿದ್ದೇನೆ. ಶ್ರೀ ನಸೀಮುದ್ದೀನ್ ಸಿದ್ದಿಕಿ. ಅಲ್ಲದೆ, ಸಕ್ಕರೆ ಗಿರಣಿಗಳನ್ನು ಮಾರಾಟ ಮಾಡುವ ನಿರ್ಧಾರವನ್ನು ಕ್ಯಾಬಿನೆಟ್ ಸಭೆಯಲ್ಲಿ ಮಾತ್ರ ತೆಗೆದುಕೊಳ್ಳಲಾಗಿದೆ.
ಅದೇ
ರೀತಿ, ನಿರ್ಮಾಣದ ಸ್ಮಾರಕಗಳಿಗೆ ಸಂಬಂಧಿಸಿ ಯಾವುದೇ ಇಲಾಖೆಯು ನನ್ನ
ಶುಲ್ಕವಿರುವುದಿಲ್ಲ ಮತ್ತು ಅವರ ನಿರ್ಮಾಣದ ಬಗ್ಗೆ ನಿರ್ಧಾರಗಳು ಮತ್ತು ಸಂಪುಟದಲ್ಲಿ
ತೆಗೆದುಕೊಳ್ಳಲಾಗಿದೆ. ಆದರೆ,
ಇನ್ನೂ, ತಮ್ಮ ನೆಪ ಮತ್ತು ಪಿತೂರಿ ಅಡಿಯಲ್ಲಿ, ನಾನು ಉದ್ದೇಶಪೂರ್ವಕವಾಗಿ
ಗುರಿಪಡಿಸಲಾಗಿದೆ ಆದ್ದರಿಂದ ನಾನು ಅವುಗಳನ್ನು ಮೂಲಕ ಮತದಾನ ಯಂತ್ರಗಳು ತಿದ್ದುಪಡಿ
ಬಗ್ಗೆ ಮಾತನಾಡುವ ನಿಲ್ಲಿಸಲು. ಅದು ಹಾಗಿದ್ದರೆ, ಅದು ಅವರಿಗೆ ದೊಡ್ಡ ತಪ್ಪಾಗುತ್ತದೆ.
ಈ
ನಿಟ್ಟಿನಲ್ಲಿ, ಕೇಂದ್ರ ಮತ್ತು ಉತ್ತರಪ್ರದೇಶದಲ್ಲಿ ಸರ್ಕಾರಿ ಯಂತ್ರೋಪಕರಣಗಳನ್ನು
ದುರ್ಬಳಕೆ ಮಾಡಿ ಬಿಜೆಪಿ ಪ್ರತಿ ಹಂತದಲ್ಲೂ ಬಲವಂತವಾಗಿ ನನ್ನನ್ನು ಕಿರುಕುಳ ಮಾಡಲು
ಪ್ರಯತ್ನಿಸಿದರೆ, ನನ್ನ ದೇಶ ಮತ್ತು ಪ್ರಜಾಪ್ರಭುತ್ವವನ್ನು ರಕ್ಷಿಸಲು ನಾನು ಬಿಜೆಪಿಯ
ಉನ್ನತ ನಾಯಕತ್ವವನ್ನು ಹೇಳುತ್ತೇನೆ. , ನನ್ನ ಹೆಜ್ಜೆಗಳನ್ನು ಹಿಂತಿರುಗಿಸುವುದಿಲ್ಲ.
ಬೇರೆ ರೀತಿಯಲ್ಲಿ ಹೇಳುವುದಾದರೆ, ಈ ಪ್ರಕರಣದಲ್ಲಿ ನ್ಯಾಯಯುತವಾದ ನ್ಯಾಯಸಮ್ಮತವನ್ನು
ಪಡೆಯದಿದ್ದಲ್ಲಿ, ಮತದಾನ ಯಂತ್ರಗಳ ಜೊತೆ ವಿರೂಪಗೊಳಿಸುವುದಕ್ಕೆ ವಿರುದ್ಧವಾಗಿ ನನ್ನ
ಪಕ್ಷವು ತನ್ನ ಧ್ವನಿಯನ್ನು ಹೆಚ್ಚಿಸುತ್ತದೆ.
ಬಿಜೆಪಿಯ
ವಿರುದ್ಧ ಬಿಎಸ್ಪಿ ನಡೆಸಿದ ಹೋರಾಟದಲ್ಲಿ ಮತ್ತು ದೇಶದಲ್ಲಿ ಪ್ರಜಾಪ್ರಭುತ್ವವನ್ನು
ಉಳಿಸುವ ಸಲುವಾಗಿ ಮತದಾನದ ಯಂತ್ರಗಳ ವಿರೂಪಗೊಳಿಸುವುದರಲ್ಲಿ ನಮ್ಮೊಂದಿಗೆ ವಿರೋಧಿ
ಬಿಜೆಪಿ ಪಕ್ಷಗಳು ನಮ್ಮೊಂದಿಗೆ ಬರಲು ಬಯಸಿದರೆ ಮಾತ್ರವಲ್ಲ, ನಾವು ಸೇರುವ ಬಗ್ಗೆ
ಯಾವುದೇ ಮೀಸಲಾತಿ ಇರುವುದಿಲ್ಲ ಅವರೊಂದಿಗೆ ಕೈಗಳು.
ಮತದಾನದ
ಯಂತ್ರಗಳಲ್ಲಿ ಕಳವಳದ ಕಾರಣದಿಂದ ಚುನಾವಣೆಯಲ್ಲಿ ನಿಮ್ಮ ಮತಗಳು ನಿಮ್ಮ ಆಯ್ಕೆಯ
ಪಕ್ಷಕ್ಕೆ ನೋಂದಾಯಿಸಲ್ಪಡುವುದಿಲ್ಲವಾದರೆ, ಬಿಎಸ್ಪಿಯ ಜನರನ್ನು ನೀವು ಹೇಗೆ
ಅರ್ಥೈಸಿಕೊಳ್ಳಬಹುದು? ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ.ಅಂಬೇಡ್ಕರ್ ಅವರು ನಿಮ್ಮ ಸ್ವಂತ ಕೈಯಲ್ಲಿ ರಾಜಕೀಯ ಶಕ್ತಿಯ ಪ್ರಮುಖ ಕೀಯನ್ನು ತೆಗೆದುಕೊಳ್ಳುತ್ತಾರೆಯೇ?
ಆದ್ದರಿಂದ, ಅಂತಹ ಪರಿಸ್ಥಿತಿಯಲ್ಲಿ, ನಮ್ಮ ಪಕ್ಷ ಮತ್ತು ಅದರ ಚಳವಳಿಯ
ಆಸಕ್ತಿಯಲ್ಲಿ, ನಾವು ವಿಷದೊಂದಿಗೆ ವಿಷವನ್ನು ತಟಸ್ಥಗೊಳಿಸುವುದರ ವಿಚಾರವನ್ನು
ಅನುಸರಿಸಬೇಕು ಮತ್ತು ಭವಿಷ್ಯದಲ್ಲಿ ಚುನಾವಣೆಯಲ್ಲಿ ಮತ ಚಲಾಯಿಸುವ ಯಂತ್ರಗಳಲ್ಲಿ
ತೊಡಗುವುದನ್ನು ತಡೆಗಟ್ಟಲು ಇದು ಬಹಳ ಅವಶ್ಯಕ.
ಆದರೆ
ಅದೇ ಸಮಯದಲ್ಲಿ, ಬಿಜೆಪಿಯ ಪ್ರಾಮಾಣಿಕತೆಯ ನಾಟಕೀಯ ಪ್ರದರ್ಶನದ ವಿರುದ್ಧ
ಜಾಗರೂಕತೆಯಿಂದ ನೀವು ಮುಂದುವರಿಯಬೇಕಾಗಿತ್ತು ಮತ್ತು ಈ ವಿಷಯದಲ್ಲಿ ಬಿಜೆಪಿ ನಾಯಕರು ಈಗ
ಪ್ರತಿ ಹಂತದಲ್ಲೂ ಪ್ರತಿ ಹಂತದಲ್ಲೂ ವಿಶೇಷವಾಗಿ ತಮ್ಮನ್ನು ಮಾಧ್ಯಮಗಳು
ದೇಶದಲ್ಲಿ ಮಾತ್ರ ಪ್ರಾಮಾಣಿಕ ಮತ್ತು ಅವಮಾನಕರವಾದದ್ದು ಮತ್ತು ಅವರ ದೃಷ್ಟಿಯಲ್ಲಿ
ಉಳಿದಿರುವ ಎಲ್ಲ ವಿರೋಧಿ ಪಕ್ಷಗಳ ನಾಯಕರು ಅಪ್ರಾಮಾಣಿಕ ಮತ್ತು ಭ್ರಷ್ಟರಾಗಿದ್ದಾರೆ,
ಆದರೆ ಈ ಸಂದರ್ಭಗಳಲ್ಲಿ, ಬಿಜೆಪಿಯ ಉನ್ನತ ನಾಯಕರನ್ನು ನಾನು ಹಲವಾರು ಸಂದರ್ಭಗಳಲ್ಲಿ
ಕೇಳಿದ್ದೇನೆ, ಈ ಜನರು ನಿಜವಾಗಿಯೂ
ಪ್ರಾಮಾಣಿಕ ಮತ್ತು ಬಯೋನ್ಫ್ ಖಂಡನೆ, ಯಾಕೆಂದರೆ ಅವರು ತಮ್ಮ ಸ್ವತ್ತುಗಳ ಬಗ್ಗೆ
ಬಹಿರಂಗಪಡಿಸುವವರ ಬಗ್ಗೆ ಹತ್ತು ತಿಂಗಳುಗಳಲ್ಲಿ ರಾಕ್ಷಸೀಕರಣ ಮತ್ತು ಥೆಸರ್ ಮುಂಚೆ
ನಂತರ, ಬೇರೆ ರೀತಿಯಲ್ಲಿ ಹೇಳುವುದಾದರೆ, ಅವರು ತಮ್ಮ ವೈಯಕ್ತಿಕ ಆಸ್ತಿಗಳ
ಬಹಿರಂಗಪಡಿಸುವಿಕೆಯನ್ನು ಮತ್ತು ಪಕ್ಷವನ್ನು ಮಾಧ್ಯಮದಲ್ಲಿ?
ಅಲ್ಲದೆ,
ಮಾಧ್ಯಮಗಳಲ್ಲಿ ಬಹಿರಂಗಪಡಿಸುವ ಬಗ್ಗೆ ಈ ಜನರು ಏಕೆ ನರಭಕ್ಷಕರಾಗಿದ್ದಾರೆ? ಪ್ರಸ್ತುತ
ಬಿಜೆಪಿ ಸರ್ಕಾರದ ನೇತೃತ್ವದಲ್ಲಿ ಅವರ ಕಪ್ಪು ಹಣವನ್ನು ತಳ್ಳಿಹಾಕಿದ್ದಾರೆ? ಇದು ವಿಶೇಷ ಗಮನಕ್ಕೆ ಅರ್ಹವಾಗಿದೆ.
ಆದರೆ
ಈಗ ಈ ಎಲ್ಲಾ ನ್ಯೂನತೆಗಳನ್ನು ಮರೆಮಾಚಲು ಈ ಬಿಜೆಪಿ ಜನರು ಬಲವಂತವಾಗಿ ಭ್ರಷ್ಟಾಚಾರದ
ಪ್ರಕರಣಗಳಲ್ಲಿ ತೊಡಗಿಸಿಕೊಂಡಿದ್ದಾರೆ ಮತ್ತು ಅದರ ಅಡಿಯಲ್ಲಿ ಅವರು ಈಗ
ಉದ್ದೇಶಪೂರ್ವಕವಾಗಿ ಬಿಎಸ್ಪಿ ಮತ್ತು ನನ್ನ ಕಿರಿಯ ಸಹೋದರನ ಮಾಧ್ಯಮಗಳನ್ನು
ಮಾಧ್ಯಮಗಳಲ್ಲಿ ಸಂವೇದನೆಯ ಸುದ್ದಿಯಾಗಿ ಆಸ್ಫೋಟಿಸುತ್ತಿದ್ದಾರೆ. ನನ್ನ ಪಕ್ಷದೊಂದಿಗೆ ಅಕ್ರಮ ಸ್ವತ್ತುಗಳನ್ನು ಸಂಗ್ರಹಿಸುವುದು ನನ್ನ ಸಹೋದರ.
ಬಿಜೆಪಿ
ಮತ್ತು ಅದರ ಕೇಂದ್ರ ಸರಕಾರಗಳು ಬಯೊನ್ಫ್ ಖಂಡನೆಯನ್ನು ಖಂಡಿಸಿದರೆ ಮತ್ತು ಈ ಜನರು
ರಾಜಕೀಯ ಮತ್ತು ರಾಜಕೀಯ ಪ್ರಜ್ಞೆಯಿಂದ ಕೆಲಸ ಮಾಡುತ್ತಿಲ್ಲವೆಂದು ನಾನು ಹಲವು ಬಾರಿ
ಬಿಜೆಪಿಯ ಹಲವು ನಾಯಕರನ್ನು ಹೇಳಿದ್ದೇನೆ. ಜಾತಿವಾದಿ
ದ್ವೇಷ, ನಂತರ ಅವರು ಸುಮಾರು 30-35 ವರ್ಷಗಳಿಂದ ರಾಜಕೀಯದಲ್ಲಿ ನಿರಂತರವಾಗಿ
ಸಕ್ರಿಯರಾಗಿದ್ದ ಮತ್ತು ಸಂಸದರು, ಶಾಸಕರು, ಮಂತ್ರಿಗಳು, ಮುಖ್ಯಮಂತ್ರಿಗಳು ಮತ್ತು
ಪ್ರಧಾನ ಮಂತ್ರಿಗಳು ಮುಂತಾದವರಲ್ಲಿ 100 ದೊಡ್ಡ ರಾಜಕೀಯ ನಾಯಕರ ಪಟ್ಟಿಯನ್ನು
ಸಂಕಲಿಸಬೇಕು. ,
ಸಹ, ಮತ್ತು ಅವರು ರಾಜಕೀಯಕ್ಕೆ ಬಂದಾಗ ಅವರು ಮತ್ತು ಅವರ ಸಂಬಂಧಿಕರು ಮತ್ತು ಗೆಳೆಯರು
ಎಷ್ಟು ಆಸ್ತಿಗಳನ್ನು ಹೊಂದಿದ್ದಾರೆ ಮತ್ತು ಅವರು ಎಷ್ಟು ಪ್ರಸ್ತುತದಲ್ಲಿದ್ದಾರೆ ಎಂದು
ಅವರು ಹೇಳಬೇಕು? ನಂತರ ಮಾಧ್ಯಮಗಳು ಈ ವಿಷಯದಲ್ಲಿ ಬಿಜೆಪಿ ಇಡೀ ವಿವರಗಳನ್ನು ಬಹಿರಂಗಪಡಿಸಬೇಕು.
ಆದರೆ ಈ ನಿಟ್ಟಿನಲ್ಲಿ ನನ್ನ ಪುನರಾವರ್ತಿತ ಸಮರ್ಥನೆಗಳ ಹೊರತಾಗಿಯೂ, ಬಿಜೆಪಿ ಮತ್ತು
ಅದರ ಕೇಂದ್ರ ಸರಕಾರದ ಜನರಿಗೆ ಇನ್ನೂ ನ್ಯಾಯಾಲಯಕ್ಕೆ ಬರಲು ಸಾಧ್ಯವಾಗಿಲ್ಲ ಏಕೆಂದರೆ ಈ
ಪ್ರಕರಣದಲ್ಲಿ ಬಿಜೆಪಿ ಸ್ವತಃ ಕೆಟ್ಟದಾಗಿ ಪ್ರಭಾವ ಬೀರುತ್ತದೆ.
contd ಎಂದು.
2446 மா 20 நவம்பர் 2017 லெஸ்சன்
பிஎஸ்எஸ் மற்றும் மகாநாயக்கா ஆகியோரின் வரலாற்று உரையாடல்கள் இந்தியாவில் சமூக மாற்றங்கள் இயக்கம். பெனி குமாரி மஹாவஜி ஜி.ஐ. இந்திய அரசியலமைப்பின் 126 வது பிறந்த நாள்
விழாவில் பாரத ரத்னா போதிசத்வா பாபா சாகேப் டாக்டர் பீமிரோ அம்பேத்கர்
மிகவும் புகழ்பெற்றவர்.
-Continued
இது
மட்டுமல்லாமல், இந்திய அரசியலமைப்பின் ஏற்பாடுகளுக்கு இணங்க, மக்களவைத்
தேர்தல்கள் நடத்தப்பட்டபோதும் பாபா சாஹேப் தனது தாழ்த்தப்பட்ட ஜாதிக்
கூட்டமைப்பு (எஸ்.சி.எஃப்) மூலம் மும்பை மக்களவையில் போட்டியிட்டார். ஆனால் அனைத்து ஹிந்துத்துவா, சாதி மற்றும் முதலாளித்துவ சக்திகளும்
இரகசியமாக கையில் இணைந்தனர். அவரை தேர்தலில் போட்டியிட அனுமதிக்கவில்லை.
கஜல்ரார் அவரை பலவந்தமாக தோற்கடித்தார்.
அடுத்து, பாபா அம்பேத்கர், மஹராஷ்டில் பண்டாரிடம் இருந்து லோக் சபா தேர்தலில் போட்டியிட்டார். அங்கு அவர் சதித்திட்டத்தை எதிர்கொண்டார். ஆனால் பாபா சாஹேப் ஐடி இந்த சார்பு ஹிந்துட்டுவா மற்றும் ஜாதி வாத
சக்திகளுக்கு வணக்கம் தெரிவிக்கவில்லை, குறிப்பாக தனது வாழ்நாளின் இறுதி
வரை போராட்டம் நடத்தி, குறிப்பாக SC / STs, பிற்போக்கு மற்றும் ஏனைய
புறக்கணிக்கப்பட்ட வகுப்புகளை தன்னிறைவுள்ளவர்களுக்காக செய்ய வேண்டும்.
அவர்
தனியாக இந்த வகுப்புகளுக்கு வேலை செய்யவில்லை, ஆனால் உயர் ஜாதி மற்றும் மத
சிறுபான்மையினர் சமுதாயத்தில் இருந்து ஏழை மக்களுக்காக பணியாற்றினார்,
அவர்கள் முதலாளித்துவ ஒழுங்கின் பாதிக்கப்பட்டவர்களாக இருந்தனர். பாபா சாஹேப் அவர்களின் நலன்களில் பணிபுரிந்தார். எனவே, எனது கட்சி சார்பசாமா (சமுதாயத்தின் அனைத்து பிரிவுகளும்) அதனுடன் சேர்ந்து கொண்டிருக்கிறது. எனினும், டிசம்பர் 6, 1956 அன்று அவர் இறந்தார். நான் ஒரு பெரிய மற்றும் சுய மரியாதை ஆளுமை ஒரு பின்பற்றுபவர் மற்றும் பக்தர் இருக்கிறேன்.
பாபா
சாஹேப் டாக்டர் அம்பேத்கரின் பாத்திரத்தைப் போலவே, பி.ஜே.பி மற்றும் பிற
சாதிக் கட்சிகளும் 2014 ஆம் ஆண்டின் மக்களவை பொதுத் தேர்தலில் இரகசியமாக
கைகோர்த்து, எனது மனோநிலையை குறைமதிப்பிற்கு உட்படுத்தவும், பாபா சாஹேபின்
இயக்கத்தை முடிக்கவும் முயன்றன. உனக்கு ஒரு இரகசியம் அல்ல.
எனினும்,
2014 ஆம் ஆண்டுக்கான லோக் சபா பொது தேர்தலில் ஈ.வி., எம்.எல்.டீவுடன்
முதல் பா.ஜ.க. விலகியதன் மூலம், அதன் முதல் பெரும்பான்மை அரசாங்கத்தை
மையமாகக் கொண்டது என்பதை நீங்கள் அறிந்திருக்கிறீர்கள். உத்தரப்பிரதேசத்தில் சட்டமன்ற பொதுத் தேர்தல்களின்போது எல்.எம்.எம் களில்
பிணை எடுப்பு சம்பந்தமாக எங்கள் கண்கள் திறக்கப்பட்டன. அவற்றில்,
அவற்றுக்கு நேர்மையாக செயல்படுவதன் மூலம், மின்னணு வாக்குச் சாவடிகள் மூலம்
உத்திரபிரதேசம் மற்றும் உத்தர்கண்டில் உள்ள தங்கள் அரசாங்கங்களைத்
தோற்றுவித்தனர்.
உத்தரபிரதேசத்தில்
நடைபெற்ற சட்டசபைத் தேர்தல்களில் அவர்களால் நடத்தப்பட்ட வாக்குறுதிகள்
மீது, பா.ஜ.க., 403 தொகுதிகளில் 250 தொகுதிகளில் பி.ஜே.பி. மின்னணு
வாக்குப்பதிவு எந்திரங்களுடன் சிதைந்துவிட்டது என்று மக்கள் நம்பியுள்ளது. பிடித்த கட்சி என்று கருதப்பட்ட மீதமுள்ள இடங்களில், இது மின்னணு வாக்களிப்பு இயந்திரங்களுடன் தலையிடவில்லை.
இதைப்
பொறுத்ததில், 2003 ஆம் ஆண்டு போன்று பாரதிய ஜனதா கட்சி (பி.ஜே.பி), மத்திய
அரசு மற்றும் இப்போது உத்திரபிரதேசத்தின் பிஜேபிக்கு எதிராகவும், எனக்கு
எதிராகவும், என் சகோதரர்களிடமும், என் நெருங்கிய உறவினர்களிடமிருந்தும்,
அரசு இயந்திரத்தை தவறாக பயன்படுத்த ஆரம்பித்தது. இதற்கிடையே
உத்திரப்பிரதேசத்தில் தற்போதுள்ள பாரதீய ஜனதா அரசு, சர்க்கரை ஆலைகள்
விற்பனையிலும், கட்டிட நினைவுச் சின்னங்களிலும் விற்பனை செய்யப்படும்
ஊழல்களைப் பற்றி பேச ஆரம்பித்து விட்டது. என்னுடைய அரசாங்கத்தின்
வேண்டுகோளையுடன் எனது பெயரை இந்த வேண்டுகோளோடு இணைத்துக்கொண்டேன். இந்த
தகவல்களில் பெரிய மோசடிகளில் என்னை ஈடுபடுத்தியிருந்தால் ஊடகங்களில் இது
போன்ற தகவல்கள் என் மாநிலத்தின் காலத்தில் சர்க்கரை ஆலைகளுடன்
இணைக்கப்பட்டுள்ள சர்க்கரை ஆலைத் துறை என் அரசாங்கத்தின் காலத்தில் என்
கீழ் இருந்ததில்லை, வேறுவிதமாகக் கூறினால், திரு. நசிமுடின் சித்திக். தவிர, சர்க்கரை ஆலைகள் விற்க முடிவு அமைச்சரவை கூட்டத்தில் மட்டும் எடுக்கப்பட்டது.
இதேபோல்,
கட்டுமானப் பணியிடங்களுடனான எந்த ஊழியமும் என்னுடைய பொறுப்பின்கீழ்
இருந்தது, அவற்றின் நிர்மாணம் பற்றிய முடிவுகளும் அமைச்சரவையில்
எடுக்கப்பட்டன. ஆனால்,
இன்னும், அவர்களது சாக்குப்போக்கு மற்றும் சதித்திட்டத்தின் கீழ், நான்
வேண்டுமென்றே இலக்காகக் கொண்டிருக்கிறேன், அதனால் அவர்களால் வாக்களிக்கும்
இயந்திரங்களைத் தாழ்த்துவதைப் பற்றி பேசுவதை நிறுத்துகிறேன். அப்படி இருந்தால், அது அவர்களுக்கு பெரிய தவறு.
இந்த
விஷயத்தில், பிஜேபி யின் மிக உயர்ந்த தலைமைக்கு நான் கூற விரும்புகிறேன்,
மத்திய அரசு மற்றும் உத்திர பிரேத்சில் அரசாங்க இயந்திரங்களை தவறாக
பயன்படுத்துவதன் மூலம் பி.ஜே. பலவந்தமாக என்னை தொந்தரவு செய்ய முயன்றால்,
எனது நாடு மற்றும் ஜனநாயகம் என் படிகளை மீட்டெடுப்பதில்லை.
வேறு வார்த்தைகளில் கூறுவதானால், இந்த வழக்கில் முறையான நீதி
கிடைக்காததால், வாக்களிப்பு இயந்திரங்களைத் தாழ்த்துவதற்கு எதிரான எனது
குரல் தனது குரலை தொடர்ந்து உயர்த்துகிறது.
இது
மட்டுமல்லாமல், பா.ஜ.க.விற்கு எதிரான பி.எஸ்.பி ஆட்சியின்போது
பி.எஸ்.எஸ்.வால் விரட்டியடிக்கப்பட்ட போராட்டத்தில் நாட்டிலேயே ஜனநாயகத்தை
காப்பாற்றுவதற்காக வாக்களிக்கும் இயந்திரங்களைக் கையாளும் விதத்தில்,
பி.ஜே.பி-யின் கட்சிகள் எங்களுடன் வர விரும்பினால், நாட்டில் ஜனநாயகத்தை
காப்பாற்றுவதற்கு எவ்வித இடஒதுக்கீடும் இல்லை அவர்களுடன் கைகளால்.
வாக்களிப்பு
இயந்திரங்களில் குரல் கொடுப்பதன் காரணமாக தேர்தலில் உங்கள் வாக்குகள்
உங்கள் விருப்பப்படி கட்சிக்கு பதிவு செய்யப் படவில்லை என்றால் வேறுவிதமாக
கூறினால், வேறுவிதமாக கூறினால், பிஎஸ்பியின் மக்கள் நீங்கள் எப்படி
சிந்திக்கலாம் பாபா சாஹேப் டாக்டர். அம்பேத்கர் அரசியல் அதிகாரத்தின் பிரதான திறனை உங்கள் சொந்த கையில் எடுத்துக்கொள்கிறாரா?
ஆகையால், இத்தகைய சூழ்நிலையில், நமது கட்சி மற்றும் அதன் இயக்கத்தின்
நலனுக்காக, நாம் நச்சுப்பொருட்களை நச்சுத்தன்மையுடன் வடியச் செய்ய
வேண்டும், மேலும் எதிர்காலத்தில் தேர்தல்களில் வாக்களிப்பு இயந்திரங்களில்
பிணைப்பைத் தடுக்க வேண்டும்.
ஆனால்,
அதே நேரத்தில் பி.ஜே.பி நேர்மையான ஒரு நாடக நிகழ்ச்சிக்கு எதிராக
எச்சரிக்கையாய் இருப்பதன் மூலம் நீங்கள் முன்னோக்கி செல்ல வேண்டும், மேலும்
இது குறித்து நீங்கள் மக்கள் அறிந்துள்ளனர், ஆனால் பி.ஜே.பி தலைவர்கள்
இப்போது ஒவ்வொரு அடியிலும், ஊடகங்கள்
அவர்கள் நாட்டில் நேர்மையாகவும், நிந்தனையாகவும், மற்றும் அவர்களின்
கண்களில் தலைவர்கள் அனைவருக்கும் நேர்மையற்ற மற்றும் ஊழல் நிறைந்தவர்களாக
இருப்பதைப் போல, இந்த சந்தர்ப்பத்தில் பல சந்தர்ப்பங்களில் பிஜேபியின்
உயர்மட்டத் தலைவர்களைக் கேட்டுள்ளனர், உண்மையிலேயே
நேர்மையான மற்றும் பைனான்சின் நிந்தனை, பத்து மாதங்களுக்கு முன்னர்
அவர்களின் சொத்துக்களைப் பற்றி வெளிப்படையாக பேசுவதைப் பற்றி ஏன்
கசப்புணர்வோடு இருக்கின்றீர்கள்? இப்போது வரை, பின்னர் அவர்களது சொந்த
சொத்துக்கள் மற்றும் கட்சியின் விவரங்களை வெளிப்படையாக செய்ய முடியாது. ஊடகங்களில்?
மேலும்,
இந்த மக்களை ஊடகங்களில் வெளிப்படுத்தும் பற்றி நரம்பு ஏன்? தற்போதைய
பிஜேபி அரசாங்கத்தின் கீழ் கறுப்பு பணத்தை கைப்பற்றிய மக்கள் பெயர்கள்
என்ன? இது சிறப்பு கவனம் தேவை.
ஆனால்
இப்போது இந்த அனைத்து குறைபாடுகளையும் மறைக்க, இந்த பி.ஜே.பி மக்கள்
வலுக்கட்டாயமாக தங்கள் எதிரிகளை ஊழல் குற்றச்சாட்டுகள் சம்பந்தமாக
எடுத்துக் கொண்டனர். இதற்கிடையே, பி.எஸ்.பி. சட்டவிரோத சொத்துக்களை என் கட்சியுடன் என் சகோதரர் திரட்டினார்.
பா.ஜ.க.வின்
பெரும்பான்மை தலைவர்களிடம் நான் பலமுறை கூறியது உண்மைதான் என்றாலும்
பி.ஜே.பி மற்றும் அதன் மத்திய அரசின் மக்கள் உண்மையாக நேர்மையானவர்
பைனான்சின் நிந்தனை மற்றும் அதே நேரத்தில் இந்த மக்கள் அரசியல் உணர்வு
மற்றும் ஜாதி
ஒற்றுமை, 30-35 ஆண்டுகள் கடந்த காலத்தில் அரசியலில் தொடர்ச்சியாக தீவிரமாக
செயல்பட்டு வந்த நாடுகளில் 100 பெரிய அரசியல் தலைவர்களின் பட்டியலை
தொகுக்க வேண்டும். அவர்கள் எம்.பி., சட்டமன்ற உறுப்பினர்கள், அமைச்சர்கள்,
முதலமைச்சர்கள், பிரதம மந்திரிகள் போன்றவர்கள். .
மேலும், அவர்கள் அரசியலில் வந்தபோது அவர்கள் மற்றும் அவர்களது
உறவினர்களும் நண்பர்களும் எத்தனை சொத்துக்களைக் கொண்டிருந்தார்கள் என்பதை
அவர்கள் பின்னர் கூற வேண்டும். பின்னர் பி.ஜே.பி இந்த விவரங்களை ஊடகங்கள் முழுவதுமாக வெளிப்படுத்த வேண்டும்.
இந்த விஷயத்தில் எனது தொடர்ச்சியான வலியுறுத்தல்களின் போதும் பிஜேபி
மற்றும் அதன் மத்திய அரசின் மக்கள் இன்னும் கோராஜெட்டோவைச் செய்ய முடியாமல்
போயிருக்க முடியாது, ஏனெனில் இந்த விஷயத்தில் பி.ஜே.பி மோசமாக
பாதிக்கப்படுவார்.
கட்டுப்படுத்த வேண்டும்.
2446 సోమ 20 నవంబర్ 2017 లెసన్
బిఎస్పి
జాతీయ అధ్యక్షుడు మరియు భారతదేశంలో సోషల్ ట్రాన్స్ఫార్మేషన్ మూవ్మెంట్
యొక్క మహానయిక (గొప్ప నాయకుడు) చారిత్రక చిరునామాను హాజరయ్యారు. బెనన్ కుమారి మాయావజీ JI భారతీయ రాజ్యాంగం యొక్క ఆర్కిటెక్ట్ యొక్క 126
జన్మదిన వార్షికోత్సవం సందర్భంగా, భారత్ రత్న బోధిసత్వా అత్యంత గౌరవించే
బాబా సాహెబ్ డాక్టర్ భీమరావు అంబేద్కర్.
-Continued
అంతే
కాకుండా, భారత రాజ్యాంగంలోని నిబంధనలకు అనుగుణంగా లోక్సభ ఎన్నికలు
జరిగాయి. అప్పుడు బాబా సాహెబ్ తన షెడ్యూల్డ్ కుల ఫెడరేషన్ (ఎస్.సి.ఎఫ్)
ద్వారా ముంబయి లోక్ సభ నుండి పోటీ చేశారు. కానీ అన్ని హిందుత్వ, కులత మరియు పెట్టుబడిదారీ శక్తులు రహస్యంగా చేతులు
కలిపారు మరియు అతడిని ఎన్నికల కోసం అనుమతించలేదు మరియు అతనిని బలవంతంగా
ఓడించారు.
దీని తరువాత బాబా సాహిబ్ అంబేద్కర్ లోక్సభలో మహారాష్ట్రలోని భండారా నుండి ఉప ఎన్నికలో పోటీ చేశారు. అతను కూడా కుట్ర ఎదుర్కొన్నాడు. కానీ ఇప్పటికీ బాబా సాహెబ్ ఐడి ఈ అనుకూల హిందుత్వ మరియు కులవాద దళాలకు
వినపడలేదు మరియు ముఖ్యంగా SC / ST లు, వెనక్కి మరియు ఇతర నిర్లక్ష్యం
చేయబడిన తరగతుల స్వీయ-ఆధారపడిన వ్యక్తులను తయారు చేయడానికి తన జీవితకాలం
వరకు కొనసాగుతున్న పోరాటం కొనసాగింది.
అతను
ఈ తరగతులకు మాత్రమే పనిచేయలేదు, కానీ అధిక కులం మరియు మతపరమైన మైనారిటీ
సమాజం నుండి పేద ప్రజల కోసం పనిచేశారు, వారు పెట్టుబడిదారీ క్రమంలో
బాధితులుగా ఉన్నారు మరియు ఇప్పుడు కూడా ఉన్నారు. బాబా సాహెబ్ వారి ఆసక్తులు కూడా పనిచేశారు. అందువల్ల, నా పార్టీ శ్రీవాసమజ్ (సమాజంలోని అన్ని వర్గాల) తో పాటుగా ఉంది. ఏదేమైనా, డిసెంబరు 6, 1956 న అతను మరణించాడు. నేను ఒక గొప్ప మరియు స్వీయ గౌరవం వ్యక్తిత్వం యొక్క అనుచరుడు మరియు భక్తుడు am.
బాబా
సాహెబ్ డా.అంబేద్కర్ సి.జె.పి.లో వలె, బిజెపి మరియు అన్ని ఇతర కులతత్వ
శక్తులు 2014 లోక్సభ ఎన్నికలలో కచ్చితంగా చేతులు కలిపారు, నా ధైర్యాన్ని
అణచివేయడానికి మరియు బాబా సాహెబ్ మీకు ఒక రహస్యం కాదు.
అయితే, ఈ విషయంలో, 2014 లో లోక్సభ సాధారణ ఎన్నికల్లో ఇ.వి.వి., శ్రీనివాసితో మొట్టమొదటగా బిజెపిని తొలగిస్తున్నారని మీకు తెలుసు. కానీ ఉత్తరప్రదేశ్ అసెంబ్లీ సార్వత్రిక ఎన్నికలలో ఈవిఎంలలో బిగెలింగ్కు
సంబంధించి మా కళ్ళు ఇటీవలనే ప్రారంభమయ్యాయి. ఇందులో ఉత్తరప్రదేశ్,
ఉత్తరాఖండ్ రాష్ట్రాలలో ఎలక్ట్రానిక్ ఓటింగ్ మెషీన్స్తో నిస్సహాయంగా
వ్యవహరించడంతో పాటు అవి నిషేధించాయి.
ఉత్తరప్రదేశ్లో
జరిగిన శాసనసభ ఎన్నికల్లో వారిచే చేయబడ్డ బిజెపి, బిజెపి ఎలక్ట్రానిక్
ఓటింగ్ మెషీన్స్తో 403 అసెంబ్లీ స్థానాల్లో 250 లో ఆ పార్టీని
కోల్పోయినట్లు భావించిన ప్రజల నమ్మకం. మిగిలిన పక్షంలో ఆ పార్టీ అభిమానంగా భావించబడేది, ఇది ఎలక్ట్రానిక్ ఓటింగ్ మెషీన్స్తో కలవరపడలేదు.
ఈ
విషయంలో ఇప్పుడు భారతీయ జనతా పార్టీ (బిజెపి) 2003 లో లాంటి కేంద్ర
ప్రభుత్వంలోని యంత్రాంగాన్ని, ఇప్పుడు ఉత్తరప్రదేశ్ను బిఎస్పికి
వ్యతిరేకంగా, నాకు, నా సోదరులు, సోదరీమణులు, నా ఇతర దగ్గరి సంబంధాలపై
దుర్వినియోగం చేసింది. ఈ
కింద, ఉత్తరప్రదేశ్ కూడా, ప్రస్తుతం బిజెపి ప్రభుత్వ ప్రజలు చక్కెర
మిల్లులు అమ్మకం మరియు భవనం స్మారకలు లో ఆరోపించిన స్కామ్ల గురించి
మాట్లాడుతూ ప్రారంభించారు, నా ప్రభుత్వం ఉద్దేశపూర్వకంగా నా పేరు ఈ సమయంలో
మరియు హైలైటింగ్ ఉంటాయి నా సమాచారం ప్రకారం, చక్కెర మిల్లులతో ముడిపడిన చెరకు విభాగం నా ప్రభుత్వ వ్యవధిలో నాకు ఎన్నడూ ఉండదు, ఇతర మాటలలో, ఈ పోర్ట్ఫోలియో మిస్టర్ నసీముద్దీన్ సిద్దిఖీ. అంతేకాకుండా, చక్కెర మిల్లులను విక్రయించే నిర్ణయం క్యాబినెట్ సమావేశంలో మాత్రమే జరిగింది.
అదేవిధంగా,
నిర్మాణ స్మారక చిహ్నాలతో సంబంధం లేని మంత్రిత్వ శాఖ నా ఛార్జ్ పరిధిలో
ఉంది మరియు వారి నిర్మాణం గురించి నిర్ణయాలు మరియు క్యాబినెట్లో కూడా
తీసుకోబడ్డాయి. కానీ,
ఇప్పటికీ, వారి సాకుతో మరియు కుట్రలో, నేను ఉద్దేశపూర్వకంగా లక్ష్యంగా
పెట్టుకున్నాను, అందువల్ల వారు ఓటు యంత్రాలను విడదీయడం గురించి
మాట్లాడుతున్నాను. అలా ఉంటే, అది వారికి పెద్ద తప్పు అవుతుంది.
ఈ
విషయంలో, బిజెపి యొక్క ఉన్నత నాయకత్వాన్ని చెప్పడానికి నేను
కోరుకుంటున్నాను, కేంద్రం మరియు ఉత్తరప్రదేశ్లో ప్రభుత్వ యంత్రాంగాన్ని
దుర్వినియోగం చేస్తున్న బిజెపి ప్రతి దశలో నన్ను బలవంతంగా వేధించడానికి
ప్రయత్నించినప్పుడు, నా దేశం, ప్రజాస్వామ్యం , నా దశలను వెనుకకు వెళ్లనివ్వదు.
ఇంకొక మాటలో చెప్పాలంటే, ఈ కేసులో సరైన న్యాయం పొందనింత కాలం ఓటింగ్ మెషీన్స్తో బాధపడుతున్నందుకు నా పార్టీ తన వాయిస్ను పెంచింది.
బిజెపికి
వ్యతిరేకంగా బిఎస్పి చేస్తున్న పోరాటంలో దేశంలో ప్రజాస్వామ్యాన్ని
కాపాడేందుకు ఓటు యంత్రాలను విడదీయడంతో, బిజెపి చీమలు మాతో రావాలని కోరితేనే
కాకుండా, దేశంలో ప్రజాస్వామ్యాన్ని కాపాడుకోవాలంటే రిజర్వేషన్లు ఏమీ లేవు.
వారితో చేతులు.
ఎన్నికలలో
మీ ఓట్లను ఓటింగ్ యంత్రాల్లోని విరమణ కారణంగా మీ ఎన్నికల పక్షానికి
అనుకూలంగా లేనట్లయితే, ఇతర మాటలలో, బిఎస్పి యొక్క ప్రజల అభిప్రాయం, బాబా సాహెబ్ డాక్టర్ అంబేద్కర్ మీ స్వంత చేతుల్లోకి రాజకీయ శక్తి యొక్క ప్రధాన కీని తీసుకుంటారా?
అటువంటి పరిస్థితిలో, మా పార్టీ మరియు దాని ఉద్యమం యొక్క ఆసక్తిలో, మేము
పాయిజన్తో తటస్థీకరణ పాయిజన్ యొక్క ధర్మాన్ని అనుసరించాల్సి ఉంటుంది,
భవిష్యత్తులో ఎన్నికలలో వోటిగ్ మెషీన్స్లో నిషేధించడం చాలా అవసరం.
కానీ
అదే సమయంలో, మీరు బిజెపి నిజాయితీ యొక్క థియేటర్ కార్యక్రమంలో జాగ్రత్తగా
ఉండటం ద్వారా ముందుకు సాగాలి మరియు ఈ విషయంలో మీరు ఎవరికీ తెలియదు, అయితే
ప్రతి ఒక్కరూ తమ ప్రతి దశలోనూ, మీడియా
ఒక్కటే నిజాయితీగా మరియు దేశంలో నిందను మరియు వారి దృష్టిలో నాయకులందరికీ
నాయకులు మోసగించటం మరియు అవినీతిపరులైనవి, అయితే ఈ సందర్భంలో నేను చాలా
సందర్భాలలో బిజెపి అగ్ర నాయకులను అడిగాను నిజాయితీగా
మరియు బాయోనేఫ్ నింద, ఎందుకు దెబ్బతిన్న మరియు దెబ్బకు ముందు పది నెలల
కాలంలో వారి ఆస్తులను గురించి బహిరంగంగా ఎందుకు చెప్పుకుంటారు, ఇతర మాటలలో,
ఎందుకు వారు తమ వ్యక్తిగత ఆస్తులను బహిర్గతం చేయలేరు మరియు పార్టీ మీడియాలో?
అంతేకాదు,
మీడియాలో బహిర్గతం చేయడాన్ని ఈ ప్రజలు ఎందుకు నిరాశపరిచారు? ప్రస్తుత
బిజెపి ప్రభుత్వం కింద నల్లధనం చేస్తున్నవారి పేర్లు ఎందుకు? ఇది ప్రత్యేక శ్రద్ధకు అర్హుడు.
కానీ
ఇప్పుడు ఈ లోపాలన్నింటిని దాచిపెట్టడానికి, ఈ బిజెపి ప్రజలు తమ
వ్యతిరేకులపై అవినీతి కేసులను బలవంతంగా ప్రవేశపెట్టడం ప్రారంభించారు.
దీనివల్ల ఇప్పుడు బిఎస్పిఎన్ ఆస్తులు, మీడియాలో తమ సోదరుడు, నా పార్టీకి నా సోదరుడితో చట్టవిరుద్ధ ఆస్తులు సేకరించడం.
బిజెపికి
చెందిన అనేక మంది నాయకులతో నేను చాలాసార్లు మాట్లాడుతున్నాను, అయినప్పటికీ
బిజెపి, దాని కేంద్ర ప్రభుత్వం ప్రజలు నిజాయితీగా బాయోన్ఫ్ నిందను మరియు
అదే సమయములో ఈ ప్రజలు రాజకీయ, కులాల
వ్యతిరేకత, వారు 30-35 సంవత్సరాల గతంలో రాజకీయాల్లో నిరంతరంగా
క్రియాశీలకంగా వ్యవహరించిన దేశంలోని 100 పెద్ద రాజకీయ నాయకుల జాబితాను
కూడగట్టుకోవాలి, వారు ఎంపీలు, శాసనసభలు, మంత్రులు, ముఖ్యమంత్రులు మరియు
ప్రధాన మంత్రులు మొదలైనవారు. .,
మరియు వారు రాజకీయాల్లోకి వచ్చినప్పుడు, వారు ఎంత, వారి బంధువులు మరియు
మిత్రులు ఎంత ఆస్తులు కలిగి ఉన్నారు మరియు వారు ఎంతవరకు ఉన్నారు? బిజెపి ఈ విషయంలో మొత్తం వివరాలను కూడా బహిర్గతం చేయాలి.
కానీ ఈ విషయంలో నా పునరావృత ప్రకటనలను బట్టి, బిజెపి, దాని కేంద్ర
ప్రభుత్వంలోని ప్రజలు ఇంకా ఈ విధంగా చేయలేరు, ఎందుకంటే ఈ విషయంలో బిజెపి
కూడా తీవ్రంగా చిక్కుకుంటుంది.
contd ఉండాలి.
2446, നവംബർ 20, 2017 പാഠം
ബിഎസ്പി
ദേശീയ പ്രസിഡന്റ് ഹിന്ദുവികുമാറിന്റെ സാമൂഹ്യ പരിവർത്തന പ്രസ്ഥാനത്തിന്റെ
മഹാനായക (മഹാനായ നേതാവ്) യുടെ ചരിത്രപരമായ അഭിസംബോധന. ഇന്ത്യൻ ഭരണഘടനയിലെ ആർക്കിടെക്റ്റിന്റെ 126 ജന്മവാർഷിക ദിനത്തിൽ ബെവൻ
കുമാരി മായാജജി ജിഐ, ഭാരത രത്ന ബോധിസത്വാ ബാബാ സാഹബ് ഡോ. ഭീമ്രോ അംബേദ്കറെ
ആദരിക്കുന്നു.
-തുടർന്ന
മാത്രമല്ല,
ഇന്ത്യൻ ഭരണഘടനയിലെ വ്യവസ്ഥകൾക്കനുസൃതമായി ലോക്സഭാ തെരഞ്ഞെടുപ്പ്
നടക്കുമ്പോൾ, ബാബ സാഹെഹ് തന്റെ മുംബൈയിൽ നിന്നുള്ള പട്ടികജാതി ഫെഡറേഷൻ
(എസ്സിഎഫ്) വഴി മുംബൈ ലോക്സഭയിൽ നിന്ന് മത്സരിച്ചു. എന്നാൽ എല്ലാ ഹൻത്വത്വ, ജാതീയ, മുതലാളിത്ത ശക്തികളും രഹസ്യമായി
കൈകോർത്തു. ഇദ്ദേഹം തെരഞ്ഞെടുപ്പിന് അനുമതി നൽകിയില്ല. ഖാലിംകറിനെ
ഫെയ്സ്ബുക്കിനെ നിർബന്ധിച്ച് പരാജയപ്പെടുത്തി.
ഇതിനു ശേഷം, ബാബാ രാംഭായ് അംബേദ്കർ ലോക്സഭയിലെ ഭണ്ഡാരയിൽ നിന്ന് ഉപതിരഞ്ഞെടുപ്പിൽ മത്സരിച്ചു. അവിടെയും ഗൂഢാലോചന നടക്കുന്നു. എന്നാൽ ഇപ്പോഴും ബാബാ സാഹെദ് ഐഡി ഈ പ്രോ-ഹിന്ദുവത്വ, ജാതീയ ശക്തികളെ
വണങ്ങുകയും, ജീവിതത്തിന്റെ അന്ത്യം വരെ, പ്രത്യേകിച്ച്
പട്ടികജാതി-പട്ടികവർഗ വിഭാഗങ്ങൾ, പിന്നോക്കവിഭാഗക്കാർ, മറ്റ്
അവഗണിക്കപ്പെട്ട വർഗങ്ങളുടെ സ്വയംപര്യാപ്തത എന്നിവ ഉറപ്പുവരുത്തുന്നതിൽ
തുടരുകയും ചെയ്യുന്നു.
ഈ
ക്ലാസുകളിൽ മാത്രം പ്രവർത്തിച്ചില്ല, മാത്രമല്ല മുതലാളിത്ത വ്യവസ്ഥയുടെ
ഇരകളായിത്തീർന്ന ഉയർന്ന ജാതിക്കാരും മത ന്യൂനപക്ഷ സമുദായത്തിൽ നിന്നുള്ള
പാവപ്പെട്ടവരുമായി പ്രവർത്തിച്ചു. ബാബ സാഹേബ് അവരുടെ താൽപര്യങ്ങൾക്കായി പ്രവർത്തിച്ചു. അതുകൊണ്ടുതന്നെ എന്റെ പാർട്ടി സർവാസമാജിനൊപ്പം (സമൂഹത്തിലെ എല്ലാ വിഭാഗങ്ങളും) എടുക്കുന്നു. എന്നിരുന്നാലും 1956 ഡിസംബർ 6-ന് അദ്ദേഹം അന്തരിച്ചു. ഞാൻ അത്തരമൊരു മഹാനായ വ്യക്തിത്വത്തിന്റെ അനുയായിയും ഭക്തനുമാണ്.
ബാബസാഹിബ്
അംബേദ്കറിന്റെ സാന്നിധ്യത്തിൽ, ബി.ജെ.പിയും മറ്റ് ജാതീയ ശക്തികളും 2014 ലെ
ലോക്സഭാ തെരഞ്ഞെടുപ്പിൽ യഥോചിതമായി കൈകോർത്ത്, എന്റെ ധൈര്യത്തെ തകർക്കാനും
ബാബാ സാഹേബ് നിനക്ക് ഒരു രഹസ്യമല്ല.
എന്നിരുന്നാലും,
2014 ലെ ലോക്സഭാ പൊതുതിരഞ്ഞെടുപ്പിലെ ഇ.വി.വിനൊപ്പം ആദ്യമായി ബി.ജെ.പിയെ
തല്ലിച്ചതുകൊണ്ടാണ് ബി.ജെ.പി.ക്ക് കേന്ദ്രത്തിൽ രൂപം കൊണ്ടത്. ഉത്തർപ്രദേശിലെ നിയമസഭാ പൊതുതിരഞ്ഞെടുപ്പുകളിൽ ഇവിഎമുകളിൽ
ബംഗ്ലാദേശിനെതിരെ ഞങ്ങളുടെ കണ്ണുകൾ തുറക്കപ്പെട്ടിരുന്നു. യുപിയിലെ
ഉത്തർപ്രദേശിലും ഉത്തരാഖണ്ഡിലുമായി തങ്ങളുടെ ഗവൺമെന്റുകൾ രൂപീകരിച്ച്
ഇലക്ട്രോണിക് വോട്ടിങ് മെഷീനുകൾക്ക് തയാറാക്കി.
ഉത്തർപ്രദേശിലെ
നിയമസഭാ തിരഞ്ഞെടുപ്പുകളിൽ അവർ നടത്തിയ ബംഗ്ലാദേശിൽ 403 നിയമസഭ സീറ്റുകളിൽ
250 എണ്ണത്തിൽ ബി ജെ പി ഇലക്ട്രോണിക് വോട്ടിംഗ് മെഷീനിനൊപ്പം
തടസ്സപ്പെട്ടുവെന്നതാണ് വിശ്വാസം. ആ പാർട്ടിയുടെ പ്രിയപ്പെട്ടതായി പരിഗണിച്ച സീറ്റുകൾ ഒഴിഞ്ഞുകിടക്കുകയാണ്, ഇലക്ട്രോണിക് വോട്ടിംഗ് മെഷീനിനോടായിരുന്നു ഇത്.ഇതിനെതിരായി
ഇപ്പോൾ ബി.ജെ.പിയെപ്പോലെ 2003 ലും ബിഎസ്പിക്കെതിരേയും ഉത്തർപ്രദേശിന്റെയും
ഗവൺമെൻറ് മെഷിനറി, എന്റെ സഹോദരീസഹോദരന്മാർ, എന്റെ അടുത്ത ബന്ധുക്കൾ
എന്നിവയ്ക്കെതിരെയും ബിജെപി ദുരുപയോഗം ചെയ്യുകയാണ്. ഇതിനുപുറമെ
ഉത്തർപ്രദേശും ഇപ്പോഴത്തെ ബി.ജെ.പി ഗവൺമെൻറും പഞ്ചായ മിൽക്കുകളുടെയും
കെട്ടിട സ്മാരകങ്ങളുടെയും വിൽപനയിൽ ആരോപണം ഉന്നയിച്ച ആരോപണങ്ങളെക്കുറിച്ച്
സംസാരിച്ചു തുടങ്ങി. എന്റെ ഗവൺമെന്റ് എന്റെ പേര് ഈ പേര് മനപൂർവം ഇതുമായി
ബന്ധപ്പെടുത്തി, എന്റെ
വിവരങ്ങളുടെ അടിസ്ഥാനത്തിൽ പഞ്ചായത്തുകളുമായി ബന്ധപ്പെട്ട പഞ്ചസാര
മരുന്നുകൾ എന്റെ ഗവൺമെന്റിന്റെ കാലഘട്ടത്തിൽ ഒരിക്കലും എനിക്ക്
കീഴിലായിരുന്നില്ല. ഉദാഹരണത്തിന് ഈ പോലീസുകാർ വലിയ അഴിമതികളിൽ
മുഴുകിപ്പോന്നതു പോലെ, നസീമുദ്ദീൻ സിദ്ദിഖി. കൂടാതെ, പഞ്ചസാര മില്ലുകൾ വിൽക്കുന്നതിനുള്ള തീരുമാനം ക്യാബിനറ്റ് മീറ്റിംഗിൽ മാത്രമായിരുന്നു.
സമാനമായി,
നിർമ്മാണ സ്മാരകങ്ങളുമായി ബന്ധപ്പെട്ട ഒരു മന്ത്രാലയവും എന്റെ
ചുമതലയിലല്ല, അവരുടെ നിർമ്മാണത്തെക്കുറിച്ചുള്ള തീരുമാനങ്ങളും കാബിനറ്റിൽ
എടുത്തിട്ടുണ്ട്. എന്നിരുന്നാലും,
അവരുടെ സാമഗ്രികൾക്കും ഗൂഢാലോചനകൾക്കുമൊപ്പം, ഞാൻ ബോധപൂർവം ടാർഗറ്റ്
ചെയ്യുകയാണ്, അതിലൂടെ അവർക്ക് വോട്ടിംഗ് മെഷീനുകളെ
തകരാറിലാക്കുന്നതിനെക്കുറിച്ച് സംസാരിക്കുന്നത് അവസാനിപ്പിക്കുകയാണ്. അങ്ങനെയാണെങ്കിൽ അത് അവരുടെ വലിയ തെറ്റ് ആയിരിക്കും.
ഇക്കാര്യത്തിൽ,
ബി.ജെ.പി.യുടെ ഏറ്റവും വലിയ നേതാവെന്ന് പറയാൻ ഞാൻ ആഗ്രഹിക്കുന്നു.
കേന്ദ്രത്തിൽ സർക്കാർ സംവിധാനങ്ങളെ ദുരുപയോഗം ചെയ്തുകൊണ്ട്, ഉത്തർ പ്രധിഷ്
നിർബന്ധിതമായി എന്നെ ശല്യപ്പെടുത്താൻ ശ്രമിക്കുകയാണെങ്കിൽ, എന്റെ
രാജ്യത്തെയും ജനാധിപത്യത്തെയും രക്ഷിക്കാൻ ഒരിക്കലും എന്റെ നടപടികൾ തിരിച്ചുപോകാൻ പോകുന്നില്ല.
മറ്റു വാക്കുകളിൽ പറഞ്ഞാൽ, ഈ കേസിൽ നീതി ലഭ്യമല്ലാത്തതിനാൽ വോട്ടിംഗ്
യന്ത്രങ്ങളുമായി തട്ടിക്കിടക്കുന്നതിനെതിരെ എന്റെ പാർട്ടി തുടരുകയാണ്.
മാത്രമല്ല,
ബിജെപിക്കെതിരായി ബിഎസ്പി നടത്തുന്ന പോരാട്ടത്തിൽ ഞങ്ങളുടെ
വിദ്വേഷ-ബി.ജെ.പി. കക്ഷികൾ നമ്മോടൊപ്പം വന്ന് രാജ്യത്ത് ജനാധിപത്യത്തെ
സംരക്ഷിക്കുന്നതിനായി വോട്ടിംഗ് യന്ത്രങ്ങളുമായി തട്ടിച്ചു നോക്കിയാൽ,
നമുക്ക് ചേരുന്നതിനുള്ള സംവരണം ഉണ്ടാകില്ല. അവരോടൊപ്പം കൈകളുണ്ട്.
അല്ലെങ്കിൽ
വോട്ടിംഗ് മെഷീനിൽ ബംഗ്ലംഗ് ചെയ്തതുകൊണ്ട് ഒരു വോട്ടെടുപ്പിൽ നിങ്ങളുടെ
വോട്ടുകൾ നിങ്ങൾക്ക് ഇഷ്ടപ്പെട്ട പാർട്ടിക്ക് ഇഷ്ടപ്പെട്ട രീതിയിൽ
രജിസ്റ്റർ ചെയ്യാൻ പോകുന്നില്ലെങ്കിൽ, മറ്റൊരു വിധത്തിൽ, ബിഎസ്പിയുടെ
ജനങ്ങൾ എങ്ങനെ ചിന്തിക്കണം, ബാബാ സാഹേബ് അംബേദ്കർ രാഷ്ട്രീയ അധികാരത്തിന്റെ മുഖ്യകഥ നിങ്ങളുടെ കൈകളിൽ ഏറ്റെടുക്കുന്നുണ്ടോ?
അതുകൊണ്ട്, നമ്മുടെ പാർടിയുടെയും അതിന്റെ പ്രസ്ഥാനത്തിന്റെയും
താത്പര്യപ്രകാരം വിഷവിഷം വിഷംകൊണ്ട് നിശിതമായി നിർമിക്കാൻ നാം
നിർബന്ധിതരായിരിക്കണം. ഭാവിയിൽ തെരഞ്ഞെടുപ്പുകളിൽ വോട്ടിംഗ് മെഷീനുകളിൽ
കുത്തിവയ്ക്കുന്നത് തടയുന്നതിന് അത് അത്യന്താപേക്ഷിതമാണ്.
എന്നാൽ,
അതേ സമയം, ബി.ജെ.പി. സത്യസന്ധതയുടെ ഒരു തിയറ്ററിലെ പ്രദർശനത്തിനെതിരെ
നിങ്ങൾ ജാഗ്രത പാലിക്കേണ്ടതുണ്ട്. ഇക്കാര്യത്തിൽ നിങ്ങൾ ജനങ്ങളാണെങ്കിൽ,
ബി.ജെ.പി നേതാക്കൾ ഇപ്പോൾ തന്നെ ഓരോ ഘട്ടത്തിലും, മാധ്യമങ്ങൾ
സത്യസന്ധനും രാജ്യത്ത് അപകീർത്തിക്കുമിടയിലും അവരുടെ
കാഴ്ചപ്പാടുകളിലുമൊക്കെ മാധ്യമങ്ങൾ സത്യസന്ധരും അഴിമതിക്കാരും ആണ്, എന്നാൽ ഈ
സന്ദർഭത്തിൽ, ഞാൻ പല അവസരങ്ങളിലും ബിജെപിയുടെ ഉന്നതനേതാക്കളോട് ചോദിച്ചു, യഥാർഥത്തിൽ
സത്യസന്ധനും ബയറോഫും നിന്ദയും, ഭൂതങ്ങളെക്കാൾ പത്തു മാസം മുൻപ് അവരുടെ
ആസ്തികളെക്കുറിച്ച് ഒരു വെളിപ്പെടുത്തൽ ഉണ്ടാക്കുന്നതിനെപ്പറ്റി
കുഴപ്പിക്കുന്നതെന്തുകൊണ്ടാണ്, മറ്റ് വാക്കുകളിൽ പറഞ്ഞാൽ, അവരുടെ
വ്യക്തിപരമായ ആസ്തികളും പാർട്ടി മാധ്യമങ്ങളിൽ?
കള്ളപ്പണം വെച്ച് ഇന്നത്തെ ബി.ജെ.പി ഗവൺമെന്റിന് കീഴിലുള്ള അവരുടെ പേരുകൾ മാധ്യമങ്ങളിൽ വെളിപ്പെടുത്തുന്നത് എന്തുകൊണ്ടാണ്? ഇത് പ്രത്യേക ശ്രദ്ധ അർഹിക്കുന്നു.
ഈ
കുറവുകളെല്ലാം മറച്ചുവെക്കാൻ ഇപ്പോൾ ഈ ബി.ജെ.പി. ജനങ്ങൾ തങ്ങളുടെ
എതിരാളികൾ അഴിമതി കേസുകൾക്ക് നിർബന്ധം പിടിക്കാൻ തുടങ്ങിയിരിക്കുന്നു.
ഇപ്പോൾ അവർ ബി.എസ്.പി.എൻ എന്ന എന്റെ ഇളയ സഹോദരന്റെ സ്വത്ത് മനസിലാക്കാൻ
ശ്രമിക്കുന്നു. എന്റെ പാർട്ടിക്ക് എന്റെ സഹോദരനുമൊപ്പം അനധികൃത സ്വത്ത് സമ്പാദനവുമുണ്ട്.
ബി.ജെ.പി.യിലെ
പല നേതാക്കളെയും ഞാൻ പല തവണ പറയാറുണ്ട്, ബി.ജെ.പി.യുടെയും കേന്ദ്ര
ഗവൺമെന്റിലെയും ജനങ്ങൾ സത്യസന്ധമായും ബിയോൺഫൌഡിലും അപരിഷ്കൃതമാണെങ്കിൽ, ഒരേ
സമയം രാഷ്ട്രീയക്കാരും മുതലാളിത്ത
ശത്രുത, പിന്നെ അവർ 30-35 വർഷത്തെ രാഷ്ട്രീയത്തിൽ സജീവമായി തുടരുന്ന
രാഷ്ട്രീയ നേതാക്കളുടെ പട്ടിക തയ്യാറാക്കണം. അവർ എംപിമാരോ, എംഎൽഎമാരോ,
മന്ത്രിമാരോ, മുഖ്യമന്ത്രിമാരോ, പ്രധാനമന്ത്രിമാരോ ആയിത്തീരും. അവർ,
അവരുടെ ബന്ധുക്കളും സുഹൃത്തുക്കളും രാഷ്ട്രീയത്തിൽ വരുമ്പോൾ അവർ
എത്രമാത്രം ആസ്തികളാണ് സ്വീകരിച്ചിട്ടുള്ളതെന്നും അവർ എത്രമാത്രം ഇപ്പോൾ
നിലനിൽക്കുന്നുവെന്നും അവർ പറയണം. ഇക്കാര്യത്തിൽ ബി.ജെ.പിയുടെ എല്ലാ വിവരങ്ങളും കൂടി മാധ്യമങ്ങൾ വെളിപ്പെടുത്തണം.
പക്ഷേ, ഇക്കാര്യത്തിൽ എന്റെ ആവർത്തിച്ചുള്ള പ്രസ്താവനകൾ ഉണ്ടെങ്കിലും,
ബി.ജെ.പിക്കും അവരുടെ കേന്ദ്ര ഗവൺമെൻറിെൻറ ആളുകൾക്കും കോടതിയേറ്റെടുക്കാൻ
കഴിയുന്നില്ല. ഇതെല്ലാം ബിജെപി തന്നെ ഈ കേസിൽ നേരിട്ട്
പ്രതികരിക്കുന്നതുകൊണ്ടാണ്.
എതിർക്കണം.
2446 सोम 20 नवंबर 2017 पाठ
बीएसपी के राष्ट्रीय राष्ट्रपति और भारत में सामाजिक परिवर्तन आंदोलन के महायानिका (महान नेता) द्वारा ऐतिहासिक संबोधित अंश बीन कुमारी मायावाजी जी भारतीय संविधान के आर्किटेक्ट की 126 जयंती के
शुभ अवसर पर, भारत रत्न बोधिसत्व सबसे सम्मानित बाबा साहब डॉ। भीमराव
अम्बेडकर
-Continued
इतना
ही नहीं, बल्कि, जब लोकसभा चुनाव भारतीय संविधान के प्रावधानों के अनुसार
आयोजित किए गए थे, तब बाबा साहब ने अपने लोकसभा में अपने लोकसभा से अपने
अनुसूचित जाति संघ (एससीएफ) के माध्यम से चुनाव लड़ा था। लेकिन हिंदुत्व के सभी समर्थक, जातिवादी और पूंजीवादी ताकतों ने गुप्त
रूप से हाथ मिला लिया और उन्हें चुनाव जीतने की इजाजत नहीं दी और उनके
खिलाफ श्री केजरोलकर को क्षेत्रीय रूप से हराया।
इसके बाद, बाबा साहब अम्बेडकर ने लोकायुक्त लोकसभा के उपचुनाव में महाराष्ट्र के भंडारा से चुनाव लड़ते हुए। वहां भी साजिश का सामना करना पड़ रहा था। लेकिन अभी भी बाबा साहब आईडी इन हिंदुत्व और जातिवादियों समर्थकों को
नहीं झुकाते हैं और विशेष रूप से अनुसूचित जाति / अनुसूचित जनजाति, पिछड़े
और अन्य उपेक्षित वर्गों के लोगों को आत्मनिर्भर करने के लिए अपने जीवन के
अंत तक जारी रहें।
उन्होंने
अकेले इन कक्षाओं के लिए काम नहीं किया, बल्कि ऊंची जाति और धार्मिक
अल्पसंख्यक समाज के गरीब लोगों के लिए भी काम किया, जो पूंजीवादी व्यवस्था
के शिकार थे और अब भी अब भी हैं। बाबा साहेब ने भी अपने हितों में काम किया। इसलिए, मेरी पार्टी अपने साथ सर्वसमज (समाज के सभी वर्ग) ले रही है। हालांकि, 6 दिसंबर, 1 9 56 को उनकी मृत्यु हो गई। मैं एक अनुयायी हूं और इस तरह के एक महान और स्वाभिमानी व्यक्तित्व का भक्त हूं।
हालांकि,
बाबा साहब डॉ। आंबेडकर के सीएसई की तरह, भाजपा और अन्य सभी जातिवादियों ने
2014 के लोकसभा चुनावों में गुप्त रूप से हाथ मिलाया और अपने मनोबल को कम
करने और बाबा साहब के आंदोलन को खत्म करने के लिए अपना सर्वश्रेष्ठ प्रयास
किया। आप के लिए एक रहस्य नहीं है
हालांकि,
इस संबंध में आप लोगों को पता है कि 2014 में लोकसभा चुनाव में ईवी, एमएस
के साथ छेड़छाड़ से पहले भाजपा ने केंद्र में पहली सबसे बड़ी सरकार बनाई
थी। लेकिन उत्तर प्रदेश में आम चुनावों के दौरान हाल ही में ईवीएम में घुसपैठ
के संबंध में हमारी आंखें खुल गईं, जिसमें उन्होंने अवैध वोटिंग और
इलेक्ट्रॉनिक वोटिंग मशीनों के साथ छेड़छाड़ करके उत्तर प्रदेश और
उत्तराखंड में अपनी सरकार बनाई।
उत्तर
प्रदेश में आयोजित विधानसभा आम चुनावों में उनके द्वारा किए गए भड़काव पर,
यह लोगों का विश्वास है कि भाजपा ने राज्य में 403 विधानसभा सीटों में से
250 में इलेक्ट्रॉनिक वोटिंग मशीनों के साथ छेड़छाड़ की है, जिसकी वजह से
पार्टी को सीटें खो दी थीं और शेष सीटों में उस पार्टी को पसंदीदा के रूप में माना जाता है, उसने इलेक्ट्रॉनिक वोटिंग मशीनों के साथ छेड़छाड़ नहीं की।इस
पर चिंतित, अब वर्ष 2003 की तरह भारतीय जनता पार्टी (बीजेपी) ने केंद्र
सरकार की चालचलन और अब उत्तर प्रदेश की भी बीएसपी के खिलाफ और मेरे और मेरे
भाइयों और बहनों और मेरे दूसरे करीबी संबंधों के खिलाफ दुरुपयोग शुरू कर
दिया है। इसके
तहत, उत्तर प्रदेश ने भी, वर्तमान बीजेपी सरकार के लोगों ने चीनी मिलों की
बिक्री और इमारत स्मारकों आदि में कथित घोटालों के बारे में बोलना शुरू कर
दिया है, मेरे सरकार के समय के दौरान जानबूझ कर मुझे अपने नाम से जोड़ने
और हाइलाइटिंग ये
मीडिया में हैं जैसे कि मैं खुद को इन मामलों में बड़े घोटालों में शामिल
कर रहा हूं जहां मेरी सूचना के अनुसार, चीनी मिलों से जुड़ी गन्ना विभाग
कभी भी मेरे अधीन नहीं था मेरी सरकार की अवधि के दौरान, दूसरे शब्दों में,
यह पोर्टफोलियो था श्री नसीमुद्दीन सिद्दीकी इसके अलावा, चीनी मिलों को बेचने का निर्णय सिर्फ एक कैबिनेट बैठक में लिया गया था।
इसी
प्रकार, निर्माण स्मारकों से जुड़ा कोई मंत्रालय मेरे काम में नहीं था और
उनके निर्माण के बारे में निर्णय भी लिया गया था और कैबिनेट में भी लिया
गया था। लेकिन,
फिर भी, उनके बहाने और षड्यंत्र के तहत, मुझे जानबूझ कर लक्षित किया जा
रहा है ताकि मैं उनके द्वारा मतदान मशीनों के साथ छेड़छाड़ के बारे में
बोलने से रोकूं। यदि ऐसा है, तो उनके द्वारा यह एक बड़ी गलती होगी।
इस
संबंध में, मैं भाजपा के सर्वोच्च नेतृत्व को यह बताना चाहूंगा कि यदि
केंद्र सरकार और उत्तरप्रदेश में सरकारी मशीनरी का दुरुपयोग करते हुए भाजपा
ने मुझे हर कदम पर जबरन उत्पीड़न करने की कोशिश की तो मैं अपने देश और
लोकतंत्र को बचाने के लिए तैयार हूं। , मेरे कदमों को फिर से नहीं चलाना।
दूसरे शब्दों में, मेरी पार्टी मतदान machinsesas के साथ छेड़छाड़ के
खिलाफ अपनी आवाज उठाने के लिए लंबे समय के रूप में इस मामले में उचित न्याय
नहीं मिलेगा।
इतना
ही नहीं, बल्कि अगर बीटीपी के खिलाफ बीजेपी और देश में लोकतंत्र को बचाने
के लिए वोटिंग मशीनों से छेड़छाड़ की लड़ाई में एंट-बीजेपी पार्टियां हमारे
साथ आना चाहती हैं, तो हमें इसमें शामिल होने के लिए कोई आरक्षण नहीं
होगा। उनके साथ हाथ
और
अन्यथा जब भी चुनाव में आपके मतदाता वोटिंग मशीनों में घुसपैठ की वजह से
आपकी पसंद की पार्टी के पक्ष में पंजीकृत नहीं होंगे, तो आप दूसरे शब्दों
में, बसपा के लोग कैसे सोच सकते हैं बाबा साहेब डॉ अंबेडकर राजनीतिक सत्ता की गुरु कुंजी अपने हाथों में लेते हैं?
इसलिए, ऐसी स्थिति में, हमारी पार्टी और उसके आंदोलन के हित में, हमें
जहर के साथ जहर को निष्प्रभावी करने की कसम का पालन करना होगा, और भविष्य
में चुनाव में मतगणना मशीनों में घबराहट को रोकने के लिए बहुत आवश्यक है।
लेकिन
साथ ही, आपको भाजपा द्वारा ईमानदारी के एक नाटकीय शो के खिलाफ सतर्क रहने
से आगे बढ़ना होगा और इस संबंध में आप लोग जानते हैं कि भाजपा के नेताओं ने
अब हर वक्त और प्रत्येक चरण में खुद को विशेष रूप से मीडिया
जैसे कि वे अकेले ईमानदारी से और देश में नफरत के अलावा और उनकी आंखों में
सभी शेष विरोधी पक्षों के नेता बेईमान और भ्रष्ट हैं, जबकि इस संदर्भ में
मैंने कई अवसरों पर भाजपा के शीर्ष नेताओं से पूछा है कि यदि ये लोग हैं सचमुच
ईमानदार और बेयोनफ अत्याचार, अब तक दस लाख साल पहले जब उन्होंने दान की
निंदा और शोधकर्ताओं के दौरान अपनी परिसंपत्तियों के बारे में एक खुलासा
करने के बारे में परेशान किया, तो दूसरे शब्दों में, वे अपनी व्यक्तिगत
संपत्तियों और पार्टी के बारे में क्यों खुलासा नहीं कर पाए मीडिया में ?
इसके
अलावा, ये लोग मीडिया में खुलासा करने के बारे में परेशान क्यों हैं,
जिनके नाम वर्तमान भाजपा सरकार के तहत काले धन का धोखाधड़ी करते हैं उन
लोगों के नाम हैं? यह विशेष ध्यान देने योग्य है
लेकिन
अब इन सब कमियों को छुपाने के लिए, इन बीजेपी लोगों ने अपने विरोधियों को
भ्रष्टाचार के मामलों में फंसाने शुरू कर दिया है, और इसके तहत वे अब
जानबूझकर मीडिया में बीएसपीड और मेरे छोटे भाई की संपत्तियों को सनसनीखेज
समाचार के रूप में प्रस्तुत करते हैं। मेरी पार्टी के साथ गैरकानूनी संपत्ति का संचय करना मेरा भाई
यह
इस तथ्य के बावजूद है कि मैंने कई बार भाजपा के शीर्षतम नेताओं से कहा है
कि अगर भाजपा और उनकी सरकार की जनता सचमुच ईमानदारी और बेवकूफ़ निंदा करती
है और साथ ही यदि ये लोग राजनीतिक और भावनाओं से बाहर काम करने में विश्वास
नहीं करते हैं जातिवादी
शत्रुता, तो उन्हें देश में लगभग 100 बड़े राजनीतिक नेताओं की सूची तैयार
करनी चाहिए, जो पिछले 30-35 वर्षों से राजनीति में लगातार सक्रिय रहे हैं
और जो सांसद, विधायकों, मंत्रियों, मुख्यमंत्रियों और प्रधान मंत्री आदि
हैं ।
भी, और फिर वे कहना चाहिए कि वे कितने संपत्ति वे और उनके रिश्तेदारों और
दोस्तों की थी जब वे राजनीति में आए और वे वर्तमान में कितना है? और फिर भाजपा को मीडिया में इस संबंध में संपूर्ण जानकारी का खुलासा करना होगा।
लेकिन इस संबंध में मेरे दोहराए जाने के बावजूद, भाजपा और केंद्र सरकार
के लोग अब तक इस सबके साथ कारावास को पूरा करने में सक्षम नहीं हैं क्योंकि
भाजपा खुद को इस मामले में बुरी तरह से फंसाया जाएगा।
contd होना
2446 پیر 20 نومبر 2017 سبق
پیش نظارہ fro بھارت میں سماجی ٹرانسفارم تحریک کے بی پی ایس اور مہنیکی (قومی رہنما) کے قومی صدر کی طرف سے تاریخی خطاب. ہندوستانی آئین کی آرکیٹیکچرک کی 126 ویں سالگرہ کے شاندار موقع پر بہن
کماری مایا جیجی جے، بھارتی رتن بودھتیتا بابا سائب ڈاکٹر بھیمرو امبیرکر
کے سب سے زیادہ قابل قدر ہیں.
سمجھا
نہ
صرف یہ، بلکہ جب لوک سبھا انتخابات ہندوستانی آئین کے احکامات کے مطابق
منعقد ہوتے ہیں، تو بابا صاحب نے ممبئی لوک سبھا سے ان کی تخسوچک ذات ذات
(S.C.F.) کے ذریعہ مقرر کیا. لیکن تمام حامی قوم، ذات پرستی اور سرمایہ دار فورسز نے خفیہ طور پر
ہاتھوں میں شمولیت اختیار کی اور انہیں انتخابی اور انتخابی کردار ادا کرنے
کی اجازت نہیں دی. کجولکر نے اس کے خلاف زبردست شکست دی.
اس کے بعد، بابا سابب امبیڈکر نے مہاراشٹر کے بھندارا سے انتخابی انتخابات کے لوک سبھا کا ذکر کیا. وہاں بھی اس کا سامنا کرنا پڑا. لیکن اب بھی بابا سعاب نے ان حامیوں اور ذات پسندوں کی افواج اور مسلسل
وحشیانہ جدوجہد کو اپنی زندگی کے اختتام پر خاص طور پر ایس سی / ایس ٹیز،
پیچھے پیچھے اور دیگر نظرانداز طبقے کے اپنے خود مختار طبقے کے لوگوں کو
ختم کرنے کی کوشش نہیں کی.
انہوں
نے ان کلاسوں کے لئے اکیلے کام نہیں کیا، بلکہ اعلی ذات اور مذہبی اقلیتی
سماج کے غریب لوگوں کے لئے بھی کام کیا، جو دارالحکومتی حکم کے شکار تھے
اور اب بھی. بابا سعاب نے بھی اپنی دلچسپیوں میں کام کیا. لہذا، میری پارٹی سرسوسم (سماج کے تمام حصوں) لے رہی ہے. تاہم، 6 دسمبر، 1956 کو وہ مر گیا. میں اس طرح کے عظیم اور خود اعتمادی شخصیت کا پیروکار اور بدمعاش ہوں.
اگرچہ،
بابا سائب ڈاکٹر ایممبرکر کی سی سی کی طرح، بی جے پی اور 2014 کے دیگر
دیگر ذات پسندوں نے خفیہ طور پر 2014 کے لوک سبھا جنرل انتخابات میں ہاتھ
میں شمولیت اختیار کی اور میری حوصلہ افزائی کی اور انہیں بابا سعاب کی
تحریک ختم کرنے کی پوری کوشش کی. آپ کا راز نہیں ہے.
تاہم،
اس سلسلے میں، آپ لوگوں کو آگاہ ہے کہ 2014 میں لوک سبھا جنرل انتخابات
میں ای وی، محترمہ کے ساتھ پہلے بی جے پی کے ساتھ چھیڑنے کی طرف سے بی جے
پی نے اپنی پہلی اکثریت حکومت سینٹر میں قائم کی. لیکن ای وی ایم میں بنگلنگ کے سلسلے میں ہماری آنکھیں صرف حال ہی میں اتر
پردیش میں اسمبلی کے عام انتخابات کے دوران کھولے گئے تھے جن میں انھوں نے
الیکٹرانک ووٹنگ مشینوں کے ساتھ بیکار کرتے ہوئے کام کرنے اور اترپردیش
اور اتھارندھن میں اپنی حکومتیں تشکیل دے دی تھیں.
اتر
پردیش میں منعقد اسمبلی کے عام انتخابات میں ان کی طرف سے بنگلنگ کے
دوران، یہ لوگوں کا یقین ہے کہ بی جے پی نے الیکٹرانک ووٹنگ مشینوں کے ساتھ
چھٹکارا حاصل کیا ہے جس میں ریاست میں 403 اسمبلی کی نشستوں میں سے 250 کی
تعداد میں حصہ لیا جارہا ہے، باقی سیٹوں میں جس میں پارٹی کو پسندیدہ کی حیثیت سے شمار کیا گیا ہے، اس نے الیکٹرانک ووٹنگ مشینوں کے ساتھ چھیڑنا نہیں کیا.
اس
کے بارے میں، اب 2003 کی طرح ہندوستانی جنتا پارٹی (بی جے پی) سینٹر کے
حکومت سازی اور اب بھی اتر پردیش نے بھی بی ایس ایس کے خلاف اور میرے اور
میرے بھائیوں اور بہنوں اور میرے دوسرے قریبی تعلقات کے خلاف غلط استعمال
شروع کردی ہے. اس
کے تحت، اتر پردیش نے بھی، موجودہ بی جے پی حکومت کے لوگوں نے چینی ملز
اور عمارت یادگاروں وغیرہ میں مبینہ الزامات کے بارے میں بات چیت شروع کردی
ہے. میرے حکمرانوں کے وقت جان بوجھ کر میرے نام سے منسلک ہے اور اس پر
روشنی ڈال رہے ہیں. ان
میڈیاوں میں جیسے جیسے میں نے ان واقعات میں بڑے پیمانے پر بڑے پیمانے پر
انکشاف کیا ہے جہاں میری معلومات کے مطابق، چینی حکومت نے مل مل کر چینی
ملازمتوں سے منسلک نہیں کیا تھا. نسیم الدین صدیقی. اس کے علاوہ چینی ملز کو فروخت کرنے کا فیصلہ صرف کابینہ کے اجلاس میں لیا گیا تھا.
اسی
طرح، کسی بھی وزارت سے منسلک تعمیراتی یادگاروں سے میرا چارج تھا اور ان
کی تعمیر کے بارے میں فیصلہ بھی تھا اور کابینہ میں بھی لیا گیا. لیکن،
اب تک، ان کے پادری اور سازش کے تحت، میں جان بوجھ کر اس طرح سے طے کر رہا
ہوں کہ میں ان کی طرف سے ووٹنگ مشینوں کے ساتھ چھیڑنے کے بارے میں بات
کرنے سے روکتا ہوں. اگر ایسا ہے تو، یہ ان کی طرف سے ایک بڑی غلطی ہوگی.
اس
سلسلے میں، میں یہاں بی جے پی کی سب سے بڑی قیادت کو بتانا چاہتا ہوں کہ
اگر مرکز اور اتھارٹی میں حکومت مشینری کے غلط استعمال سے بی جے پی نے ہر
قدم پر زور سے زور دیا تو میں ہوں، اپنے ملک اور جمہوریت کو بچانے کے لئے. ، کبھی نہیں میرے اقدامات کو برقرار رکھنے کے لئے جا رہے ہیں.
دوسرے الفاظ میں، میری پارٹی ووٹنگ مشینوں کے ساتھ چھیدنے کے خلاف اپنی
آواز بلند کرے گی جب تک کہ اس معاملے میں مناسب انصاف نہیں ملتا.
نہ
صرف یہ، بلکہ اگر اینٹی بی جے پی پارٹیوں کو بی جے پی کے خلاف بی جے پی کے
خلاف جدوجہد اور ملک میں جمہوریت کو بچانے کے لئے ووٹنگ مشینیں کے ساتھ
نمٹنے کے لئے جدوجہد میں ہمارے ساتھ آنے کی خواہش ہے تو، ہم میں شامل ہونے
کے بارے میں کوئی بھی رشتہ نہیں ہوگا ان کے ساتھ ہاتھ
اور
دوسری صورت میں جب بھی ووٹ ڈالنے والی مشینوں میں بنگلنگ کی وجہ سے آپ کا
انتخاب آپ کے انتخاب کی پارٹی کے حق میں رجسٹرڈ نہیں ہو گا، آپ کس طرح،
دوسرے الفاظ میں، بی ایس ایس کے لوگوں کو سوچتے ہیں بابا سعاب ڈاکٹر امبیڈکر نے اپنے ہاتھوں میں سیاسی طاقت کا ماسٹر کلید لیا؟
لہذا، ایسی صورت حال میں، ہماری پارٹی اور اس کی تحریک کے مفاد میں،
ہمیں زہر کے ساتھ غیر جانبدار زہر کی دہائی کا پیچھا کرنا ہوگا، اور مستقبل
میں انتخابات میں ووٹ مشینوں میں بنگل کو روکنے کے لئے یہ بہت ضروری ہے.
لیکن
ایک ہی وقت میں، آپ بی جے پی کی طرف سے ایمانداری کے تھیٹر شو کے خلاف
محتاط ہونے سے آگے آگے بڑھنا پڑے گا اور اس سلسلے میں آپ لوگوں کو یہ بھی
معلوم ہے کہ بی جے پی کے رہنما ہر مرحلے میں ہر قدم پروجیکٹ میں خود کو خاص
طور پر ذرائع
ابلاغ کے مطابق اگر وہ ملک میں ایمانداری سے اور ان سے نفرت سے باہر ہیں
اور ان کی آنکھوں میں باقی باقی مخالف جماعتوں کے رہنماؤں کو بدترین اور
بدعنوانی ہے، حالانکہ، میں نے کئی مواقع پر بی جے پی کے اعلی رہنماؤں سے
کہا کہ اگر یہ لوگ واقعی
ایمانداری اور برونف رسوخ، اب تک اس کے بعد دشمنی اور تھسر کو دس مہینے کے
دوران ان کے اثاثوں کے بارے میں انکشاف کرنے کے بارے میں کیوں افسوس ہے کہ
وہ اپنی ذاتی اثاثوں اور پارٹیوں کے انکشاف کو کیوں نہیں بنا سکتے ہیں. میڈیا میں
اس
کے علاوہ، یہ لوگ ذرائع ابلاغ میں انکشاف کرنے کے بارے میں نفرت کیوں
رکھتے ہیں جنہوں نے بی جے پی حکومت کے تحت ان لوگوں کے ناموں کو سیاہ سیاہ
رقم لایا ہے؟ یہ خاص توجہ بھی مستحق ہے.
لیکن
اب ان کے ان تمام کمبودوں کو چھپانے کے لئے، ان بی جے پی کے لوگوں نے ان
کے مخالفین کو بدعنوان کے معاملات کو قابو پانے شروع کردیئے ہیں، اور اس کے
تحت اب وہ بزنس بزنس کے اثاثے کو اپنے چھوٹے بھائی کو ذرائع ابلاغ میں
سینسرل نیوز کے طور پر پیش کرتے ہیں. میری پارٹی کے ساتھ غیر قانونی اثاثوں کی جمع میرے بھائی.
اس
حقیقت کے باوجود یہ ہے کہ میں نے کئی مرتبہ بی جے پی کے سب سے اوپر
رہنماؤں کو بتایا ہے کہ اگر بی جے پی اور اس کی مرکزی حکومت کو بے حد بے
بنیاد طور پر بدنام کرنا اور اسی وقت اگر یہ لوگ سیاسی اور سیاسی مفادات سے
باہر کام کرنے میں یقین نہیں رکھتے ذات
پسندانہ حرکت پذیری، پھر وہ ملک کے تقریبا 100 بڑے سیاسی رہنماؤں کی فہرست
مرتب کرنی چاہئے، جو گزشتہ 30-35 سال کے دوران سیاست میں مسلسل سرگرم رہے
ہیں اور جو پارلیمان، قانون ساز، وزراء، وزراء، وزیر اعلی اور وزیراعظم
وغیرہ ہیں. .،
بھی، اور پھر وہ کہتے ہیں کہ جب وہ سیاست میں آیا اور ان کے کتنے اثاثے
موجود تھے تو ان کے اور ان کے رشتہ داروں اور دوستوں نے کتنا اثاثہ کیا
تھا؟ اور پھر بی جے پی کو پورے تفصیلات کو اس سلسلے میں ذرائع ابلاغ میں ظاہر کرنا لازمی ہے.
لیکن اس سلسلے میں میرے بار بار تعصب کے باوجود، بی جے پی اور اس کی
مرکزی حکومت کے لوگ ابھی تک یہ کام نہیں کرسکتے ہیں کہ وہ یہ سب کچھ کریں
کیونکہ بی جے پی اس معاملے میں خود کو خراب طریقے سے متاثر ہوسکتی ہے.
contd
http://www.hindustantimes.com/…/story-MGIa7MbWAdzhKFvwhtiIe…
India is the second most unequal country in the world with the top one
per cent of the population owning nearly 60% of the total wealth,
according to a report.
According to Global Wealth Report 2016
compiled by Credit Suisse Research Institute, the gap between the
world’s haves and have-nots does not appear to be getting any narrower
and a mere 0.7% of the global population owns nearly half the world’s
wealth.
The report identified
Russia as the world’s most unequal country with a huge 74.5% of the
nation’s wealth controlled by the richest 1% of people.
In India
and Thailand the top 1% own 58.4% and 58% of the wealth, while the
figure was 47.9 for Brazil and 43.8 for China, the ‘Independent’
reported.
India
is the second most unequal country in the world with the top one per
cent of the population owning nearly 60% of the total wealth
hindustantimes.com
http://indianexpress.com/…/inside-track-the-gujarat-stable…/>
The Gujarat stable
Anil Mukim, Additional Chief Secretary, Gujarat government, is soon to
be transferred to the Centre and is most likely to be given a
high-profile position. Mukim will follow in the footsteps of a string of
Gujarat-cadre officers who have been accommodated in powerful posts in
Delhi. The roll of honour of the Gujarat cadre includes: Additional
Principal Secretary to the PM P K Mishra, Finance Secretary
Hasmukh Adhia, Chief Election Commissioner A K Joti, CBI Special
Director Rakesh Asthana, Commerce Secretary Rita Teotia, Water Resources
Secretary Amarjit Singh, Private Secretary to the PM Rajiv Topno, OSD
to the PM Sanjay Bhavsar, CBI Joint Director A K Sharma, who is in
charge of the key Public Policy Division, Joint Secretary to the
President Bharat Lal and Director General of Hydrocarbons Atanu
Chakraborty.
(Source: <http://indianexpress.com/…/inside-track-the-gujarat-stable…/>.)
Sukla
—
Peace Is Doable
With the fraud and faulty EVMs/VVPATs, continuedin all the elections
the Murdererof democratic institutions (Modi) and the Brashtachar
Jiyadha Psychopaths) are having their hey days. The ex CJI Sathasivam on
the suggestion of ex CEC Sampath had committed a grave error of
judgement by ordering that the EVMs could be replaced in a phased manner
though the very fact that they had to be replaced itself was a clear
proof that the EVMs could be tampered. But he did not order for using
ballot papers till the entire EVMs were replaced. At that time the cost
for replacement was Rs 1600 crore and now it is more than Rs5000 crore.
Hence the Murderers of democratic institutions along with EC still
continue with the same EVMs to curb the 99% sarvasamaj’s Universal Adult
Franchise as enshrined in our Marvelous Modern Constitution.
The
CJI must dissolve the Central and all the State governments selected by
these fraud EVMs and go for fresh poll with ballot papers to save
democracy, freedom, equality and liberty.
11/18/17
Filed under:
General
Posted by:
site admin @ 4:48 pm
2445 Sun 19 Nov 2017 LESSON
Main
excerpts from the historic address of the National Preident of the BSP
and Mahanayika (great leader) of the social transformation movement in
India, Hon. Behen Kumari Mayawati Ji on the auspicious occasion of 126th
birth anniversary of the architect of the Indian Constitution, Bharat
Ratna, Bodhiosatva most revered Baba saheb Dr. Bhimrao Ambedkar on April
14, 2017
in 23) Classical English,49) Classical Kannada -ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,93) Classical Tamil -செம்மொழி தமிழ்,63) Classical Malayalam-ക്ലാസിക്കൽ തമിഴ്,94) Classical Telugu- క్లాసికల్ తెలుగు,98) Classical Urdu -کلاسیکی اردو
39) Classical Hindi -शास्त्रीय हिंदी
Ms. Mayawati Ji
(BSP National President, MP (Rajya Sabha & former Chief Minister, Uttar Pradesh)
(1)
BJP since the time of its old form ‘Bharatiya Jan Sangh’ has been a
party working with a mindset antagonistic to particularly depressed
SC/STs, backwards, Muslims andthe poor, workers anf farmers etc., of the
Sarvasamaj (all sections of the society}.
People
with this kind despicable casteist mindset, which always dominated the
politics of the country, persistently caused a severe harm to the
equalitarian and humanitarian movement of most revered (parampujya) Baba
Saheb Dr. Bhimrao Ambedkar.
*
And despite his being the architect of the marvel Constitution of
India, they never allowed him to get elected to the Lok Sabha and kept
on getting him defeated in elections.
(2)
They also mounted an all-out opposition all over the country to the
grant of reservation in education and government jobs to the Other
Backward Classes (OBCs) under the recomendation of Mandal Commission,
and even now they are not filling up the government quota of reservation
in servics etc., and have almost rndered this constitutional provision
inactive and ineffective, depriving the SC/STs and OBCs.
(3)
At the same time, under their government in centre and various states,
casteist discrimination of every kind and inhuman atrocities and
excesses of every kind are also continuing without any break against the
people of these deprived classes.
(4)
It is very necessary to be alert against casteist and political
conspiracies of the BJP government and its parallel organisation, the
RSS., and against any tactics of theirs like cajolery, inducement,
coesion and diviive politics ets,. otherwise these people would again
make the SC/STs and other backwards helpless and enslaved : historic
address of Ms, mayawati Ji in Lucknow on the occasin of the birth
anniversary of Baba saheb Dr. Bhimrao Ambedkar on 14 April 2017
Main
excerpts from the historic address of the National Preident of the BSP
and Mahanayika (great leader) of the social transformation movement in
India, Hon. Behen Kumari Mayawati Ji on the auspicious occasion of 126th
birth anniversary of the architect of the Indian Constitution, Bharat
Ratna, Bodhiosatva most revered Baba saheb Dr. Bhimrao Ambedkar on April
14, 2017 in a massive public meeting held at the grand Dr. Ambedkar
Memorial, built in Lucknow by the BSP government, in the backdrop of a
bad result secured by the party in terms of seats in Uttar Pradesh,
despite its having obtained a good percentage of votes.In other words,
higher than that of even then ruling Samajwadi Party (SP) at
22.02percentand in number about two crore (1,92,81,352 to be exact),
because of the tampering done with the Electronic Voting Mchines (EVMs)
by the BJP, as also in view of rabidly casteist mindset and policies of
the BJP antagonistic to particularly the SC/STs, backwards an religious
minorities and the poor, workers and farmers etc., of Sarvasamaj i.e.,
all sections of the society.
Followers
of Baba Saheb Dr. Bhimrao Ambedkar and well-wishers who have come from
various parts of Uttar Pradesh, as you people are aware today is the
Jayanti of the messaiah of particularly SC/STs, the Other Backward
Classes (OBCs) and other neglected classes of the country, most revered
(Paramlujya) Baba Saheb Dr Bhimrao Ambedkar, and on this occasion, you
people have reached the Dr. Ambedkar Smarak Sthal in Lucknow to offer
him floral tributesfor which I express my gratitude to you from the core
of my heart.
However,
about observanceof his jayanti, you people are aware that ever since
the BSP has been constituted in 1984 its government has been formed four
times in Uttar Pradesh and since then in pusuit of votes of his
followers not only in Uttar Pradesh, but all over the country, all the
opposing parties and their governments have started hi jayanti and
organising government and non-government programmes of various types on
this occasion. But after doing so, all these opposing parties by
following their casteist mindset exploit his followers at every level
throughout the year and this process is still continuing.
Not
only this, rather as long as Baba Saheb Dr, Ambedkar was alive their
forefathers created obstecles of various kinds on his way so that Baba
Saheb was not able to make the people of these SC/STs/OBCs and other
neglected classes self-relient. Keeping the current political situation
in view, I consider it necessary to place some special instances before
you,
However,
in this regard, you people are aware that during the British rule, the
people of the SC/STs/OBCs/ who earlier under varna system of Hinduism
known by the names Shudras (OBCs) and extream Shudras ((SC/STs), these
people were doubly enslaved. On one side to the British and on the other
to caste and creed and the consideration of high and low born under the
varna systemof Hinduism because of which people in a large number from
these shudras and extreme shudras, in other words from those currently
called the SC/STs/OBCs, left Hindu religion and embraced other
religions, i.e., they in large number converted and became Sikhs,
Muslims, Christians, parsis and Buddhists etc., and among those
believing in these religions 90 percent areconverted people, and the BSP
has, regarded them as part of the “Bahujans”. And the conition of those
who did not get converted remained very bad under the Hindu religion.
They did not have right to education, business and ownership of land
over which Baba Saheb used to be highly concerned.
In
such a bad condition, Baba Saheb Dr, Bhimrao Ambedkar uring British
rule prepared himself by getting educated with the help of princely
states opposd to varna system an waged a battle for their rights.
On
insistence of Baba Saheb, the British constituted an enquiry committee
for identification of shudras and extrem shudras in the country of which
Baba Saheb himself was a member. This enquiry committeecompiled a list
of extreme shudras which is known as SC/STs, while shudra were
instigated not to get included i that list. They becme fake high caste
people and were left out of that list. After further enquiry in their
respect, another list was prepared for them on the basis of which they
latergot reservation and other legal rights under the Indian
Constitution,
But
Baba Saheb in the interest of those shudras, in other words, of OBC
(fake high-caste) classes, made provision underthe Article 340 of the
Indian Constitution so that they can later on get the benefit of
reservation and they can also progress in the future.
And
then on independence of the country, governments of casteist parties
were formed in Cebtre and the states and under the same Article 340 of
theIndian Constitution first the Kaka Kalelkar commission and later
Mandal commission was constituted. But the government did not implement
their recommendations. In the year 1989, a coalition government was
formed under the leadership of Mr. V.P.singh of te janata Dal an then
the BSP had three MPs of whom I was the member of the Lok Sabha from
Bijnore (areerved seat at that time). Then the BSP supported this
government on two special conditions of conferring Bharat Ratna to Baba
Saheb Dr.Bhimrao Ambedkar and giving reservation in education and jobs
by implementing the Mandal Commission recommendation.
But
the BJP did not like all this at all an it withdrew support from VP
Singh government and the BJP agitated all over the country against the
OBC reservation and adopted an agressive stance an thus betrayed the
OBCs as a whole.And now in 2017, the BJP has again betrayed thye OBCs
and at the bidding of the RSS (Rashtriya Swayamsevak Sangh) made “Yogi”
rather than someone from the OBCsthe Chief Minister of Uttar Pradesh.
However,
in this regard, the BJP also betrayed the Brahmins from the high caste
society and ignored the local Kshatriyas in respect of making the Chief
Minister. The Brahmin society was told that keeping in view the
election a person from backward class was being made the state
president by removing Brahmin from the post, but after the election
only a person from Brahmin society would be made th chief minister, but
this was not done.
At the same time, the RSS and the BJP also carrie a lot of false propaganda against
the BSP, which is still continuing. Here, i this regard, I wish to tell
the SC/STs, bckwards and the people of high caste society by way of
advise that the manner which the people of the Muslim society used to
have full trust in my policy an work style during all the four terms of
my governance in the state, exactly in the same way the people of these
classes should have trust in me, in other words, they should not at all
get misled by the false and mischevious propaganda of the BJP & Co.
that it was because of more tickets given to Muslims in the election by
the BSP that the people of these classes out of fear that formation of
BSP government may lead to Uttar Pradesh becoming like Pakistan panicked
and voted much less for the BSP.
But
the people of these classes must not at all be misled by this
conspiracy of the BJP nor should they allow their relation with Muslims
aligned with the BSP to deteriorate. But still,in this regard, I
certainly wish to say to this to the people of these classes that when
when a BSP government was formed four times under my leadership in Uttar
Pradesh and particularly in 2007 when the BSP formedits government on
its own strength there were Muslim MLAs in a largenumber, but uring that
period also I did not allow Uttar Pradesh to become like Pakistan.
As
a mater of fact, they should learn a lesson in this regard from the
Muslims aligned with the BSP and in this regardI wish to remind them in
this context that in the beginning when my government was formed thrice
with the cooperation of the BJP, then the Muslim MLAs of the BSP by
placing their full trust in me had not at all opposed the formation of
the government in alliance with the BJP and by honestly reposing their
faith with mein all these three governments formed with the cooperation
of the BJP.
Similarly
the SC/STs,backwards andthe people of the high caste society aligned
with the BSP. Here should have trust in me, and today I wish to assure
them again that on formation of a BSP government in future too, I can
never allow Uttar Pradesh to become like Pakistan.
Therefore,
these people must not at all be misled by this false propaganda of the
BJP because the BJP people are carrying out this false propaganda under a
conspiracy to hide their dishonesty with regard to the Electronic
Voting Machines (EVMs). Keeping particularly this in view, the people of
these classes must not at all jeoparadise the feeling of brotherhood
with the Muslims.
Not only this,
rather the BJP people by joining hands with gullible people from party
are getting this false notion stressed by them that ‘Behenji” should
herself after the organisational work in each assembly constituency for
then alone the party can now be strengthened. All this is a very big
conspiracy of theirs so that I am not able to giove my time outside
Uttar Pradesh to other parts of the country, an a s a consequence my
party remains confines to Uttar Pradesh. It is very necessary to caution
you against this.
Noe
I once again wish to tell you people that for whatever little that the
SC/STs and the people of the other backward classes are getting today in
theentire country, Baba Saheb had to wage a very tough struggle at
every step. In this regard, you people are aware that when the British
agreed to grant independence to India, they asked India to frame its own
constitution.
At
that time when casteist parties and Hindu organisations did not allow
Baba Saheb to get elected to the Constituent Assembly from Mahashtra,
then the SC/STs of Bengal with the cooperation of the Muslim League got
him elected to the Constituent Assembly of India from the Khukana and
Jaysore set tere as on this seat SC/STs had largerpopulation among the
Hindus.
But
under a conspiracy, the Khulna andJaysore seat of Bengal from which
Baba Saheb was elected because of its being SC/STs majority area was
forcibly included in Pakistan instead of keeping that with India.
Although it was in violation of the condition stipulated, despite
knowing all this, this area of Bengal was handed over to Pakistan. But
Baba Saheb in the interest of his own people resigned from the
Constituent Assembly of Pakistan.
After
resigning, Baba Saheb went to England and spoke there about the
injustice done to him. The British then asked India to get back that
area or else to get Baba Saheb elected to the Constituent Assembly of
India. Then he was elected to the Constituent Assembly of India in July
1947. Thus whatever legal rights the SC/STs/OBCs to have are a
contribution of Baba Saheb alone.
At
the same time, a little bit of security that the people of religious
minorities enjoy in this country is solely contribution of Baba Saheb
Dr. Ambedkar. But it is also very necessary to understand how the
casteist forces and parties behaved with Baba Saheb after the British
left and the India Constitution came to force.
In
this regard, you people are aware that after the British quit, Baba
saheb became the first Law Minister of Independent India and when he
said this while pioleting the “Hindu Code Bill” in Parliament as the Law
Minister that if you wish to protect the Hindu system, Hindu culture
and the Hindu society, then Hindu Shankarachariyas must not be adverse
to removing whatever shortcomings that are in these. This bill aimed at
improving only such areas as wrre not proper. There was nothing morein
that bill. But soon after that bill, this was opposed in Parliament so
strongly that Baba Saheb Dr. Ambedkar had to resign from his ministerial
post in September 1951. But despite his having resigned, the then
speaker of the house in contravention of the convention did not allow
him to speak. Then he had to come out of the House and express his views
in the media.
to be contd
49) Classical Kannada
49) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
2445 ಸನ್ 19 ನವೆಂಬರ್ 2017 ಲೆಸನ್
ಜೈ ಭೀಮ್! ಜೈ ಭಾರತ್ !!
(1)
ಬಿಜೆಪಿ ತನ್ನ ಹಳೆಯ ರೂಪ ‘ಭಾರತೀಯ ಜನಸಂಘ’ದ ಸಮಯದಿಂದಲೂ ಸರ್ವಸಮಾಜ್ (ಎಲ್ಲಾ
ವಿಭಾಗಗಳು), ನಿರ್ದಿಷ್ಟವಾಗಿ ಖಿನ್ನತೆಗೆ ಒಳಗಾದ ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳು, ಹಿಂದುಳಿದವರು,
ಮುಸ್ಲಿಮರು ಮತ್ತು ಬಡವರು, ಕಾರ್ಮಿಕರ ರೈತರು, ಸಮಾಜದ}.
ದೇಶದ ರಾಜಕಾರಣವನ್ನು ಯಾವಾಗಲೂ ಆಳಿದ ಈ ರೀತಿಯ ನಿರಾಶೆಯ ಜಾತಿ ಮನೋಭಾವದ ಜನರು,
ಅತ್ಯಂತ ಗೌರವಾನ್ವಿತ (ಪ್ಯಾರಂಪುಜ್ಯಾ) ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ. ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಅವರ
ಸಮಾನವಾದ ಮತ್ತು ಮಾನವೀಯ ಚಳುವಳಿಗೆ ತೀವ್ರ ಹಾನಿ ಉಂಟುಮಾಡಿದರು.
* ಅವರು ಭಾರತದ ವಿಸ್ಮಯ ಸಂವಿಧಾನದ ವಾಸ್ತುಶಿಲ್ಪಿಯಾಗಿದ್ದರೂ, ಅವರು ಲೋಕಸಭೆಗೆ
ಚುನಾಯಿತರಾಗಲು ಅವಕಾಶ ಮಾಡಿಕೊಡಲಿಲ್ಲ ಮತ್ತು ಚುನಾವಣೆಯಲ್ಲಿ ಅವರನ್ನು ಸೋಲಿಸುವುದನ್ನು
ಮುಂದುವರಿಸಿದರು.
(2)
ಅವರು ಮಂಡಲ್ ಆಯೋಗದ ಪುನರ್ನಿರ್ಮಾಣದ ಅಡಿಯಲ್ಲಿ ಇತರ ಹಿಂದುಳಿದ ವರ್ಗಗಳಿಗೆ (ಒಬಿಸಿ)
ಶಿಕ್ಷಣ ಮತ್ತು ಸರ್ಕಾರಿ ಉದ್ಯೋಗಗಳಲ್ಲಿ ಮೀಸಲಾತಿ ನೀಡುವಿಕೆಗೆ ದೇಶದಾದ್ಯಂತ ಎಲ್ಲ
ವಿರೋಧವನ್ನು ಕೂಡಾ ಹೇರಿದರು ಮತ್ತು ಈಗಲೂ ಅವರು ಸರಕಾರವನ್ನು ಭರ್ತಿ ಮಾಡುತ್ತಿಲ್ಲ ಸರ್ವಿಸ್ ಇತ್ಯಾದಿಗಳಲ್ಲಿ ಮೀಸಲಾತಿ ಕೋಟಾ ಮತ್ತು ಎಸ್ಸಿ / ಎಸ್ಟಿ ಮತ್ತು
ಒಬಿಸಿಗಳನ್ನು ವಂಚಿತರಾದ ಈ ಸಂವಿಧಾನಾತ್ಮಕ ನಿಬಂಧನೆಯನ್ನು ನಿಷ್ಕ್ರಿಯ ಮತ್ತು
ಪರಿಣಾಮಕಾರಿಯಲ್ಲವೆಂಬುದನ್ನು ಸುಮಾರು ಹೆಚ್ಚಿಸಿವೆ.
(3) ಅದೇ ಸಮಯದಲ್ಲಿ, ಕೇಂದ್ರ ಮತ್ತು ವಿವಿಧ ರಾಜ್ಯಗಳಲ್ಲಿ ತಮ್ಮ ಸರಕಾರದ ಅಡಿಯಲ್ಲಿ,
ಪ್ರತಿ ರೀತಿಯ ಜಾತಿ ತಾರತಮ್ಯ ಮತ್ತು ಅಮಾನುಷ ದೌರ್ಜನ್ಯಗಳು ಮತ್ತು ಪ್ರತಿ ರೀತಿಯ
ಅತಿರೇಕದವರು ಈ ವಂಚಿತ ವರ್ಗಗಳ ಜನರಿಗೆ ಯಾವುದೇ ವಿರಾಮವಿಲ್ಲದೇ
ಮುಂದುವರೆಸುತ್ತಿದ್ದಾರೆ.
(4)
ಬಿಜೆಪಿ ಸರ್ಕಾರದ ಜಾತಿ ಮತ್ತು ರಾಜಕೀಯ ಪಿತೂರಿಗಳ ವಿರುದ್ಧ ಮತ್ತು ಅದರ ಸಮಾನಾಂತರ
ಸಂಘಟನೆ ಆರ್ಎಸ್ಎಸ್ ವಿರುದ್ಧ ಮತ್ತು ಎಚ್ಚರಿಕೆಯನ್ನುಂಟುಮಾಡುವುದು ಅತ್ಯಗತ್ಯ, ಮತ್ತು
ಕೆಜೋಲರಿ, ಪ್ರಚೋದನೆ, ಸಹಭಾಗಿತ್ವ ಮತ್ತು ವಿವಾದಾತ್ಮಕ ರಾಜಕೀಯದಂತಹ ಯಾವುದೇ
ತಂತ್ರಗಳಿಗೆ ವಿರುದ್ಧವಾಗಿ. ಇಲ್ಲದಿದ್ದರೆ ಈ ಜನರು ಮತ್ತೆ ಎಸ್ಸಿ / ಎಸ್ಟಿ ಮತ್ತು ಇತರ ಹಿಂದುಳಿದ ಅಸಹಾಯಕ ಮತ್ತು
ಗುಲಾಮರನ್ನಾಗಿ ಮಾಡುತ್ತಾರೆ: ಲಖನೌದಲ್ಲಿ ಮಾಯಾವತಿ ಜಿ ಅವರ ಐತಿಹಾಸಿಕ ಭಾಷಣ, ಬಾಬಾ
ಸಾಹೇಬ್ ಡಾ. ಭೀಮ್ರಾವ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ಜನ್ಮ ವಾರ್ಷಿಕೋತ್ಸವದ ಸಂದರ್ಭದಲ್ಲಿ 14
ಏಪ್ರಿಲ್ 2017
ಭಾರತದಲ್ಲಿ
ಸಾಮಾಜಿಕ ರೂಪಾಂತರ ಚಳವಳಿಯ ಬಿಎಸ್ಪಿ ಮತ್ತು ಮಹಾಯಾನಕ (ಗ್ರಾಟ್ ನಾಯಕ) ರಾಷ್ಟ್ರೀಯ
ಪ್ರೆಸಿಡೆಂಟ್ ಐತಿಹಾಸಿಕ ವಿಳಾಸದಿಂದ ಮುಖ್ಯ ಆಯ್ದ ಭಾಗಗಳು. ಭೀಮ
ಕುಮಾರಿ ಮಾಯಾವತಿ ಜಿ ಭಾರತದ ಸಂವಿಧಾನ, ಭಾರತ್ ರತ್ನ, ಬೋಧಿಯೋತ್ಸವ ವಾಸ್ತುಶಿಲ್ಪಿ
126 ನೇ ಜನ್ಮ ವಾರ್ಷಿಕೋತ್ಸವದ ಸಂದರ್ಭದಲ್ಲಿ, ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ. ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್
ಅವರ ಗೌರವಾನ್ವಿತ ಡಾ. ಅಂಬೇಡ್ಕರ್ ಸ್ಮಾರಕದಲ್ಲಿ ನಡೆದ ಸಾರ್ವಜನಿಕ ಸಭೆಯಲ್ಲಿ 2017 ರ
ಏಪ್ರಿಲ್ 14 ರಂದು, ಬಿಎಸ್ಪಿ
ಸರಕಾರದಿಂದ ಲಕ್ನೌದಲ್ಲಿ ನಿರ್ಮಿತವಾದದ್ದು, ಉತ್ತರ ಪ್ರದೇಶದಲ್ಲಿನ ಸ್ಥಾನಗಳನ್ನು
ಪರಿಭಾಷೆಯಲ್ಲಿ ಪಡೆದುಕೊಂಡಿರುವ ಕೆಟ್ಟ ಫಲಿತಾಂಶದ ಹಿನ್ನಲೆಯಲ್ಲಿ, ಅದು ಉತ್ತಮವಾದ
ಶೇಕಡಾವಾರು ಮತಗಳನ್ನು ಪಡೆದಿದ್ದರೂ ಸಹ. ಇತರ ಪದಗಳಲ್ಲಿ, ಆಡಳಿತಾರೂಢ ಸಮಾಜವಾದಿ ಪಕ್ಷದ
( ಎಸ್ಪಿ)
22.02 ಕ್ಕೆ ಏರಿದೆ ಮತ್ತು ಬಿಜೆಪಿಯಿಂದ ಎಲೆಕ್ಟ್ರಾನಿಕ್ ಮತದಾನ ಮಚಿನೆಸ್ (ಇವಿಎಂ)
ಯೊಂದಿಗೆ ತಿದ್ದುಪಡಿ ಮಾಡಿದ್ದರಿಂದಾಗಿ ಎರಡು ಕೋಟಿಗಳಷ್ಟು (1,92,81,352
ನಿಖರವಾಗಿರಬೇಕು), ಅಷ್ಟೇ ಅಲ್ಲದೇ ತೀವ್ರವಾದ ಜಾತಿವಾದಿ ಮನಸ್ಸು ಮತ್ತು ನೀತಿಗಳ ಎಸ್.ಸಿ. / ಎಸ್.ಟಿ.ಗಳಿಗೆ ನಿರ್ದಿಷ್ಟವಾಗಿ ಬಿಜೆಪಿ ವಿರೋಧಿಯಾಗಿದ್ದು, ಹಿಂದೂ
ಧರ್ಮದ ಅಲ್ಪಸಂಖ್ಯಾತರು ಮತ್ತು ಬಡವರು, ಕಾರ್ಮಿಕರು ಮತ್ತು ರೈತರ ಮುಂತಾದವರು
ಸರ್ವಸಮಾಜ್ ಅಂದರೆ, ಸಮಾಜದ ಎಲ್ಲಾ ವರ್ಗಗಳೂ.
ಬಾಬಾ
ಸಾಹೇಬ್ ಡಾ. ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಮತ್ತು ಉತ್ತರ ಪ್ರದೇಶದ ವಿವಿಧ ಭಾಗಗಳಿಂದ ಬಂದವರು
ಒಳ್ಳೆಯವರಾಗಿದ್ದಾರೆ. ಇಂದು ನೀವು ಜನರಿಗೆ ತಿಳಿದಿರುವಂತೆ ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳ ಮೆಸಯಾಯದ
ಜಯಂತಿ, ಇತರ ಹಿಂದುಳಿದ ವರ್ಗಗಳು (ಒಬಿಸಿ) ಮತ್ತು ಇತರ ನಿರ್ಲಕ್ಷ್ಯ (ಪರಮುಳ್ಯ)
ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಮತ್ತು ಈ ಸಂದರ್ಭದಲ್ಲಿ ನೀವು ಲಕ್ನೋದಲ್ಲಿ
ಡಾ. ಅಂಬೇಡ್ಕರ್ ಸ್ಮಾರಕಸ್ಥಳಕ್ಕೆ ತಲುಪಿದ್ದೀರಿ. ಅವರಿಗೆ ಹೂವಿನ ಗೌರವವನ್ನು
ನೀಡುವುದಕ್ಕಾಗಿ ನಾನು ನನ್ನ ಕೃತಜ್ಞತೆಯನ್ನು ವ್ಯಕ್ತಪಡಿಸುತ್ತೇನೆ. ಹೃದಯ.
ಆದಾಗ್ಯೂ,
ಅವರ ಜಯಾಂತಿಯನ್ನು ಅನುಸರಿಸುವುದರ ಬಗ್ಗೆ, 1984 ರಲ್ಲಿ ಬಿಎಸ್ಪಿ ರಚನೆಯಾದಂದಿನಿಂದಲೇ
ಉತ್ತರಪ್ರದೇಶದಲ್ಲಿ ಅದರ ಸರಕಾರವನ್ನು ನಾಲ್ಕು ಬಾರಿ ರಚಿಸಲಾಗಿದೆ ಮತ್ತು ಅಂದಿನಿಂದ
ಉತ್ತರ ಪ್ರದೇಶದಲ್ಲಿ ಮಾತ್ರವಲ್ಲದೆ ಅವರ ಅನುಯಾಯಿಗಳ ಮತಗಳನ್ನು ಹಮ್ಮಿಕೊಳ್ಳುವಲ್ಲಿ
ನೀವು ತಿಳಿದಿರುವಿರಿ. ದೇಶ,
ಎಲ್ಲಾ ಎದುರಾಳಿ ಪಕ್ಷಗಳು ಮತ್ತು ಅವರ ಸರ್ಕಾರಗಳು ಹೈ ಜಯಾಂಟಿ ಯನ್ನು ಪ್ರಾರಂಭಿಸಿವೆ
ಮತ್ತು ಈ ಸಂದರ್ಭದಲ್ಲಿ ವಿವಿಧ ರೀತಿಯ ಸರ್ಕಾರಿ ಮತ್ತು ಸರ್ಕಾರೇತರ ಕಾರ್ಯಕ್ರಮಗಳನ್ನು
ಆಯೋಜಿಸಿವೆ. ಆದರೆ ಹಾಗೆ ಮಾಡಿದ ನಂತರ, ಈ ವಿರೋಧಿ ಪಕ್ಷಗಳು ತಮ್ಮ ಜಾತಿ ಮನೋಭಾವವನ್ನು
ಅನುಸರಿಸುವುದರ ಮೂಲಕ ಪ್ರತಿ ವರ್ಷವೂ ತಮ್ಮ ಅನುಯಾಯಿಗಳನ್ನು ಬಳಸಿಕೊಳ್ಳುತ್ತವೆ ಮತ್ತು ಈ
ಪ್ರಕ್ರಿಯೆಯು ಇನ್ನೂ ಮುಂದುವರೆದಿದೆ.
ಇದು
ಕೇವಲ ಬಾಬ ಸಾಹೇಬ್ ಡಾ, ಅಂಬೇಡ್ಕರ್ ಅವರ ಪೂರ್ವಜರು ಜೀವಂತವಾಗಿದ್ದಾಗ ಅವರ ದಾರಿಯಲ್ಲಿ
ವಿವಿಧ ರೀತಿಯ ಅಡಚಣೆಗಳನ್ನು ಸೃಷ್ಟಿಸಿದರು ಮಾತ್ರವಲ್ಲ, ಬಾಬಾ ಸಾಹೇಬ್ ಈ ಎಸ್ಸಿ /
ಎಸ್ಟಿ / ಒಬಿಸಿ ಮತ್ತು ಇತರ ನಿರ್ಲಕ್ಷ್ಯ ತರಗತಿಗಳು ಸ್ವಯಂ-ಅವಲಂಬಿತರಾಗಲು
ಸಾಧ್ಯವಾಗಲಿಲ್ಲ. . ಪ್ರಸ್ತುತ ರಾಜಕೀಯ ಪರಿಸ್ಥಿತಿಯನ್ನು ಗಮನದಲ್ಲಿಟ್ಟುಕೊಂಡು, ನಿಮಗೆ ಮೊದಲು ಕೆಲವು ವಿಶೇಷ ನಿದರ್ಶನಗಳನ್ನು ಇರಿಸಲು ಅಗತ್ಯವೆಂದು ನಾನು ಭಾವಿಸುತ್ತೇನೆ.
ಆದರೆ,
ಈ ವಿಷಯದಲ್ಲಿ, ಬ್ರಿಟಿಷ್ ಆಳ್ವಿಕೆಯ ಅವಧಿಯಲ್ಲಿ, ಹಿಂದೂ ಧರ್ಮದ ವರ್ಣ
ವ್ಯವಸ್ಥೆಯಡಿಯಲ್ಲಿ ಹಿಂದಿನವರು ಶೂದ್ರರು (ಒಬಿಸಿಗಳು) ಮತ್ತು ಎಕ್ಸ್ಟ್ರೀಮ್ ಶೂದ್ರರು
(ಎಸ್ಸಿ / ಎಸ್ಟಿಎಸ್) ಎಂಬ ಹೆಸರಿನಿಂದ ಕರೆಯಲ್ಪಡುವ ಎಸ್ಸಿ / ಎಸ್ಟಿ / ಒಬಿಸಿ / ಈ
ಜನರನ್ನು ದುಪ್ಪಟ್ಟು ಗುಲಾಮರನ್ನಾಗಿ ಮಾಡಲಾಯಿತು.ಒಂದು ಭಾಗದಲ್ಲಿ ಬ್ರಿಟಿಷರು ಮತ್ತು
ಇನ್ನೊಬ್ಬರು ಜಾತಿ ಮತ್ತು ನಂಬಿಕೆಗೆ ಮತ್ತು ಹಿಂದೂ ಧರ್ಮದ ವರ್ಣ ವ್ಯವಸ್ಥೆಯ ಅಡಿಯಲ್ಲಿ
ಜನಿಸಿದ ಉನ್ನತ ಮತ್ತು ಕಡಿಮೆ ಪರಿಗಣನೆಯ ಕಾರಣದಿಂದಾಗಿ ಈ ಶೂದ್ರರು ಮತ್ತು ತೀವ್ರ
ಶೂದ್ರರ ದೊಡ್ಡ ಸಂಖ್ಯೆಯಲ್ಲಿ ಜನರು ಪ್ರಸ್ತುತ
ಎಸ್.ಸಿ. / ಎಸ್.ಟಿ.ಎಸ್ / ಒಬಿಸಿಗಳೆಂದು ಕರೆಯಲ್ಪಡುವ ಇತರ ಪದಗಳು, ಹಿಂದೂ
ಧರ್ಮವನ್ನು ಬಿಟ್ಟು ಇತರ ಧರ್ಮಗಳನ್ನು ಅಳವಡಿಸಿಕೊಂಡವು, ಅಂದರೆ, ಅವರು ದೊಡ್ಡ
ಸಂಖ್ಯೆಯಲ್ಲಿ ಪರಿವರ್ತನೆಗೊಂಡರು ಮತ್ತು ಸಿಖ್ಖರು, ಮುಸ್ಲಿಮರು, ಕ್ರೈಸ್ತರು,
ಪಾರ್ಸಿಗಳು ಮತ್ತು ಬೌದ್ಧರು ಮುಂತಾದವರಾಗಿದ್ದರು ಮತ್ತು ಈ ಧರ್ಮಗಳಲ್ಲಿ ನಂಬುವವರಲ್ಲಿ
90 ಶೇಕಡಾವಾರು
ಜನರು ಪರಿವರ್ತನೆಗೊಂಡಿದ್ದಾರೆ ಮತ್ತು ಬಿಎಸ್ಪಿ ಅವರನ್ನು “ಬಹುಜನರು” ನ ಭಾಗವೆಂದು
ಪರಿಗಣಿಸಲಾಗಿದೆ ಮತ್ತು ಪರಿವರ್ತನೆಗೊಳ್ಳದವರ ಅಭಿಲಾಷೆಯು ಹಿಂದೂ ಧರ್ಮದ ಅಡಿಯಲ್ಲಿ ಬಹಳ
ಕೆಟ್ಟದಾಗಿತ್ತು, ಅವರು ಶಿಕ್ಷಣ, ವ್ಯವಹಾರ ಮತ್ತು ಭೂಮಿ ಮಾಲೀಕತ್ವವನ್ನು ಹೊಂದಿಲ್ಲ ಅದರ ಮೇಲೆ ಬಾಬ್ ಒಂದು ಸಾಹೇಬ್ ಹೆಚ್ಚು ಕಾಳಜಿಯನ್ನು ಹೊಂದಿದ್ದನು.
ಇಂತಹ ಕೆಟ್ಟ ಸ್ಥಿತಿಯಲ್ಲಿ, ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ, ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಬ್ರಿಟಿಷ್
ಆಳ್ವಿಕೆಯನ್ನು ಕಾಪಾಡಿಕೊಂಡರು. ವರ್ಣ ವ್ಯವಸ್ಥೆಯನ್ನು ವಿರೋಧಿಸುವ ರಾಜರ ರಾಜ್ಯಗಳ
ಸಹಾಯದಿಂದ ಶಿಕ್ಷಣವನ್ನು ಪಡೆಯುವ ಮೂಲಕ ಸ್ವತಃ ತಮ್ಮನ್ನು ಸಿದ್ಧಪಡಿಸಿದರು.
ಬಾಬಾ
ಸಾಹೇಬ್ ಅವರ ಒತ್ತಾಯದ ಮೇರೆಗೆ, ಬಾಬಾ ಸಾಹೇಬ್ ಸ್ವತಃ ಸದಸ್ಯರಾಗಿದ್ದ ದೇಶದಲ್ಲಿ
ಶೂದ್ರರು ಮತ್ತು ಅತಿಯಾದ ಶೂದ್ರರನ್ನು ಗುರುತಿಸಲು ಬ್ರಿಟಿಶ್ರು ತನಿಖಾ ಸಮಿತಿಯನ್ನು
ರಚಿಸಿದರು. ಈ
ವಿಚಾರಣೆಯು ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳೆಂದು ಕರೆಯಲ್ಪಡುವ ತೀವ್ರ ಶೂದ್ರಗಳ ಪಟ್ಟಿಯನ್ನು
ರೂಪಿಸಿದೆ, ಆದರೆ ಆ ಪಟ್ಟಿಯಲ್ಲಿ ಸೇರಿಸಿಕೊಳ್ಳುವುದಕ್ಕಾಗಿ ಶೂದ್ರನನ್ನು
ಪ್ರಚೋದಿಸಲಾಯಿತು. ಅವರು ನಕಲಿ ಉನ್ನತ ಜಾತಿ ಜನರಾಗಿದ್ದಾರೆ ಮತ್ತು ಆ ಪಟ್ಟಿಯಿಂದ ಹೊರಗುಳಿದರು. ಅವರ ವಿಷಯದಲ್ಲಿ ಮತ್ತಷ್ಟು ವಿಚಾರಣೆ ನಡೆಸಿದ ನಂತರ, ಭಾರತೀಯ ಸಂವಿಧಾನದ ಅಡಿಯಲ್ಲಿ
ಅವರು ಮೀಸಲಾತಿ ಮತ್ತು ಇತರ ಕಾನೂನು ಹಕ್ಕುಗಳನ್ನು ನಂತರದ ಆಧಾರದ ಮೇಲೆ ಮತ್ತೊಂದು
ಪಟ್ಟಿಯನ್ನು ಸಿದ್ಧಪಡಿಸಿದರು,
ಆದರೆ
ಬಾಬಾ ಸಾಹೇಬ್ ಆ ಶೂದ್ರರ ಆಸಕ್ತಿಯಿಂದ, ಒಬಿಸಿ (ನಕಲಿ ಹೈ-ಜಾತಿ) ತರಗತಿಗಳ ಬಗ್ಗೆ,
ಭಾರತೀಯ ಸಂವಿಧಾನದ ಆರ್ಟಿಕಲ್ 340 ರ ಅಡಿಯಲ್ಲಿ ನಿಬಂಧನೆಗಳನ್ನು ಮಾಡಿದರು, ಇದರಿಂದ
ನಂತರ ಅವರು ಮೀಸಲಾತಿಯ ಲಾಭ ಪಡೆದುಕೊಳ್ಳಬಹುದು ಮತ್ತು ಅವುಗಳು ಸಹ ಪ್ರಗತಿ ಸಾಧಿಸಬಹುದು
ಭವಿಷ್ಯ.
ನಂತರ
ದೇಶದ ಸ್ವಾತಂತ್ರ್ಯದ ಮೇಲೆ, ಜಾತ್ಯತೀತ ಪಕ್ಷಗಳ ಸರ್ಕಾರಗಳು ಸೆಬ್ಟ್ರೆ ಮತ್ತು
ರಾಜ್ಯಗಳಲ್ಲಿ ರೂಪುಗೊಂಡಿತು ಮತ್ತು ಭಾರತೀಯ ಸಂವಿಧಾನದ 340 ರ ಪರಿಚ್ಛೇದದ ಅಡಿಯಲ್ಲಿ
ಕಕಾ ಕಲೆಲ್ಕರ್ ಕಮೀಶನ್ ಮತ್ತು ನಂತರ ಮಂಡಲ್ ಕಮೀಶನ್ ಅನ್ನು ರಚಿಸಲಾಯಿತು. ಆದರೆ ಸರ್ಕಾರವು ಅವರ ಶಿಫಾರಸುಗಳನ್ನು ಜಾರಿಗೆ ತರಲಿಲ್ಲ. 1989
ರಲ್ಲಿ, ಟೆ ಜನತಾ ದಳದ ವಿ.ಪಿ.ಸಿಂಘ್ ಅವರ ನೇತೃತ್ವದಲ್ಲಿ ಒಂದು ಒಕ್ಕೂಟ ಸರ್ಕಾರ
ರಚನೆಯಾಯಿತು, ಆಗ ಬಿಎಸ್ಪೋರ್ಗೆ ಮೂರು ಸಂಸದರು ಮತ್ತು ನಾನು ಬಿಜ್ನೋರ್ನಿಂದ ಲೋಕಸಭೆಯ
ಸದಸ್ಯರಾಗಿದ್ದೆವು (ಆ ಸಮಯದಲ್ಲಿ ಸ್ಥಾನ ಪಡೆದಿತ್ತು). ನಂತರ ಬಿಎಸ್ಪಿ ಭಾರತ ಸರಕಾರವನ್ನು ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ ಬಿಮ್ರೋವ್ ಅಂಬೇಡ್ಕರ್ಗೆ
ಸಲ್ಲಿಸುವ ಎರಡು ವಿಶೇಷ ಪರಿಸ್ಥಿತಿಗಳಿಗೆ ಬೆಂಬಲ ನೀಡಿತು ಮತ್ತು ಮಂಡಲ್ ಆಯೋಗದ
ಶಿಫಾರಸುಗಳನ್ನು ಅನುಷ್ಠಾನಗೊಳಿಸುವ ಮೂಲಕ ಶಿಕ್ಷಣ ಮತ್ತು ಉದ್ಯೋಗಗಳಲ್ಲಿ
ಮೀಸಲಾತಿಯನ್ನು ನೀಡಿತು.
ಆದರೆ
ಬಿಜೆಪಿ ಈ ಎಲ್ಲವನ್ನೂ ಇಷ್ಟಪಡಲಿಲ್ಲ, ಅದು ವಿ.ಪಿ. ಸಿಂಗ್ ಸರಕಾರದಿಂದ ಬೆಂಬಲವನ್ನು
ಹಿಂತೆಗೆದುಕೊಂಡಿತು ಮತ್ತು ಬಿಜೆಪಿ ಒಬಿಸಿ ಮೀಸಲಾತಿ ವಿರುದ್ಧ ದೇಶಾದ್ಯಂತ
ಪ್ರಚೋದಿಸಿತು ಮತ್ತು ಆಕ್ರಮಣಕಾರಿ ನಿಲುವನ್ನು ಅಳವಡಿಸಿಕೊಂಡಿತು, ಇದರಿಂದಾಗಿ
ಒಬಿಸಿಗಳನ್ನು ಒಟ್ಟಾರೆಯಾಗಿ ದ್ರೋಹ ಮಾಡಿದರು. ಈಗ 2017 ರಲ್ಲಿ ಉತ್ತರ ಪ್ರದೇಶದ ಮುಖ್ಯಮಂತ್ರಿ OBC ಯವರನ್ನು ಹೊರತುಪಡಿಸಿ ಬಿಜೆಪಿ ಮತ್ತೊಮ್ಮೆ “ಓಯಿ
ಬಿಬಿಸಿಗಳನ್ನು” ಮತ್ತು ಆರ್ಎಸ್ಎಸ್ (ರಾಷ್ಟ್ರೀಯ ಸ್ವಯಂಸೇವಕ ಸಂಘ) ವನ್ನು “ಯೋಗಿ”
ಎಂದು ಬಿಂಬಿಸಿದೆ.
ಆದರೆ,
ಈ ವಿಷಯದಲ್ಲಿ ಬಿಜೆಪಿ ಉನ್ನತ ಜಾತಿ ಸಮಾಜದಿಂದ ಬ್ರಾಹ್ಮಣರನ್ನು ಮೋಸಗೊಳಿಸಿತು ಮತ್ತು
ಮುಖ್ಯಮಂತ್ರಿ ಮಾಡುವ ಸಲುವಾಗಿ ಸ್ಥಳೀಯ ಕ್ಷತ್ರಿಯರನ್ನು ಕಡೆಗಣಿಸಿದೆ. ಬ್ರಾಹ್ಮಣ
ಸಮುದಾಯವನ್ನು ಹಿಂದುಳಿದ ವರ್ಗದ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಬ್ರಾಹ್ಮಣನನ್ನು ಹುದ್ದೆಗಳಿಂದ
ತೆಗೆದುಹಾಕುವ ಮೂಲಕ ಚುನಾವಣೆಗೆ ಒಳಪಡಿಸಿದ್ದಾನೆ ಎಂದು ಬ್ರಾಹ್ಮಣ ಸಮಾಜಕ್ಕೆ
ತಿಳಿಸಲಾಯಿತು, ಆದರೆ ಚುನಾವಣೆಯ ನಂತರ ಬ್ರಾಹ್ಮಣ ಸಮಾಜದ ಒಬ್ಬ ವ್ಯಕ್ತಿ ಮಾತ್ರ
ಮುಖ್ಯಮಂತ್ರಿಯಾಗುತ್ತಾರೆ, ಆದರೆ ಇದು ಮಾಡಲಾಗುತ್ತದೆ.
ಅದೇ ಸಮಯದಲ್ಲಿ ಆರ್ಎಸ್ಎಸ್ ಮತ್ತು ಬಿಜೆಪಿಗಳು ಬಿಎಸ್ಪಿಯ ವಿರುದ್ಧ ಬಹಳಷ್ಟು ಸುಳ್ಳು ಅಭಿಯಾನವನ್ನು ನಡೆಸುತ್ತಿದ್ದು, ಅದು ಇನ್ನೂ ಮುಂದುವರೆದಿದೆ. ಇಲ್ಲಿ,
ನಾನು ಈ ನಿಟ್ಟಿನಲ್ಲಿ, ನನ್ನ ನೀತಿಯಲ್ಲಿ ಮುಸ್ಲಿಮ್ ಸಮಾಜದ ಜನರು ಸಂಪೂರ್ಣವಾಗಿ
ನಂಬಿಕೆಯನ್ನು ಹೊಂದಿದ ವಿಧಾನವು ಎಲ್ಲಾ ಸಮಯದಲ್ಲಿ ಕೆಲಸದ ಶೈಲಿ ಎಂದು ಸಲಹೆ ನೀಡುವ
ಮೂಲಕ SC / STs, bckwards ಮತ್ತು ಉನ್ನತ ಜಾತಿ ಸಮಾಜದ ಜನರಿಗೆ ಹೇಳಲು ನಾನು
ಬಯಸುತ್ತೇನೆ ರಾಜ್ಯದಲ್ಲಿ
ನನ್ನ ಆಡಳಿತದ ನಾಲ್ಕು ಪದಗಳು, ಈ ವರ್ಗಗಳ ಜನರು ನನ್ನಲ್ಲಿ ಭರವಸೆಯಿಡಬೇಕು ಅದೇ
ರೀತಿಯಲ್ಲಿ, ಬಿಜೆಪಿ ಮತ್ತು ಕಂಠದ ಸುಳ್ಳು ಮತ್ತು ದುರುದ್ದೇಶಪೂರಿತ ಪ್ರಚಾರದಿಂದ
ತಪ್ಪಿಸಿಕೊಳ್ಳಬಾರದು. ಬಿಎಸ್ಪಿಯ ಚುನಾವಣೆಯಲ್ಲಿ ಮುಸ್ಲಿಮರಿಗೆ ಹೆಚ್ಚಿನ ಟಿಕೆಟ್ಗಳ ಕಾರಣದಿಂದಾಗಿ
ಬಿಎಸ್ಪಿ ಸರ್ಕಾರ ರಚನೆಯು ಉತ್ತರ ಪ್ರದೇಶಕ್ಕೆ ಪಾಕಿಸ್ತಾನದ ಭಯಂಕರವಾದದ್ದು ಮತ್ತು
ಬಿಎಸ್ಪಿಗೆ ಕಡಿಮೆ ಮತದಾನ ಮಾಡಬಹುದೆಂದು ಈ ವರ್ಗಗಳ ಜನರು ಭಯಪಡುತ್ತಾರೆ.
ಆದರೆ
ಈ ವರ್ಗದ ಜನರು ಬಿಜೆಪಿಯ ಈ ಪಿತೂರಿಯಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳಬಾರದು ಅಥವಾ ಬಿಎಸ್ಪಿಯೊಂದಿಗೆ
ತಮ್ಮ ಸಂಬಂಧವನ್ನು ದುರ್ಬಲಗೊಳಿಸಲು ತಮ್ಮ ಸಂಬಂಧವನ್ನು ಅನುಮತಿಸಬಾರದು. ಆದರೆ,
ಈ ನಿಟ್ಟಿನಲ್ಲಿ, ಈ ವರ್ಗಗಳ ಜನರಿಗೆ ಈ ಬಗ್ಗೆ ಹೇಳಲು ನಾನು ಖಂಡಿತವಾಗಿಯೂ
ಬಯಸುತ್ತೇನೆ. ಬಿಎಸ್ಪಿ ಸರ್ಕಾರವು ಉತ್ತರ ಪ್ರದೇಶದ ನನ್ನ ನಾಯಕತ್ವದಲ್ಲಿ ನಾಲ್ಕು ಬಾರಿ
ರಚನೆಯಾದಾಗ ಮತ್ತು ಅದರಲ್ಲೂ ವಿಶೇಷವಾಗಿ 2007 ರಲ್ಲಿ ಬಿಎಸ್ಪಿ ತನ್ನದೇ ಆದ
ಶಕ್ತಿಯನ್ನು ಸರ್ಕಾರವನ್ನು ರಚಿಸಿದಾಗ ಹೆಚ್ಚಿನ ಸಂಖ್ಯೆಯಲ್ಲಿ ಮುಸ್ಲಿಂ ಎಂಎಲ್ಎಗಳಾಗಿದ್ದರು, ಆದರೆ ಆ ಕಾಲದ ಕಾಳಜಿಯನ್ನು ನಾನು ಉತ್ತರ ಪ್ರದೇಶ ಪಾಕಿಸ್ತಾನದಂತೆ ಆಗಲು ಅನುಮತಿಸಲಿಲ್ಲ.
ವಾಸ್ತವವಾಗಿ
ಒಂದು ವಿಷಯವಾಗಿ, ಅವರು ಈ ವಿಷಯದಲ್ಲಿ ಬಿಎಸ್ಪಿಯೊಂದಿಗೆ ಹೊಂದಿಕೊಂಡ ಮುಸ್ಲಿಮರಿಂದ
ಪಾಠ ಕಲಿತುಕೊಳ್ಳಬೇಕು ಮತ್ತು ಈ ನಿಟ್ಟಿನಲ್ಲಿ ನಾನು ಈ ಸಂದರ್ಭದಲ್ಲಿ ಅವರನ್ನು
ನೆನಪಿಸಲು ಬಯಸುತ್ತೇನೆ ಎಂದು ಆರಂಭದಲ್ಲಿ ಬಿಜೆಪಿ ಸಹಕಾರದಿಂದ ನನ್ನ ಸರ್ಕಾರ ಮೂರು
ಬಾರಿ ರಚನೆಯಾದಾಗ, ಬಿಎಸ್ಪಿಯ ಮುಸ್ಲಿಂ ಎಂಎಲ್ಎಗಳು ನನ್ನಲ್ಲಿ ತಮ್ಮ ಸಂಪೂರ್ಣ ವಿಶ್ವಾಸವನ್ನು
ಇಟ್ಟುಕೊಂಡಿರುವುದರಿಂದ ಬಿಜೆಪಿ ಜತೆ ಮೈತ್ರಿಯಾಗಿ ಸರ್ಕಾರದ ರಚನೆಯನ್ನು ವಿರೋಧಿಸಲಿಲ್ಲ
ಮತ್ತು ಬಿಜೆಪಿಯ ಸಹಕಾರದೊಂದಿಗೆ ರೂಪುಗೊಂಡ ಈ ಎಲ್ಲ ಮೂರು ಸರ್ಕಾರಗಳನ್ನು
ಪ್ರಾಮಾಣಿಕವಾಗಿ ನನ್ನೊಂದಿಗೆ ತಮ್ಮ ನಂಬಿಕೆಯನ್ನು ಮರುಪೂರಣಗೊಳಿಸಲಿಲ್ಲ.
ಹಾಗೆಯೇ ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳು, ಹಿಂದುಳಿದವರು ಮತ್ತು ಉನ್ನತ ಜಾತಿ ಸಮಾಜದ ಜನರು ಬಿಎಸ್ಪಿಯೊಂದಿಗೆ ಹೊಂದಿಕೊಂಡಿದ್ದಾರೆ. ಹೆರೆಶೌಲ್ಡ್ ಅವರು ನನ್ನಲ್ಲಿ ಭರವಸೆ ಹೊಂದಿದ್ದಾರೆ ಮತ್ತು ಭವಿಷ್ಯದಲ್ಲಿ ಬಿಎಸ್ಪಿ
ಸರ್ಕಾರ ರಚನೆಯಾದಾಗ ಉತ್ತರ ಪ್ರದೇಶ ಪಾಕಿಸ್ತಾನದಂತೆ ಆಗಲು ನಾನು ಅನುಮತಿಸುವುದಿಲ್ಲ.
ಆದ್ದರಿಂದ,
ಈ ಜನರು ಬಿಜೆಪಿನ ಈ ಸುಳ್ಳು ಪ್ರಚಾರದಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳಬಾರದು ಏಕೆಂದರೆ ಬಿಜೆಪಿ
ಜನರು ಈ ತಪ್ಪು ಪ್ರಚಾರವನ್ನು ಎಲೆಕ್ಟ್ರಾನಿಕ್ ಮತದಾನ ಯಂತ್ರಗಳಿಗೆ (ಇವಿಎಂ)
ಸಂಬಂಧಿಸಿದಂತೆ ಅವರ ಅಪ್ರಾಮಾಣಿಕತೆ ಮರೆಮಾಡಲು ಪಿತೂರಿ ನಡೆಸುತ್ತಿದ್ದಾರೆ. ಈ ದೃಷ್ಟಿಕೋನವನ್ನು ನಿರ್ದಿಷ್ಟವಾಗಿ ಗಮನದಲ್ಲಿಟ್ಟುಕೊಂಡು, ಈ ವರ್ಗಗಳ ಜನರು ಮುಸ್ಲಿಮರೊಂದಿಗೆ ಸೋದರತ್ವದ ಭಾವನೆಯನ್ನು ಜಿಯೊರಡೈಸ್ ಮಾಡಬಾರದು.
ಇದು
ಕೇವಲ ಬಿಜೆಪಿ ಜನರನ್ನು ಪಕ್ಷದಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ಕೈಗೊಳ್ಳುವ ಮೂಲಕ ಈ
ಬಿಕ್ಕಟ್ಟಿನ ಕಲ್ಪನೆಯನ್ನು ಪಡೆಯುತ್ತಿದ್ದಾರೆ. ಅವರು ಪ್ರತೀ ವಿಧಾನಸಭಾ ಕ್ಷೇತ್ರದಲ್ಲಿ
ಸಾಂಸ್ಥಿಕ ಕೆಲಸದ ನಂತರ ಸ್ವತಃ “ಬೆಂಝಿ” ನಂತರ ಸ್ವತಃ ಬಲಪಡಿಸಬಹುದು ಎಂದು
ಒತ್ತಾಯಿಸಿದರು. ಉತ್ತರ ಪ್ರದೇಶದ ಹೊರಗಿನ ನನ್ನ ಸಮಯವನ್ನು ದೇಶದ ಇತರ ಭಾಗಗಳಿಗೆ ಕೊಂಡೊಯ್ಯಲು ನನಗೆ
ಸಾಧ್ಯವಾಗದ ಕಾರಣ, ಅವರ ಪಕ್ಷವು ಅತ್ಯಂತ ದೊಡ್ಡ ಪಿತೂರಿಯಾಗಿದೆ, ನನ್ನ ಪಕ್ಷವು ಉತ್ತರ
ಪ್ರದೇಶಕ್ಕೆ ಸೀಮಿತವಾಗಿದೆ.ಈ ವಿರುದ್ಧ ನಿಮ್ಮನ್ನು ಎಚ್ಚರಿಸುವುದು ಬಹಳ ಅವಶ್ಯಕ.
ನೊ
ನಾನು ಮತ್ತೊಮ್ಮೆ ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳು ಮತ್ತು ಇತರ ಹಿಂದುಳಿದ ವರ್ಗಗಳ ಜನರು ಇಂದು
ದೇಶದಲ್ಲಿ ಬರುತ್ತಿರುವುದರಿಂದ, ಬಾಬಾ ಸಾಹೇಬ್ ಪ್ರತಿ ಹೆಜ್ಜೆಯಲ್ಲೂ ಕಠಿಣ ಹೋರಾಟವನ್ನು
ಮಾಡಬೇಕಾಗಿದೆ ಎಂದು ನಿಮಗೆ ಹೇಳಲು ನಾನು ಬಯಸುತ್ತೇನೆ. ಈ ನಿಟ್ಟಿನಲ್ಲಿ, ಬ್ರಿಟಿಷರು ಭಾರತಕ್ಕೆ ಸ್ವಾತಂತ್ರ್ಯ ನೀಡಲು ಒಪ್ಪಿಗೆ ಬಂದಾಗ,
ತಮ್ಮದೇ ಆದ ಸಂವಿಧಾನವನ್ನು ರೂಪಿಸಲು ಭಾರತವನ್ನು ಕೇಳಿದರು ಎಂದು ನಿಮಗೆ ತಿಳಿದಿದೆ.
ಆ
ಸಮಯದಲ್ಲಿ ಜಾತಿವಾದಿ ಪಕ್ಷಗಳು ಮತ್ತು ಹಿಂದೂ ಸಂಘಟನೆಗಳು ಬಾಬಾ ಸಾಹೇಬ್ ಅವರನ್ನು
ಮಹಾರಾಷ್ಟ್ರದಿಂದ ಸಂವಿಧಾನ ಸಭೆಗೆ ಆಯ್ಕೆ ಮಾಡಲು ಅನುಮತಿಸಲಿಲ್ಲವಾದ್ದರಿಂದ, ಮುಸ್ಲಿಮ್
ಲೀಗ್ನ ಸಹಕಾರದೊಂದಿಗೆ ಬೆಂಗಾಲ್ನ ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳು ಅವನನ್ನು ಖುಕನಾದಿಂದ ಭಾರತದ
ಸಂವಿಧಾನ ಸಭೆಗೆ ಆಯ್ಕೆ ಮಾಡಿದರು. ಮತ್ತು ಈ ಸೀಟಿನಲ್ಲಿ ಎಸ್.ಸಿ. / ಎಸ್.ಟಿ.ಗಳ ಮೇಲೆ ಜ್ಯೋಸೂರ್ ತೇರ್ ಅನ್ನು ಹಿಂದೂಗಳ ನಡುವೆ ದೊಡ್ಡ ಜನಸಂಖ್ಯೆ ಹೊಂದಿತ್ತು.
ಆದರೆ
ಪಿತೂರಿಯ ಅಡಿಯಲ್ಲಿ, ಬಾಬಾ ಸಾಹೇಬ್ ಅವರನ್ನು ಚುನಾಯಿತರಾದ ಬಂಗಾಳದ ಖುಲ್ನಾ ಮತ್ತು
ಜ್ಯಸೋರ್ ಕ್ಷೇತ್ರವು ಎಸ್ಸಿ / ಎಸ್ಟಿಎಸ್ ಬಹುಮತ ಪ್ರದೇಶದ ಕಾರಣದಿಂದಾಗಿ
ಪಾಕಿಸ್ತಾನದಲ್ಲಿ ಬಲವಂತವಾಗಿ ಸೇರ್ಪಡೆಯಾಯಿತು. ಈ ಸ್ಥಿತಿಯ ಉಲ್ಲಂಘನೆ ಇದ್ದರೂ, ಎಲ್ಲವನ್ನೂ ತಿಳಿದುಕೊಂಡಿರುವ ಹೊರತಾಗಿಯೂ, ಈ ಬಂಗಾಳದ ಪ್ರದೇಶವನ್ನು ಪಾಕಿಸ್ತಾನಕ್ಕೆ ಹಸ್ತಾಂತರಿಸಲಾಯಿತು. ಆದರೆ ಬಾಬಾ ಸಾಹೇಬ್ ತನ್ನ ಸ್ವಂತ ಜನರ ಆಸಕ್ತಿಯನ್ನು ಪಾಕಿಸ್ತಾನದ ಸಂವಿಧಾನ ಸಭೆಯಿಂದ ರಾಜೀನಾಮೆ ನೀಡಿದರು.
ರಾಜೀನಾಮೆ ನೀಡಿದ ನಂತರ, ಬಾಬಾ ಸಾಹೇಬ್ ಅವರು ಇಂಗ್ಲೆಂಡ್ಗೆ ತೆರಳಿದರು ಮತ್ತು ಅವನಿಗೆ ಮಾಡಿದ ಅನ್ಯಾಯದ ಬಗ್ಗೆ ಮಾತನಾಡಿದರು. ಆ ಪ್ರದೇಶವನ್ನು ಹಿಂತಿರುಗಿಸಲು ಬ್ರಿಟಿಷರು ಭಾರತವನ್ನು ಕೇಳಿದರು ಅಥವಾ ಬಾಬಾ ಸಾಹೇಬ್ ಭಾರತದ ಸಂವಿಧಾನ ಸಭೆಗೆ ಚುನಾಯಿತರಾದರು. ನಂತರ ಅವರು 1947 ರ ಜುಲೈನಲ್ಲಿ ಭಾರತದ ಸಂವಿಧಾನ ಸಭೆಗೆ ಚುನಾಯಿತರಾದರು. ಹೀಗಾಗಿ
ಎಸ್ಸಿ / ಎಸ್ಟಿ / ಒಬಿಸಿಗಳಿಗೆ ಕಾನೂನುಬದ್ಧ ಹಕ್ಕುಗಳು ಬಾಬಾ ಸಾಹೇಬ್ನ
ಕೊಡುಗೆಯಾಗಿವೆ.
ಅದೇ
ಸಮಯದಲ್ಲಿ, ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರ ಜನರು ಈ ದೇಶದಲ್ಲಿ ಆನಂದಿಸುತ್ತಿದ್ದಾರೆ ಎಂಬ
ಸ್ವಲ್ಪಮಟ್ಟಿಗೆ ಭದ್ರತೆಯು ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ ಅಂಬೇಡ್ಕರ್ ಅವರ ಕೊಡುಗೆಯಾಗಿದೆ. ಬ್ರಿಟಿಷ್ ಎಡ ಮತ್ತು ಭಾರತದ ಸಂವಿಧಾನವು ಬಲವಂತವಾಗಿ ಬಂದ ನಂತರ ಜಾತಿವಾದಿ ಪಡೆಗಳು
ಮತ್ತು ಪಕ್ಷಗಳು ಬಾಬಾ ಸಾಹೇಬ್ ಅವರೊಂದಿಗೆ ವರ್ತಿಸಿರುವುದು ಹೇಗೆಂಬುದು ಬಹಳ
ಅವಶ್ಯಕವಾಗಿದೆ.
ಈ
ನಿಟ್ಟಿನಲ್ಲಿ, ಬ್ರಿಟಿಷ್ ತೊರೆದ ನಂತರ, ಬಾಬಾ ಸಾಹೇಬ್ ಅವರು ಸ್ವತಂತ್ರ ಭಾರತದ ಮೊದಲ
ಕಾನೂನು ಮಂತ್ರಿಯಾದರು ಮತ್ತು ಸಂಸತ್ತಿನಲ್ಲಿ ಸಂಸತ್ತಿನಲ್ಲಿ “ಹಿಂದೂ ಕೋಡ್ ಬಿಲ್”
ಅನ್ನು ಪಿಯೋಲೆಟ್ ಮಾಡುವುದರ ಮೂಲಕ ಕಾನೂನು ಸಚಿವರಾಗಿದ್ದಾರೆ ಎಂದು ನೀವು
ತಿಳಿದಿರುವಿರಿ. ಹಿಂದೂ ಸಂಸ್ಕೃತಿ ಮತ್ತು ಹಿಂದೂ ಸಮಾಜ, ನಂತರ ಹಿಂದೂ ಶಂಕರಾಚಾರ್ಯರು ಇವುಗಳಲ್ಲಿ ಯಾವುದೇ ನ್ಯೂನತೆಗಳನ್ನು ತೆಗೆದುಹಾಕಲು ಪ್ರತಿಕೂಲವಾಗಿರಬಾರದು. ಈ ಮಸೂದೆಯು ಕೇವಲ ಇಂತಹ ಪ್ರದೇಶಗಳನ್ನು ಸುಧಾರಿಸಲು ಗುರಿಯನ್ನು ಹೊಂದಿಲ್ಲ. ಯಾವುದೇ ಮಸೂದೆಯು ಬಿಲ್ ಇಲ್ಲ. ಆದರೆ
ಆ ಮಸೂದೆಯು ಶೀಘ್ರದಲ್ಲೇ ಸಂಸತ್ತಿನಲ್ಲಿ ವಿರೋಧಿಸಿತ್ತು. ಬಾಬಾ ಸಾಹೇಬ್
ಡಾ.ಅಂಬೇಡ್ಕರ್ 1951 ರ ಸೆಪ್ಟೆಂಬರ್ನಲ್ಲಿ ಸಚಿವ ಹುದ್ದೆಗೆ ರಾಜೀನಾಮೆ ನೀಡಬೇಕಾಗಿ
ಬಂತು. ಆದರೆ ರಾಜೀನಾಮೆ ನೀಡಿದರೂ ಆ ಸಭೆಯ ವಿರುದ್ಧವಾಗಿ ಆಗಿನ ಸ್ಪೀಕರ್ ಅನುಮತಿಸಲಿಲ್ಲ
ಅವರು ಮಾತನಾಡಲು. ನಂತರ ಅವರು ಮನೆಯಿಂದ ಹೊರಬರಲು ಮತ್ತು ಮಾಧ್ಯಮದಲ್ಲಿ ತಮ್ಮ ಅಭಿಪ್ರಾಯಗಳನ್ನು ವ್ಯಕ್ತಪಡಿಸಬೇಕಾಯಿತು.
contd ಎಂದು
93) Classical Tamil
93) செம்மொழி தமிழ்
2445 Sun 19 Nov 2017 லெஸ்சன்
ஜெய் பீம்! ஜெய் பரத் !!
(1)
பி.ஜே.பி அதன் பழைய வடிவமான ‘பாரதிய ஜன ஜன’ காலத்திலிருந்து, குறிப்பாக
மனச்சோர்வடைந்த SC / STs, பின்னோக்கி, முஸ்லீம்கள் மற்றும் ஏழை,
தொழிலாளர்கள் anf விவசாயிகளுக்கு, சமுதாயத்தில்}.
நாட்டினுடைய அரசியலில் எப்போதும் ஆதிக்கம் செலுத்திய இத்தகைய
வெறுக்கத்தக்க ஜாதி மனநிலையுடைய மக்கள், மிகவும் மரியாதைக்குரிய,
மனிதாபிமான இயக்கம் (பாரம்பூயா) பாபா சாஹ்ப் டாக்டர் பீமிரோ அம்பேத்கருக்கு
கடுமையான தீங்கு விளைவித்தனர்.
* இந்தியாவின் அற்புதம் அரசியலமைப்பின் கட்டமைப்பாளராக இருந்த போதினும்,
அவர்கள் அவரை லோக் சபாவுக்குத் தேர்ந்தெடுப்பதற்கு அனுமதிக்கவில்லை,
தேர்தல்களில் அவரை தோற்கடித்துக்கொண்டனர்.
(2)
மண்டல் ஆணைக்குழுவின் மறுபரிசீலனைக்கு உட்பட்ட பிற பிற்போக்கு
வகுப்புகளுக்கு (பிற்படுத்தப்பட்டோர்) கல்வி மற்றும் அரசாங்க வேலைகள்
ஆகியவற்றில் இட ஒதுக்கீடு அளிப்பதற்காக நாடெங்கிலும் உள்ள அனைத்து
எதிர்க்கட்சிகளையும் அவர்கள் எதிர்த்தனர், இப்போது கூட அவர்கள் அரசாங்கத்தை
நிரப்பவில்லை சேவையகங்களில் இட ஒதுக்கீடு ஒதுக்கீடு முதலியவை. இந்த அரசியலமைப்பு
விதிமுறை செயலற்றது மற்றும் செயல்திறன் மிக்கது, SC / ST மற்றும் OBC களைத்
தவிர்த்தது.
(3) அதே நேரத்தில் மத்திய மற்றும் பல்வேறு மாநிலங்களில் தங்கள்
அரசாங்கத்தின் கீழ், ஒவ்வொரு வகை மற்றும் மனிதாபிமானமற்ற அட்டூழியங்கள்
மற்றும் மனிதாபிமானமற்ற அட்டூழியங்கள் ஆகியவற்றின் சாதி ரீதியான
பாகுபாடுகளும் இந்த பின்தங்கிய வகுப்பு மக்களுக்கு எதிராக எந்தவித முறிவும்
இல்லாமல் தொடர்கின்றன.
(4)
பி.ஜே.பி அரசு மற்றும் அதன் இணை அமைப்பு, ஆர்.எஸ்.எஸ் சாதி மற்றும்
அரசியல் சதிகளுக்கு எதிராக ஆர்வமாக இருப்பது அவசியம், மேலும் கஜோலரி,
தூண்டுதல், ஒத்துழைப்பு மற்றும் திசைதிருப்பல் அரசியலமைப்புகள் போன்ற எந்த
தந்திரோபங்களுக்கும் எதிரானது. இல்லையெனில் இந்த மக்கள் மீண்டும் SC / ST மற்றும் இதர பிற்போக்குத்தனமாக
மற்றும் அடிமைப்படுத்தப்பட்டவர்கள்: திருமதி மாயாவதி ஜியின் வரலாற்று
முகவரி லக்னோவில் பாபா சாக்பின் பிறந்த நாள் விழாவில் ஏப்ரல் 14, 1477
அன்று டாக்டர் பீமிரோ அம்பேத்கர்
இந்தியாவில்
சமூக மாற்றம் இயக்கத்தின் பி.எஸ்.பி மற்றும் மகாநாயக்க (பாராட்டுத்
தலைவர்) தேசிய முன்னணியின் வரலாற்று உரையிலிருந்து பிரதான பகுதிகள், கௌரவ. இந்திய
அரசியலமைப்பின் பாரத் ரத்னா, போதிசோத்வா ஆகியோரின் சிறந்த 126 வது பிறந்த
நாள் விழாவில் பெஹன் குமாரி மாயாவதி ஜி, ஏப்ரல் 14, 2017 அன்று பாபா சாகேப்
டாக்டர் பிம்ராவ் அம்பேத்கர் மிகவும் புகழ்பெற்ற டாக்டர் அம்பேத்கர்
மெமோரியல், லக்னோவில்,
பி.எஸ்.எஸ். அரசாங்கத்தால், உத்தரப் பிரதேசத்தில் உள்ள இடங்களைப் பொறுத்த
வரையில், கட்சியின் நலன்களைப் பெறும் மோசமான விளைவின் பின்னணியில், அது
நல்ல வாக்குகளை பெற்றிருந்த போதிலும், சமாஜ்வாதி கட்சி எஸ்.டி.)
22.02 சதவீதத்தில், 2 கோடி ரூபாயில் (1,92,81,352 துல்லியமாக), பி.ஜே.பி
மூலம் மின்னணு வாக்களிப்பு மிக்ஸ்கள் (EVM கள்) செய்யப்படுவதைக் குறைப்பதன்
காரணமாக, ஜாக்கிரதையாக சாதி சிந்தனை மற்றும் கொள்கைகள் குறிப்பாக எஸ்.சி. / எஸ்.டி.களுக்கு பி.ஜே.பி விரோதமானது,
பிற்படுத்தப்பட்ட மத சிறுபான்மையினர் மற்றும் ஏழை, தொழிலாளர்கள்,
விவசாயிகள் போன்றவை சர்வசாசாமத்தின் சமுதாயத்தின் அனைத்து பிரிவுகளிலும்.
பாபா
சாஹேபின் டாக்டர் பீமிரோ அம்பேத்கர் மற்றும் உத்தரபிரதேசத்தின் பல்வேறு
பகுதிகளிலிருந்தே வருபவர்களின் நலன்களைப் பின்பற்றுபவர்களே நீங்கள் இன்று
அறிந்திருப்பதால், குறிப்பாக SC / STs, பிற பிற்படுத்தப்பட்ட வகுப்புகள்
(பிற்படுத்தப்பட்டோர் மற்றும் இதர பிற்படுத்தப்பட்டோர்) பாபா
சாஹேப் டாக்டர் பீம்ராவ் அம்பேத்கர், மிகவும் புகழ்பெற்றவர் (பாரம்பௌலியா)
பாபா சாஹேப் டாக்டர் பீம்ராவ் அம்பேத்கர். இந்த சந்தர்ப்பத்தில்,
லக்னோவில் டாக்டர் அம்பேத்கர் ஸ்மாரக் ஸ்டால் என்னிடம் அடைக்கலம்
கொடுத்தார். இதயம்.
எனினும்,
அவரது ஜெயந்தி விழாவைப் பற்றி, நீங்கள் 1988 ல் பி.எஸ்.பி
அமைக்கப்பட்டிருந்ததிலிருந்து, அதன் அரசாங்கம் உத்தரப்பிரதேசத்தில் நான்கு
முறை உருவானது, அதன் பின்னர் உத்தரப்பிரதேசத்தில் மட்டுமல்லாமல், அவரது
ஆதரவாளர்களின் வாக்குகள் அனைத்திலும், நாடு,
அனைத்து எதிர்க்கும் கட்சிகள் மற்றும் அவர்களது அரசாங்கங்கள் இந்த
சந்தர்ப்பத்தில் ஹைய்யா ஜயந்தி மற்றும் பல்வேறு வகையான அரசாங்க மற்றும்
அரசு சாரா திட்டங்களை ஏற்பாடு செய்துள்ளன. ஆனால் அவ்வாறு செய்தபின், எதிர்க்கும் கட்சிகள் அனைத்தும் தங்கள் ஜாதி
மனநிலையை பின்பற்றுவதன் மூலம் ஆண்டுதோறும் ஒவ்வொரு பினவருக்கும் தனது
ஆதரவாளர்களைப் பயன்படுத்துவதன் மூலம் இந்த செயல்முறை தொடர்கிறது.
பாபா
சாஹேப் டாக்டர், அம்பேத்கர் நீண்ட காலமாக வாழ்ந்தவர், அவர்களின்
முன்னோர்கள் அவரது வழிகளில் பல்வேறு வகையான தடைகளை உருவாக்கியிருந்தார்கள்,
எனவே பாபா சாஹிப் இந்த SC / ST / OBC மற்றும் பிற புறக்கணிக்கப்பட்ட
வகுப்புகளை சுயாதீனமாக ஆக்குவதற்கு முடியவில்லை. . தற்போதைய அரசியல் நிலைமையைக் கருத்தில் கொண்டு, உங்களுக்கு முன் சில சிறப்பு நிகழ்வுகளை வைக்க வேண்டும் என்று நான் கருதுகிறேன். இருப்பினும்,
பிரிட்டிஷ் ஆட்சி காலத்தில், ஷுட்ராஸ் (OBCs) மற்றும் எக்ஸ்ட்ரீம்
ஷுட்ராஸ் (SC / STs) பெயர்கள் என்று அறியப்பட்ட இந்து மதம் வர்ணா
அமைப்புக்கு முன்னர் இருந்த SC / ST / OBC / இந்த
மக்கள் இருமடங்காக அடிமைப்படுத்தப்பட்டனர். பிரிட்டிஷ் மற்றும் ஒருபுறம்
சாதி மற்றும் மதத்தைச் சேர்ந்தவர்கள், இந்து மற்றும் வர்ணா அமைப்புகளின்
கீழ் உயர்ந்த மற்றும் தாழ்ந்தவர்களாக கருதப்பட்டதால், இந்த ஷுட்ராஸ்
மற்றும் தீவிர ஷுட்ராஸில் இருந்து அதிக எண்ணிக்கையில் மக்கள் தற்போது
SC / STs / OBCs என்று அழைக்கப்படும் மற்ற சொற்கள், இந்து மதத்தை
விட்டுவிட்டு மற்ற மதங்களைத் தழுவின. அதாவது, அவர்கள் அதிக எண்ணிக்கையில்
மாற்றப்பட்டு சீக்கியர்கள், முஸ்லீம்கள், கிறித்தவர்கள், பார்சிகள் மற்றும்
பௌத்தர்கள், மற்றும் மதங்களில் 90% பா.ஜ.க.,
“பஹுஜன்களின்” ஒரு பகுதியாக கருதப்பட்டது, மேலும் மாற்றப்படாமலே
இருந்தவர்கள், இந்து மதத்தின் கீழ் மிகவும் மோசமாக இருந்தனர், கல்வி,
வியாபாரம் மற்றும் நில உரிமை ஆகியவற்றிற்கு உரிமை இல்லை பாபா மீது ஒரு சாகேப் மிகவும் அக்கறை கொண்டவராக இருந்தார்.
அத்தகைய மோசமான நிலையில், பாபா சாஹேப் டாக்டர், பிம்ராவ் அம்பேத்கர்
பிரிட்டனின் ஆட்சியில் இருந்தார், சுதேச அரசுகளின் உதவியுடன் கல்வி
கற்றார்.
பாபா
சாஹேபின் வலியுறுத்தலின் பேரில், பாபா சாஹேப் ஒரு உறுப்பினராக இருந்த
நாட்டில் ஷுட்ராஸ் மற்றும் எக்ஸ்ட்ரீட் ஷுட்ராக்களை அடையாளப்படுத்துவதற்கான
ஒரு விசாரணைக் குழுவை பிரித்தானியா உருவாக்கியது. இந்த
விசாரணை குழு SC / ST எனப்படும் தீவிர ஷுட்ராவின் பட்டியலைக் கமிட்டி
அமைத்தது, அதே நேரத்தில் ஷுட்ரா அந்த பட்டியலில் சேர்க்கப்படவில்லை
என்பதற்கு தூண்டுதலாக இருந்தது. அவர்கள் உயர் ஜாதி மக்களைக் கண்டுபிடித்து அந்த பட்டியலில் இருந்து வெளியேறினர். அவர்களது தொடர்பில் இன்னுமொரு விசாரணைக்குப் பின்னர், அவர்கள் இந்திய
அரசியலமைப்பின் கீழ் பிற்படுத்தப்பட்ட இட ஒதுக்கீடு மற்றும் பிற சட்ட
உரிமைகள் அடிப்படையில்,
ஆனால்
பாபா சாஹேப் அந்த ஷுட்ராக்களின் ஆர்வத்தில், வேறு வார்த்தைகளில் சொன்னால்,
ஓ.பி.சி. (போலி உயர் சாதி) வகுப்புகள் இந்தியாவின் அரசியலமைப்பின் 340 வது
விதிக்கு உட்பட்டே அமைக்கப்பட்டன. இதன் பின்னர் அவர்கள் இட ஒதுக்கீட்டின்
நலன்களைப் பெறவும், எதிர்காலம்.
பின்னர்
நாட்டின் சுதந்திரம், சாதிக் கட்சிகளின் அரசாங்கங்கள் செப்ற்ரே மற்றும்
மாநிலங்களில் உருவாக்கப்பட்டன. இந்திய அரசியலமைப்பின் மூன்றாவது
கட்டுரையில் காகா கலெல்கர் கமிஷன் மற்றும் பின்னர் மண்டல் கமிஷன்
அமைக்கப்பட்டது. ஆனால் அரசாங்கம் அவர்களின் பரிந்துரைகளை செயல்படுத்தவில்லை. 1989
ஆம் ஆண்டில், தே.ஜானதா தால் திரு.வி.சி.சிங் தலைமையில் ஒரு கூட்டணி
அரசாங்கம் அமைக்கப்பட்டது. அப்போது பி.எஸ்.என். எம்.எல்.சில் மூன்று
எம்.எல்.க்கள் இருந்தனர். அவர்களில் பிஜினூரில் இருந்து வந்திருந்த மக்களவை
உறுப்பினராக நான் இருந்தேன். பின்னர் பி.எஸ்.பி இந்த அரசுக்கு பாரத ரத்னாவை பாபா சாஹேபிற்கு டாக்டர்
பிம்ராமோ அம்பேத்கருக்கு ஒப்புதல் அளித்து, மண்டல் கமிஷனின் பரிந்துரையை
நடைமுறைப்படுத்துவதன் மூலம் கல்வி மற்றும் வேலைவாய்ப்புகளில் இட ஒதுக்கீடு
வழங்கியது.
ஆனால்
பி.ஜே.பி இந்த எல்லாவற்றையும் பிடிக்கவில்லை, அது வி.பி. சிங்
அரசாங்கத்தின் ஆதரவையும் பி.ஜே.பி ஆதரவாளர்களையும் பி.ப. பி.சி.
பி.சி.ஐ.சி. ஒதுக்கீட்டை எதிர்த்து நாடெங்கிலும் கிளர்ந்தெழுந்து, ஒரு
ஒடுக்கப்பட்ட நிலைப்பாட்டை ஏற்றுக்கொண்டது, இதனால் ஒ.சி.சி.க்களை
ஒட்டுமொத்தமாக காட்டிக்கொடுத்தார். இப்போது 2017 ல், பி.ஜே.பி மீண்டும் உன்னுடைய ஓ.பி.சி.க்களை துரோகி மற்றும் ஆர்.எஸ்.எஸ்
(ராஷ்ட்ரீய ஸ்வயம்சேவக் சங்க்) ஏலத்தில், ஓ.பி.சி.ஐ.யின் முதலமைச்சர்
உத்திரப்பிரதேசத்தில் இருந்து யாரைப் போன்று “யோகி” யைக் கொடுத்தார்.
இந்த
விஷயத்தில், பிஜேபி உயர் சாதி சமுதாயத்திலிருந்து பிராமணர்களைக்
காட்டிக்கொடுத்தது, முதலமைச்சரைச் சமாளிப்பதற்காக உள்ளூர் சாஸ்திரிகளை
புறக்கணித்தது. பிராமண
சமுதாயத்தில் பின்தங்கிய வகுப்பில் இருந்து ஒரு நபரை பதவியில் இருந்து
அகற்றுவதன் மூலம் தேர்தலைப் பார்வையிட வேண்டும் என்று கூறப்பட்டது, ஆனால்
பிராமண சமுதாயத்திலிருந்து ஒரு நபர் மட்டுமே முதலமைச்சர் பதவிக்கு
வரமுடியும், ஆனால் இது நடக்கவில்லை செய்யப்படுகிறது.
அதே நேரத்தில், ஆர்.எஸ்.எஸ் மற்றும் பி.ஜே.பி ஆகியவை பி.எஸ்.பீ.க்கு எதிராக தவறான பிரச்சாரத்தை மேற்கொண்டு வருகின்றன. முஸ்லிம்
சமுதாயத்தின் மக்கள் எனது கொள்கையில் முழு நம்பிக்கையைப்
பெற்றிருந்தாலும், வேலை செய்யும் பாணியில் அனைத்து விதமான
பழக்கவழக்கங்களும் இருந்தால்தான், SC / STs, மாநிலத்தில்
என் ஆட்சியின் நான்கு நிபந்தனைகள், அதே போலவே, இந்த வகுப்புகளின் மக்கள்
என்னை நம்ப வேண்டும், வேறு வார்த்தைகளில் சொல்வதானால், பி.ஜே. & கோ
நிறுவனத்தின் தவறான மற்றும் தவறான பிரச்சாரங்களால் அவர்கள் தவறாக
வழிநடத்தப்படக்கூடாது. பிஎஸ்பியின் ஆட்சிக்கு முஸ்லிம்கள் கொடுக்கும் அதிக டிக்கெட்டுகள்,
பி.எஸ்.பீ. அரசாங்கத்தின் உருவாக்கம் உத்திரபிரதேசம் பாக்கிஸ்தானைப் போல்
வழிவகுக்கும், பி.எஸ்.பிக்கு மிகவும் குறைவாகவே வாக்களிப்பதாக அமையும்
என்று இந்த வகுப்புகளின் மக்கள் அஞ்சுகின்றனர்.
ஆனால்
இந்த வகுப்புகளின் மக்கள் பி.ஜே.பி இந்த சதித்திட்டத்தால் தவறாக
வழிநடத்தப்படக்கூடாது, அல்லது பிஎஸ்பியுடன் சீரழிந்துள்ள முஸ்லிம்களுடன்
தங்கள் உறவை அவர்கள் அனுமதிக்க வேண்டும். ஆனால்
இந்த விஷயத்தில், இந்த வகுப்புகளின் மக்களுக்கு இதைப் பற்றி நான்
நிச்சயமாக சொல்ல விரும்புகிறேன். பி.எஸ்.எஸ். அரசாங்கம் நான்கு ஆண்டுகளாக
உத்தரப் பிரதேசத்தில் என் தலைமையின் கீழ், குறிப்பாக 2007 ல் பி.எஸ்.பி.
அதன் சொந்த பலத்தை அரசு உருவாக்கியபோது முஸ்லீம் எம்.எல்.ஏக்கள் பெரும்பான்மையானவர்களாக இருந்தார்கள், ஆனால்
அந்த சமயத்தில் உத்திரப்பிரதேச பாக்கிஸ்தானைப் போல் நான் அனுமதிக்கவில்லை.
முஸ்லிம்களிடமிருந்து
பிஎஸ்பியுடன் இணைந்த இந்த விஷயத்தில் அவர்கள் ஒரு பாடம் கற்றுக் கொள்ள
வேண்டும், மேலும் இந்த விஷயத்தில் நான் அவர்களுக்கு நினைவூட்ட
விரும்புகிறேன். ஆரம்பத்தில் என் அரசாங்கம் பிஜேபி ஒத்துழைப்புடன் மூன்று
முறை உருவாக்கப்பட்டபோது, பிஎஸ்பியின் முஸ்லீம் எம்.எல்.ஏக்கள் என்னை முழு
நம்பிக்கைக்குள்ளாக்கியதன் மூலம் பி.ஜே.பி உடன் கூட்டணியில் அரசாங்கத்தை
தோற்றுவித்ததை எதிர்த்ததுடன், பி.ஜே.பி ஒத்துழைப்புடன் உருவான இந்த மூன்று
அரசாங்கங்களுடனும் தங்கள் நம்பிக்கைகளை நேர்மையாக மறுபதிப்பு செய்தனர்.
இதேபோல், SC / STs, பி.எஸ்.பி உடன் பின்தங்கிய உயர் சாதி சமுதாய மக்களும். ஹேர்ரௌல்ட் என்னை நம்புகிறார், இன்று எதிர்காலத்தில் ஒரு பி.எஸ்.எஸ்
அரசாங்கத்தை அமைப்பதில் உத்திரபிரதேசத்தை பாக்கிஸ்தானைப்போல் நான்
ஒருபோதும் அனுமதிக்க முடியாது என்பதை மீண்டும் உறுதிப்படுத்த
விரும்புகிறேன்.
எனவே,
இந்த மக்களே பா.ஜ.க.வின் தவறான பிரச்சாரத்தால் தவறாக
வழிநடத்தப்படுவதில்லை. ஏனென்றால் பி.ஜே.பி மக்கள் இந்த தவறான பிரச்சாரத்தை
மின்னணு வாக்குப்பதிவு இயந்திரங்கள் (EVMs) குறித்து தங்கள் நேர்மையை
மறைக்க ஒரு சதித்திட்டத்தை நடத்தி வருகின்றனர். குறிப்பாக இதைக் கருத்தில் கொண்டு, இந்த வகுப்புகளின் மக்கள் முஸ்லீம்களுடன் சகோதரத்துவத்தின் உணர்வை வெறுமையாக்கக் கூடாது.
இது
மட்டுமல்லாமல், பி.ஜே.பி மக்களை ஏமாற்றக்கூடிய கட்சிகளோடு கைகோர்த்துக்
கொள்வதன் மூலம், இந்த பொய்யான கருத்தை, “பெனிஜி”, ஒவ்வொரு சட்டசபை
தொகுதியிலும் நிறுவன வேலைக்கு பிறகு தனக்கு பின்னால், கட்சி இப்போது
பலப்படுத்தப்பட வேண்டும் என்று வலியுறுத்துகிறது. உத்திரப்பிரதேசத்திற்கு வெளியே என் நேரத்தை நாட்டின் பிற பகுதிகளிடம்
ஒப்படைக்க முடியாது என்பதால், எனது கட்சி உத்திரபிரதேசத்துக்கு வரவழைக்கப்
பட்டுள்ளது, இதற்கு எதிராக நீங்கள் எச்சரிக்க வேண்டியது மிக அவசியம்.
நொய்
மீண்டும் மீண்டும் அந்த நாட்டிலேயே எஸ்.சி. / எஸ்டிஸ் மற்றும் பிற
பின்தங்கிய வகுப்புகளின் மக்கள் எதையாவது பெற்றுக் கொண்டாலும், பாபா சாஹேப்
ஒவ்வொரு படியிலும் மிகவும் கடுமையான போராட்டத்தை நடத்த வேண்டியிருந்தது. இந்த விஷயத்தில், பிரிட்டிஷ் இந்தியாவுக்கு சுதந்திரம் வழங்க
ஒப்புக்கொண்டபோது, இந்தியா தனது சொந்த அரசியலமைப்பை
சட்டப்பூர்வமாக்குமாறு கேட்டுக்கொண்டது.
அந்த
சமயத்தில் சாதிக் கட்சிகளும் ஹிந்து அமைப்புகளும் பாபா சாஹேப்
மகாவஸ்தாவில் இருந்து அரசியலமைப்புச் சட்டமன்றத்திற்கு
தேர்ந்தெடுக்கப்பட்டபோது, முஸ்லீம் லீக்கின் ஒத்துழைப்புடன் வங்கியின்
எஸ்.சி. / எஸ்.டி.க்கள் குகனாவிலிருந்து இந்தியாவின் அரசியலமைப்பு
சட்டமன்றத்தில் தேர்ந்தெடுக்கப்பட்டனர். மற்றும் ஜேசூர் இந்த இடங்களில் SC / ST க்கள் இந்துக்களிடையே பெரும் போக்கைக் கொண்டிருந்தன.
ஆனால்
சதித்திட்டத்தின் கீழ், குல்னா மற்றும் ஜேசியார் ஆகிய இடங்களில் இருந்து
பாபா சாஹேப் தேர்ந்தெடுக்கப்பட்டதால், பாக்கிஸ்தானில், பாகிஸ்தானில்
பெரும்பான்மையாக வசிக்கும் பகுதியாக, பாகிஸ்தானில் இந்தியாவைக் காப்பாற்ற
முடியவில்லை. இது
அனைத்தையும் தெரிந்து வைத்திருந்த நிலையில், இந்த நிபந்தனை
விதிக்கப்பட்டிருந்தாலும், வங்காளம் இந்த பகுதி பாகிஸ்தானுக்கு
ஒப்படைக்கப்பட்டது. ஆனால் பாபா சாஹேப் தனது சொந்த மக்களின் நலனுக்காக பாக்கிஸ்தானின் அரசியலமைப்பு சட்டமன்றத்தில் இருந்து ராஜினாமா செய்தார்.
ராஜினாமா செய்த பிறகு, பாபா சாஹேப் இங்கிலாந்திற்குச் சென்றார், அவரிடம் செய்த அநீதி பற்றி பேசினார். பாபா
சாகேப் இந்தியாவின் அரசியலமைப்புச் சட்டமன்றத்திற்குத்
தேர்ந்தெடுக்கப்பட்டதற்கு அந்தப் பகுதியை திரும்ப பெற பிரிட்டிஷ் கேட்டார்.
பின்னர் 1947 ஜூலையில் இந்தியாவின் அரசியலமைப்புச் சட்டமன்றத்தில்
தேர்ந்தெடுக்கப்பட்டார். எனவே, SC / ST / OBC க்கு பாபா சாஹேபின்
பங்களிப்பு மட்டுமே சட்ட உரிமை.
அதே
சமயத்தில், மத சிறுபான்மையினரின் மக்கள் இந்த நாட்டில் அனுபவிக்கும்
பாதுகாப்பை பாபா சாஹேப் டாக்டர் அம்பேத்கரின் பங்களிப்பு மட்டுமே. ஆனால், பாபா சாஹேபியுடன் ஜாதிய சக்திகள் மற்றும் கட்சிகள் எப்படி நடந்து கொண்டன என்பதைப் புரிந்து கொள்ள வேண்டியது மிக அவசியம்.
இந்த
விஷயத்தில், நீங்கள் பிரிட்டனில் இருந்து வெளியேறிய பிறகு பாபா சாகேப்
சுதந்திர இந்தியாவின் முதல் சட்ட மந்திரியாக ஆனார். சட்ட அமைச்சர் என
பாராளுமன்றத்தில் “இந்து கோட் பில்” முதுகெலும்பாக பேசியபோது, நீங்கள்
இதைப் பாதுகாக்க விரும்பினால் இந்து
மதம், இந்து கலாச்சாரம் மற்றும் இந்து சமுதாயம், இந்து ஹிந்து
சங்கராச்சாரியங்கள் இவைகளில் உள்ள குறைபாடுகளை அகற்றுவதில் எதிர்மறையாக
இருக்கக் கூடாது. இந்த மசோதா, அத்தகைய பகுதிகள் மட்டும் சரியானதாக இல்லை என எழுதுவதை நோக்கமாகக் கொண்டது. அந்த மசோதா இன்னும் ஏதும் இல்லை. ஆனால்,
அந்த மசோதாவுக்குப் பிறகு, 1951 செப்டம்பரில் பாபா சாஹேப் டாக்டர்
அம்பேத்கர் பதவி விலக வேண்டும் என்று மிகவும் எதிர்த்தார். ஆனால் அவர் பதவி
விலகியிருந்த போதிலும், மாநாட்டின் மீறல் காரணமாக அப்போதைய பேச்சாளர்
அனுமதிக்கவில்லை அவரை பேச. பின்னர் அவர் ஹவுஸ் வெளியே வந்து ஊடகங்களில் அவரது கருத்துக்களை வெளிப்படுத்த வேண்டும்.
கட்டுப்படுத்த வேண்டும்
63) Classical Malayalam
93) ക്ലാസിക്കൽ തമിഴ്
2445 Sun 19 Nov 2017 പാഠം
ജയ് ഭീം! ജയ് ഭാരത് !!
(1)
ബി.ജെ.പി.യുടെ പഴയ രൂപം മുതൽ ഭാരതീയ ജനസംഘം കാലം മുതൽ പ്രത്യേകിച്ചും
സസ്പെൻഡ് ചെയ്ത എസ്സി / എസ്ടി, പിന്നാക്ക, മുസ്ലീം, പാവപ്പെട്ടവർ, കർഷകർ,
കർഷകർ തുടങ്ങിയവക്ക് മാനസിക വിദ്വേഷം പുലർത്തുന്ന ഒരു പാർടിയാണ്. സമൂഹത്തിൽ.
രാജ്യത്തിന്റെ രാഷ്ട്രീയം എല്ലായ്പ്പോഴും മേധാവിത്വം പുലർത്തുന്ന ഇത്തരം
ജാതീയ മനോഭാവമുള്ള ജനങ്ങൾ, വളരെ ബഹുമാന്യനായ ബാബ സാഹബ് ഡോക്ടർ ഭീംറാവു
അംബേദ്കറുടെ സമത്വവും മാനുഷികവുമായ പ്രസ്ഥാനത്തിന് കടുത്ത ദ്രോഹമുണ്ടാക്കി.
* ഇന്ത്യയുടെ അതിമനോഹരമായ ഭരണഘടനയുടെ ആർക്കിടെക്റ്റ് ആയിരുന്നിട്ടും അവർ
ലോക്സഭയിലേക്ക് തെരഞ്ഞെടുക്കാനും അദ്ദേഹത്തെ തെരഞ്ഞെടുപ്പിൽ
പരാജയപ്പെടുത്താനും അനുവദിച്ചില്ല.
(2)
മണ്ഡൽ കമ്മീഷന്റെ പുനർനാമകരണം നടന്നുകൊണ്ട് മറ്റു പിന്നോക്കവിഭാഗങ്ങളിൽ
(ഒബിസി) വിദ്യാഭ്യാസ, സർക്കാർ ജോലികളിൽ സംവരണം അനുവദിക്കുന്നതിനായി
രാജ്യത്തുടനീളം എല്ലാ എതിർപ്പെയും അവർ എതിർത്തു. ഇപ്പോൾ അവർ സർക്കാറിനെ
പൂരിപ്പിക്കുന്നില്ല സർവീസുകളിലെ ക്വാട്ട റിസർവേഷൻ മുതലായവ. ഈ ഭരണഘടനാ സംവിധാനം നിരുപാധികവും
ഫലപ്രദമല്ലാത്തതുമാണ്. എസ്സി / എസ്ടി, ഒബിസി എന്നിവ നഷ്ടപ്പെടുന്നു.
(3) അതേ സമയം, കേന്ദ്രത്തിൽ, വിവിധ സംസ്ഥാനങ്ങളിൽ എല്ലാ തരത്തിലുമുള്ള
ജാതീയമായ വിവേചനവും എല്ലാ തരത്തിലുമുള്ള അതിക്രമങ്ങളുടെയും വിവേചനവും ഈ
സർക്കാരിന്റെ കീഴിൽ വരുന്ന ഈ വിഭാഗങ്ങളുടെ ജനവിഭാഗത്തിനെതിരായും
തുടരുകയാണ്.
(4)
ബി.ജെ.പിയുടെ സർക്കാരും അതിന്റെ സമാന്തര സംഘടനയായ ആർ.എസ്.എസും ജേക്കബിളി,
പ്രലോഭനം, സഹകരണം, വിഭജനം എന്നീ രാഷ്ട്രീയ തന്ത്രങ്ങൾക്കെതിരെയും ജാതീയവും
രാഷ്ട്രീയവുമായ ഗൂഢാലോചനകൾക്കെതിരായി ജാഗ്രത പുലർത്തേണ്ടത് അനിവാര്യമാണ്. അല്ലെങ്കിലും 2017 ഏപ്രിൽ 14 ന് ബാബ സഹീബിൻറെ ജന്മദിനത്തോടനുബന്ധിച്ച്,
ലക്നൗവിൽ മായാവതി ജി യുടെ ചരിത്രപരമായ വിലാസം, എസ്സി / എസ്ടി, മറ്റ്
പിന്നാക്കം നിസ്സഹായരും അടിമകളുമാണ്.
ബി
എസ് പി യുടെയും ദേശീയ ജനാധിപത്യമുന്നണിയിലെ മഹാനായകയുടെയും സാമൂഹിക
പരിവർത്തന പ്രസ്ഥാനത്തിന്റെ ചരിത്രപരമായ പ്രഭാഷണത്തിന്റെ പ്രധാന ഭാഗങ്ങൾ,
ബഹു. മഹാത്മാഗാന്ധി
ഡോ. അംബേദ്കർ മെമ്മോറിയലിൽ നടന്ന പൊതുസമ്മേളനത്തിൽ 2017 ഏപ്രിൽ 14 ന്
ഭാരതത്തിലെ രത്ന, ഭാരതീദേവ, ബാഭിയോ സേവ്ബി ഡോക്ടർ ഭിംറാവു അംബേദ്കർ
എന്നിവരുടെ 126-ാം ജന്മവാർഷികത്തിന്റെ ഉത്സവത്തോടനുബന്ധിച്ച് ഉചിതമായ
സമയത്ത് ബെവൻ കുമാരി മായാവതി ജി. ബിഎസ്പി
സർക്കാരാണ് ലഖ്നൗവിൽ ഉത്തർപ്രദേശിൽ സീറ്റുകൾ നേടിയത്. എന്നാൽ, ബിജെപിക്ക്
ലഭിച്ച വോട്ടിംഗ് ശതമാനം വളരെ കുറവാണെങ്കിലും, സമാജ് വാദി പാർട്ടിയെക്കാൾ
കൂടുതൽ. എസ്പി)
ബി.ജെ.പി.യുടെ ഇലക്ട്രോണിക് വോട്ടിംഗ് മിച്ചനുകൾ (ഇവിഎംഎസ്) ചെയ്ത
വിമർശനത്തിന്റെ ഫലമായി 22.02 ശതമാനവും (1,92,81,352 കൃത്യതയുമുള്ളത്) 2
കോടിയോളം വരും. പ്രത്യേകിച്ചും എസ്സി / എസ്ടി വിഭാഗങ്ങൾക്ക് ബി.ജെ.പി, മതന്യൂനപക്ഷങ്ങൾ,
ദരിദ്രർ, തൊഴിലാളികൾ, കൃഷിക്കാർ തുടങ്ങിയവയ്ക്ക് എതിരാണ്. സർവാസമാജിന്റെ
അതായത്, സമൂഹത്തിലെ എല്ലാ വിഭാഗങ്ങളും.
ഉത്തർപ്രദേശിലെ
വിവിധ ഭാഗങ്ങളിൽ നിന്നും വരുന്ന ബാബ സാഹേബിലെ ഡോ. ഭിംറാവു അംബേദ്കറുടെയും
അനുയായികളുടെയും അനുയായികളാണ് ഇന്ന് ജനങ്ങളെ പരിചയപ്പെടുന്നത്.
പ്രത്യേകിച്ച് എസ്സി / എസ്ടി വിഭാഗങ്ങളുടെ മറ്റു വിഭാഗങ്ങൾ, മറ്റ്
പിന്നോക്ക വിഭാഗങ്ങൾ (ഒബിസി), മറ്റ് അവഗണന രാജ്യത്തിന്റെ
ക്ലാസുകളിൽ, ഏറ്റവും ആദരിക്കപ്പെട്ട (പരമലോജിയ) ബാബ സാഹബ് ഡോക്ടർ ഭിംറാവു
അംബേദ്കർ, ഈ അവസരത്തിൽ, നിങ്ങൾ ലൗറോനിലെ ഡോ. അംബേദ്കർ സ്മരാക് സ്ഹാൽ എന്ന
സ്ഥലത്ത് എത്തിച്ചേർന്നു. ഹൃദയം.
എന്നാൽ,
1985 ൽ ബിഎസ്പി രൂപീകരിച്ചിട്ടുള്ളതുമുതൽ, ഉത്തർപ്രദേശിൽ അതിന്റെ സർക്കാർ
നാലു തവണ രൂപീകരിച്ചിട്ടുണ്ട്. അതിനുശേഷം ഉത്തർപ്രദേശിൽ മാത്രമല്ല, തന്റെ
അനുയായികളുടെ വോട്ടുപാടിന് പകരം, രാജ്യത്ത്,
എല്ലാ എതിർ കക്ഷികളും അവരുടെ ഗവൺമെൻറുകൾ ഹീജയന്തി ആരംഭിക്കുകയും വിവിധ
അവസരങ്ങളിൽ സർക്കാർ, സർക്കാരിതര പദ്ധതികൾ സംഘടിപ്പിക്കുകയും ചെയ്തു. എന്നാൽ അങ്ങനെ ചെയ്യുന്നതോടെ, ഈ എതിർ കക്ഷികൾ അവരുടെ ജാതീയ മനോഭാവത്തെ
പിന്തുടർന്ന് വർഷം തോറും എല്ലാ അനുപാതത്തിലും തന്റെ അനുയായികളെ ചൂഷണം
ചെയ്ത് ഈ പ്രക്രിയ തുടരുകയാണ്.
മാത്രമല്ല,
ബാബ സാഹേബ് ഡോ. അംബേദ്കർ ജീവിച്ചിരുന്ന കാലത്തോളം, അവരുടെ പൂർവികർ
വ്യത്യസ്തങ്ങളായ വിധികൾ സൃഷ്ടിച്ചു. അങ്ങനെ ബാബ സാഹെബ് ഈ പട്ടികജാതി /
പട്ടികവർഗ / ഒബിസി, മറ്റ് അവഗണിക്കപ്പെട്ട വർഗക്കാരെ സ്വാഗതം ചെയ്യിക്കാൻ
സാധിച്ചില്ല. . നിലവിലെ
രാഷ്ട്രീയ സാഹചര്യത്തെ വീക്ഷണത്തോടെ നിലനിർത്തുന്നത്, നിങ്ങളുടെ മുൻപിൽ
ചില പ്രത്യേക സന്ദർഭങ്ങൾ സ്ഥാപിക്കുന്നതിന് അത്യാവശ്യമാണെന്ന് ഞാൻ
കരുതുന്നു.എന്നിരുന്നാലും,
ബ്രിട്ടീഷ് ഭരണകാലത്ത് ജനങ്ങൾ ശുദ്രാസ് (ഒ ബി സി), എക്സ്ട്രീം ഷഡ്രസ്
(എസ്സി / എസ്ടി) പേരുകൾ അറിയപ്പെടുന്ന ഹിന്ദുത വർണ സമ്പ്രദായത്തിനു
കീഴിലുള്ള പട്ടികജാതി / ഈ
ജനങ്ങൾ ഇരട്ട അടിമകളായിരുന്നു, ഒരു വശത്ത് ബ്രിട്ടീഷുകാർക്ക് മറ്റൊരു
വശത്ത് ജാതീയതയും മതവും, ഹൈന്ദവതയുടെ വർണ സംവിധാനത്തിൻ കീഴിലുള്ള ഉന്നതവും
താഴ്ന്നതുമായ ജനങ്ങളുടെ പരിഗണനയാണ് എസ്.സി
/ എസ്.ടി / ഒബിസി എന്നു വിളിക്കുന്ന മറ്റു വാക്കുകളും ഹിന്ദു മതത്തിൽ
നിന്ന് അകന്നുപോവുകയും മറ്റു മതങ്ങളെ സ്വീകരിക്കുകയും ചെയ്തു. അതായത്, അവർ
വലിയ സംഖ്യയിൽ സിഖുകാർ, മുസ്ലീംകൾ, ക്രിസ്ത്യാനികൾ, പാർസിസ്, ബുദ്ധമതക്കാർ,
മതങ്ങളിൽ 90% മുസ്ലീം
ജനവിഭാഗം, ബഹുകാരുടെ ജനവിഭാഗം, ബഹ്റൈനികൾ എന്നിവരുടെ ഭാഗമായി അവരെ
ബഹുമാനിക്കുകയും, മതപരിവർത്തനത്തിന് വിധേയരാവാത്തവരുടെ പരിവേഷം ഹിന്ദു
മതത്തിൻകീഴിൽ വളരെ മോശമായി നിലനിന്നിരുന്നു, അവർക്ക് വിദ്യാഭ്യാസം,
ബിസിനസ്, ഉടമസ്ഥാവകാശം എന്നിവയ്ക്ക് അവകാശമില്ലായിരുന്നു. ബാബിനുള്ളത് ഒരു സാഹബ് വളരെ താല്പര്യപ്പെട്ടു.
അത്തരമൊരു മോശം അവസ്ഥയിൽ, ബാബ സാഹേബ് ഡോ. ഭീംറാവു അംബേദ്കർ ബ്രിട്ടീഷ്
ഭരണത്തിന്റെ ഭാഗമായി ബ്രിട്ടീഷുകാരുടെ കീഴിൽ വിദ്യാഭ്യാസം നേടിയപ്പോൾ വാർനർ
സിസ്റ്റത്തിന് എതിരായി രാഷ്ട്രങ്ങളുടെ സഹായം അഭ്യർഥിച്ചു.
ബാബസാഹിബിനെ
നിർബന്ധിച്ച്, ബാബ സാഹേബ് ഒരു അംഗമായിരുന്ന രാജ്യത്ത്
രാജ്യത്തുണ്ടായിരുന്ന ശുദ്രബന്ധങ്ങളും ശൂദ്രന്മാരും തിരിച്ചറിയാൻ ഒരു
അന്വേഷണ സമിതി രൂപവത്കരിച്ചു. ഈ
അന്വേഷണ കമ്മറ്റി എസ്.സി / എസ്.ടി. എന്ന പേരിൽ അറിയപ്പെടുന്ന എക്സ്ട്രീം
ഷുദ്രരുടെ ഒരു പട്ടികയിൽ ഉൾപ്പെടുത്തിയിട്ടുണ്ട്, അതേസമയം പട്ടികയിൽ
ഉൾപ്പെടാതിരിക്കാൻ ശൂദ്രെ പ്രേരിപ്പിച്ചു. അവർ ഉയർന്ന ജാതിക്കാരായ ആളുകളാണ്. അവർ ആ പട്ടികയിൽ നിന്നും വിട്ടുപോയിരുന്നു. അവരുടെ അന്വേഷണത്തിനു ശേഷം കൂടുതൽ അന്വേഷണങ്ങൾക്ക് ശേഷം അവർക്ക് ഇന്ത്യൻ
ഭരണഘടനയുടെ കീഴിലുള്ള മറ്റ് റിസർവേഷൻ, മറ്റ് നിയമപരമായ അവകാശങ്ങൾ
എന്നിവയ്ക്കു വേണ്ടി മറ്റൊരു പട്ടിക തയ്യാറാക്കുകയും ചെയ്തു.
എന്നാൽ,
ബാബ സാഹേബ് ആ വാക്കുകളുടെ അടിസ്ഥാനത്തിൽ, ഒബിസി (വ്യാജ ഉയർന്ന ജാതി)
വിഭാഗങ്ങൾ ഇന്ത്യൻ ഭരണഘടനയിലെ 340 ലെ വകുപ്പ് പ്രകാരം, അവർക്ക് റിസർവേഷൻ
ആനുകൂല്യങ്ങൾ നേടുന്നതിനും പിന്നീട് അവർ ഭാവി.
അതിനുശേഷം
രാജ്യത്തിന്റെ സ്വാതന്ത്ര്യത്തിൽ, സെബ്ട്രേ, സംസ്ഥാനങ്ങളിൽ ജാതീയ
പാർട്ടികളുടെ സർക്കാരുകൾ രൂപീകരിക്കപ്പെട്ടു. ഇന്ത്യൻ ഭരണഘടനയിലെ
340-ാമത്തെ ഭരണത്തിൻകീഴിൽ, കക്ക കലേൽക്കർ കമ്മീഷനും പിന്നീട് മണ്ഡൽ
കമ്മീഷനും രൂപീകരിച്ചു. എന്നാൽ സർക്കാർ തങ്ങളുടെ ശുപാർശകൾ നടപ്പാക്കാൻ ചെയ്തില്ല. 1989
ൽ ബി ജെനോരിൽ നിന്ന് ബി.ജെ.ആറിൽ നിന്നും ലോക്സഭയിൽ അംഗമായിരുന്ന മൂന്ന്
എംപിമാരുണ്ടായിരുന്നു ബിഎസ്പിയുടെ ജനതാദൾ (വിഎൻപി സിംഗ്) യുടെ നേതൃത്വത്തിൽ
ഒരു കൂട്ടുകക്ഷി സർക്കാർ രൂപം കൊണ്ടത്. ബാബസാഹിബിന് ഡോക്ടർ ബിമിറാവു അംബേദ്കർക്ക് ഭാരത രത്ന വാഗ്ദാനം ചെയ്ത
രണ്ടു പ്രത്യേക സാഹചര്യങ്ങളിൽ ബിഎസ്പി ഈ ഗവൺമെന്റിനെ പിന്തുണച്ചു. മണ്ഡൽ
കമ്മീഷന്റെ ശുപാർശ നടപ്പിലാക്കിക്കൊണ്ട് വിദ്യാഭ്യാസ മേഖലയിലും തൊഴിൽ
മേഖലയിലും സംവരണം ഏർപ്പെടുത്തി.
എന്നാൽ,
ബിജെപിക്ക് ഇതൊന്നും ഇഷ്ടപ്പെട്ടില്ല. വിപി സിംഗ് ഗവൺമെൻറിൻറെ പിന്തുണയും
ബി.ജെ.പി.യും ഒബിസി സംവരണത്തിനെതിരെ രാജ്യത്തുടനീളം പ്രക്ഷോഭം നടത്തി.
ഒബിസി സംവരണത്തെ അട്ടിമറിച്ചുകൊണ്ട് ശക്തമായ ഒരു നിലപാട് സ്വീകരിച്ചു.
ഇപ്പോൾ 2017 ൽ ബി.ജെ.പി നിങ്ങളുടെ ഒ.ബി.സി വിഭാഗങ്ങളെ വീണ്ടും വഞ്ചിച്ചു. ആർഎസ്എസ്
(രാഷ്ട്രീയ സ്വയംസേവക് സംഘം) ബി.ജെ.പി ഉത്തർപ്രദേശിലെ ഒബിസിസ്റ്റ്
മുഖ്യമന്ത്രിയിൽ നിന്നുള്ള ഒരാളേക്കാൾ യോഗി എന്നു പറഞ്ഞു.
എന്നാൽ,
ഇക്കാര്യത്തിൽ ബി.ജെ.പിയും ബ്രാഹ്മണരെ ഉയർന്ന ജാതി സമുദായത്തിൽ നിന്നും
ഒറ്റിക്കൊടുത്തു, മുഖ്യമന്ത്രിയെ ബഹുമാനിക്കുന്നതിനായി പ്രാദേശിക
ക്ഷത്രിയരെ അവഗണിച്ചു. ബ്രാഹ്മണ
സമുദായത്തിൽ നിന്ന് പിന്നോക്ക വിഭാഗത്തിൽ നിന്ന് ഒരു വ്യക്തിയെ ബ്രാഹ്മണനെ
സ്ഥാനാർഥി സ്ഥാനത്ത് നിന്ന് നീക്കം ചെയ്തുകൊണ്ടാണ് തിരഞ്ഞെടുപ്പ്
നടത്തുന്നത്. പക്ഷേ, ബ്രാഹ്മണ സമുദായത്തിൽ നിന്നുള്ള ഒരാൾക്ക് മുഖ്യമന്ത്രി
ആകും. ചെയ്തു.
അതേസമയം, ആർഎസ്എസും ബി.ജെ.പിയും ബിഎസ്പിക്കെതിരെ നിരവധി വ്യാജ പ്രചാരണങ്ങൾ നടത്തിയിട്ടുണ്ട്, അത് തുടർന്നും തുടരുന്നു. മുസ്ലീം
സമൂഹത്തിലെ ജനങ്ങൾ എന്റെ നയത്തിൽ പൂർണ വിശ്വാസമുണ്ടായിരുന്നുവെന്ന
രീതിയിലുള്ള ഒരു ജോലി ശൈലി പിന്തുടർന്നാൽ, പട്ടികജാതി, പട്ടികവർഗക്കാർ,
ഉയർന്ന ജാതി സമുദായക്കാർ എന്നിവരോട് ഇക്കാര്യം പറയാൻ ഞാൻ ആഗ്രഹിക്കുന്നു. സംസ്ഥാനത്തെ
എന്റെ ഭരണത്തിൻെറ നാലു നിബന്ധനകളും, അതേ വിധത്തിൽ തന്നെ ഈ വിഭാഗങ്ങളിലെ
ജനങ്ങൾ എന്നെ ആശ്രയിക്കണം. മറ്റൊരു വിധത്തിൽ പറഞ്ഞാൽ അവർ ബി.ജെ.പിയുടെ
& ലീഗിന്റെ തെറ്റായ, തെറ്റായ പ്രചാരണങ്ങളിലൂടെ തെറ്റിദ്ധരിക്കരുത്. ബിഎസ്പി സർക്കാറിന്റെ രൂപീകരണത്തിന് യുപിക്ക് പാക്കിസ്ഥാനിൽ ഭീതി
തോന്നുന്നതിനും ബിഎസ്പിക്ക് വളരെ കുറച്ച് വോട്ടുമായി വോട്ടു ചെയ്യുന്നതിനും
ഈ ബി.പികൾ അധികാരത്തിൽ വന്നാൽ ജനങ്ങൾ ബിഎസ്പി അധികാരത്തിൽ വരുന്നതിന്
കൂടുതൽ ടിക്കറ്റ് ലഭിക്കുമെന്നാണ്.
എന്നാൽ
ഈ വർഗ്ഗങ്ങളിലെ ജനങ്ങൾ ബി.ജെ.പിയുടെ ഈ ഗൂഢാലോചനയിൽ നിന്ന്
വഴിതെറ്റിക്കരുത്, അല്ലെങ്കിൽ ബിഎസ്പി സഖ്യകക്ഷിയായ മുസ്ലീങ്ങളുമായി
തങ്ങളുടെ ബന്ധം തകർക്കാൻ അവർ അനുവദിക്കണം. എന്നിട്ടും,
ഇക്കാര്യത്തിൽ, ഈ വിഭാഗങ്ങളുടെ ജനങ്ങൾക്ക് ഇത് പറയാൻ ഞാൻ ആഗ്രഹിക്കുന്നു.
ഉത്തർപ്രദേശിൽ ഒരു ബി.എസ്.പി സർക്കാറിന് നാലു തവണ രൂപം നൽകിയപ്പോൾ
പ്രത്യേകിച്ചും 2007 ൽ ബിഎസ്പി സ്വന്തം ശക്തിയിൽ സർക്കാർ
രൂപീകരിക്കപ്പെട്ടപ്പോൾ മുസ്ലീം എം.എൽ.എ.മാരിൽ ഭൂരിഭാഗം അംഗങ്ങളാണെങ്കിലും ഉത്തർപ്രദേശ് പാകിസ്ഥാനെ പോലെയാകാൻ ഞാൻ അനുവദിച്ചില്ല.
ബിഎസ്പിയുമായി
സഖ്യം ചേരുന്ന ഈ വിഷയത്തിൽ അവർ ഒരു പാഠം പഠിക്കണം. ഈ പശ്ചാത്തലത്തിൽ അവരെ
ഓർമിപ്പിക്കാൻ ഞാൻ ആഗ്രഹിക്കുന്നു. തുടക്കത്തിൽ ബി.ജെ.പിയുടെ സഹകരണത്തോടെ
മൂന്ന് സർക്കാരുകൾ രൂപീകരിക്കപ്പെട്ടപ്പോൾ, ബിഎസ്പിയിലെ മുസ്ലീം എം.എൽ.എമാർ എന്റെ മുഴുവൻ വിശ്വാസത്തെ പറ്റിയും
സർക്കാറിന്റെ രൂപീകരണത്തെ എതിർക്കുന്നതിനെ എതിർത്തിരുന്നില്ല. ബി.ജെ.പിയുടെ
സഹകരണത്തോടെ രൂപം നൽകിയ ഈ മൂന്ന് സർക്കാരുകളുമായി അവരുടെ വിശ്വാസത്തെ
സത്യസന്ധമായി തുറന്നുകാണിച്ചു.
സമാനമായി, പട്ടികജാതി / പട്ടികവർഗക്കാർ, പിന്നാക്കവും ഉയർന്ന ജാതി സമൂഹത്തിലെ ജനങ്ങളും ബിഎസ്പിയുമായി യോജിച്ചു. ഭാവിയിൽ എനിക്ക് വിശ്വാസമുണ്ടായിരുന്നു, ഭാവിയിൽ ഒരു ബി.എസ്.പി
സർക്കാറിനെ രൂപപ്പെടുത്തുന്നതിനെക്കുറിച്ചറിയാൻ, ഉത്തർപ്രദേശിനെ പാകിസ്താൻ
ആകാൻ അനുവദിക്കില്ലെന്ന് ഞാൻ ഉറപ്പു തരുന്നു.
അതുകൊണ്ട്
ഈ ജനങ്ങൾ ബി.ജെ.പിയുടെ ഈ തെറ്റായ പ്രചാരണങ്ങളിലൂടെ തെറ്റിദ്ധരിക്കരുത്,
കാരണം ബി.ജെ.പി. ജനങ്ങൾ ഈ വ്യാജ പ്രചാരണങ്ങൾ നടത്തുന്നത് ഇലക്ട്രോണിക്
വോട്ടിങ് മെഷീന്റെ (ഇവിഎംഎസ്) കാര്യത്തിൽ അവരുടെ സത്യസന്ധത മറച്ചുവെക്കാൻ
ഗൂഢാലോചന നടത്തി. പ്രത്യേകിച്ച് ഈ കാഴ്ചപ്പാടിൽ, ഈ വിഭാഗങ്ങളിലെ ജനങ്ങൾ മുസ്ലിംകളുമായുള്ള സാഹോദര്യബോധം വിരസമാവരുത്.
മാത്രമല്ല,
ബി.ജെ.പി.യുടെ ജനവിഭാഗം പാർട്ടിയിൽ നിന്ന് കയ്യടക്കിയിട്ടാൽ, ഓരോ
ബെഞ്ചിന്റെയും സംഘടനാ സമ്മേളനത്തിനുശേഷം പാർട്ടിയെ ശക്തിപ്പെടുത്താൻ
കഴിയുമ്പോഴാണ് ‘ബെഞ്ചി’യുടെ സ്വഭാവം. ഉത്തർപ്രദേശിന് പുറത്ത് രാജ്യത്തിന്റെ മറ്റ് ഭാഗങ്ങളിലേക്ക് എന്റെ സമയം
പാഴാക്കാൻ എനിക്ക് കഴിയുന്നില്ല, എന്റെ പാർട്ടി ഉത്തർപ്രദേശിന് മാത്രം
പരിധി നിശ്ചയിച്ചിട്ടുണ്ട്, അതിനേക്കുറിച്ച് നിങ്ങൾക്ക് മുന്നറിയിപ്പ്
നൽകേണ്ടത് വളരെ അത്യാവശ്യമാണ്.
പട്ടികജാതി
/ പട്ടികവർഗക്കാരും മറ്റ് പിന്നാക്കവിഭാഗങ്ങളിലെ ജനങ്ങളും രാജ്യത്ത് ഈ
രാജ്യത്ത് ഇന്ന് എവിടെയെങ്കിലും ലഭിക്കുന്നുവെന്നതിന്, ബാബാ സാഹേബ് ഓരോ
ഘട്ടത്തിലും വളരെ പ്രയാസമേറിയ പോരാട്ടം നടത്തണമെന്ന് എനിക്ക് വീണ്ടും
ജനങ്ങളോട് പറയാൻ ആഗ്രഹിക്കുന്നു. ഇന്ത്യയെ സംബന്ധിച്ചിടത്തോളം ബ്രിട്ടീഷുകാർ ഇന്ത്യക്ക് സ്വാതന്ത്ര്യം
നൽകാമെന്ന് സമ്മതിച്ചപ്പോൾ, തങ്ങളുടെ സ്വന്തം ഭരണഘടന രൂപകൽപ്പന ചെയ്യാൻ അവർ
ഇന്ത്യയോട് ആവശ്യപ്പെട്ടുവെന്നത് നിങ്ങൾക്ക് അറിയാം.
ബാബസാഹ്ബിനെ
ബാബസാഹിബ് ഭരണത്തിൽ നിന്ന് നിയമസഭയിലേക്ക് തെരഞ്ഞെടുക്കുവാൻ
അനുവദിച്ചില്ലെങ്കിലും അക്കാലത്ത് മുസ്ലീം ലീഗിന്റെ സഹകരണത്തോടെ ബംഗാൾ
പട്ടികജാതി പട്ടികവർഗ വിഭാഗത്തിൽ നിന്നും ഖുകാനയിൽ നിന്നും ഇന്ത്യൻ ഭരണഘടനാ
സമിതിയിലേക്ക് തിരഞ്ഞെടുക്കപ്പെട്ടു. ഈ സീറ്റുകളിൽ ജെയ്സറും സഖ്യകക്ഷികളുമായ ഹിന്ദുക്കൾക്കിടയിൽ വലിയ ജനസംഖ്യയുള്ളവരായിരുന്നു.
എന്നാൽ, ഗൂഢാലോചനയുടെ ഭാഗമായി, ബംഗാളിലെ ഖുൽന, ജയ്സൂർ സീറ്റ്, ബാബ സാഹ്ബ് തെരഞ്ഞെടുപ്പ് ഭൂരിപക്ഷ പ്രദേശമായതിനാൽ, എസ്.എൽ.ടി. ഇത് അറിഞ്ഞിട്ടും, ബംഗാളിലെ ഈ പ്രദേശം പാകിസ്താൻ കൈമാറി. എന്നാൽ ബാബ സാഹെബ് തന്റെ ജനത്തിന്റെ താൽപര്യപ്രകാരം പാകിസ്ഥാനിലെ ഭരണഘടന അസംബ്ലിയിൽ നിന്നും രാജിവെച്ചു.
രാജിവെച്ചതിനു ശേഷം ബാബ സാഹബ് ഇംഗ്ലണ്ടിലേക്ക് പോയി, അയാൾ ചെയ്ത അനീതിയെക്കുറിച്ച് സംസാരിച്ചു. ബ്രിട്ടീഷുകാർ
ഈ പ്രദേശം തിരിച്ചെത്തുന്നതിന് ഇന്ത്യയോട് ആവശ്യപ്പെടുകയോ അല്ലെങ്കിൽ
ബാബസാഹിബ് ഇന്ത്യയുടെ കോൺസ്റ്റിറ്റുവേറ്റ് അസംബ്ലിയിലേക്ക്
തിരഞ്ഞെടുക്കപ്പെട്ടു. പിന്നീട് 1947 ജൂലൈയിൽ ഇന്ത്യൻ ഭരണഘടനാ സമിതിയിലേക്ക്
തിരഞ്ഞെടുക്കപ്പെട്ടു. അങ്ങനെ, പട്ടികജാതി / പട്ടികവർഗ / ഒ.ബി.സി
വിഭാഗങ്ങൾക്ക് മാത്രമേ ബാബാ സാഹാബിന്റെ ഒരു സംഭാവന മാത്രമാണുള്ളൂ.
അതേസമയം, മതന്യൂനപക്ഷങ്ങൾ ഈ രാജ്യത്ത് ആസ്വദിക്കുന്ന ഒരു ചെറിയ സുരക്ഷ ബാബസാബ് ഡോ. അംബേദ്കറുടെ സംഭാവന മാത്രമാണ്. ബ്രിട്ടീഷ് ഇടതുപക്ഷത്തിനു ശേഷം ബാബസാഹിബും ജാതീയ ശക്തികളും എങ്ങനെ പെരുമാറി എന്ന് മനസിലാക്കാൻ വളരെ അത്യന്താപേക്ഷിതമാണ്.
ബ്രിട്ടീഷുകാരുടെ
വിരമിച്ച ശേഷം ബാബ സാഹാബ് സ്വതന്ത്ര ഭാരതത്തിലെ ആദ്യ നിയമ മന്ത്രി എന്ന
നിലയിൽ ജനങ്ങളെ ബോധ്യപ്പെടുത്തുന്നു. പാർലമെന്റിൽ ‘ഹിന്ദു കോഡ് ബിൽ’
പാർലമെന്റിൽ പാർലമെന്റിൽ പിയേലിംഗ് ചെയ്യുമ്പോൾ അദ്ദേഹം പറഞ്ഞു. ഹൈന്ദവ സംസ്കാരവും ഹിന്ദു സമൂഹവും ഹിന്ദു ശങ്കരാചാര്യർ ഈ കാര്യങ്ങളിലുള്ള എല്ലാ കുറവുകളും നീക്കം ചെയ്യാൻ പാടില്ല. ശരിയായ രീതിയിൽ എഴുതപ്പെടാത്ത മേഖലകൾ മാത്രം മെച്ചപ്പെടുത്തുന്നതിന് ഈ ബിൽ ലക്ഷ്യമിടുന്നു. ആ ബില്ലിൽ ഒന്നുമില്ലായിരുന്നു. എന്നാൽ
ആ ബിൽ ഉടൻ തന്നെ പാർലമെന്റിൽ ശക്തമായി എതിർക്കുകയും 1951 സെപ്റ്റംബറിൽ
ബാബസാഹിബ് അംബേദ്കർ മന്ത്രിസ്ഥാനത്തു നിന്ന് രാജിവയ്ക്കേണ്ടി വന്നു. എന്നാൽ
രാജിവെച്ചെങ്കിലും, കൺവെൻഷന്റെ ലംഘനത്തെ തുടർന്ന് അന്നത്തെ സ്പീക്കർ അയാൾ
അനുവദിച്ചില്ല. അവനെ സംസാരിക്കാൻ. അതിനുശേഷം അദ്ദേഹം സഭയിൽനിന്നു പുറത്തുവന്ന് മാധ്യമങ്ങളിൽ കാഴ്ചപ്പാടുകൾ പ്രകടിപ്പിച്ചു.
എതിർക്കണം
94) Classical Telugu
94) క్లాసికల్ తెలుగు
2445 Sun 19 Nov 2017 లెసన్
జై భీమ్! జై భరత్ !!
(1)
బిజెపి తన పాత రూపం ‘భారతీయ జన సంఘ్’ కాలం నుంచి ప్రత్యేకించి అణగారిన
ఎస్సీ, ఎస్టీలకు, వెనుకకు, ముస్లింలకు, పేద కార్మికులు, వ్యవసాయ కార్మికులు
రైతులకు, సమాజం యొక్క}.
దేశంలోని రాజకీయాల్లో ఎల్లప్పుడూ ఆధిపత్యం వహించే ఈ రకమైన అసభ్యకర కులత
అభిప్రాయం కలిగిన వ్యక్తులు, అత్యంత గౌరవప్రదమైన (parampujya) బాబా సాహెబ్
డాక్టర్ భీమరావు అంబేద్కర్కు సమానంగా మరియు మానవతా ఉద్యమాలకు తీవ్ర హాని
కలిగించారు.
* ఆయన భారతదేశం యొక్క అద్భుత రాజ్యాంగం యొక్క వాస్తుశిల్పి అయినప్పటికీ,
వారు ఆయనను లోక్సభకు ఎన్నుకోవటానికి అనుమతించలేదు మరియు ఎన్నికలలో అతనిని
ఓడించటం కొనసాగించారు.
(2)
మండల్ కమిషన్ యొక్క పునఃసమీప కింద ఇతర వెనుకబడిన తరగతులకు (ఓబిసిలు) విద్య
మరియు ప్రభుత్వ ఉద్యోగాలలో రిజర్వేషన్ మంజూరు చేయటానికి దేశవ్యాప్తంగా
అన్నింటికీ వ్యతిరేకతను కూడా వారు వ్యతిరేకించారు, మరియు ఇప్పుడు అవి
ప్రభుత్వాన్ని నింపలేదు సర్వీసెస్ లో రిజర్వేషన్ కోటా మొదలైనవి, మరియు ఈ రాజ్యాంగ నిబంధనలను
క్రియారహితంగా మరియు అసమర్థంగా, ఎస్సీ / ఎస్టీలు మరియు ఓబిసి లను
కోల్పోకుండా దాదాపుగా ప్రభావితం చేసింది.
(3) అదే సమయంలో, మధ్య మరియు వివిధ రాష్ట్రాల్లో వారి ప్రభుత్వం కింద,
ప్రతీ రకమైన మరియు అమానుష అనైతికత మరియు ప్రతి రకమైన అతిక్రమణల కులతత్వ
వివక్ష కూడా ఈ అనాధ వర్గాల ప్రజలకు విరుద్ధంగా లేకుండా కొనసాగుతున్నాయి.
(4)
బిజెపి ప్రభుత్వం, దాని సమాంతర సంస్థ, ఆర్ఎస్ఎస్, కులొలియేరీ,
ప్రేరేపించడం, సహకార, డివియేటివ్ రాజకీయాలు వంటి ఏ వ్యూహాలకు వ్యతిరేకంగా
కుట్ర మరియు రాజకీయ కుట్రలకు వ్యతిరేకంగా అప్రమత్తంగా ఉండటం చాలా అవసరం. లేకపోతే ఈ ప్రజలు మళ్ళీ ఎస్సీ / ఎస్టీలు మరియు ఇతర వెనుకబడిన నిస్సహాయంగా
మరియు బానిసలుగా చేయగలరు: శ్రీమతి మాయావతి జీ చారిత్రాత్మక చిరునామా, బాబా
సాహ్బ్ జన్మ వార్షికోత్సవం సందర్భంగా, 14 ఏప్రిల్ 2017 న డాక్టర్ భీమరావు
అంబేద్కర్ జన్మ వార్షికోత్సవం సందర్భంగా
భారతదేశంలో
సాంఘిక పరివర్తన ఉద్యమం యొక్క బిఎస్పి మరియు మహానయిక (ఘాత నాయకుడు) యొక్క
జాతీయ పూర్వీకుల చారిత్రక చిరునామా నుండి ముఖ్య సంగ్రహాలు, హాన్. భారత
రాజ్యాంగం, భారత్ రత్న, భోధోసత్వా శ్రీమతి అంబేద్కర్ మెమోరియల్ వద్ద
ఏప్రిల్ 14, 2017 న భగవంతుని గౌరవప్రదమైన బాబా సాహెబ్ డాక్టర్ భీమరావు
అంబేద్కర్ 126 వ జన్మదిన వార్షికోత్సవం సందర్భంగా బీన్ కుమారి మాయావతి జీ, లక్నోలో
బిఎస్పి ప్రభుత్వంచే నిర్మించబడింది, ఇది ఉత్తరప్రదేశ్లోని సీట్ల విషయంలో
పార్టీచే సాధించిన చెడు ఫలితాల నేపథ్యంలో, అది మంచి ఓట్లు పొందినప్పటికీ,
అధిక సంఖ్యాక ఓట్లను పొందింది. మరో మాటలో చెప్పాలంటే, అధికారంలో ఉన్న
సమాజ్వాదీ పార్టీ ఎస్పి)
22.02 శాతం మరియు రెండు కోట్ల మంది (1,92,81,352 కచ్చితంగా), బిజెపిచే
ఎలక్ట్రానిక్ ఓటింగ్ మ్చైన్స్ (EVM లు) చేత చేయబడిన కరెంటు కారణంగా, ముఖ్యంగా ఎస్.సి. / ఎస్టీలకు బిజెపి విరోధమైనది, వెనుకబడిన మత మైనారిటీలు, పేదలు, కార్మికులు, రైతులు మొదలైనవి.
ఉత్తరప్రదేశ్లోని
వివిధ ప్రాంతాల నుంచి వచ్చిన బాబా సాహెబ్ డాక్టర్ భీమరావు అంబేద్కర్, బాబా
శ్రేయోభిలాషుల అనుచరులు, ముఖ్యంగా ఎస్సీ, ఎస్టీలు, ఇతర వెనుకబడిన తరగతుల
(ఓబీసీలు) మరియు ఇతర నిర్లక్ష్యం చేసిన మెసయ్య జయంతి దేశంలోని
వర్గాల, అత్యంత గౌరవించే (పారామ్లుజియా) బాబా సాహెబ్ డాక్టర్ భీమరావు
అంబేద్కర్, మరియు ఈ సందర్భంగా, మీరు ప్రజలు నా పూర్వం నుండి నా కృతజ్ఞతా
భావాన్ని అందించే లౌకివ్ లో డాక్టర్ అంబేద్కర్ స్మరాక్ స్థల్ ను లక్నోలో
చేరుకున్నారు గుండె.
అయితే,
తన జయంతిని పాటించేటప్పుడు 1984 లో బిఎస్పిని ఏర్పాటు చేసిన నాటి నుండి
దాని ప్రభుత్వం ఉత్తరప్రదేశ్లో నాలుగుసార్లు ఏర్పడింది మరియు అప్పటినుంచి
తన అనుచరుల ఓట్లను ఉత్తరప్రదేశ్లో మాత్రమే కాకుండా, దేశం,
అన్ని ప్రత్యర్థి పార్టీలు మరియు వారి ప్రభుత్వాలు హాయ్ జయంటిని
ప్రారంభించి ఈ సందర్భంగా వివిధ రకాల ప్రభుత్వ మరియు ప్రభుత్వేతర
కార్యక్రమాలను నిర్వహించాయి. కానీ అలా చేసిన తరువాత, వారి కులతత్వ అభిప్రాయాన్ని అనుసరించి ప్రతి
వ్యతిరేక పార్టీలన్నీ సంవత్సరం పొడవునా తన అనుచరులను దోపిడీ చేస్తాయి మరియు
ఈ ప్రక్రియ ఇప్పటికీ కొనసాగుతోంది.
బాబా
సాహెబ్ డాక్టర్, అంబేద్కర్ కాలం వరకు, వారి పూర్వీకులు తన మార్గంలో వివిధ
రకాలైన అవరోధాలు సృష్టించారు, అందుచే బాబా సాహెబ్ ఈ ఎస్సీ, ఎస్టీలు /
ఓబీసీలు, ఇతర నిర్లక్ష్యం కాని తరగతుల ప్రజలను స్వీయ-నిరంతరంగా తయారు
చేయలేకపోయారు. . ప్రస్తుత రాజకీయ పరిస్థితిని దృష్టిలో ఉంచుకుని, మీకు ముందు కొన్ని ప్రత్యేక సంఘటనలను ఉంచాలని నేను భావిస్తున్నాను.అయితే,
బ్రిటీష్ పాలనలో, షుద్రులు (ఒబిసిలు) మరియు ఎక్స్ట్రీమ్ షుద్రాలు (ఎస్సి /
ఎస్టీలు) పేర్లతో పిలవబడే హిందూమతం యొక్క వర్ణా వ్యవస్థలో ముందుగా ఉన్న
ఎస్సీ / ఎస్టీ / ,
ఈ ప్రజలు రెట్టింపైన బానిసలుగా ఉన్నారు, బ్రిటీష్వారికి మరియు మరొకటికి
కుల మరియు మతాలకు మరియు హిందూ మతం యొక్క వర్ణా వ్యవస్థలో అధిక మరియు తక్కువ
జననంతో పరిగణనలోకి తీసుకున్న కారణంగా, ఈ శూద్రాలు మరియు తీవ్ర షాద్రుల
నుండి పెద్ద సంఖ్యలో ప్రజలు ప్రస్తుతం
ఎస్.సి. / ఎస్టీలు / ఓబిసిలు అని పిలవబడే ఇతర పదాలు, హిందూ మతాన్ని వదిలి,
ఇతర మతాన్ని స్వీకరించాయి, అంటే వారు పెద్ద సంఖ్యలో సిక్కులు, ముస్లింలు,
క్రైస్తవులు, పార్సీలు మరియు బౌద్ధులు మొదలైనవారు, మరియు ఈ మతాలలో 90 శాతం
మంది ప్రజలు నిర్లక్ష్యం చేయబడ్డారు, మరియు బిఎస్పి వారిని “బహుజన” లో
భాగంగా భావించారు మరియు మార్చబడని వారి యొక్క హిందూ మతం హిందూ మతం క్రింద
చాలా చెడ్డగా ఉంది, విద్య, వ్యాపారం మరియు యాజమాన్యం ఇది బాబి ఒక సాహెబ్ బాగా ఆందోళన చెందాడు.
బ్రిటిష్ పాలనలో బాబా సాహెబ్ డాక్టర్, భీమరావ్ అంబేద్కర్ తనను తాను
సిద్ధపర్చారు, రాజా వ్యవస్థలకు వర్తింపజేసిన రాచరికపు రాష్ట్రాల సహాయంతో తన
విద్య కోసం పోరాడారు.
బాబా
సాహెబ్ పట్టుదలపై, బ్రిటీష్ బాబా సాహెబ్ సభ్యుడిగా ఉన్న దేశంలో షుద్రులను
మరియు ఎక్స్ట్రీమ్ షుద్రులను గుర్తించడానికి బ్రిటీష్ ఒక విచారణ కమిటీని
ఏర్పాటు చేశారు. ఈ
విచారణ కమిటీ SC / ST లుగా పిలువబడిన తీవ్ర షుద్రాల జాబితాను కలిగి ఉంది,
అయితే షాడ్రా నేను ఆ జాబితాను చేర్చకూడదనేది ప్రేరేపించబడ్డాయి. వారు నకిలీ అధిక కులాల ప్రజలను కనుగొన్నారు మరియు ఆ జాబితా నుండి నిష్క్రమించారు. వారి విషయంలో మరింత విచారణ తరువాత, వారు భారత రాజ్యాంగం పరిధిలోని తరువాత రిజర్వేషన్లు మరియు ఇతర చట్టపరమైన హక్కుల ఆధారంగా,
కానీ
బాబా సాహెబ్ ఆ షద్రాల పట్ల ఆసక్తితో, ఓబిసి (నకిలీ అధిక-కుల) తరగతుల,
భారతీయ రాజ్యాంగంలోని ఆర్టికల్ 340 ప్రకారం, వారు తరువాత రిజర్వేషన్
ప్రయోజనం పొందవచ్చు మరియు వారు కూడా భవిష్యత్తు.
ఆ
తరువాత దేశ స్వాతంత్ర్యం, కులతత్వ పార్టీల ప్రభుత్వాలు సెబ్ట్రే మరియు
రాష్ట్రాలలో ఏర్పడ్డాయి మరియు భారత రాజ్యాంగంలోని మూడవ ఆర్టికల్ కాకి
కాలేల్కర్ కమిషన్ మరియు తరువాత మండల్ కమిషన్ మొదలైంది. కానీ ప్రభుత్వం వారి సిఫార్సులను అమలు చేయలేదు. 1989
లో, టి జనంతా దళ్ నాయకత్వంలో ఒక సంకీర్ణ ప్రభుత్వాన్ని ఏర్పర్చారు. అప్పటి
బి.ఎస్.పి.లో బిజెనార్ నుండి లోక్సభ సభ్యుడిగా ఉన్న మూడు ఎంపీలు ఉన్నారు. అప్పుడు బిఎస్పి, ఈ రెండు ప్రభుత్వాలపై భారత్ రత్నను బాబా సాహెబ్ డాక్టర్
బైమ్రావ్ అంబేద్కర్కు అప్పగించి, మండల కమిషన్ సిఫారసును అమలు చేయడం ద్వారా
విద్య మరియు ఉద్యోగాలలో రిజర్వేషన్లు కల్పించడం.
కానీ
బిజెపి ఈ విషయంలో అన్నింటిని ఇష్టపడలేదు, అది విపి సింగ్ ప్రభుత్వం నుండి
మద్దతును ఉపసంహరించుకుంది మరియు బిజెపి ఓబీసీ రిజర్వేషన్కు వ్యతిరేకంగా
దేశం మొత్తం మీద ఆందోళన చేసింది మరియు ఆవిధంగా ఒబిసిలను మోసగించడంతో ఒక
అసంతృప్త వైఖరిని స్వీకరించింది. ఇప్పుడు 2017 లో, బిజెపి మీ ఓబీసీలను మోసగించి, ఆర్ఎస్ఎస్ (రాష్ట్రీయ స్వయంసేవక్ సంఘ్)
ఆదేశాల మేరకు ఉత్తరప్రదేశ్ ఓబిసిస్టీ ముఖ్యమంత్రి నుండి కాకుండా “యోగి” గా
చేసింది.
అయితే,
ఈ విషయంలో, బిజెపి కూడా అధిక కుల సమాజం నుండి బ్రాహ్మణులను మోసం చేసింది
మరియు ముఖ్యమంత్రిని చేసుకొనే స్థానిక క్షత్రియలను నిర్లక్ష్యం చేసింది. బ్రాహ్మణ
సమాజంలో వెనుకబడిన తరగతి నుండి ఒక వ్యక్తి ఎన్నికను దృష్టిలో ఉంచుకొని
బ్రాహ్మణాన్ని పదవి నుండి తొలగించటం ద్వారా రాష్ట్ర అధ్యక్షుడిగా ఉన్నాడని,
కానీ ఎన్నికల తరువాత మాత్రమే బ్రాహ్మణ సమాజం నుండి ఒక వ్యక్తి ముఖ్యమంత్రి
అవుతారని, కానీ పూర్తి.
అదే సమయంలో, బిఎస్పికి వ్యతిరేకంగా ఆర్ఎస్ఎస్, బిజెపి తప్పుడు ప్రచారం కూడా కొనసాగుతోంది. ఇక్కడ,
నేను ఈ విషయంలో, ముస్లిం సమాజంలోని ప్రజలు నా విధానంలో పూర్తి నమ్మకాన్ని
కలిగి ఉన్న పద్ధతిలో ఒక పని శైలిని ఉపయోగించిన పద్ధతిలో సలహా ఇవ్వడం ద్వారా
SC / STs, రాష్ట్రంలో
నా పరిపాలన యొక్క నాలుగు నిబంధనలు, సరిగ్గా అదే విధంగా ఈ వర్గాల ప్రజలు
నాకు నమ్మకం కలిగి ఉండాలి, మరో మాటలో చెప్పాలంటే, వారు బిజెపి & కో.
యొక్క తప్పుడు మరియు తప్పుడు ప్రచారం ద్వారా తప్పుదారి పట్టించరాదు. BSP ప్రభుత్వం ఎన్నికలలో ముస్లింలకు ఇచ్చిన టిక్కెట్ల కారణంగా బిఎస్పి
ప్రభుత్వం ఏర్పడిన ఉత్తరప్రదేశ్ను పాకిస్తాన్ లాగా మారుతుందని మరియు
బిఎస్పికి తక్కువగా ఓటు వేయాలని బిజెపి ప్రభుత్వం భయపడుతుందని భయపడ్డారు.
కానీ
ఈ వర్గాల ప్రజలు బిజెపి ఈ కుట్ర ద్వారా మోసగించరాదు, బిఎస్పితో సమానమైన
ముస్లింలతో వారి సంబంధాన్ని బలహీనపర్చడానికి వారు అనుమతించాలి. కానీ,
ఈ విషయంలో నేను ఈ తరగతులకు చెందిన ప్రజలకు ఈ విధంగా చెప్పాను,
ఉత్తరప్రదేశ్లో బిఎస్పీ ప్రభుత్వం నాలుగుసార్లు నా నాయకత్వంలో
ఏర్పడినప్పుడు, ముఖ్యంగా 2007 లో బిఎస్పి తన సొంత బలంపై ప్రభుత్వాన్ని
ఏర్పడినప్పుడు సుదీర్ఘకాలంలో ముస్లిం ఎమ్మెల్యేలు ఉన్నారు, కాని ఆ సమయంలో నేను ఉత్తరప్రదేశ్ పాకిస్తాన్ లాగా ఉండనివ్వలేదు.
వాస్తవానికి,
వారు బిఎస్పీతో ముస్లింల నుండి వచ్చిన విషయంలో ఒక పాఠాన్ని నేర్చుకోవాలి
మరియు ఈ విషయంలో నేను వారిని గుర్తు చేయాలనుకుంటున్నాను, ఆరంభంలో నా
ప్రభుత్వం బిజెపి సహకారంతో మూడుసార్లు ఏర్పడినా, బిఎస్పికి చెందిన ముస్లిం ఎమ్మెల్యేలు తమ పూర్తి నమ్మకాన్ని నాపై పెట్టడం
ద్వారా బిజెపితో పొత్తు పెట్టుకున్నారని, బిజెపి సహకారంతో ఏర్పడిన ఈ మూడు
ప్రభుత్వాలన్నింటినీ తమ విశ్వాసాన్ని నిజాయితీగా రిపోర్టు చేయడాన్ని
వ్యతిరేకించలేదు.
అదేవిధంగా SC / STs, వెనుకకు మరియు అధిక కుల సమాజం యొక్క ప్రజలు BSP తో సమీకృతమయ్యారు. హేష్ షెల్డ్ నాకు నమ్మకాన్ని కలిగి ఉన్నాడు, భవిష్యత్తులో కూడా బిఎస్పి
ప్రభుత్వం ఏర్పడినప్పుడు, నేను ఉత్తరప్రదేశ్ను పాకిస్తాన్ లాగా మార్చలేను.
అందువల్ల
ఈ ప్రజలు బిజెపి ఈ తప్పుడు ప్రచారం ద్వారా తప్పుదోవ పట్టించరు ఎందుకంటే
బిజెపి ప్రజలు ఈ తప్పుడు ప్రచారాన్ని ఎలక్ట్రానిక్ ఓటింగ్ మెషీన్స్ (EVMs)
కు తమ మోసపూరిత దాచడానికి దాచడానికి ఈ కుట్ర కింద నడుస్తారు. ప్రత్యేకించి ఈ దృక్పథాన్ని దృష్టిలో ఉంచుకొని, ఈ వర్గ ప్రజలందరూ ముస్లింలతో ఉన్న సోదర భావాలను అనుభవించకూడదు.
ఈ
అంశమేమిటంటే, బిజెపి ప్రజలందరినీ పార్టీల నుండి అసహ్యించుకొనే వ్యక్తులతో
చేతులు కలిపడం ద్వారా ఈ అసత్య భావనను బెంచ్ స్వీకరించింది, ప్రతి అసెంబ్లీ
నియోజకవర్గంలోని సంస్థాగత పని తర్వాత, బెనజీ తనకు తానుగా పార్టీని బలోపేతం
చేయగలదు. ఉత్తరప్రదేశ్ వెలుపల నా సమయాన్ని దేశంలోని ఇతర ప్రాంతాలకు నా సమయాన్ని
కేటాయించలేకపోతున్నా, నా పార్టీ ఉత్తరప్రదేశ్కు పరిమితమైపోయింది, ఈ విషయంలో
మీపై జాగ్రత్తలు తీసుకోవడం చాలా అవసరం.
శ్రీ
నారాయణరావు, ఇతర వెనుకబడిన వర్గాల ప్రజలందరూ ఈ దేశంలో ఈరోజు సంసిద్ధంగా
ఉన్నారంటే బాబా సాహెబ్ ప్రతి దశలో చాలా కఠినమైన పోరాటాన్ని చేయాల్సిందేనని
నేను మళ్ళీ ప్రజలకు చెప్తాను. భారతదేశానికి స్వాతంత్య్రాన్ని అందజేయడానికి బ్రిటీష్ వారు
అంగీకరించినప్పుడు తమ సొంత రాజ్యాంగాన్ని నిర్మించాలని భారతదేశాన్ని
కోరారు.
ఆ
సమయంలో, కుట్ర పార్టీలు మరియు హిందూ సంస్థలు బాబా సాహెబ్ మహారాష్ట్ర నుండి
రాజ్యాంగ సభకు ఎన్నికయ్యేందుకు అనుమతించకపోయినా, ముస్లిం లీగ్ సహకారంతో
బెంగాల్ ఎస్సీ / ఎస్టీలు ఖుకానా నుండి భారత రాజ్యాంగ సభకు ఎన్నికయ్యారు. ఈ సీటులో ఎస్సీ, ఎస్టీలు హిందువుల మధ్య పెద్ద సంఖ్యలో ఉన్నారు.
కానీ
కుట్రలో, బెంగాల్ లోని ఖుల్నా మరియు జైసూర్ స్థానాల్లో భాగంగా, బాబా
సాహెబ్ ఎన్నుకోబడినది, ఎందుకంటే అది SC / ST లు మెజారిటీ ప్రదేశంగా
బలవంతంగా పాకిస్థాన్లో చేర్చబడి, భారతదేశానికి బదులుగా ఉంచబడింది. ఈ పరిస్థితిని ఉల్లంఘించినప్పటికీ, ఇది అన్నింటినీ తెలుసుకున్నప్పటికీ, బెంగాల్ యొక్క ఈ ప్రాంతం పాకిస్తాన్కు అప్పగించబడింది. కానీ బాబా సాహెబ్ తన సొంత ప్రజల ఆసక్తితో పాకిస్తాన్ రాజ్యాంగ అసెంబ్లీ నుండి రాజీనామా చేశారు.
రాజీనామా చేసిన తరువాత, బాబా సాహెబ్ ఇంగ్లాండుకు వెళ్లి, అతనికి చేసిన అన్యాయం గురించి మాట్లాడారు. ఆ ప్రాంతాన్ని తిరిగి పొందేందుకు భారతదేశాన్ని బ్రిటీష్వారు కోరారు, బాబా సాహెబ్ భారత రాజ్యాంగ సభకు ఎన్నికయ్యారు. జూలై 1947 లో ఆయన భారత రాజ్యాంగ సభకు ఎన్నికయ్యారు. ఎస్సీ, ఎస్టీలు, ఒబిసిలకు మాత్రమే చట్టపరమైన హక్కులు బాబా సాహెబ్ మాత్రమే.
అదే సమయంలో, మత మైనారిటీల ప్రజలు ఈ దేశంలో ఆనందిస్తున్న భద్రతకు కొంత భాగాన్ని మాత్రమే బాబా సాహెబ్ డాక్టర్ అంబేద్కర్ అందించారు. కానీ బ్రిటీష్ వామపక్షాల తర్వాత బాబా సాహెబ్తో కులతత్వ శక్తులు మరియు పార్టీలు ఎలా ప్రవర్తిస్తాయో అర్థం చేసుకోవడం చాలా అవసరం.
ఈ
విషయంలో బ్రిటీష్ ప్రభుత్వం విడిచిపెట్టిన తరువాత, బాబా సాహెబ్
ఇండిపెండెంట్ ఇండియా యొక్క మొట్టమొదటి న్యాయశాఖ మంత్రిగా నియమితుడయ్యాడని
మీరు తెలుసుకుంటారు మరియు పార్లమెంటులో “హిందూ కోడ్ బిల్” ను పార్లమెంటులో
పియోలీట్ చేస్తున్నప్పుడు, హిందూ సంస్కృతి, హిందూ సంస్కృతి, హిందూ సమాజం, అప్పుడు హిందూ శంకరాచార్యలు వీటిలో ఉన్న లోపాలను తొలగించడానికి ప్రతికూలంగా ఉండకూడదు. ఈ రకమైన బిల్లు కేవలం అటువంటి ప్రాంతాలను సరైనది కాదు అని వ్రాసారు. ఆ బిల్లును మించి ఏదీ లేదు. అయితే
ఆ బిల్లు తర్వాత, 1951 సెప్టెంబరులో బాబా సాహెబ్ డాక్టర్ అంబేద్కర్ పదవి
నుంచి రాజీనామా చేయాల్సిందిగా పార్లమెంటులో వ్యతిరేకించారు. అయితే ఆయన
పదవికి రాజీనామా చేసినప్పటికీ, ఆ సమావేశం విరుద్ధంగా ఇంటి స్పీకర్
అనుమతించలేదు. మాట్లాడటానికి. అప్పుడు అతను సభ నుండి బయటకు వచ్చి మీడియాలో తన అభిప్రాయాలను వ్యక్తం చేయాల్సి వచ్చింది.
98) Classical Urdu
98) کلاسیکی اردو
2445 سورج 19 نومبر 2017 سبق
جی بھشم! جے بھاری !!
(1)
بی جے پی اس پرانے فارم ‘بھارتی جھنگ’ کے وقت سے ایک پارٹی ہے جس میں
ذہنیت پسندی کے ساتھ کام کررہا ہے، خاص طور سے متاثرہ ایس سی / ایس ٹی،
پیچھے، مسلمان اور غریب، کارکنوں کو کسانوں وغیرہ وغیرہ، سرسوامج کے لئے. سماج کے}.
ایسے قسم کی ناگزیر ذات پرست ذات پسندانہ ذہنیت کے لوگ، جنہوں نے ہمیشہ
ملک کی سیاست پر غلبہ کیا، اس سے زیادہ تر قابل قدر (پارمجیویا) بابا سائب
ڈاکٹر بھرمرو امبیڈکر کے برابری اور انسانی حقوق کے لئے سخت نقصان پہنچے.
* اور ان کے باوجود وہ بھارت کے عروج کے آئین کے معمار، انہیں کبھی بھی
لوک سبھا میں منتخب کرنے کی اجازت نہیں دی تھی اور انہیں انتخابات میں شکست
دینے کے لۓ رکھا.
(2)
انہوں نے ملک بھر میں تمام مخالف اپوزیشن کو بھی تعلیم اور سرکاری
ملازمتوں کو دوسرے منڈوا کمیشن (او بی سی بی) میں منڈل کمیشن کی دوبارہ
تجاویز کے تحت، اور یہاں تک کہ وہ حکومت کو بھرپور نہیں کر رہے ہیں. سروسز وغیرہ میں بکنگ کا کوٹہ، اور اس آئینی فراہمی کو تقریبا غیر فعال اور غیر موثر، SC / STs اور OBCs سے محروم کر دیا ہے.
(3) ایک ہی وقت میں، ان کی حکومت کے تحت مرکز اور مختلف ریاستوں میں، ہر
طرح کے ہر نوع اور غیر قانونی ظلم و برادری کی ذات پسندانہ تبعیض ان محروم
طبقات کے لوگوں کے خلاف کسی بھی بریک کے بغیر بھی جاری رہتی ہے.
(4)
بی جے پی حکومت اور اس کے موازی تنظیم آر ایس ایس کی ذات پر مبنی اور
سیاسی سازشوں کے خلاف انتباہ کرنے کے لئے بہت ضروری ہے، اور ان کی کسی بھی
حکمت عملی کے خلاف، کجوری، تخلیق، سکون اور دیوی سیاست سیاست. دوسری صورت میں یہ لوگ 14 اپریل 2017 کو بابا سحاب ڈاکٹر بیمرو آ امبیرکر
کی پیدائش کے موقع پر لکھے جانے والے موقع پر ایس ایس / ایس ٹیز اور دیگر
پیچھے پیچھے لاچار اور غلامی بنائے جائیں گے: محترمہ، شایداوتی جی.
بھارت میں سماجی تبدیلی تحریک کے بی پی ایس اور مہنیکی (قومی رہنما) کی قومی پیشگی کے تاریخی پتے سے اہم حوالہ جات، ہن. بھارتی
آئین کی تعمیر کے 126 ویں پیدائش کے موقع پر بہن کماری مایوتی جی، 14
اپریل، 2017 کو بھارتی بھوتہ، بدوساتوا سب سے زیادہ قابل قدر بابا سحاب
ڈاکٹر بھرمرو امبیڈکر نے شاندار ڈاکٹر امبیرکر میموریل میں منعقد ہونے والی
غیر معمولی عوامی اجلاس میں، بی
پی پی حکومت نے لکھا ہے کہ بی جے پی حکومت کی طرف سے، اتر پردیش کے نشستوں
کے لحاظ سے پارٹی کی طرف سے محفوظ بدترین نتیجہ کی پس منظر میں، اس کے
باوجود ووٹوں کا اچھا حصہ حاصل کرنے کے باوجود. دوسرے الفاظ میں، پھر بھی
سماجوی پارٹی کے مقابلے میں زیادہ ( ایس
پی) 22.02 فی صد میں نمبر دو کروڑ (1،92،81،352 عین مطابق ہونا)، بی جے پی
کی طرف سے الیکٹرانک ووٹنگ مچین (ای وی ایم) کے ساتھ کئے جانے والی تحریر
کی وجہ سے، جیسا کہ بظاہر ذات پسندانہ ذہنیت اور پالیسیوں کی نظر میں بی جے پی خاص طور پر ایس سی / ایس ٹی کے مخالف ہیں، ایک مذہبی اقلیتیں
اور غریب، کارکنوں اور کسانوں وغیرہ سرسوامج یعنی معاشرے کے تمام حصوں میں.
بابا
سائب ڈاکٹر بھیمرو امبیرکر اور نیک خواہش مندوں کے پیروکار اتر پردیش کے
مختلف حصوں سے آئے ہیں، کیونکہ آج آپ لوگوں کو آگاہی ہے خاص طور پر ایس سی /
ایس ٹیز، دوسرے بیکڈ کلاسز (او بی بی سی) اور دیگر نظرانداز کے جیاتی ہے. ملک
کی کلاسیں، سب سے زیادہ قابل قدر (پارلملاجا) بابا سعاب ڈاکٹر بیمرو آ
امبیرکر، اور اس موقع پر، آپ لوگوں نے لکھاؤ میں ڈاکٹر امبیڈکر سمر ساٹال
تک پہنچنے کے لئے اسے پھول خراج تحسین پیش کرنے کے لئے جو میں نے آپ کے کور
سے آپ کی شکر گزار کی ہے دل
تاہم،
ان کے جےانت کے مشاہدے کے بارے میں، آپ لوگوں کو معلوم ہے کہ اس وقت سے جب
بی پی پی 1984 ء میں تشکیل دے چکے ہیں تو اس کی حکومت اتر پردیش میں چار
بار قائم کی گئی ہے اور اس کے بعد سے ان کے پیروکاروں کے ووٹوں کے ووٹوں
میں صرف اتر پردیش میں نہیں ملک، تمام مخالف جماعتوں اور ان کی حکومتوں نے اس موقع پر حکومت اور غیر حکومتی پروگراموں کو ہیلو جائیت قائم کیا اور منظم کیا ہے. لیکن ایسا کرنے کے بعد، تمام ذات پرست جماعتوں نے اپنے ذات پسندانہ ذہنیت
کی پیروی کرتے ہوئے اپنے ساتھیوں کو سال بھر میں ہر سطح پر استحصال کیا ہے
اور یہ عمل اب بھی جاری ہے.
نہ
صرف یہ، جب تک بابا سائب ڈاکٹر، امبیرکر ان کے والدین زندہ رہے تھے جب تک
کہ ان کے باپ دادا نے اپنے راستے پر مختلف قسم کی رکاوٹوں کو پیدا کیا تاکہ
بابا سعاب ان SC / STs / OBCs اور دیگر نظرانداز طبقے کے لوگوں کو خود پر
قابو پانے کے قابل نہیں تھے. . موجودہ سیاسی صورتحال کو دیکھتے ہوئے، مجھے یہ ضروری ہے کہ آپ سے پہلے کچھ خاص واقعہ رکھنا ضروری ہے.
تاہم،
اس سلسلے میں، آپ لوگوں کو آگاہ ہے کہ برطانیہ کے اقتدار کے دوران، ایس سی
/ ایس ٹی / او سی بی بی کے لوگ جو پہلے ہی ہندوؤں کے نظام کے تحت ہندوستان
کے نام سے شورود (OBCs) اور شاورراس ((ایس سی / ایس ایس) ان
لوگوں کو دوپہر سے دوچار کیا گیا تھا. برتانوی اور دوسری طرف ذات اور
دانتوں پر اور دوسری طرف ہندوؤں کے نظام کے تحت اعلی اور کم پیدا ہونے پر
غور کیا گیا ہے، کیونکہ ان شاہدوں اور انتہائی شورریوں میں سے ایک بڑی
تعداد میں لوگ اس
وقت سی ایس ایس / ایس ٹی / او بی بی سی، دیگر ہندوؤں کو بائیں ہند مذہب
اور دوسرے مذاہب کو بھیجا جاتا ہے، یعنی، وہ بڑے تعداد میں بدل گئے اور
سکھ، مسلمانوں، عیسائیوں، پارسیوں اور بدھ مت وغیرہ بن گئے، اور ان مذاہب
میں ان لوگوں کے درمیان 90 فیصد
لوگوں کو برباد کر دیا ہے، اور بی ایس پی نے انہیں “بہجوان” کا حصہ قرار
دیا ہے. اور ان لوگوں کو جو تبدیل نہیں کیا گیا اس کا اعزاز ہندو رہنما کے
تحت بہت خراب رہے. ان کے پاس تعلیم، کاروبار اور زمین کی ملکیت کا حق نہیں
تھا. جس پر باب ایک سیب انتہائی تشویش کا باعث بنتا تھا.
ایسی بد حالت میں، بابا سائب ڈاکٹر، بیمروو امبیرکر نے برتری کی حکمرانی
کے تحت خود کو تیار کیا اور ان کے نظام کے خلاف تعلیم حاصل کرنے کے خلاف
تعلیم حاصل کی.
بابا
سائب کے اصرار پر، برطانوی نے ملک میں شوررا اور انتہا پسندوں کی شناخت کے
لئے ایک انکوائری کمیٹی قائم کی جس میں بابا سابب خود ہی رکن تھے. یہ
انکوائری نے انتہائی شادریوں کی ایک فہرست کمیٹی تشکیل کی جس کو ایس سی /
ایس ٹی کے طور پر جانا جاتا ہے، جبکہ شاڈو کو ان کی فہرست میں شامل کرنے کے
لۓ بھی شامل نہیں کیا گیا. وہ جعلی اعلی ذات کے لوگوں کی وجہ سے اور اس فہرست سے باہر نکل گئے تھے. ان کے احترام میں مزید انکوائری کے بعد، ان کے لئے ایک اور فہرست تیار کی
گئی تھی جس کے تحت ان کی بنیاد پر انھوں نے لاطینی رہائشی اور بھارتی آئین
کے تحت دیگر قانونی حقوق،
لیکن
بابا سعاب نے ان سودوں کے مفاد میں، او بی سی (جعلی اعلی ذات) کی کلاسوں
کے دیگر الفاظ میں، بھارتی آئین کے آرٹیکل 340 کے تحت بنا دیا ہے تاکہ وہ
بعد میں بکنگ کا فائدہ حاصل کرسکیں اور وہ بھی ترقی کر سکیں. مستقبل.
اور
پھر ملک کی آزادی پر، ذات پرستوں اور ریاستوں میں قوم پرست جماعتوں کی
حکومتیں تشکیل دی گئی تھیں اور آئینی آئین کے اسی آرٹیکل 340 کے تحت پہلے
کاکا کالرکر کمیشن اور بعد میں منڈل کمیشن تشکیل دیا گیا تھا. لیکن حکومت نے اپنی سفارشات پر عمل درآمد نہیں کیا. 1
9 8 9 میں، ایک اتحادی حکومت قائم ہوئی جس میں آپ جنات دل کے مسٹر وی پی
.سنگنگ کی قیادت میں ایک بار پھر بی پی ایس تین وزراء تھے جن میں میں بزنور
کے لوک سبھا کا رکن تھا (اس وقت محفوظ نشست). پھر بی ایس پی نے حکومت کو بابا سائب ڈاکٹر برمرو امبیرکر کو منڈل کمیشن
کی سفارش کو نافذ کرنے سے تعلیم اور ملازمت میں رکاوٹ دینے کے لئے دو
رشتہوں کو بھارت راٹنا کی دو خصوصی حالتوں کی حمایت کی.
لیکن
بی جے پی نے یہ سب کچھ پسند نہیں کیا اس نے وی پی سنگھ کی حکومت سے حمایت
حاصل کی اور بی جے پی نے پورے ملک میں او سی بی کے رہائشی کے خلاف احتجاج
کیا اور اس طرح اقوام متحدہ کو مجموعی طور پر دھوکہ دیا. اور اب 2017 میں، بی جے پی نے تیری OBCs کو دوبارہ دھوکہ دیا اور آر ایس ایس (قومی
سلیمانیو سنگھ) نے بولی ہے کہ اتر پردیش کے او بی بی سی کے وزیر اعلی سے
کسی کو بجائے “یوگ” بنایا گیا ہے.
تاہم،
اس سلسلے میں، بی جے پی نے اعلی ذات کے سماج سے برہمنوں کو بھی دھوکہ دیا
اور وزیر اعلی بنانے کے حوالے سے مقامی کرشریوں کو نظر انداز کیا. برہمن
معاشرے کو بتایا گیا تھا کہ انتخابات کو دیکھتے ہوئے پچھلے طبقے سے ایک
شخص کو پوزیشن سے برہمن کو ہٹانے سے ریاستی صدر بنایا جا رہا تھا، لیکن
انتخاب کے بعد صرف برہمن معاشرے کے ایک شخص کو وزیر اعلی بنایا جائے گا،
لیکن یہ نہیں تھا. کیا ہوا
اسی وقت، آر ایس ایس اور بی جے پی نے بی ایس پی کے خلاف بہت غلط پروپیگنڈا بھی کی ہے، جو ابھی تک جاری ہے. یہاں،
میں اس سلسلے میں، اس بارے میں مشورہ دیتے ہیں کہ میں ایس سی / ایس ٹیز،
بییک ایوارڈ اور اعلی ذات کے معاشرے کے لوگوں کو مشورہ دینا چاہتا ہوں کہ
مسلم معاشرے کے لوگوں نے میری پالیسی میں کام کرنے والے طرز عمل پر بھروسہ
رکھی تھی. ریاست
میں اپنے حکمرانی کے چار شرائط، بالکل اسی طرح میں ان طبقے کے لوگوں کو
مجھ پر بھروسہ کرنا چاہئے، دوسرے الفاظ میں، بی جے پی اور کمپنی کے غلط اور
غلطی پروپیگنڈے کے ذریعے ان کو گمراہ نہیں ہونا چاہئے. بی پی پی کی جانب سے انتخابات میں مسلمانوں کو زیادہ ٹکٹوں کی وجہ سے یہ
ٹکٹ تھا کہ بیشتر کلاسوں کے لوگ اس سے خوفزدہ ہیں کہ بی پی پی حکومت کا
قیام اتر پردیش کی قیادت میں پاکستان کی طرح بن گیا اور بی ایس پی کے لئے
بہت کم ووٹ دیا.
لیکن
بی جے پی کے اس سازش کی طرف سے ان طبقے کے لوگوں کو گمراہ نہیں ہونا چاہئے
اور نہ ہی وہ مسلمانوں کے ساتھ تعلقات کو خراب کرنے کے لۓ باہمی تعلقات کو
باضابطہ بنانے کی اجازت دیتے ہیں. لیکن
پھر بھی، اس سلسلے میں، میں ان باتوں کو یقینی طور پر ان کلاسوں کے لوگوں
سے یہ کہنا چاہتا ہوں کہ جب اترپدیش میں خاص طور پر 2007 میں بی پی پی کی
حکومت میری قیادت میں چار دفعہ قائم ہوئی تو 2007 میں جب بی پی ایس حکومت
نے اپنی طاقت پر حکومت قائم کی مسلم لیگ (ن) کے ایک بڑے پیمانے پر تھے، لیکن اس عرصے سے بھی میں نے اترپردیش کو پاکستان کی طرح بننے کی اجازت نہیں دی تھی.
حقیقت
کے لحاظ سے، وہ بی پی ایس کے ساتھ مل کر مسلموں اور اس سلسلے میں مسلمانوں
کے اس سلسلے میں ایک سبق سیکھنا چاہئے. میں اس سلسلے میں ان کو یاد دلانا
چاہتا ہوں کہ جب شروع میں میری حکومت نے بی جے پی کے تعاون سے زور دیا، تو
پھر بی جے پی کے مسلم لیگوں کے مسلم لیگوں نے میرے پورے اعتماد کو برقرار
رکھنے کے بجائے بی جے پی کے ساتھ اتحاد میں حکومت کے قیام کی مخالفت نہیں
کی تھی اور ایمانداری سے ان کے ساتھ ان تینوں حکومتوں کو بی جے پی کے تعاون
سے قائم کیا.
اسی طرح SC / STS، پیچھے پیچھے اور بی ایس پی کے ساتھ منسلک اعلی ذات سماج کے لوگ. ہرشول نے مجھ پر اعتماد کیا ہے، اور آج میں مستقبل میں بھی بی ایس پی
حکومت کے قیام پر یقین دہانی کروں گا، میں اترپردیش کو پاکستان کی طرح کبھی
نہیں بن سکتا.
لہذا،
یہ لوگ بی جے پی کے اس جھوٹے پروپاگندے کی طرف سے گمراہ نہیں کئے جائیں گے
کیونکہ بی جے پی لوگ الیکٹرانک ووٹنگ مشینیں (EVMs) کے سلسلے میں ان کی بے
حد چھپانے کے لئے سازش کے تحت اس غلط پروپیگنڈا کو لے رہے ہیں. خاص طور پر یہ خیال رکھنا، ان کلاسوں کے لوگ مسلمانوں کے ساتھ اخوان المسلمین کے احساس کو ہر خطرے سے بھرا ہوا نہیں ہونا چاہئے.
نہ
صرف یہ، بلکہ بی جے پی کے لوگوں کو پارٹی سے ناقابل اعتماد افراد کے
ہاتھوں میں شامل ہونے سے یہ غلط جھوٹا احساس مل رہا ہے جو زور دیا ہے کہ
“بہینجی” تنظیم کے کام کے بعد خود کو ہر اسمبلی کے حلقے میں صرف اس کے بعد
ہونا چاہئے. ان کا ایک بہت بڑا سازش ہے تاکہ میں اتر پردیش کے باہر سے ملک کے دیگر
حصوں سے باہر نکل سکوں، اس کے نتیجے میں میری پارٹی اتر پردیش تک محدود
رہتی ہے. اس کے خلاف آپ کو احتیاط سے بہت ضروری ہے.
اے
این میں ایک بار پھر آپ کو لوگوں کو بتانا چاہتا ہوں کہ جو کچھ بھی کم ہے
اس کے لئے ایس سی / ایس ٹی اور دیگر پچھلے طبقات کے لوگ آج ہیریئر ملک میں
حاصل کر رہے ہیں، بابا صاحب نے ہر قدم پر بہت سخت جدوجہد کرنا پڑا تھا. اس سلسلے میں، آپ لوگوں کو معلوم ہے کہ جب برطانوی نے بھارت کو آزادی
فراہم کرنے پر اتفاق کیا، تو انہوں نے ہندوستان سے اپنے آئین کو فریم کرنے
کا مطالبہ کیا.
اس
وقت جب ذات پرستی جماعتوں اور ہندو تنظیموں نے بابا سعاب کو مہاراشٹر سے
انتخابی اسمبلی میں منتخب کرنے کی اجازت نہیں دی، تو پھر مسلم لیگ کے تعاون
سے بنگلہ دیش / ایس ایس ایس نے انہیں کھوکھان سے بھارت کے آئین اسمبلی میں
منتخب کیا. اور جیسیور نے اس سیٹ پر اس سیٹ پر ایس سی / ایس ٹیز نے ہندوؤں کے درمیان بڑے پیمانے پر تنازعات کا اظہار کیا.
لیکن
ایک سازش کے تحت، بنگال کے کھالہ اور جایزور کی نشستیں جس میں بابا سائب
منتخب ہوئے تھے کیونکہ اس کے ایس سی / ایس ٹیز کا اکثریت علاقہ زبردست طور
پر پاکستان میں اس کے ساتھ رکھنے کے بجائے پاکستان میں شامل تھا. اگرچہ یہ شرط بیان کی گئی تھی، اس سب کو جاننے کے باوجود، بنگال کے اس علاقے کو پاکستان تک پہنچایا گیا تھا. لیکن بابا سعاب نے اپنے اپنے عوام کے مفاد میں استقبال پاکستان کے آئین سے استعفی دے دیا.
استعفی دینے کے بعد، بابا سعاب انگلینڈ گئے اور ان سے نا انصافی کے بارے میں بات کی. پھر برطانوی نے ہندوستان سے کہا تھا کہ وہ اس علاقے کو واپس لے جائیں یا پھر بابا صاحب کو بھارت کے آئین اسمبلی میں منتخب کریں. اس کے بعد وہ جولائی 1947 میں بھارت کے آئین اسمبلی میں منتخب ہوئے. اس
طرح جو بھی ایس سی / ایس ٹی / ایس بی سی کے حقوق کے حق میں ہیں وہ صرف بابا
سعاب کا حصہ ہیں.
اسی وقت، تھوڑا سا سیکورٹی ہے کہ اس ملک میں مذہبی اقلیتوں کے لوگوں کا لطف بابا سعاب ڈاکٹر امبیرکر کا واحد حصہ ہے. لیکن یہ بھی سمجھنا ضروری ہے کہ کس طرح برطانوی باشندوں کے بعد ذات پسند
فورسز اور جماعتوں نے بابا سائب کے ساتھ سلوک کیا اور بھارت آئین پر زور
دیا.
اس
سلسلے میں، آپ لوگوں کو معلوم ہے کہ برطانیہ سے نکلنے کے بعد، بابا سائب
آزاد بھارت کے پہلے وزیر اعظم بن گئے اور جب انہوں نے کہا کہ اس وقت
پارلیمان میں “ہند کے کوڈ بل” کو قانون سازی کے طور پر پیش کیا گیا ہے کہ
اگر آپ کو حفاظت کرنا ہے تو ہندو
نظام، ہندو ثقافت اور ہندو معاشرہ، پھر ہندو شنکرچاریوں کو ان میں سے کچھ
بھی کمائیوں کو ختم کرنے کے لئے منفی نہیں ہونا ضروری ہے. یہ بل صرف اس طرح کے علاقوں میں بہتر بنانے کا مقصد ہے جیسا کہ غضب مناسب نہیں ہے. اس بل کو مزید کچھ بھی نہیں تھا. لیکن
جلد ہی اس بل کے بعد، اس پارلیمان میں اس طرح کی مخالفت کی گئی تھی کہ
بابا سعاب ڈاکٹر امبیڈکر نے ستمبر 1951 میں اپنے وزیر اعظم کے عہدے سے
استعفالیہ کرنا پڑا تھا. لیکن اس کے باوجود استعفی دینے کے باوجود گھر کے
بعد اسپیکر نے کنونشن کے خلاف ورزی کی اجازت نہیں دی تھی. اسے بولنا پھر اسے گھر سے باہر آنا پڑا اور میڈیا میں اپنے خیالات کا اظہار کرنا پڑا. contd
39) Classical Hindi
39) शास्त्रीय हिंदी
2445 रवि 1 9 नवंबर 2017 पाठ
जय भीम! जय भारत !!
(1)
बीजेपी अपने पुराने फार्म ‘भारतीय जन संघ’ के समय से एक पार्टी रही है जो
विशेष रूप से निराश अनुसूचित जाति / अनुसूचित जनजाति, पीछे की ओर,
मुसलमानों और गरीबों, श्रमिकों के एएफपी किसानों आदि से सर्वसमूह (सभी
वर्गों के) समाज का}
इस तरह के घृणित जातिवादी मानसिकता वाले लोग, जो हमेशा देश की राजनीति पर
हावी रहते थे, ने सबसे ज्यादा सम्मानित (परमपूज्य) बाबा साहब डॉ। भीमराव
अम्बेडकर के समानांतरवादी और मानवीय आंदोलन को गंभीर नुकसान पहुंचाया।
* और भारत के अद्भुत संविधान के वास्तुकार होने के बावजूद, उन्होंने
उन्हें लोकसभा के लिए चुने जाने की अनुमति नहीं दी और चुनावों में उन्हें
हराया।
(2)
उन्होंने मंडल आयोग के पुनर्मिलन के तहत अन्य पिछड़ा वर्ग (ओबीसी) को
शिक्षा और सरकारी नौकरियों में आरक्षण देने के लिए पूरे देश में सभी
विपक्षी दलों को भी मुहिम कराई और अब भी वे सरकार को नहीं भर रहे हैं प्राइवेट आदि में आरक्षण का कोटा, और इस संवैधानिक प्रावधान को लगभग
निष्क्रिय और अप्रभावी रूप से आरम्भ किया है, एससी / एसटी और ओबीसी से
वंचित है।
(3) इसी समय, केंद्र और विभिन्न राज्यों में उनकी सरकार के तहत, इन वंचित
वर्गों के लोगों के खिलाफ हर प्रकार की जातिवाद और अमानवीय अत्याचारों और
हर प्रकार की जड़ें भी बिना किसी विराम के जारी रहती हैं।
(4)
भाजपा सरकार की जातिवादी और राजनीतिक षड्यंत्रों और इसके समानांतर संगठन,
आरएसएस के प्रति जागरूक होना जरूरी है, और अपनी तरह की कट्टरपंथियों,
प्रलोभन, सहयोग और विभागीय राजनीति जैसी किसी भी रणनीति के खिलाफ है। अन्यथा ये लोग फिर से एससी / एसटी और दूसरे पीठों को असहाय और दास बना
लेंगे: 14 अप्रैल 2017 को बाबा साहेब के डॉ। भीमराव अंबेडकर की जयंती के
अवसर पर लखनऊ में सुश्री, मायावती जी का ऐतिहासिक पता
भारत में सामाजिक परिवर्तन आंदोलन के बीएसपी और महान्यिका (मुक्त नेता) के राष्ट्रीय प्रेक्षक के ऐतिहासिक पते से मुख्य अंश, माननीय बीन
कुमारी मायावती जी ने भारतीय संविधान के वास्तुकार, भारत रत्न, बोधिस्ती
का सबसे सम्मानित बाबा साहब डॉ। भीमराव अम्बेडकर की 126 वीं जयंती के शुभ
अवसर पर 14 अप्रैल, 2017 को ग्रैंड डॉ अंबेडकर मेमोरियल में आयोजित विशाल
जनसभा में, उत्तर
प्रदेश में सीटों के मामले में पार्टी द्वारा सुरक्षित नतीजों के आधार पर
बसपा सरकार द्वारा लखनऊ में बनाया गया, इसके बावजूद वोटों का अच्छा प्रतिशत
प्राप्त हुआ। दूसरे शब्दों में, तब तक सत्तारूढ़ समाजवादी पार्टी बीपीएल
द्वारा इलेक्ट्रॉनिक वोटिंग मैचियों (ईवीएम) के साथ किए गए छेड़छाड़ की
वजह से, 22.02 प्रतिशत की संख्या में 22.02 प्रतिशत और लगभग दो करोड़
(1,92,81,352 सटीक होने के कारण), और भी जातिवादी मानसिकता और नीतियों की
दृष्टि से सर्वसमाज यानी समाज के सभी वर्गों के, विशेष रूप से एससी / एसटी के प्रति
भाजपा विरोधी, पीछे एक धार्मिक अल्पसंख्यक और गरीब, श्रमिक और किसान आदि।
उत्तर
प्रदेश के विभिन्न हिस्सों से आए बाबा साहब डॉ। भीमराव अम्बेडकर और
शुभचिंतक के अनुयायियों के रूप में, आप आजकल लोगों को जानते हैं, विशेषकर
अनुसूचित जाति / अनुसूचित जनजाति, अन्य पिछड़ा वर्ग (ओबीसी) और अन्य
उपेक्षित देश
की कक्षाएं, सबसे प्रतिष्ठित (परमलुज्य) बाबा साहब डॉ भीमराव अम्बेडकर, और
इस अवसर पर, आप लोग लखनऊ में डॉ अंबेडकर स्मारक स्थान पर पहुंच गए हैं,
उन्हें फूलों की श्रद्धांजलि देने के लिए जो मैं आपके लिए अपने कृतज्ञता
व्यक्त करता हूं दिल।
हालांकि,
अपनी जयंती के पालन के बारे में, आप लोग जानते हैं कि जब से बसपा का गठन 1
9 84 में हुआ था, तब से उत्तर प्रदेश में न केवल उत्तर प्रदेश में ही चार
बार उत्तर प्रदेश में सरकार बनायी गयी है, और उसके बाद से ही अपने
अनुयायियों के वोटों की संख्या में इजाफा हुआ है देश, सभी विरोधी दलों और उनकी सरकारें इस अवसर पर विभिन्न प्रकार के सरकारी और गैर सरकारी कार्यक्रमों को शुरू कर रही हैं। लेकिन ऐसा करने के बाद, इन सभी विरोधी दलों ने अपने जातिवादी मानसिकता का
पालन करते हुए अपने अनुयायियों का हर साल पूरे स्तर पर उपयोग किया और यह
प्रक्रिया अभी भी जारी है।
इतना
ही नहीं, जब तक बाबा साहब डॉ। अंबेडकर जीवित नहीं थे, तब तक उनके पूर्वजों
ने अपने रास्ते पर विभिन्न प्रकार के अस्थिरताएं पैदा कीं, ताकि बाबा साहब
इन अनुसूचित जाति / अनुसूचित जनजाति / अन्य पिछड़ा वर्ग और अन्य उपेक्षित
वर्गों के आत्मनिर्धारित लोगों को नहीं बना सके। । वर्तमान राजनीतिक परिस्थिति को ध्यान में रखते हुए, मैं समझता हूं कि आपके सामने कुछ खास उदाहरण रखने की आवश्यकता है।हालांकि,
इस संबंध में, आप लोग जानते हैं कि ब्रिटिश शासन के दौरान, एससी / एसटी /
ओबीसी / जो कि पहले श्राद्रों (ओबीसी) नाम से जाना जाता है और शूद्रों को
उपजाती है ((अनुसूचित जाति / अनुसूचित जनजाति) ,
इन लोगों को दोगुना दास बना दिया गया था। एक तरफ ब्रिटिश और दूसरी ओर जाति
और पंथ और हिंदू धर्म के वर्णा तंत्र के तहत पैदा हुए उच्च और निम्न
विचारों की वजह से इन शूद्रों और चरम शूद्रों से बड़ी संख्या में लोग वर्तमान
में अनुसूचित जाति / अनुसूचित जनजाति / अन्य पिछड़ा वर्ग, उनको छोड़कर
अन्य धर्मों को छोड़कर, दूसरे धर्मों को स्वीकार कर लिया है, यानी वे बड़ी
संख्या में परिवर्तित हो गए और सिख, मुसलमान, ईसाई, पारसी और बौद्ध आदि के
अन्य शब्दों और इन धर्मों में विश्वास रखने वालों में से 90 प्रतिशत
लोगों को बदल दिया गया है, और बसपा ने उन्हें “बहुजनों” के हिस्से के रूप
में माना है। और जो लोग परिवर्तित नहीं हुए हैं, उनका संकलन हिंदू धर्म के
तहत बहुत बुरा रहा। उनके पास शिक्षा, व्यवसाय और भूमि के स्वामित्व का
अधिकार नहीं था जिस पर बाब एक साहेब बहुत चिंतित था।
ऐसी बुरी हालत में, बाबा साहब डॉ, भीमराव अम्बेडकर ने ब्रिटिश शासन को
अपने अधिकारों के लिए युद्ध के लिए युद्ध प्रणाली के विरोध में रियासतों की
मदद से शिक्षित करके खुद को तैयार किया।
बाबा
साहब के आग्रह पर, अंग्रेजों ने देश में शूद्रों और चरम शूद्रों की पहचान
करने के लिए एक जांच समिति गठित किया, जिसमें से बाबा साहब खुद सदस्य थे। इस
जांच समिति ने चरम शूद्रों की एक सूची तैयार की, जिसे एससी / एसटी के रूप
में जाना जाता है, जबकि शूद्र को उग्रवादियों के रूप में जाना जाता है कि
मैं उस सूची को शामिल नहीं करता। वे नकली उच्च जाति वाले लोगों की वजह से थे और उस सूची से बाहर रह गए थे। उनके संबंध में और पूछताछ के बाद, उनके लिए एक अन्य सूची तैयार की गई थी
जिसके आधार पर वे भारतीय संविधान के अंतर्गत आरक्षण और अन्य कानूनी
अधिकारों को बाद में बदलते हैं,
लेकिन
उन शूद्रों के हित में बाबा साहब, दूसरे शब्दों में, ओबीसी (फर्जी उच्च
जाति) वर्गों के भारतीय संविधान के अनुच्छेद 340 को प्रावधान किया ताकि वे
बाद में आरक्षण का लाभ उठा सकें और वे भी प्रगति कर सकें भविष्य।
और
फिर देश की आजादी पर जातिवादी पार्टियों की सरकारों सेबत्र और राज्यों में
और भारतीय संविधान के इसी अनुच्छेद 340 के तहत काका कालेलकर आयोग और बाद
में मंडल आयोग का गठन किया गया। लेकिन सरकार ने अपनी सिफारिशों को लागू नहीं किया। 1
9 8 9 में, एक जनगणना सरकार के गठन में तेनेट संगठन के श्री वी.पी.सिंघ के
नेतृत्व में एक बसपा ने तीन सांसदों को शामिल किया था, जिनमें से मैं
बीजेनोर (उस समय सीट वाले सीट) से लोकसभा का सदस्य था। इसके बाद बसपा ने इस सरकार को बाबा साहब डॉ। बिमराव अम्बेडकर को भारत
रत्न प्रदान करने और मंडल आयोग की सिफारिशों को लागू करके शिक्षा और
नौकरियों में आरक्षण देने की दो विशेष शर्तों पर इस सरकार का समर्थन किया।
लेकिन
बीजेपी को यह सब पसंद नहीं था, उन्होंने वीपी सिंह सरकार से समर्थन वापस
ले लिया और भाजपा ने ओबीसी आरक्षण के खिलाफ पूरे देश में घबराया और एक
आक्रामक रुख अपनाया और इस तरह से ओबीसी को पूरी तरह से धोखा दिया। और अब
2017 में, बीजेपी ने अपने ओबीसी को फिर से धोखा दिया है और आरएसएस (राष्ट्रीय
स्वयंसेवक संघ) ने बोली लगाने पर उत्तर प्रदेश के ओबीसी मुख्यमंत्री से
किसी के बजाय “योगी” बनाया है।
हालांकि,
इस संबंध में, भाजपा ने उच्च जाति समाज से ब्राह्मणों को धोखा दिया और
मुख्यमंत्री को बनाने के संबंध में स्थानीय क्षत्रियों को नजरअंदाज कर
दिया। ब्राह्मण
समाज को बताया गया था कि चुनाव को ध्यान में रखते हुए पिछड़े वर्ग से एक
व्यक्ति को ब्राह्मण को पद से हटाकर प्रदेश अध्यक्ष बनाया जा रहा है, लेकिन
चुनाव के बाद ही ब्राह्मण समाज का एक व्यक्ति ही मुख्यमंत्री बन जाएगा,
लेकिन यह नहीं था किया हुआ।
साथ ही, आरएसएस और भाजपा भी बसपा के खिलाफ बहुत सारे झूठे प्रचार कर रही है, जो अभी भी जारी है। यहां,
मैं इस संबंध में, मैं एससी / एसटी, बक्के और उच्च जाति समाज के लोगों को
यह सलाह देना चाहता हूं कि जिस तरीके से मुस्लिम समाज के लोग मेरी नीति पर
पूर्ण विश्वास रखते थे, वे सभी के दौरान एक कार्य शैली राज्य
में मेरे शासन की चार शर्तों, बिल्कुल उसी तरह से इन वर्गों के लोगों को
मुझ पर भरोसा करना चाहिए, दूसरे शब्दों में, उन्हें भाजपा और कं के झूठे और
गलत प्रचार से गुमराह नहीं करना चाहिए यह बसपा द्वारा चुनाव में मुसलमानों को दिए गए अधिक टिकटों की वजह से था
क्योंकि इन वर्गों के लोगों को डर नहीं था कि बसपा सरकार का गठन उत्तर
प्रदेश बन सकता है जैसे पाकिस्तान डरे हुए हो और बसपा के लिए बहुत कम मतदान
किया।
लेकिन
इन वर्गों के लोगों को भाजपा की इस साजिश से गुमराह नहीं होना चाहिए और न
ही उन्हें बीएसपी के साथ गठबंधन के मुसलमानों के साथ अपने संबंध बिगड़ने
देना चाहिए। लेकिन
फिर भी, इस संबंध में, मैं निश्चित रूप से इन वर्गों के लोगों को यह बताना
चाहता हूं कि जब उत्तर प्रदेश में और जब विशेष रूप से 2007 में बसपा ने
अपनी ताकत पर सरकार बनाई तो मेरे नेतृत्व में चार बार एक बसपा सरकार बनाई
गई थी एक बड़े पैमाने पर मुस्लिम विधायक थे, लेकिन उस अवधि के दौरान मैंने उत्तर प्रदेश को पाकिस्तान की तरह बनने की इजाजत नहीं दी।
वास्तव
में, उन्हें इस संबंध में बसपा से जुड़े मुसलमानों से एक सबक सीखना चाहिए
और इस संबंध में मैं उन्हें इस संदर्भ में याद दिलाना चाहता हूं कि शुरुआत
में जब मेरी सरकार तीन बार भाजपा के सहयोग से बनाई गई थी, तब बसपा के मुस्लिम विधायकों ने मुझ पर अपना पूरा विश्वास रखकर भाजपा के साथ
गठबंधन में सरकार के गठन का विरोध नहीं किया और भाजपा के सहयोग से गठित इन
तीनों सरकारों के साथ ईमानदारी से अपना विश्वास बहाल किया।
इसी तरह एसएस / एसटीएस, पीछे और उच्च जाति समाज के लोग बसपा के साथ गठबंधन करते हैं। हेरेस मुझ पर भरोसा कर सकते हैं, और आज मैं उन्हें फिर से आश्वस्त करना
चाहता हूं कि भविष्य में बसपा सरकार के गठन पर भी, मैं कभी भी उत्तर प्रदेश
को पाकिस्तान की तरह बनने की अनुमति नहीं देता।
इसलिए,
इन लोगों को भाजपा के इस झूठे प्रचार से गुमराह नहीं होना चाहिए क्योंकि
बीजेपी लोग इलेक्ट्रॉनिक वोटिंग मशीन (ईवीएम) के संबंध में अपने बेईमानी को
छिपाने के षडयंत्र के तहत इस झूठे प्रचार को चला रहे हैं। विशेष रूप से इसे ध्यान में रखते हुए, इन वर्गों के लोग मुसलमानों के साथ भेदभाव की भावना को लेकर बिल्कुल भी नहीं होना चाहिए।
इतना
ही नहीं, बल्कि पार्टी से भोला लोगों के साथ हाथ मिलाकर भाजपा लोगों को इस
झूठी धारणा पर जोर दिया जा रहा है कि प्रत्येक विधानसभा क्षेत्र में
संगठनात्मक कार्य के बाद अकेले पार्टी को अब मजबूत किया जा सकता है। उनकी एक बहुत बड़ी षड्यंत्र है ताकि मैं उत्तर प्रदेश के बाहर अपने देश
के दूसरे हिस्सों के बाहर अपना समय बिताने में सक्षम न हो, इस वजह से मेरी
पार्टी उत्तर प्रदेश में रहती है। इसके विरुद्ध आपको सावधानी बरतने की
आवश्यकता है।
नोई,
मैं आपको एक बार फिर लोगों से बताना चाहता हूं कि बाकि साहब को अनुसूचित
जाति / अनुसूचित जनजाति और अन्य पिछड़े वर्गों के लोगों को आज भी जो कुछ भी
मिलता है, हर कदम पर बाबा साहब को बहुत मुश्किल संघर्ष करना पड़ा। इस संबंध में, आप लोग जानते हैं कि जब ब्रिटिश भारत को स्वतंत्रता प्रदान
करने के लिए सहमत हुए, उन्होंने भारत को अपना संविधान तैयार करने के लिए
कहा।
उस
समय जब जातिवादी दलों और हिंदू संगठनों ने बाबा साहब को महारत से संविधान
सभा में चुने जाने की इजाजत नहीं दी थी, तो मुस्लिम लीग के सहयोग से बंगाल
के अनुसूचित जाति / अनुसूचित जनजाति उन्हें खुखाना से भारत की संविधान सभा
में चुने गए। और जयसूर ने टीरे को इस सीट पर सेट किया, एससी / एसटीएस हिंदुओं के बीच बड़ा जनसंख्या थे।
लेकिन
एक षड्यंत्र के तहत, बंगाल की खुले और जयंती सीट से जहां बाबा साहब को
एससी / एसटी बहुसंख्यक क्षेत्र होने के कारण चुना गया, जबरदस्ती पाकिस्तान
में भारत के साथ रखने के बजाय जब्त शामिल थे। यद्यपि
यह निर्धारित किया गया था कि इस शर्त का उल्लंघन है, यह सब जानने के
बावजूद, बंगाल के इस क्षेत्र को पाकिस्तान को सौंप दिया गया था लेकिन अपने ही लोगों के हित में बाबा साहब ने पाकिस्तान के संविधान सभा से इस्तीफा दे दिया।
इस्तीफा देने के बाद, बाबा साहब इंग्लैंड गए और उन्होंने उनके साथ किए गए अन्याय के बारे में बात की। अंग्रेजों
ने भारत को उस क्षेत्र को वापस लाने के लिए कहा या फिर भारत की संविधान
सभा में चुने जाने वाले बाबा साहब को पाने के लिए कहा। फिर वह जुलाई 1 9 47 में भारत के संविधान सभा के लिए चुने गए। इस प्रकार
जो भी कानूनी अधिकार एससी / एसटी / ओबीसी हैं, वे अकेले बाबा साहब का
योगदान हैं।
इसी समय, धार्मिक अल्पसंख्यकों के लोगों को इस देश में थोड़ा सा सुरक्षा मिलती है, केवल बाबा साहेब डॉ अंबेडकर का योगदान है। लेकिन यह भी समझना आवश्यक है कि ब्रिटिश छोड़ने के बाद जातिवादी ताकतों
और पार्टियां बाबा साहब के साथ कैसे व्यवहार करती हैं और भारत संविधान लागू
करने के लिए आया था।
इस
संबंध में, आप लोग जानते हैं कि ब्रिटिश छोड़ने के बाद, बाबा साहब
स्वतंत्र भारत के पहले कानून मंत्री बने और जब उन्होंने कानून मंत्री के
रूप में संसद में “हिंदू कोड विधेयक” को पीयोलेटिंग करते हुए कहा कि यदि आप
हिंदू व्यवस्था, हिंदू संस्कृति और हिंदू समाज, फिर हिंदू शंकराचार्यों को इन कमियों को हटाने के लिए प्रतिकूल नहीं होना चाहिए। इस विधेयक का उद्देश्य केवल ऐसे क्षेत्रों में सुधार लाने के लिए होता है जैसा कि उचित नहीं है। उस बिल में और कुछ भी नहीं था लेकिन
उस विधेयक के तुरंत बाद, इस संसद में इतनी दृढ़ता से विरोध किया गया था कि
बाबा साहेब डॉ। अम्बेडकर को सितंबर 1 9 51 में अपने मंत्री पद से इस्तीफा
देना पड़ा। लेकिन उन्होंने इस्तीफा देने के बावजूद सम्मेलन के उल्लंघन में
सदन के तत्कालीन अध्यक्ष को अनुमति नहीं दी उसे बोलने के लिए फिर उन्हें घर से बाहर जाना पड़ा और मीडिया में अपने विचार व्यक्त करना पड़ा।
contd होना
11/17/17
Filed under:
General
Posted by:
site admin @ 11:17 pm
But
the people of these classes must not at all be misled by this
conspiracy of the BJP nor should they allow their relation with Muslims
aligned with the BSP to deteriorate. But still,in this regard, I
certainly wish to say to this to the people of these classes that when
when a BSP government was formed four times under my leadership in Uttar
Pradesh and particularly in 2007 when the BSP formedits government on
its own strength there were Muslim MLAs in a largenumber, but uring that
period also I did not allow Uttar Pradesh to become like Pakistan.
As
a mater of fact, they should learn a lesson in this regard from the
Muslims aligned with the BSP and in this regardI wish to remind them in
this context that in the beginning when my government was formed thrice
with the cooperation of the BJP, then the Muslim MLAs of the BSP by
placing their full trust in me had not at all opposed the formation of
the government in alliance with the BJP and by honestly reposing their
faith with mein all these three governments formed with the cooperation
of the BJP.
Similarly the
SC/STs,backwards and the people of the high caste society aligned with
the BSP. Here should have trust in me, and today I wish to assure them
again that on formation of a BSP government in future too, I can never
allow Uttar Pradesh to become like Pakistan.
Therefore,
these people must not at all be misled by this false propaganda of the
BJP because the BJP people are carrying out this false propaganda under a
conspiracy to hide their dishonesty with regard to the Electronic
Voting Machines (EVMs). Keeping particularly this in view, the people of
these classes must not at all jeoparadise the feeling of brotherhood
with the Muslims.
Not only this,
rather the BJP people by joining hands with gullible people from party
are getting this false notion stressed by them that ‘Behenji” should
herself after the organisational work in each assembly constituency for
then alone the party can now be strengthened. All this is a very big
conspiracy of theirs so that I am not able to giove my time outside
Uttar Pradesh to other parts of the country, an a s a consequence my
party remains confines to Uttar Pradesh. It is very necessary to caution
you against this.
Noe
I once again wish to tell you people that for whatever little that the
SC/STs and the people of the other backward classes are getting today in
theentire country, Baba Saheb had to wage a very tough struggle at
every step. In this regard, you people are aware that when the British
agreed to grant independence to India, they asked India to frame its own
constitution.
At
that time when casteist parties and Hindu organisations did not allow
Baba Saheb to get elected to the Constituent Assembly from Mahashtra,
then the SC/STs of Bengal with the cooperation of the Muslim League got
him elected to the Constituent Assembly of India from the Khukana and
Jaysore set tere as on this seat SC/STs had largerpopulation among the
Hindus.
But
under a conspiracy, the Khulna andJaysore seat of Bengal from which
Baba Saheb was elected because of its being SC/STs majority area was
forcibly included in Pakistan instead of keeping that with India.
Although it was in violation of the condition stipulated, despite
knowing all this, this area of Bengal was handed over to Pakistan. But
Baba Saheb in the interest of his own people resigned from the
Constituent Assembly of Pakistan.
After
resigning, Baba Saheb went to England and spoke there about the
injustice done to him. The British then asked India to get back that
area or else to get Baba Saheb elected to the Constituent Assembly of
India. Then he was elected to the Constituent Assembly of India in July
1947. Thus whatever legal rights the SC/STs/OBCs to have are a
contribution of Baba Saheb alone.
At
the same time, a little bit of security that the people of religious
minorities enjoy in this country is solely contribution of Baba Saheb
Dr. Ambedkar. But it is also very necessary to understand how the
casteist forces and parties behaved with Baba Saheb after the British
left and the India Constitution came to force.
In
this regard, you people are aware that after the British quit, Baba
saheb became the first Law Minister of Independent India and when he
said this while pioleting the “Hindu Code Bill” in Parliament as the Law
Minister that if you wish to protect the Hindu system, Hindu culture
and the Hindu society, then Hindu Shankarachariyas must not be adverse
to removing whatever shortcomings that are in these. This bill aimed at
improving only such areas as wrre not proper. There was nothing morein
that bill. But soon after that bill, this was opposed in Parliament so
strongly that Baba Saheb Dr. Ambedkar had to resign from his ministerial
post in September 1951. But despite his having resigned, the then
speaker of the house in contravention of the convention did not allow
him to speak. Then he had to come out of the House and express his views
in the media.
Filed under:
General
Posted by:
site admin @ 7:34 pm
As long as the fraud EVMs/VVPATs that are faulty the
Murderersof democratic institutions will have their hey days till the
entire elections all over the country is held with ballot papers as
followed in 80 democracies of the world. Now it is between EVM/VVPATs
and Universal Adult Franchise which is negated by the EVMs. The software
and its source code is developed by forign countries which are not
shared with the voters including the EC. If elections are conducted wit
ballot papers hardly 1% votes will be for the chitpavan brahmins and 99%
will go to the Sarvajan Samaj.
2444 Sat 18 Nov 2017 LESSON
Focus
on strengthening Bahujan Samaj party at Booth Level as the Movement of
Techno-Politico-Socio Transformation and Economic Emancipation Movement
of Babasaheb Dr BR Ambedkar, Dadasaheb Manyawar Kanshiramji and bahen Ms
Mayawati as started gaining momentum making the best use of the part
list and the voters list for 26th Nov 2017 and 2018 assembly election
events.
Points to awaken the people of this country to save Democracy:
Either get the complete voters list from BSP HQ
Bahujan Bhavan, No. 23 Cockburn Road,
Near Cantonment Railway Station, Bangalore -560051
or
visit:
http://ceokarnataka.kar.nic.in/
http://ceokarnataka.kar.nic.in/FinalRoll-2017/AC_List_B3.aspx?DistNo=34
For Example:
http://ceokarnataka.kar.nic.in/FinalRoll-2017/Dist_List.aspx
Visit:
http://ceokarnataka.kar.nic.in/FinalRoll-2017/Dist_List.aspx
to find district list
Click the District Name to view the list of Assembly Constituencies
30 ಬೆಂಗಳೂರು / BANGALORE
http://ceokarnataka.kar.nic.in/FinalRoll-2017/Dist_List_Bang.aspx
32 ಬಿ.ಬಿ.ಎಂ.ಪಿ ( ಉತ್ತರ ) / B.B.M.P(NORTH)
http://ceokarnataka.kar.nic.in/FinalRoll-2017/AC_List_B3.aspx?DistNo=32
Click on the Assembly Constituency to view the List of Parts
http://ceokarnataka.kar.nic.in/FinalRoll-2017/Part_List.aspx?ACNO=161
Click on the links below to view the Electoral Rolls of the Polling Station/Part in PDF Format
|
Home
|
|
| AC NO |
Part NO |
Polling Station Name(Kannada) |
Polling Station Name(English) |
| 161 |
1 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabansawadi |
| 161 |
2 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ , ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabansawadi |
| 161 |
3 |
ಮದರ್ ಮೇರಿ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ , ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabansawadi |
| 161 |
4 |
ಮದರ್ ಮೇರಿ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ ,ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabanswadi |
| 161 |
5 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
6 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
7 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್, ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college, O M B R layout |
| 161 |
8 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
9 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
10 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ,4ನೇ ಅಡ್ಡ ರಸ್ತೆ ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt Higher Primary School , 4th cross , B.Channasandra |
| 161 |
11 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , 4ನೇ ಅಡ್ಡ ರಸ್ತೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , 4th cross, B. Channasandra |
| 161 |
12 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B.Channasandra |
| 161 |
13 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B. Channasandra |
| 161 |
14 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B. Channasandra |
| 161 |
15 |
ಪ್ರೆಸಿಡೆನ್ಸಿ ಶಾಲೆ 3ನೇ ಎ ಅಡ್ಡ ರಸ್ತೆ, ಕಸ್ತೂರಿ ನಗರ |
Presidency school 3rd A cross, Kasturi nagar |
| 161 |
16 |
ಪ್ರೆಸಿಡೆನ್ಸಿ ಶಾಲೆ 3ನೇ ಎ ಅಡ್ಡ ರಸ್ತೆ, ಕಸ್ತೂರಿ ನಗರ, |
Presidency school 3rd A cross, Kasturi nagar, |
| 161 |
17 |
ಪ್ರೆಸಿಡೆನ್ಸಿ ಶಾಲೆ 3ನೇ ಎ ಅಡ್ಡ ರಸ್ತೆ, ಕಸ್ತೂರಿ ನಗರ, |
Presidency school 3rd A cross, Kasturi nagar, |
| 161 |
18 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananada Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
19 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananada Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
20 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananda Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
21 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananda Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
22 |
ಸರ್ಕಾರಿ ಸಂಯುಕ್ತ ಪ್ರೌಢಶಾಲೆ ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt. Samyuktha High School,Cox Town Room No.1 |
| 161 |
23 |
ಸರ್ಕಾರಿ ಸಂಯುಕ್ತ ಪ್ರೌಢಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Govt. Samyuktha High School,Cox Town Room No.2 |
| 161 |
24 |
ಸರ್ಕಾರಿ ತಮಿಳ್ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt. Tamil Model Primary School ,Cox Town Room No.1 |
| 161 |
25 |
ಸರ್ಕಾರಿ ತಮಿಳ್ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Govt. Tamil Model Primary School ,Cox Town Room No.2 |
| 161 |
26 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt Kannada Model Primary School , Cox Town Room No.1 |
| 161 |
27 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಗಜೇಂದ್ರನಗರ |
Govt Lower Primary School , GajendraNagar |
| 161 |
28 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೆನ್ನಿಗಾನಹಳ್ಳಿ |
Govt Higher Primary School , Benniganahalli |
| 161 |
29 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೆನ್ನಿಗಾನಹಳ್ಳಿ |
Govt Higher Primary School , Benniganahalli |
| 161 |
30 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt Higher Primary School , Doctor`s Layout , B. Channasandra |
| 161 |
31 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B Channasandra |
| 161 |
32 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Govt. Lower Primary School , Krishnaiyanapalya |
| 161 |
33 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Govt. Lower Primary School , Krishnaiyanapalya |
| 161 |
34 |
ದ ಯಂಗ್ ಇಂಡಿಯನ್ ಆಂಗ್ಲ ಶಾಲೆ,ಸದಾನಂದ ನಗರ, ಎನ್ ಜಿ ಇ ಎಫ್ ಬಡಾವಣೆ, |
The Young Indian English School, Sadanandanagar, NGEF Layout |
| 161 |
35 |
ದ ಯಂಗ್ ಇಂಡಿಯನ್ ಆಂಗ್ಲ ಶಾಲೆ,ಸದಾನಂದ ನಗರ, ಎನ್ ಜಿ ಇ ಎಫ್ ಬಡಾವಣೆ |
Tha Young Indian English School, Sadanandanagar, NGEF Layout |
| 161 |
36 |
ಸದಾನಂದ ನಗರ ವೆಲ್ಫೇರ್ ಅಸೋಸಿಯೇಷನ್ 4ನೇ ಮುಖ್ಯ ರಸ್ತೆ 5ನೇ ಅಡ್ಡ ರಸ್ತೆ ಎನ್ ಜಿ ಈ ಎಫ್ ಲೇಔಟ್ |
sadananda nagar welfare association 4th main road 5th cross N G E F layout |
| 161 |
37 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, 1ನೇ ಅಡ್ಡರಸ್ತೆ, ಮೋಟಪ್ಪ ಲೇನ್, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Govt. Higher Primary School, 1 st Cross, Motappa Lane, Old Byappanahalli |
| 161 |
38 |
ಇಂದಿರಾಗಾಂಧಿ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಹೈಯರ್ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Indiragandhi English Primary & Higher School , Old Byappanahalli |
| 161 |
39 |
ಇಂದಿರಾಗಾಂಧಿ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಹೈಯರ್ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Indira Gandhi English Primary & Higher School, Old Byappanahalli |
| 161 |
40 |
ಇಂದಿರಾಗಾಂಧಿ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಹೈಯರ್ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Indiragandhi English Primary & Higher School, Old Byappanahalli |
| 161 |
41 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ,1ನೇ ಅಡ್ಡ ರಸ್ತೆ ಮೋಟಪ್ಪ ಲೈನ್ ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Govt Higher Primary School, 1st cross Motappa lane, Old Byappanahalli |
| 161 |
42 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Govt. Higher Primary School , Old Byappanahalli |
| 161 |
43 |
ಎಸ್. ಎಂ . ಕೆ.ನರ್ಸರಿ ಮತ್ತು ಪ್ರೈಮರಿ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
S. M. K. Nursery & Primary School, Old Byappanahalli |
| 161 |
44 |
ಎಸ್. ಎಂ . ಕೆ.ನರ್ಸರಿ ಮತ್ತು ಪ್ರೈಮರಿ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
S. M. K. Nursery & Primary School, Old Byappanahalli |
| 161 |
45 |
ಎಸ್. ಎಂ . ಕೆ.ನರ್ಸರಿ ಮತ್ತು ಪ್ರೈಮರಿ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
S. M. K. Nursery & Primary School, Old Byappanahalli |
| 161 |
46 |
ಶ್ರೀಮತಿ. ಮುನಿ ಓಬಮ್ಮ ನಗರಪಾಲಿಕೆ ನರ್ಸರಿ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Smt. Muni Obamma Corporation Nursery School , Cox Town Room No.1 |
| 161 |
47 |
ಶ್ರೀಮತಿ. ಮುನಿ ಓಬಮ್ಮ ನಗರಪಾಲಿಕೆ ನರ್ಸರಿ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Smt. Muni Obamma Corporation Nursery School,Cox Town Room No.2 |
| 161 |
48 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Govt.Kannada Model Primary School,Cox Town Room No.2 |
| 161 |
49 |
ಸರ್ಕಾರಿ ಪ್ರಥಮ ದರ್ಜೆ ಕಾಲೇಜು,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt. First Grade College, Cox Town Room No.1 |
| 161 |
50 |
ಸೇಂಟ್ ಅಲಾಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
St. Aloysius High School ,Cox Town Room No.1 |
| 161 |
51 |
ಕ್ಲಾರೆನ್ಸ್ ಪ್ರೌಢ ಶಾಲೆ ಆಟದ ಮೈದಾನ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Clarence High School Play Ground, Cox Town Room No.1 |
| 161 |
52 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
St. Aloysuis Pre University College, Cox Town Room No.1 |
| 161 |
53 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
St. Aloysuis High School ,Cox Town Room No.2 |
| 161 |
54 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.3 |
St. Aloysuis High School ,Cox Town Room No.3 |
| 161 |
55 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.4 |
St. Aloysuis High School ,Cox Town Room No.4 |
| 161 |
56 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.5 |
St. Aloysuis High School ,Cox Town Room No.5 |
| 161 |
57 |
ಸಹಾಯಕ ಕಾರ್ಯನಿರ್ವಾಹಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹಲಸೂರು ರೂಂ ನಂ.1 |
Asst. Executive Engineer Office , Ulsoor Room No.1 |
| 161 |
58 |
ಸಹಾಯಕ ಕಾರ್ಯನಿರ್ವಾಹಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಟ್ಯಾಂಕ್ ರಸ್ತೆ, ಹಲಸೂರು ರೂಂ ನಂ.2 |
Asst. Executive Engineer Office , Tank Road , Ulsoor Room No.2 |
| 161 |
59 |
ಕದಿರಯ್ಯನಪಾಳ್ಯ ಸರ್ಕಾರಿ ಕನ್ನಡ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ರೂಂ ನಂ.1 |
Kadirayyanapalya Govt. Kannada Lower Primary School Room No.1 |
| 161 |
60 |
ಕದಿರಯ್ಯನಪಾಳ್ಯ ಸರ್ಕಾರಿ ಕನ್ನಡ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ರೂಂ ನಂ.2 |
Kadirayyanapalya Govt. Kannada Lower Primary School Room No.2 |
| 161 |
61 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ಕದಿರಯ್ಯನಪಾಳ್ಯ ರೂಂ ನಂ.3 |
Govt. Kannada Lower Primary School Kadirayyanapalya Room No.3 |
| 161 |
62 |
ಅಂಗನವಾಡಿ ಕೇಂದ್ರ , ಇಂದಿರಾ ಹರಿಜನ ಸೇವಾ ಸಂಘ ನರ್ಸರಿ ಶಾಲೆ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Anganawadi Centre , Indira Harijana Seva Sangha Nursery School, New Byappanahalli Room No.1 |
| 161 |
63 |
ಇಂದಿರಾ ಹರಿಜನ ಸೇವಾ ಸಂಘ ನರ್ಸರಿ ಶಾಲೆ , ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Indira Harijana Seva Sangha Nursery School , New Byappanahalli Room No.1 |
| 161 |
64 |
ಹರಿಜನ ಸೇವಾ ಸಂಘ ನರ್ಸರಿ ಶಾಲೆ, ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.2 |
Harijana Seva Sangha Nursery School , Byappanahalli Room No.2 |
| 161 |
65 |
ಮಾತೃಕನಿಕೇತನ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ, ಎಕ್ಸ್ ಟೆಷನ್. ರೂಂ ನಂ.1 |
Mathrukanikethan Higher Primary School , New Byappanahalli,Ext Room No.1 |
| 161 |
66 |
ಮಾತೃಕನಿಕೇತನ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.2 |
Mathrukanikethan Higher Primary School , New Byappanahalli Room No.2 |
| 161 |
67 |
ಶಾಂತಿನಿಕೇತನ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಬಂಡಪ್ಪ ಕಾಲೋನಿ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Shanthinikethan Vidhya Samasthe, Bandappa Colony,New Byappanahalli Room No.1 |
| 161 |
68 |
ಶಾಂತಿನಿಕೇತನ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಬಂಡಪ್ಪ ಕಾಲೋನಿ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.2 |
Shanthinikethan Vidhya Samasthe, Bandappa Colony, New Byappanahalli Room No.2 |
| 161 |
69 |
ಶ್ರೀ ಸಂಗಮ ಪ್ರೌಢ ಶಾಲೆ, ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Sree Sangama High School , New Byappanahalli Extn Room No.1 |
| 161 |
70 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1 , ಸಿ ವಿ ರಾಮನ್ ನಗರ |
Govt Kannada Higher Primary School , Nagavarapalya Room No-1 |
| 161 |
71 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-1, C V Ramannagar |
| 161 |
72 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
73 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
74 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿ ಆರ್ ಡಿ ಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1, ಸಿ .ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-1, C V Ramannagar |
| 161 |
75 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿ ಆರ್ ಡಿ ಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1, ಸಿ .ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-1, C V Ramannagar |
| 161 |
76 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
77 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
78 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-3, C V Ramannagar |
| 161 |
79 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-4, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-4, C V Ramannagar |
| 161 |
80 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-5, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-5, C V Ramannagar |
| 161 |
81 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-5, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-5, C V Ramannagar |
| 161 |
82 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-6, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-6, C V Ramannagar |
| 161 |
83 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-7, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagvara Palya Room No-7, C V Ramannagar |
| 161 |
84 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-8, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-8, C V Ramannagar |
| 161 |
85 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-9, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-9, C V Ramannagar |
| 161 |
86 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-1 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-1, Suddugunte Palya |
| 161 |
87 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-2 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-2, Suddugunte Palya |
| 161 |
88 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-3 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-3, Suddugunte Palya |
| 161 |
89 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-4 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-4, SudduguntePalya |
| 161 |
90 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-4 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-4, SudduguntePalya |
| 161 |
91 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-5, ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-5, SudduguntePalya |
| 161 |
92 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಹಟ್ಟಿಂಗ್ ಕಾಲೋನಿ, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ 1 |
Govt. Higher Primary School, Hutting Colony, Indiranagar 1 st Stage, Room No.1 |
| 161 |
93 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಹಟ್ಟಿಂಗ್ ಕಾಲೋನಿ, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ 2 |
Govt. Higher Primary School, Hutting Colony, Indiranagar 1st Stage, Room No.2 |
| 161 |
94 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ , ಮರ್ಫಿರೋಡ್ ರೂಂ ನಂ.1 |
Corporation Nursery School , Murphy Road Room No.1 |
| 161 |
95 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ ,ಮರ್ಫಿರೋಡ್ ರೂಂ ನಂ.2 |
Corporation Nursery School , Murphy Road Room No.2 |
| 161 |
96 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 1 |
Corporation Girls High School, Murphy Town, Room No.1 |
| 161 |
97 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 2 |
Corporation Girls High School, Murphy Town, Room No.2 |
| 161 |
98 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 1 |
Corporation Nursery School, MurphyTown, Room No.1 |
| 161 |
99 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 3 |
Corporation Girls High School, MurphyTown, Room No.3 |
| 161 |
100 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ , ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ 4 |
Corporation Girls High School, MurphyTown, Room No 4 |
| 161 |
101 |
ಕಾರ್ಪೊರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 5 |
Corporation Girls High School, MurphyTown, Room No 5 |
| 161 |
102 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 2 |
Corporation Nursery School, MurphyTown, Room No 2 |
| 161 |
103 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಬಾಲಕಿಯರ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ 1 |
Govt. Higher Tamil Primary Girls School, MurphyTown, Room No.1 |
| 161 |
104 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಬಾಲಕಿಯರ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 2 |
Govt. Higher Tamil Primary Girls School, MurphyTown, Room No 2 |
| 161 |
105 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ಉತ್ತರ ಭಾಗ ರೂಂ ನಂ. 1 |
Govt. Kannada Higher Primary School, MurphyTown, North Side, Room No 1 |
| 161 |
106 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ಉತ್ತರ ಭಾಗ ರೂಂ ನಂ 2 |
Govt. Kannada Higher Primary School, Murphy Town, North Side , Room No 2 |
| 161 |
107 |
82ನೇ ವಿಭಾಗ ಕಾರ್ಪೊರೇಷನ್ ವಾರ್ಡ್ ಕಛೇರಿ ( ಬಿ ಬಿ ಎಂ ಪಿ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರ ಕಛೇರಿ) 17 ನೇ ಎಫ್. ಸಿ |
82 Division Corporation Ward Office,( B B M P Engineering Dept) 17 th F C |
| 161 |
108 |
ಹೋಲಿ ಷೆಪರ್ಡ್ ಎಜುಕೇಶನ್ ಟ್ರಸ್ಟ್, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Holy Shepherd Education Trust, Indiranagar 1st Stage, Room No. 1 |
| 161 |
109 |
ಹೋಲಿ ಷೆಪರ್ಡ್ ಎಜುಕೇಶನ್ ಟ್ರಸ್ಟ್, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
Holy Shepherd Education Trust, Indiranagar 1st Stage, Room No 2 |
| 161 |
110 |
ಕೈರಾಲಿ ನಿಕೇತನ್ ಎಜುಕೇಶನ್ ಟ್ರಸ್ಟ್, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Kyrali Nikethan Education Trust, Indiranagar 1st Stage, Room No 1 |
| 161 |
111 |
ಚೆನ್ನಕೇಶವ ಸ್ವಾಮಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮೈಕೆಲ್ಪಾಳ್ಯ |
Chennakeshava Higher Primary School, MykelPalya |
| 161 |
112 |
ಚೆನ್ನಕೇಶವ ಸ್ವಾಮಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮೈಕೆಲ್ಪಾಳ್ಯ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Chenna Keshava Swamy Higher Primary School, Micheal Palya 1st Stage, Room No. 1 |
| 161 |
113 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-1 |
Govt Lower Primary School , Byrasandra Room No-1 |
| 161 |
114 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-2 |
Govt Lower Primary School , Byrasandra Room No-2 |
| 161 |
115 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-3 |
Govt Lower Primary School , Byrasandra Room No-3 |
| 161 |
116 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-4 |
Govt Lower Primary School , Byrasandra Room No-4 |
| 161 |
117 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ, ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-1 |
Saraswathi Vidyamandir , Kaggadasapura Room No-1 |
| 161 |
118 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ, ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-1 |
Saraswathi Vidyamandir , Kaggadasapura Room No-1 |
| 161 |
119 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 |
Saraswathi Vidyamandir, Kaggadasapura Room No-2 |
| 161 |
120 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 |
Saraswathi Vidyamandir, Kaggadasapura Room No-2 |
| 161 |
121 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-1, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-1, C V Raman Nagar |
| 161 |
122 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 , ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-2, C V Ramannagar |
| 161 |
123 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 , ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-2, C V Ramannagar |
| 161 |
124 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-3, C V Ramannagar |
| 161 |
125 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-3, C V Ramannagar |
| 161 |
126 |
ಸೇಂಟ್ ಜಾನ್ಸ್ ಪ್ರೌಢ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-1 |
St. John ‘ S High School , MalleshPalya Room No-1 |
| 161 |
127 |
ಸೇಂಟ್ ಜಾನ್ಸ್ ಪ್ರೌಢ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-2 |
St. John`s High School , MalleshPalya Room No-2 |
| 161 |
128 |
ಸೇಂಟ್ ಜಾನ್್ಸ ಪ್ರೌಢ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-3 |
St. John`s High School , MalleshPalya Room No-3 |
| 161 |
129 |
ಹೋಳಿ ಕ್ರಾಸ್ ಸ್ಕೂಲ್ , ಮಲ್ಲೇಶ್ ಪಾಳ್ಯ |
HolyCross School, Mallesh Palya |
| 161 |
130 |
ಹೋಳಿ ಕ್ರಾಸ್ ಸ್ಕೂಲ್ , ಮಲ್ಲೇಶ್ ಪಾಳ್ಯ |
Holly Cross School, Mallesh Palya |
| 161 |
131 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Lower Primary School , MalleshPalya Room No-3 , C V RamanNagar |
| 161 |
132 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-4, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Lower Primary School , Malleshpalya Room No-4 , C V RamanNagar |
| 161 |
133 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ.ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-1 |
Govt Lower Primary School, G M Palya Room No-1 |
| 161 |
134 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ.ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-1 |
Govt Lower Primary School, G M Palya Room No-1 |
| 161 |
135 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-2 |
Govt Lower Primary School , G M Palya Room No-2 |
| 161 |
136 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-3 |
Govt Lower Primary School, G M Palya Room No-3 |
| 161 |
137 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-3 |
Govt Lower Primary School, G M Palya Room No-3 |
| 161 |
138 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Mother Mary English School , New Thippasandra |
| 161 |
139 |
ಸೇಂಟ್ ಥಾಮಸ್ ಪಬ್ಲಿಕ್ ಆಂಗ್ಲ ಶಾಲೆ , 6 ನೇ ಅಡ್ಡರಸ್ತೆ, (ಚರ್ಚ್ ರಸ್ತೆ), ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
St. Thomas Public English School, 6 th Cross, (Church Road) New Thippasandra |
| 161 |
140 |
ಸೇಂಟ್ ಥಾಮಸ್ ಪಬ್ಲಿಕ್ ಆಂಗ್ಲ ಶಾಲೆ , 6 ನೇ ಅಡ್ಡರಸ್ತೆ, (ಚರ್ಚ್ ರಸ್ತೆ), ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
St. Thomas Public English School , 6 th Cross, ( Church Road) New Thippasandra |
| 161 |
141 |
ಸೇಂಟ್ ಥಾಮಸ್ ಪಬ್ಲಿಕ್ ಆಂಗ್ಲ ಶಾಲೆ , 6 ನೇ ಅಡ್ಡರಸ್ತೆ, (ಚರ್ಚ್ ರಸ್ತೆ), ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
St. Thomas Public English School , 6 th Cross, (Church Road) New Thippasandra |
| 161 |
142 |
ಶ್ರೀ ಕಾವೇರಿ ಶಾಲೆ, ಬಿ .ಎಂ 2 ನೇ ಹಂತ , ರೂಂ ನಂ. 1 |
Shri Kaveri School , B.M 2nd Stage, Room No.1 |
| 161 |
143 |
ಶ್ರೀ ಕಾವೇರಿ ಶಾಲೆ, ಬಿ .ಎಂ 2 ನೇ ಹಂತ , ಕೊಠಡಿ ಸಂಖ್ಯೆ 2 |
Shri Kaveri School , B.M 2 nd Stage , Room No 2 |
| 161 |
144 |
ಶ್ರೀ ಕಾವೇರಿ ಶಾಲೆ, ಬಿ .ಎಂ 2 ನೇ ಹಂತ , ಕೊಠಡಿ ಸಂಖ್ಯೆ 3 |
Shri Kaveri School , B.M. 2 nd Stage, Room No.3 |
| 161 |
145 |
ಮೊಂಗಿಲಾಲ್ ಗೊಟ್ವಾಟ ಜೈನ್ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ಬಿ ಎಂ 2 ನೇ ಹಂತ, ರೂಂ ನಂ 1 |
Mongilal Gotwata Jain P.U.Collage.B.M 2 nd Stage , Room No.1 |
| 161 |
146 |
ಮೊಂಗಿಲಾಲ್ ಗೊಟ್ವಾಟ ಜೈನ್ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ಬಿ ಎಂ 2 ನೇ ಹಂತ, ರೂಂ ನಂ 2 |
Mongilal Gotwata Jain P.U.College, B M 2 nd Stage, Room No.2 |
| 161 |
147 |
ಸರ್ಕಾರಿ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಶ್ರೀರಾಮ ದೇವಸ್ಥಾನದ ರಸ್ತೆ, ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Govt. Tamil Primary School , Shri Rama Temple Road, New Thippasandra |
| 161 |
148 |
ಸರ್ಕಾರಿ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಶ್ರೀರಾಮ ದೇವಸ್ಥಾನದ ರಸ್ತೆ, ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Govt. Tamil Primary School , Shri Rama Temple Road, New Thippasandra |
| 161 |
149 |
ಸರ್ಕಾರಿ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಶ್ರೀರಾಮ ದೇವಸ್ಥಾನದ ರಸ್ತೆ, ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Govt. Tamil Primary School , Sri Rama Temple Road, New Thippasandra |
| 161 |
150 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Mother Mary English School , New Thippasandra |
| 161 |
151 |
ಪೂರ್ಣ ಪ್ರಜ್ಞ ವಿದ್ಯಾ ಸಂಸ್ಥೆ , ಹೆಚ್ ಎ ಎಲ್ 3 ನೇ ಹಂತ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Purna Pragna Education Society, H A L 3 rd Stage, New Thippasandra |
| 161 |
152 |
ಪೂರ್ಣ ಪ್ರಜ್ಞ ವಿದ್ಯಾ ಸಂಸ್ಥೆ , ಹೆಚ್ ಎ ಎಲ್ 3 ನೇ ಹಂತ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Purna Pragna Education Society, H A L 3 rd Stage, New Thippasandra |
| 161 |
153 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-4 |
Government Lower Primary School , G M Palya Room No-4 |
| 161 |
154 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-5 |
Government Lower Primary School , G M Palya Room No-5 |
| 161 |
155 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-5 |
Government Lower Primary School , G M Palya Room No-5 |
| 161 |
156 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ , ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L 3 rd Stage |
| 161 |
157 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L 3 rd Cross |
| 161 |
158 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ ,ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L. 3 rd Stage |
| 161 |
159 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L 3 rd Stage |
| 161 |
160 |
ಬೆಂಗಳೂರು ಜಲ ಮಂಡಳಿ, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
B.W.S.S.B. O/O Assistant Executive Engineer, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
161 |
ಬೆಂಗಳೂರು ಜಲ ಮಂಡಳಿ, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
B.W.S.S.B. O/O Assistant Executive Engineer, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
162 |
ವಾರ್ಡ್ ಆಫೀಸ್, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ,ಡಿಫೆನ್ಸ್ ಕಾಲೋನಿ, ರೂಂ ನಂ. 1 |
Ward Office, Engineering Dept. Defence Colony, Room No. 1 |
| 161 |
163 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
164 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
165 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 3 |
| 161 |
166 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 4 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 4 |
| 161 |
167 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 5 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 5 |
| 161 |
168 |
ದಿ ಇಂದಿರಾನಗರ ಕೇಂಬ್ರಿಡ್್ಜ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
The Indiranagar Cambridge School , H.A.L 3 rd Stage |
| 161 |
169 |
ದಿ ಇಂದಿರಾನಗರ ಕೇಂಬ್ರಿಡ್್ಜ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
The Indiranagar Cambridge School , H.A.L 3 rd Stage |
| 161 |
170 |
ದಿ ಇಂದಿರಾನಗರ ಕೇಂಬ್ರಿಡ್್ಜ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
The Indiranagar Cambridge School , H.A.L 3 rd Stage |
| 161 |
171 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Govt. Kannada Model Primary School , H.A.L 3 rd Stage |
| 161 |
172 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Govt. Kannada Model Primary School , H.A.L 3 rd Stage |
| 161 |
173 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Govt. Kannada Model Primary School , H.A.L 3 rd Stage |
| 161 |
174 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 1 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 1 |
| 161 |
175 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 1 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 1 |
| 161 |
176 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 2 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 2 |
| 161 |
177 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 2 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 2 |
| 161 |
178 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 3 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 3 |
| 161 |
179 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 4 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 4 |
| 161 |
180 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 3 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 3 |
| 161 |
181 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 5 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 5 |
| 161 |
182 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 6 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 6 |
| 161 |
183 |
ಬೃ.ಬೆಂ.ಮ. ಪಾಲಿಕೆ ಟೈಲರಿಂಗ್ ಕೇಂದ್ರ, ಬಾಬಾ ಸಾಹೇಬ್ ಕಾಲೋನಿ, ರೂಂ ನಂ. 1 |
B.B.M.P. Tailoring Centre, Baba Saheb Colony, Room No. 1 |
| 161 |
184 |
ಬೃ.ಬೆಂ.ಮ. ಪಾಲಿಕೆ ಟೈಲರಿಂಗ್ ಕೇಂದ್ರ, ಬಾಬಾ ಸಾಹೇಬ್ ಕಾಲೋನಿ, ರೂಂ ನಂ. 2 |
B.B.M.P. Tailoring Centre, Baba Saheb Colony, Room No. 2 |
| 161 |
185 |
ನ್ಯೂ ಹಾರಿಜನ್ ಪಬ್ಲಿಕ್ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
New Horizon Public English School, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
186 |
ಬೆಂಗಳೂರು ಜಲ ಮಂಡಳಿ, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
B.W.S.S.B. O/O Assistant Executive Engineer, H.A.L. 2nd Stage, Room No. 3 |
| 161 |
187 |
ನ್ಯೂ ಹಾರಿಜನ್ ಪಬ್ಲಿಕ್ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
New Horizon Public English School, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
188 |
ನ್ಯೂ ಹಾರಿಜನ್ ಪಬ್ಲಿಕ್ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
New Horizon Public English School, H.A.L. 2nd Stage, Room No. 3 |
| 161 |
189 |
ಲಿಟಲ್ ಫ್ಲವರ್ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಫ್ರೌಡಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ |
Little Flower English Primary & High School, H.A.L. 2nd Stage |
| 161 |
190 |
ಶ್ರೀ. ಕಾವೇರಿ ಪಿ.ಯು. ಕಾಲೇಜ್, 16ನೇ ಮುಖ್ಯರಸ್ತೆ, ಕೆ.ಇ.ಬಿ. ಕಛೇರಿ ಹಿಂಭಾಗ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ.1 |
Sri. Kaveri P.U. College, 16th Mamin Road, Backside of the K.E.B. Office H.A.L. 2nd Stage, Room No.1 |
| 161 |
191 |
ಶ್ರೀ. ಕಾವೇರಿ ಪಿ.ಯು. ಕಾಲೇಜ್, 16ನೇ ಮುಖ್ಯರಸ್ತೆ, ಕೆ.ಇ.ಬಿ. ಕಛೇರಿ ಹಿಂಭಾಗ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ.2 |
Sri. Kaveri P.U. College, 16th Main Road, Backside of the K.E.B. Office, H.A.L. 2nd Stage, Room No.2 |
| 161 |
192 |
ಶ್ರೀ. ಕಾವೇರಿ ಪಿ.ಯು. ಕಾಲೇಜ್, 16ನೇ ಮುಖ್ಯರಸ್ತೆ, ಕೆ.ಇ.ಬಿ. ಕಛೇರಿ ಹಿಂಭಾಗ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ.3 |
Sri. Kaveri P.U. College, 16th Main Road, Backside of the K.E.B. Office, H.A.L. 2nd Stage, Room No.3 |
| 161 |
193 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 1 |
| 161 |
194 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 2 |
| 161 |
195 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಸುಧಾಮನಗರ, ರೂಂ ನಂ. 1 |
Govt. Lower Primary School, Sudhamanagar, Room No.1 |
| 161 |
196 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಸುಧಾಮನಗರ, ರೂಂ ನಂ. 2 |
Govt. Lower Primary School, Sudhamanagar, Room No. 2 |
| 161 |
197 |
ಸರ್ಕಾರಿ ತಮಿಳು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಆನಂದಪುರ, ಜೀವನಭೀಮಾನಗರ, ರೂಂ ನಂ. 1 |
Govt. Tamil Higher Primary School, Anandapura, Jeevanbhimanagar, Room No. 1 |
| 161 |
198 |
ಸರ್ಕಾರಿ ತಮಿಳು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಆನಂದಪುರ, ಜೀವನಭೀಮಾನಗರ, ರೂಂ ನಂ. 2 |
Govt. Tamil Higher Primary School, Anandapura, Jeevanbhimanagar, Room No. 2 |
| 161 |
199 |
ಇಂಡಿಯನ್ ಪಬ್ಲಿಕ್ ಶಾಲೆ, ಜೀವನಭೀಮಾನಗರ ಬಸ್ ನಿಲ್ದಾಣ ಎದುರು, ರೂಂ ನಂ. 1 |
Indian Public School, Opp. Jeevanbhimanagar Bus Stop, Room No. 1 |
| 161 |
200 |
ಇಂಡಿಯನ್ ಪಬ್ಲಿಕ್ ಶಾಲೆ, ಜೀವನಭೀಮಾನಗರ ಬಸ್ ನಿಲ್ದಾಣ ಎದುರು, ರೂಂ ನಂ. 2 |
Indian Public School, Opp. Jeevanbhimanagar Bus Stop, Room No. 2 |
| 161 |
201 |
ಇಂಡಿಯನ್ ಪಬ್ಲಿಕ್ ಶಾಲೆ, ಜೀವನಭೀಮಾನಗರ ಬಸ್ ನಿಲ್ದಾಣ ಎದುರು, ರೂಂ ನಂ. 3 |
Indian Public School, Opp. Jeevanbhimanagar Bus Stop, Room No. 3 |
| 161 |
202 |
ಸರ್ಕಾರಿ ತಮಿಳು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಆನಂದ ಪುರ, ಜೀವನ ಭೀಮಾನಗರ, ರೂಂ ನಂ. 3 |
Govt. Tamil Higher Primary School, Anandapura, Jeevanbhimanagar, Room No. 3 |
| 161 |
203 |
ಡಾ.ಅಂಬೇಡ್ಕರ್ ಪ್ರಾಥಮಿಕ ಮತ್ತು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Dr. Ambedkar Primary and Higher Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
204 |
ಡಾ.ಅಂಬೇಡ್ಕರ್ ಪ್ರಾಥಮಿಕ ಮತ್ತು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
Dr. Ambedkar Primary and Higher Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
205 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 3 |
| 161 |
206 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 4 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 4 |
| 161 |
207 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, 8ನೇ ಅಡ್ಡರಸ್ತೆ, ನಂಜರೆಡ್ಡಿ ಕಾಲೋನಿ,ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 1 |
Govt. Kannada Higher Primary School, 8th Cross, Nanjareddy Colony, Murugeshpalya, Room No. 1 |
| 161 |
208 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, 8ನೇ ಅಡ್ಡರಸ್ತೆ, ನಂಜರೆಡ್ಡಿ ಕಾಲೋನಿ,ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 2 |
Govt. Kannada Higher Primary School, 8th Cross, Nanjareddy Colony, Murugeshpalya, Room No. 2 |
| 161 |
209 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 4 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 4 |
| 161 |
210 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ, ಕೋನೇನ ಅಗ್ರಹಾರ, ರೂಂ ನಂ. 1 |
Govt. Higher Primary School, Konena Agrahara, Room No. 1 |
| 161 |
211 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ, ಕೋನೇನ ಅಗ್ರಹಾರ, ರೂಂ ನಂ. 2 |
Govt. Higher Primary School, Konena Agrahara, Room No. 2 |
| 161 |
212 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 5 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 5 |
| 161 |
213 |
ಸೋಫಿಯ ಪ್ರೌಢಶಾಲೆ, ನಂ. 24/25, 1ನೇ ಅಡ್ಡರಸ್ತೆ, ಏರ್ ಪೋರ್ಟ್ ಹಿಂಭಾಗ, ಕೋನೇನ ಅಗ್ರಹಾರ, ರೂಂ ನಂ. 1 |
Sophia High School, No. 24/25, 1st Cross, Behind Airport, Konena Agrahara, Room No. 1 |
| 161 |
214 |
25, 1st Cross, Behind Airport, Konena Agrahara, Room No. 2 |
Sophia High School, No. 24 |
| 161 |
215 |
25, 1st Cross, Behind Airport, Konena Agrahara, Room No. 2 |
Sophia High School, No. 24 |
| 161 |
216 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 6 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 6 |
| 161 |
217 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 7 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 7 |
| 161 |
218 |
ಸೋಫಿಯಾ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಎನ್.ಎ.ಎಲ್. ವಿಂಡ್ ಟನಲ್ ರಸ್ತೆ, ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 1 |
Sophiya Education Trust, NAL Wind Tunnel Road, Murugeshpalya, Room No. 1 |
| 161 |
219 |
ಸೋಫಿಯಾ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಎನ್.ಎ.ಎಲ್. ವಿಂಡ್ ಟನಲ್ ರಸ್ತೆ, ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 2 |
Sophiya Education Trust, NAL Wind Tunnel Road, Murugeshpalya, Room No. 2 |
| 161 |
220 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 8 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 8 |
| 161 |
221 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 9 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 9 |
| 161 |
222 |
ಸೋಫಿಯಾ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಎನ್.ಎ.ಎಲ್. ವಿಂಡ್ ಟನಲ್ ರಸ್ತೆ, ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 3 |
Sophiya Education Trust, NAL Wind Tunnel Road, Murugeshpalya, Room No. 3 |
| 161 |
223 |
ಸವೆಂತ್ ಡೇ ಅಡ್ವೆಂಟಿಸ್ಟ್ ಸಂಯುಕ್ತ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ರುಸ್ತುಂ ಭಾಗ್ ರಸ್ತೆ, ರೂಂ ನಂ. 1 |
7th Day Adventist Samyukta P.U. College , Rusthum Bagh Road, Room No. 1 |
| 161 |
224 |
ಸವೆಂತ್ ಡೇ ಅಡ್ವೆಂಟಿಸ್ಟ್ ಸಂಯುಕ್ತ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ರುಸ್ತುಂ ಭಾಗ್ ರಸ್ತೆ, ರೂಂ ನಂ. 2 |
7th Day Adventist Samyukta P.U. College , Rusthum Bagh Road, Room No. 2 |
| 161 |
225 |
ಕಾರ್ಪೋರೇಷನ್ ಆರೋಗ್ಯ ಕೇಂದ್ರ, ಕೋಡಿಹಳ್ಳಿ |
Corporation Health Centre, Kodihalli |
| 161 |
226 |
ಶೀಲ ಕೊತ್ವಾಲ ಇನ್ಸ್ಟಿಟ್ಯೂಟ್ ಆಫ್ ದಿ ಡಫ್, ರುಸ್ತುಂ ಭಾಗ್ ರಸ್ತೆ |
Sheela Kothawala Institute of the Duff, Rusthum Bagh Road |
| 161 |
227 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 10 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 10 |
| 161 |
228 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 11 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 11 |
| 161 |
229 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಶ್ರೀರಾಮನಗರಿ ಸ್ಲಂ, ರೂಂ ನಂ. 1 |
Govt. Lower Primary School, Sri Ramanagari Slum, Room No. 1 |
| 161 |
230 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಶ್ರೀರಾಮನಗರಿ ಸ್ಲಂ, ರೂಂ ನಂ. 2 |
Govt. Lower Primary School, SriRamanagari Slum, Room No. 2 |
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Electoral Roll - 2017
State - (S10) -Karnataka
No.,Name and Reservation Status of
Assembly Constituency
161
-C.V. RamannNagar
(SC)
Part No. 168
No.,Name and Reservation Status of
Parliamentary Constituency(ies) in which the
Assembly Constituency is located
25 - Bangalore Central (Gen)
1. DETAILS OF REVISION
Year of Revision
2017
Roll Identification
Qualifying Date
01-01-2017
Basic (Mother) Roll of 2017
Type of Revision
Special Summary Revision
Date of Publication
10-01-2017
2. DETAILS OF PART & POLLING AREA
No. & Name of the Sections in the Part
01
5th A. Mainroad H.A.L. 3rd Stage,- Pincode - 560075
02
5th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
03
4th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
04
6th A. Cross H.A.L. 3rd Stage,- Pincode - 560075
05
6th B. Cross H.A.L. 3rd Stage,- Pincode - 560075
06
6th C. Cross H.A.L. 3rd Stage,- Pincode - 560075
07
2nd Mainroad 9th Cross H.A.L. 3rd Stage,- Pincode - 560075
08
2nd Mainroad H.A.L. 3rd Stage,- Pincode - 560075
09
5th Mainroad 6th Cross H.A.L. 3rd Stage,- Pincode - 560075
10
8th Mainroad 6th Cross H.A.L. 3rd Stage,- Pincode - 560075
11
7th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
12
6th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
13
7th Cross 6th A And 6th CrossNew Thippasandra,- Pincode -
560075
14
8Th Cross 6Th Mainroad H A L 3Rd Stage,
15
New Thippasandra Bangalore East,Pincode - 560075
16
5th A Mainroad H A L 2nd Stage,
999
Non Resident Indians,[NRI]
Main Metro
Bangalore
Ward No.
058 - New Tippasandara
Police Station
J.B.Nagar
Taluka
District
B.B.M.P(NORTH)
Pin Code
560008
3. POLLING STATION DETAILS
No. And Name of Polling Station
168-The Indiranagar Cambridge School , H.A.L 3 rd Stage
Type of Polling Station
(Male/Female/General)
General
Address of Polling Station
Cambridge English School Room no H.A.L. 3rd Stage
Number of Auxiliary Polling
Stations in this Part
0
4. NUMBER OF ELECTORS
Starting Sl.
No.
Ending
Sl.No.
Male
Female
Third Gender
Total
1
1403
685
626
0
1311
No.,Name and Reservation Status of Assembly Constituency
161 - C.V. RamannNagar(SC )
Part No. 168
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Filed under:
General
Posted by:
site admin @ 7:37 am
Pages 2 to 11 -Please Select BSP Booth Leaders/Voters/ for 26th November 2017 Cadre Camp and fro 2018 Assembly Elections
Concerned
Assembly, Sector, Booth level leaders along with the probable
Candidates can identify names along with 50% youths as suggested by our
national and State leaders.
Blue Colour names with large size fonts could be approached:
House No.:06
Appalaswamy
P Ganapathy
WZU4330643
Sex: Male
Age: 34
2 ) Name :
House No.:668
Jagadishan
Chandrashekhar
HGB5521729
Sex: Male
Age: 71
Father’s
Name:
89
Name :
House No.:668
Chandrashekhar
Navanitham
HGB5521737
Sex: Female
Age: 69
Husband’s
Name:
90
Name :
House No.:668
Chandrashekhar
Shashikanth
WZU2015816
Sex: Male
Age: 41
Father’s
Name:
3) Name :
House No.:679
Basappa
B. Nandishappa
HGB2398758
Sex: Male
Age: 71
4) Name :
House No.:33
Selvam K
Saravanan S
WZU4192753
Sex: Male
Age: 21
Section No.:001)5th A. Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
1
Name :
House No.:681 2ND FL
VIKAS KUMAR
Namita Deshpande
WZU4022679
Sex: Female
Age: 29
Husband’s
Name:
2
Name :
House No.:06
Appalaswamy
P Ganapathy
WZU4330643
Sex: Male
Age: 34
Father’s
Name:
3
Name :
House No.:06
Jonson
Luisa J
WZU4330668
Sex: Female
Age: 66
Husband’s
Name:
4
Name :
House No.:09
Narayan
Shanmugam
WZU4330650
Sex: Male
Age: 53
Father’s
Name:
5
Name :
House No.:11-A
mohan A N
Suman B M
WZU3321684
Sex: Male
Age: 25
Father’s
Name:
6
Name :
House No.:51
C Dass
Janson D
WZU4330635
Sex: Male
Age: 29
Father’s
Name:
7
Name :
House No.:68/2
Madhu
M Suresh
WZU3214012
Sex: Male
Age: 28
Father’s
Name:
8
Name :
House No.:68/2
Raju
R Madhu
WZU3213964
Sex: Male
Age: 49
Father’s
Name:
9
Name :
House No.:68/2
Madhu
M Lakshmi
WZU3213931
Sex: Female
Age: 42
Husband’s
Name:
10
Name :
House No.:80
Periaswami
Suresh P
WZU3213956
Sex: Male
Age: 23
Father’s
Name:
11
Name :
House No.:148/E
kauri
Mary Magelen Kouri
WZU3321544
Sex: Female
Age: 50
Husband’s
Name:
12
Name :
House No.:148/e
haribandu kauri
Kouri
WZU3321502
Sex: Male
Age: 71
Father’s
Name:
13
Name :
House No.:158
pronoy kumar
Pradito Kumar
WZU4075982
Sex: Male
Age: 33
Father’s
Name:
14
Name :
House No.:200a
narasimha murthy
Chandra Prakash
WZU3321528
Sex: Male
Age: 65
Father’s
Name:
15
Name :
House No.:236/3/1
mangal singh
Jagpal Singh
WZU4231965
Sex: Male
Age: 26
Father’s
Name:
16
Name :
House No.:236/4
mandir singh
Raju Kanwar
WZU4229050
Sex: Male
Age: 29
Father’s
Name:
17
Name :
House No.:236/6
jagpal singh
Nirma Kunwar
WZU4228938
Sex: Female
Age: 49
Husband’s
Name:
18
Name :
House No.:237
mangal singh
Mandhir Singh
WZU3322161
Sex: Male
Age: 29
Father’s
Name:
19
Name :
House No.:237
hukam singh
Kailash Konwar
WZU3322179
Sex: Female
Age: 29
Husband’s
Name:
20
Name :
House No.:250
Shiva Lingaiah.B
Satish B.S.
HGB2399152
Sex: Male
Age: 55
Father’s
Name:
21
Name :
House No.:250
B.S. Satish
Rithika Manjula
HGB2399160
Sex: Female
Age: 53
Husband’s
Name:
22
Name :
House No.:264
P Karunagaran
M Manjula
WZU3213923
Sex: Female
Age: 42
Husband’s
Name:
23
Name :
House No.:265
ramesh r
Shruthi Ramesh
WZU4075917
Sex: Female
Age: 26
Husband’s
Name:
24
Name :
House No.:277/a
lakshmi pathi
Manoj
WZU3321478
Sex: Male
Age: 29
Father’s
Name:
25
Name :
House No.:277/A
A.Kumar
Ramraj.K
WZU3597655
Sex: Male
Age: 28
Father’s
Name:
26
Name :
House No.:301
maanik aachari
Balasubramani
WZU4228912
Sex: Male
Age: 75
Father’s
Name:
27
Name :
House No.:301
balasubramaniyam
Rani
WZU4228946
Sex: Female
Age: 64
Husband’s
Name:
28
Name :
House No.:302
vishvanathan
Vijay
WZU3321411
Sex: Male
Age: 36
Father’s
Name:
29
Name :
House No.:302
kalyana sundram
Photo
Not
Available
Srividhya
WZU3220845
Sex: Male
Age: 34
Father’s
Name:
30
Name :
House No.:306
veerbhadraiah
Vijay
WZU4153466
Sex: Male
Age: 28
Father’s
Name:
Page 3/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:001)5th A. Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
31
Name :
House No.:310
BALAGANGADHARA K
S Rakhi
WZU3855335
Sex: Female
Age: 24
Father’s
Name:
32
Name :
House No.:325
sushil pal
Shibani Pal
WZU4278693
Sex: Female
Age: 39
Husband’s
Name:
33
Name :
House No.:325
kali pada pal
Sushil Pal
WZU4278701
Sex: Male
Age: 42
Father’s
Name:
34
Name :
House No.:325
sushil pal
Sumoji Pal
WZU4278719
Sex: Male
Age: 30
Father’s
Name:
35
Name :
House No.:441
VIVEK KUMAR
Meera Vivek Kumar
WZU3880770
Sex: Female
Age: 46
Husband’s
Name:
36
Name :
House No.:476
nanji patel
Deepesh Patel
WZU4023586
Sex: Male
Age: 28
Father’s
Name:
37
Name :
House No.:534
rajesh kumar thakur
Nibha
WZU4228953
Sex: Female
Age: 23
Husband’s
Name:
38
Name :
House No.:534
saroj thakur
Rajesh Kumar Thakur
WZU4229019
Sex: Male
Age: 31
Father’s
Name:
39
Name :
House No.:537
krishnamurthy
Ravi
WZU4023560
Sex: Male
Age: 66
Father’s
Name:
40
Name :
House No.:546
vishva nath singh
Vijay Baskar Singh
WZU3321569
Sex: Male
Age: 37
Father’s
Name:
41
Name :
House No.:561
K P Pahapi Raman
Mageshwari
WZU3090941
Sex: Female
Age: 35
Husband’s
Name:
42
Name :
House No.:571
Late B V R Kumar
Dr. Mythili Kumar
WZU3090958
Sex: Female
Age: 54
Husband’s
Name:
43
Name :
House No.:571/2
P Velliappan
P V Vijayaraman
WZU3090917
Sex: Male
Age: 64
Father’s
Name:
44
Name :
House No.:571/2
P V Vijaya Raman
Manjula Raman
WZU3090925
Sex: Female
Age: 47
Husband’s
Name:
45
Name :
House No.:572
Suresh Kumar
Shanthi
WZU3214038
Sex: Female
Age: 32
Husband’s
Name:
46
Name :
House No.:572
Prem Kumar
Suresh Kumar
WZU3213980
Sex: Male
Age: 35
Father’s
Name:
47
Name :
House No.:573
dilip kumar
Kabitha
WZU4076113
Sex: Male
Age: 57
Father’s
Name:
48
Name :
House No.:579
adil jassawala
Jassawala
Anahieta Jassawala
WZU3214285
Sex: Female
Age: 29
Father’s
Name:
49
Name :
House No.:609
S rajendran
Kanchana
WZU4153433
Sex: Female
Age: 43
Husband’s
Name:
50
Name :
House No.:612
venkatesh B S
Sriranjani R
WZU3213972
Sex: Female
Age: 32
Husband’s
Name:
51
Name :
House No.:612
anil kumar B S
Chaithra S
WZU4153524
Sex: Female
Age: 30
Husband’s
Name:
52
Name :
House No.:617
louis p d
Rejani Louis
WZU3321510
Sex: Female
Age: 46
Father’s
Name:
53
Name :
House No.:617
ittikuru
Agnes Louis
WZU3321460
Sex: Male
Age: 28
Father’s
Name:
54
Name :
House No.:617
Devassy
Louis P D
WZU3321601
Sex: Male
Age: 76
Father’s
Name:
55
Name :
House No.:624
ram mohan
Rajiv Mohan
WZU3322153
Sex: Male
Age: 36
Father’s
Name:
56
Name :
House No.:638
sanjiv kumar rayabagi
Padmavathi H J
WZU4024246
Sex: Female
Age: 38
Husband’s
Name:
57
Name :
House No.:642
peter prakasham
Anjulatha Patel
WZU3322146
Sex: Female
Age: 36
Husband’s
Name:
58
Name :
House No.:647
prakasham
Peter Prakashman
WZU3322138
Sex: Male
Age: 43
Father’s
Name:
59
Name :
House No.:652
giri
Yellamma
WZU4075966
Sex: Male
Age: 36
Father’s
Name:
60
Name :
House No.:653
Selvakumar AK
Sandeep Selvakumar
WZU3214004
Sex: Male
Age: 26
Father’s
Name:
Page 4/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:001)5th A. Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
61
Name :
House No.:657
Laxman H R
H L Madhusudan
WZU3090933
Sex: Male
Age: 42
Father’s
Name:
62
Name :
House No.:657
kumar sukumar
Vithyavathi Sukumar
WZU3214103
Sex: Female
Age: 62
Husband’s
Name:
63
Name :
House No.:657
kumar sukumar
Vinu Sukumar
WZU3214327
Sex: Male
Age: 39
Father’s
Name:
64
Name :
House No.:657
appavoopillai kumar
Kumar Sukumar
WZU3214251
Sex: Male
Age: 64
Father’s
Name:
65
Name :
House No.:657
kumar sukumar
Naresh Sukumar
WZU3214046
Sex: Male
Age: 37
Father’s
Name:
66
Name :
House No.:657
ramlingham
Shivakumar
WZU4075941
Sex: Male
Age: 39
Father’s
Name:
67
Name :
House No.:657-a
H L Madhusudan
Shoba Narayana
WZU3090966
Sex: Female
Age: 37
Husband’s
Name:
68
Name :
House No.:657/A
Venkatappa
Susheela Narayana
WZU2946549
Sex: Female
Age: 65
Father’s
Name:
69
Name :
House No.:658
SPS Sachdeva
Rajesh Kumar
Sachadev
WZU2015659
Sex: Male
Age: 67
Father’s
Name:
70
Name :
House No.:658
Sachchideva R K
Rekha Sachadev
WZU2015667
Sex: Female
Age: 57
Husband’s
Name:
71
Name :
House No.:659
Vijayarangachari
Sridharan .V
HGB3171642
Sex: Male
Age: 64
Father’s
Name:
72
Name :
House No.:659
Sridharan
Kumuda
HGB3171634
Sex: Female
Age: 54
Husband’s
Name:
73
Name :
House No.:660
Narayan R. Hegde
Rajaram N. Hegde
HGB5523261
Sex: Male
Age: 56
Father’s
Name:
74
Name :
House No.:660
Rajaram N. Hegde
Savitha R. Hegde
HGB3151404
Sex: Female
Age: 50
Husband’s
Name:
75
Name :
House No.:660
rajarm.n.hegde
Priyanka.R.Hegde
WZU3214665
Sex: Female
Age: 25
Father’s
Name:
76
Name :
House No.:660
RAJARAM NARAYAN
HEGDE
Pragati Rajaram Hegde
WZU4317327
Sex: Female
Age: 21
Father’s
Name:
77
Name :
House No.:662
Rangaswamy
R. M Perumal Swamy
HGB2803278
Sex: Male
Age: 76
Father’s
Name:
78
Name :
House No.:662
Perumal Swamy
Subbalakshmi
HGB2803260
Sex: Female
Age: 58
Husband’s
Name:
79
Name :
House No.:662
Jayakumar
Vijayalakshmi
WZU2015758
Sex: Female
Age: 37
Husband’s
Name:
80
Name :
House No.:665
Abraham Vargis
Vinsil Vargis
WZU2015766
Sex: Male
Age: 35
Father’s
Name:
81
Name :
House No.:665
Abraham Vargees
Jeraja Vargees
WZU2015774
Sex: Male
Age: 31
Father’s
Name:
82
Name :
House No.:665
Abraham P.V.
Abraham Varghese
WZU2015782
Sex: Male
Age: 64
Father’s
Name:
83
Name :
House No.:665
Abraham Varghese
Valsamma Varghese
WZU2015790
Sex: Female
Age: 57
Husband’s
Name:
84
Name :
House No.:666
P. Phramji
M.P. Phramji
HGB5521398
Sex: Male
Age: 88
Father’s
Name:
85
Name :
House No.:666
P. Phramji
B.P. Phramji
HGB3150737
Sex: Female
Age: 83
Father’s
Name:
86
Name :
House No.:666
P. Phramji
F .P. Phramji
HGB2349538
Sex: Female
Age: 79
Father’s
Name:
87
Name :
House No.:667
Subramani
S. Ravichandar
HGB3160538
Sex: Male
Age: 56
Father’s
Name:
88
Name :
House No.:668
Jagadishan
Chandrashekhar
HGB5521729
Sex: Male
Age: 71
Father’s
Name:
89
Name :
House No.:668
Chandrashekhar
Navanitham
HGB5521737
Sex: Female
Age: 69
Husband’s
Name:
90
Name :
House No.:668
Chandrashekhar
Shashikanth
WZU2015816
Sex: Male
Age: 41
Father’s
Name:
Page 5/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:001)5th A. Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
91
Name :
House No.:670
Magath Sahu
C.R. Sahu
HGB2801207
Sex: Male
Age: 71
Father’s
Name:
92
Name :
House No.:670
C.R. Sahu
Soudamini Sahu
HGB2565588
Sex: Female
Age: 66
Husband’s
Name:
93
Name :
House No.:670
C.R. Sahu
Alka Sahu
HGB2801199
Sex: Female
Age: 41
Father’s
Name:
94
Name :
House No.:672
Ankamuththu
Sriram Pavala
HGB5522396
Sex: Male
Age: 86
Father’s
Name:
95
Name :
House No.:672
Shriramapaula
Indiya Mary
WZU2546539
Sex: Female
Age: 76
Husband’s
Name:
96
Name :
House No.:672
Arockia Dass
Rajesh Shantha Kumar
WZU3386570
Sex: Male
Age: 43
Father’s
Name:
97
Name :
House No.:672
Rajesh Shantha Kumar
Callista David
WZU3386703
Sex: Female
Age: 34
Husband’s
Name:
98
Name :
House No.:673
Parameshwaran Nair
Gopu P.
WZU2015840
Sex: Male
Age: 50
Father’s
Name:
99
Name :
House No.:673
Gopu
Jiji
HGB2826667
Sex: Female
Age: 46
Husband’s
Name:
100
Name :
House No.:673
Sudheer
Sumy Sudheer
WZU3128279
Sex: Female
Age: 42
Husband’s
Name:
101
Name :
House No.:673
gopalan nair
Sudheer Gopalan
WZU3214368
Sex: Male
Age: 48
Father’s
Name:
102
Name :
House No.:675
Suryakumara
Archana Suryakumara
WZU0073924
Sex: Female
Age: 34
Father’s
Name:
103
Name :
House No.:675
S M Muththuraja
M Sury Kumar
WZU0073940
Sex: Male
Age: 69
Father’s
Name:
104
Name :
House No.:675
M Sury Kumar
Navina Suryakumar
WZU3128469
Sex: Male
Age: 36
Father’s
Name:
105
Name :
House No.:675
surya kumar
Mary Surya Kumar
WZU3214095
Sex: Female
Age: 67
Husband’s
Name:
106
Name :
House No.:676
Nagarajan
Prashanth
WZU0436923
Sex: Male
Age: 42
Father’s
Name:
107
Name :
House No.:677
Krishnaiah.J.S
S.K. Nagaraju
HGB3150513
Sex: Male
Age: 63
Father’s
Name:
108
Name :
House No.:677
S.K.Nagaraju
Vinay S.N
WZU2546570
Sex: Male
Age: 27
Father’s
Name:
109
Name :
House No.:677
lakshmana B S
Vikram B L
WZU4153490
Sex: Male
Age: 26
Father’s
Name:
110
Name :
House No.:678
Narayanappa
A.N. Krishnappa
HGB2399145
Sex: Male
Age: 84
Father’s
Name:
111
Name :
House No.:678
Krishnappa A.N.
Parijathamma .N.M.
HGB2399137
Sex: Female
Age: 74
Husband’s
Name:
112
Name :
House No.:678
A.N.Krishnappa
K. Umesh
HGB2399186
Sex: Male
Age: 57
Father’s
Name:
113
Name :
House No.:678
A.N.Krishnappa
Nandidurga Balu
Gowda
WZU2015956
Sex: Male
Age: 49
Father’s
Name:
114
Name :
House No.:678
K. Umesh
M.V. Renu
HGB2399194
Sex: Female
Age: 45
Husband’s
Name:
115
Name :
House No.:678
A.N.Krishnappa
K. Raghavendra
HGB2399178
Sex: Male
Age: 43
Father’s
Name:
116
Name :
House No.:678
A.N.Krishnappa
Raghuniit.K
WZU3597572
Sex: Male
Age: 43
Father’s
Name:
117
Name :
House No.:678
raghuniit k
Reshma Raghuniit
WZU3758497
Sex: Female
Age: 39
Husband’s
Name:
118
Name :
House No.:679
Basappa
B. Nandishappa
HGB2398758
Sex: Male
Age: 71
Father’s
Name:
119
Name :
House No.:679
Nandishappa
Nandishwaramma
HGB2801520
Sex: Female
Age: 56
Husband’s
Name:
120
Name :
House No.:679
Nandishappa .B
Yogitha H.N.
HGB3150554
Sex: Female
Age: 41
Father’s
Name:
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Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
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Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:001)5th A. Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
121
Name :
House No.:679
B. Nandishappa
Vinutha H.N.
HGB2398741
Sex: Female
Age: 38
Father’s
Name:
122
Name :
House No.:679
n.r.vijayakumar
Sanjit Naduvilpura
Vijayakumar
WZU3214640
Sex: Male
Age: 38
Father’s
Name:
123
Name :
House No.:679
sanjit.n.v.
Remya Ramachandran
WZU3214582
Sex: Female
Age: 30
Husband’s
Name:
124
Name :
House No.:679-1
B. Nandishappa
Aasha H.N.
HGB2398733
Sex: Female
Age: 35
Father’s
Name:
125
Name :
House No.:679-1
B. Nandishappa
Usha H.N
HGB2801652
Sex: Female
Age: 35
Father’s
Name:
126
Name :
House No.:680
C Joseph
Justin J
WZU3931862
Sex: Male
Age: 38
Father’s
Name:
127
Name :
House No.:680
C Joseph
Mary C
WZU3931920
Sex: Female
Age: 70
Husband’s
Name:
128
Name :
House No.:680
Justin J
Deboral J
WZU3931722
Sex: Female
Age: 43
Husband’s
Name:
129
Name :
House No.:680
C Joseph
Arokya Tavamani
WZU3931797
Sex: Female
Age: 40
Father’s
Name:
130
Name :
House No.:681
Parthasarathi P K
Bhupalan P
WZU0068411
Sex: Male
Age: 69
Father’s
Name:
131
Name :
House No.:681
Bhupalan P
Bhulakshmi
WZU0068429
Sex: Female
Age: 63
Husband’s
Name:
132
Name :
House No.:681
Bhupalan P
Pradeep Kumar B
WZU0072520
Sex: Male
Age: 37
Father’s
Name:
133
Name :
House No.:681
Pradeep Kumar B
Shanmuga Priya P
WZU0068437
Sex: Female
Age: 29
Husband’s
Name:
134
Name :
House No.:682
N.V. Nagaraj
Amuda Nagaraj
HGB2349124
Sex: Female
Age: 37
Father’s
Name:
135
Name :
House No.:682
V V Nagaraja
T Umalakshmi
WZU0431908
Sex: Female
Age: 75
Husband’s
Name:
136
Name :
House No.:682
N V Nagaraja
N V Nagaraja
WZU0431833
Sex: Male
Age: 79
Father’s
Name:
137
Name :
House No.:683
mangi lal j i
Inder Singh Rajpurohit
WZU3868155
Sex: Male
Age: 50
Father’s
Name:
138
Name :
House No.:683
hemaram j i
Mohanram
WZU3859626
Sex: Male
Age: 21
Father’s
Name:
139
Name :
House No.:683
indere singh raj purohit
Nirmala Devi
WZU4022638
Sex: Female
Age: 47
Husband’s
Name:
140
Name :
House No.:683
Mahadevappa
H M Mahesh
WZU3899887
Sex: Male
Age: 30
Father’s
Name:
141
Name :
House No.:683
Jagadish Singh
Raju Singh
WZU4171385
Sex: Male
Age: 20
Father’s
Name:
142
Name :
House No.:683
Jagadish Singh
Jithendra Singh
WZU4171393
Sex: Male
Age: 23
Father’s
Name:
143
Name :
House No.:683
Jagadish Singh
Shobha Kanwar
WZU4171419
Sex: Female
Age: 24
Father’s
Name:
144
Name :
House No.:683
inder
Karan
WZU4228854
Sex: Male
Age: 22
Father’s
Name:
145
Name :
House No.:683
jagadish singh
Sumer Singh
WZU4228862
Sex: Male
Age: 25
Father’s
Name:
146
Name :
House No.:683
jagadish singh
Bhawari Singh
WZU4228888
Sex: Female
Age: 44
Husband’s
Name:
147
Name :
House No.:683
jagadish singh
Raju Singh
WZU4228961
Sex: Male
Age: 21
Father’s
Name:
148
Name :
House No.:683
sumer singh
Poonam
WZU4228979
Sex: Female
Age: 27
Father’s
Name:
149
Name :
House No.:683
mangilal
Dashrath
WZU4228995
Sex: Male
Age: 37
Father’s
Name:
150
Name :
House No.:683
mangilal singh
Jagadish Singh
WZU4229001
Sex: Male
Age: 49
Father’s
Name:
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# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Filed under:
General
Posted by:
site admin @ 6:47 am
Section No.:001)5th A. Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
151
Name :
House No.:683
dashratha
Pista
WZU4229035
Sex: Female
Age: 37
Father’s
Name:
152
Name :
House No.:683
jagadish singh
Jithandar Singh
WZU4229076
Sex: Male
Age: 23
Father’s
Name:
153
Name :
House No.:684
Ganeshkumar
Amuda Ganesh Kumar
WZU2015972
Sex: Female
Age: 45
Husband’s
Name:
154
Name :
House No.:684-A
Govindaraj B.G.
Chamandi Raj
HGB2800886
Sex: Female
Age: 68
Husband’s
Name:
155
Name :
House No.:684-A
B.G. Govindaraj
B.G. Sreedhhar
HGB5810114
Sex: Male
Age: 55
Father’s
Name:
156
Name :
House No.:696
bishwa mohan
Toshi
WZU4075990
Sex: Male
Age: 27
Father’s
Name:
157
Name :
House No.:717
kundalal
Sourabh
WZU4023784
Sex: Male
Age: 37
Father’s
Name:
158
Name :
House No.:823
K D NARAYANAN
K N Ramachandran
WZU3880796
Sex: Male
Age: 74
Father’s
Name:
159
Name :
House No.:1435
Late.S.K.Gopala
Krishna Iyer
M.G.Krishnan
WZU3964129
Sex: Male
Age: 84
Father’s
Name:
160
Name :
House No.:1776
nagaraj
Hanumamma
WZU3321551
Sex: Female
Age: 60
Husband’s
Name:
161
Name :
House No.:1830
K K GANGADHARAN
G Lokesh
WZU3805850
Sex: Male
Age: 43
Father’s
Name:
162
Name :
House No.:1830
saravanan n
Geetha Saravanan
WZU4024261
Sex: Female
Age: 37
Father’s
Name:
163
Name :
House No.:1830
abhilasa shankar
Raksha
WZU4023230
Sex: Female
Age: 23
Father’s
Name:
164
Name :
House No.:1831
dhana ram
Amar Ram
WZU4228870
Sex: Male
Age: 30
Father’s
Name:
165
Name :
House No.:1831
dalaram pawar
Geetha Devi
WZU4229043
Sex: Female
Age: 40
Father’s
Name:
166
Name :
House No.:1831
dalaram pawar
Bhupender Pawar
WZU4229084
Sex: Male
Age: 21
Father’s
Name:
167
Name :
House No.:1836
nityananda
Saravanan
WZU4024055
Sex: Male
Age: 41
Father’s
Name:
168
Name :
House No.:1842
aseem varma
Neha Varma
WZU4023610
Sex: Female
Age: 27
Husband’s
Name:
169
Name :
House No.:1858
nanjunda
Lakshmi
WZU4228904
Sex: Female
Age: 46
Husband’s
Name:
170
Name :
House No.:1858
nanjegowda
Nanjunda
WZU4228987
Sex: Male
Age: 41
Father’s
Name:
171
Name :
House No.:1864
S kardppiah
K Rajapurai
WZU4153482
Sex: Male
Age: 38
Father’s
Name:
172
Name :
House No.:1871
braj kishor
Nitish
WZU3321536
Sex: Male
Age: 42
Father’s
Name:
173
Name :
House No.:1871
nitish
Shrinkhala
WZU3321452
Sex: Female
Age: 39
Husband’s
Name:
174
Name :
House No.:1874
abul suban
Mazar
WZU3321585
Sex: Male
Age: 54
Father’s
Name:
175
Name :
House No.:1874
mazar
Kalid
WZU3321577
Sex: Male
Age: 26
Father’s
Name:
176
Name :
House No.:1874
ali khan
Hidas Ulla
WZU3321494
Sex: Male
Age: 34
Father’s
Name:
177
Name :
House No.:1874
mazar
Zeenath
WZU3321429
Sex: Male
Age: 45
Father’s
Name:
178
Name :
House No.:1875
gunashekar r
Premalatha G
WZU4024089
Sex: Female
Age: 51
Husband’s
Name:
179
Name :
House No.:1879
PRAVEEN
NANDEPPANAVAR
Rajeshwari Chavalar
WZU3850476
Sex: Female
Age: 28
Husband’s
Name:
180
Name :
House No.:1890/d
samuel smith
Maggie Samuel
WZU3321692
Sex: Female
Age: 40
Husband’s
Name:
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Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
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Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:001)5th A. Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
181
Name :
House No.:1909
nanjundachari
Savitha.N
WZU3321635
Sex: Female
Age: 34
Father’s
Name:
Page 9/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:002)5th Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
182
Name :
House No.:33
Selvam K
Saravanan S
WZU4192753
Sex: Male
Age: 21
Father’s
Name:
183
Name :
House No.:274/D, MARIAN VILLA
K M VIJAYAKUMAR
Venkata Subramaniam
WZU3776002
Sex: Male
Age: 33
Father’s
Name:
184
Name :
House No.:277/1
Mohammed Yoosff
Mohammed Nazeer
Ahmed
WZU3931748
Sex: Male
Age: 36
Father’s
Name:
185
Name :
House No.:346
Sridharan R
Ishwar Sridharan
WZU3743291
Sex: Male
Age: 36
Father’s
Name:
186
Name :
House No.:349
BALRAJ P S
Yeshodha Balraj
WZU4228896
Sex: Female
Age: 52
Husband’s
Name:
187
Name :
House No.:349
BALRAJ P S
Bipin Pande
WZU4228920
Sex: Male
Age: 27
Father’s
Name:
188
Name :
House No.:349
BALRAJ P S
Vaishnavi B
WZU4270997
Sex: Female
Age: 21
Father’s
Name:
189
Name :
House No.:352
Suprasanna Chatterjee
Debashis Chatterjee
WZU3386695
Sex: Male
Age: 51
Father’s
Name:
190
Name :
House No.:367
balakrishna
Chaithra Balakrishna
WZU3836210
Sex: Female
Age: 34
Father’s
Name:
191
Name :
House No.:367
balakrishna
Chaithra
WZU4023099
Sex: Male
Age: 34
Father’s
Name:
192
Name :
House No.:684
Devalingam.A
Ganesh Kumar D
WZU3386356
Sex: Male
Age: 48
Father’s
Name:
193
Name :
House No.:687-A
Abraham
Ani Abraham
WZU2016012
Sex: Female
Age: 83
Husband’s
Name:
194
Name :
House No.:689
Raghavendra.B.T
Supriya Raghavendra
WZU3386562
Sex: Female
Age: 37
Husband’s
Name:
195
Name :
House No.:689
C.N.Thyagarajaiah
Raghavendra.B.T
WZU3386547
Sex: Male
Age: 40
Father’s
Name:
196
Name :
House No.:690-1
Late.. Keshav Rao
Ranganatha Rao
HGB2349587
Sex: Male
Age: 68
Father’s
Name:
197
Name :
House No.:690-1
Ranganatha Rao
Krishna Bai
HGB2399293
Sex: Female
Age: 61
Husband’s
Name:
198
Name :
House No.:690-1
Ranganatha Rao
N. Gajendra Rao
HGB2399277
Sex: Male
Age: 46
Father’s
Name:
199
Name :
House No.:690-1
Ranganatha Rao
Ananthakumar
HGB2399285
Sex: Male
Age: 39
Father’s
Name:
200
Name :
House No.:690-1
Ranganatha Rao
Vasanthakumar
HGB2399269
Sex: Male
Age: 36
Father’s
Name:
201
Name :
House No.:690-2
Ranganatha Rao
Sumanth More
HGB2349595
Sex: Male
Age: 31
Father’s
Name:
202
Name :
House No.:691
Ramakrishna Rao
Jayaparakash
WZU3386380
Sex: Male
Age: 37
Father’s
Name:
203
Name :
House No.:691
JayaPrakash
Trupti Yangal
WZU3386414
Sex: Female
Age: 32
Husband’s
Name:
204
Name :
House No.:692
Late Subramaniyam
Annavarjula
Lalitha Annavarjula
WZU3899853
Sex: Female
Age: 89
Husband’s
Name:
205
Name :
House No.:693
Aayndi
A. Osuramana
HGB2820082
Sex: Male
Age: 81
Father’s
Name:
206
Name :
House No.:693
A. Osuramana
Thejomani .D
HGB2820074
Sex: Female
Age: 71
Husband’s
Name:
207
Name :
House No.:693
Osurama .A
Giridhar
HGB2823763
Sex: Male
Age: 39
Father’s
Name:
208
Name :
House No.:694
Jayaprakash
Minijayaprakasha
WZU3128402
Sex: Female
Age: 69
Husband’s
Name:
209
Name :
House No.:694
Jayaprakash
Ashwini Prakash
WZU3128303
Sex: Male
Age: 44
Father’s
Name:
210
Name :
House No.:694
Ashwin Prakash
Photo
Not
Available
B.G Ashwin
WZU4306346
Sex: Female
Age: 42
Husband’s
Name:
211
Name :
House No.:694
sarit prakash
Deepa Sarit
WZU3214053
Sex: Female
Age: 40
Husband’s
Name:
Page 10/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:002)5th Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
212
Name :
House No.:694
mini jayaprakash
Sarit Prakash
WZU3214590
Sex: Male
Age: 42
Father’s
Name:
213
Name :
House No.:696
m.a.belliappa
M.Prema Belliappa
WZU3214210
Sex: Female
Age: 52
Father’s
Name:
214
Name :
House No.:700
Ramaiah
Munaiah
HGB3156833
Sex: Male
Age: 71
Father’s
Name:
215
Name :
House No.:700
Munaiah
A . Indira
HGB3156858
Sex: Female
Age: 61
Husband’s
Name:
216
Name :
House No.:700
Munaiah
Navin M.
HGB3156841
Sex: Male
Age: 37
Father’s
Name:
217
Name :
House No.:700
ramesh moorthy p k
Subashini
WZU4076071
Sex: Female
Age: 46
Father’s
Name:
218
Name :
House No.:701
B Ombalesh
Rajendra Babu B D
WZU0438622
Sex: Male
Age: 28
Father’s
Name:
219
Name :
House No.:701
Vijaya Prakash B.O.
Photo
Not
Available
Ashwini V.
WZU4306353
Sex: Female
Age: 30
Husband’s
Name:
220
Name :
House No.:708
Venkatachalaiah
Thilakamma
WZU3128428
Sex: Female
Age: 70
Husband’s
Name:
221
Name :
House No.:708
Venkatachalamayya
K.V. Balaji
HGB2802015
Sex: Male
Age: 54
Father’s
Name:
222
Name :
House No.:708
Balaji K.V.
Geetha Balaji
HGB2802007
Sex: Female
Age: 53
Husband’s
Name:
223
Name :
House No.:708
Balaji
Alekhya
WZU2016129
Sex: Female
Age: 28
Father’s
Name:
224
Name :
House No.:709
Jagannatha Shetty
B. Uday Shetty
HGB2801025
Sex: Male
Age: 49
Father’s
Name:
225
Name :
House No.:709
B. Uday Shetty
Photo
Not
Available
B.V. Shila Shetty
WZU4306361
Sex: Female
Age: 43
Husband’s
Name:
226
Name :
House No.:710
Chinnappa M.B..
Swathi M.C.
WZU2016145
Sex: Female
Age: 29
Father’s
Name:
227
Name :
House No.:710
Late. Belliyappa M A
Chinnappa M.B..
WZU2016152
Sex: Male
Age: 65
Father’s
Name:
228
Name :
House No.:710
Chinnappa M.B..
Bharathi R.
WZU2016160
Sex: Female
Age: 64
Husband’s
Name:
Page 11/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Filed under:
General
Posted by: @ 6:07 pm
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Constituency 161 -C.V. RamannNagar (SC) Part No. 168
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|
Home
|
|
|
| AC NO |
Part NO |
Polling Station Name(Kannada) |
Polling Station Name(English) |
| 161 |
1 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabansawadi |
| 161 |
2 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ , ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabansawadi |
| 161 |
3 |
ಮದರ್ ಮೇರಿ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ , ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabansawadi |
| 161 |
4 |
ಮದರ್ ಮೇರಿ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ ,ಚಿಕ್ಕಬಾಣಸವಾಡಿ |
Mother Mary English School , Chikkabanswadi |
| 161 |
5 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
6 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
7 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್, ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college, O M B R layout |
| 161 |
8 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
9 |
ಸಿ ಎಮ್ ಆರ್ ಕಾಲೇಜ್ ಓ ಎಮ್ ಬಿ ಆರ್ ಲೇಔಟ್ |
C M R college O M B R layout |
| 161 |
10 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ,4ನೇ ಅಡ್ಡ ರಸ್ತೆ ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt Higher Primary School , 4th cross , B.Channasandra |
| 161 |
11 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , 4ನೇ ಅಡ್ಡ ರಸ್ತೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , 4th cross, B. Channasandra |
| 161 |
12 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B.Channasandra |
| 161 |
13 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B. Channasandra |
| 161 |
14 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B. Channasandra |
| 161 |
15 |
ಪ್ರೆಸಿಡೆನ್ಸಿ ಶಾಲೆ 3ನೇ ಎ ಅಡ್ಡ ರಸ್ತೆ, ಕಸ್ತೂರಿ ನಗರ |
Presidency school 3rd A cross, Kasturi nagar |
| 161 |
16 |
ಪ್ರೆಸಿಡೆನ್ಸಿ ಶಾಲೆ 3ನೇ ಎ ಅಡ್ಡ ರಸ್ತೆ, ಕಸ್ತೂರಿ ನಗರ, |
Presidency school 3rd A cross, Kasturi nagar, |
| 161 |
17 |
ಪ್ರೆಸಿಡೆನ್ಸಿ ಶಾಲೆ 3ನೇ ಎ ಅಡ್ಡ ರಸ್ತೆ, ಕಸ್ತೂರಿ ನಗರ, |
Presidency school 3rd A cross, Kasturi nagar, |
| 161 |
18 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananada Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
19 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananada Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
20 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananda Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
21 |
ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ ಕನ್ನಡ ಮತ್ತು ಆಂಗ್ಲ ಮಾಧ್ಯಮ ಶಾಲೆ ,ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Swamy Vivekananda Kannada & English Medium School , Krishnaiyanapalya |
| 161 |
22 |
ಸರ್ಕಾರಿ ಸಂಯುಕ್ತ ಪ್ರೌಢಶಾಲೆ ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt. Samyuktha High School,Cox Town Room No.1 |
| 161 |
23 |
ಸರ್ಕಾರಿ ಸಂಯುಕ್ತ ಪ್ರೌಢಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Govt. Samyuktha High School,Cox Town Room No.2 |
| 161 |
24 |
ಸರ್ಕಾರಿ ತಮಿಳ್ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt. Tamil Model Primary School ,Cox Town Room No.1 |
| 161 |
25 |
ಸರ್ಕಾರಿ ತಮಿಳ್ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Govt. Tamil Model Primary School ,Cox Town Room No.2 |
| 161 |
26 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt Kannada Model Primary School , Cox Town Room No.1 |
| 161 |
27 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಗಜೇಂದ್ರನಗರ |
Govt Lower Primary School , GajendraNagar |
| 161 |
28 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೆನ್ನಿಗಾನಹಳ್ಳಿ |
Govt Higher Primary School , Benniganahalli |
| 161 |
29 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೆನ್ನಿಗಾನಹಳ್ಳಿ |
Govt Higher Primary School , Benniganahalli |
| 161 |
30 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt Higher Primary School , Doctor`s Layout , B. Channasandra |
| 161 |
31 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಡಾಕ್ಟರ್ಸ್ ಬಡಾವಣೆ , ಬಿ .ಚನ್ನಸಂದ್ರ |
Govt. Higher Primary School , Doctor`s Layout, B Channasandra |
| 161 |
32 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Govt. Lower Primary School , Krishnaiyanapalya |
| 161 |
33 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೃಷ್ಣಯ್ಯನಪಾಳ್ಯ |
Govt. Lower Primary School , Krishnaiyanapalya |
| 161 |
34 |
ದ ಯಂಗ್ ಇಂಡಿಯನ್ ಆಂಗ್ಲ ಶಾಲೆ,ಸದಾನಂದ ನಗರ, ಎನ್ ಜಿ ಇ ಎಫ್ ಬಡಾವಣೆ, |
The Young Indian English School, Sadanandanagar, NGEF Layout |
| 161 |
35 |
ದ ಯಂಗ್ ಇಂಡಿಯನ್ ಆಂಗ್ಲ ಶಾಲೆ,ಸದಾನಂದ ನಗರ, ಎನ್ ಜಿ ಇ ಎಫ್ ಬಡಾವಣೆ |
Tha Young Indian English School, Sadanandanagar, NGEF Layout |
| 161 |
36 |
ಸದಾನಂದ ನಗರ ವೆಲ್ಫೇರ್ ಅಸೋಸಿಯೇಷನ್ 4ನೇ ಮುಖ್ಯ ರಸ್ತೆ 5ನೇ ಅಡ್ಡ ರಸ್ತೆ ಎನ್ ಜಿ ಈ ಎಫ್ ಲೇಔಟ್ |
sadananda nagar welfare association 4th main road 5th cross N G E F layout |
| 161 |
37 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, 1ನೇ ಅಡ್ಡರಸ್ತೆ, ಮೋಟಪ್ಪ ಲೇನ್, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Govt. Higher Primary School, 1 st Cross, Motappa Lane, Old Byappanahalli |
| 161 |
38 |
ಇಂದಿರಾಗಾಂಧಿ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಹೈಯರ್ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Indiragandhi English Primary & Higher School , Old Byappanahalli |
| 161 |
39 |
ಇಂದಿರಾಗಾಂಧಿ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಹೈಯರ್ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Indira Gandhi English Primary & Higher School, Old Byappanahalli |
| 161 |
40 |
ಇಂದಿರಾಗಾಂಧಿ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಹೈಯರ್ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Indiragandhi English Primary & Higher School, Old Byappanahalli |
| 161 |
41 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ,1ನೇ ಅಡ್ಡ ರಸ್ತೆ ಮೋಟಪ್ಪ ಲೈನ್ ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Govt Higher Primary School, 1st cross Motappa lane, Old Byappanahalli |
| 161 |
42 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
Govt. Higher Primary School , Old Byappanahalli |
| 161 |
43 |
ಎಸ್. ಎಂ . ಕೆ.ನರ್ಸರಿ ಮತ್ತು ಪ್ರೈಮರಿ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
S. M. K. Nursery & Primary School, Old Byappanahalli |
| 161 |
44 |
ಎಸ್. ಎಂ . ಕೆ.ನರ್ಸರಿ ಮತ್ತು ಪ್ರೈಮರಿ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
S. M. K. Nursery & Primary School, Old Byappanahalli |
| 161 |
45 |
ಎಸ್. ಎಂ . ಕೆ.ನರ್ಸರಿ ಮತ್ತು ಪ್ರೈಮರಿ ಶಾಲೆ, ಹಳೇ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ |
S. M. K. Nursery & Primary School, Old Byappanahalli |
| 161 |
46 |
ಶ್ರೀಮತಿ. ಮುನಿ ಓಬಮ್ಮ ನಗರಪಾಲಿಕೆ ನರ್ಸರಿ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Smt. Muni Obamma Corporation Nursery School , Cox Town Room No.1 |
| 161 |
47 |
ಶ್ರೀಮತಿ. ಮುನಿ ಓಬಮ್ಮ ನಗರಪಾಲಿಕೆ ನರ್ಸರಿ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Smt. Muni Obamma Corporation Nursery School,Cox Town Room No.2 |
| 161 |
48 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
Govt.Kannada Model Primary School,Cox Town Room No.2 |
| 161 |
49 |
ಸರ್ಕಾರಿ ಪ್ರಥಮ ದರ್ಜೆ ಕಾಲೇಜು,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Govt. First Grade College, Cox Town Room No.1 |
| 161 |
50 |
ಸೇಂಟ್ ಅಲಾಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
St. Aloysius High School ,Cox Town Room No.1 |
| 161 |
51 |
ಕ್ಲಾರೆನ್ಸ್ ಪ್ರೌಢ ಶಾಲೆ ಆಟದ ಮೈದಾನ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
Clarence High School Play Ground, Cox Town Room No.1 |
| 161 |
52 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.1 |
St. Aloysuis Pre University College, Cox Town Room No.1 |
| 161 |
53 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.2 |
St. Aloysuis High School ,Cox Town Room No.2 |
| 161 |
54 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.3 |
St. Aloysuis High School ,Cox Town Room No.3 |
| 161 |
55 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.4 |
St. Aloysuis High School ,Cox Town Room No.4 |
| 161 |
56 |
ಸೇಂಟ್ ಅಲೋಷಿಯಸ್ ಪ್ರೌಢ ಶಾಲೆ,ಕಾಕ್ಸ್ ಟೌನ್ ರೂಂ ನಂ.5 |
St. Aloysuis High School ,Cox Town Room No.5 |
| 161 |
57 |
ಸಹಾಯಕ ಕಾರ್ಯನಿರ್ವಾಹಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹಲಸೂರು ರೂಂ ನಂ.1 |
Asst. Executive Engineer Office , Ulsoor Room No.1 |
| 161 |
58 |
ಸಹಾಯಕ ಕಾರ್ಯನಿರ್ವಾಹಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಟ್ಯಾಂಕ್ ರಸ್ತೆ, ಹಲಸೂರು ರೂಂ ನಂ.2 |
Asst. Executive Engineer Office , Tank Road , Ulsoor Room No.2 |
| 161 |
59 |
ಕದಿರಯ್ಯನಪಾಳ್ಯ ಸರ್ಕಾರಿ ಕನ್ನಡ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ರೂಂ ನಂ.1 |
Kadirayyanapalya Govt. Kannada Lower Primary School Room No.1 |
| 161 |
60 |
ಕದಿರಯ್ಯನಪಾಳ್ಯ ಸರ್ಕಾರಿ ಕನ್ನಡ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ರೂಂ ನಂ.2 |
Kadirayyanapalya Govt. Kannada Lower Primary School Room No.2 |
| 161 |
61 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ ಕದಿರಯ್ಯನಪಾಳ್ಯ ರೂಂ ನಂ.3 |
Govt. Kannada Lower Primary School Kadirayyanapalya Room No.3 |
| 161 |
62 |
ಅಂಗನವಾಡಿ ಕೇಂದ್ರ , ಇಂದಿರಾ ಹರಿಜನ ಸೇವಾ ಸಂಘ ನರ್ಸರಿ ಶಾಲೆ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Anganawadi Centre , Indira Harijana Seva Sangha Nursery School, New Byappanahalli Room No.1 |
| 161 |
63 |
ಇಂದಿರಾ ಹರಿಜನ ಸೇವಾ ಸಂಘ ನರ್ಸರಿ ಶಾಲೆ , ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Indira Harijana Seva Sangha Nursery School , New Byappanahalli Room No.1 |
| 161 |
64 |
ಹರಿಜನ ಸೇವಾ ಸಂಘ ನರ್ಸರಿ ಶಾಲೆ, ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.2 |
Harijana Seva Sangha Nursery School , Byappanahalli Room No.2 |
| 161 |
65 |
ಮಾತೃಕನಿಕೇತನ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ, ಎಕ್ಸ್ ಟೆಷನ್. ರೂಂ ನಂ.1 |
Mathrukanikethan Higher Primary School , New Byappanahalli,Ext Room No.1 |
| 161 |
66 |
ಮಾತೃಕನಿಕೇತನ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.2 |
Mathrukanikethan Higher Primary School , New Byappanahalli Room No.2 |
| 161 |
67 |
ಶಾಂತಿನಿಕೇತನ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಬಂಡಪ್ಪ ಕಾಲೋನಿ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Shanthinikethan Vidhya Samasthe, Bandappa Colony,New Byappanahalli Room No.1 |
| 161 |
68 |
ಶಾಂತಿನಿಕೇತನ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಬಂಡಪ್ಪ ಕಾಲೋನಿ,ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.2 |
Shanthinikethan Vidhya Samasthe, Bandappa Colony, New Byappanahalli Room No.2 |
| 161 |
69 |
ಶ್ರೀ ಸಂಗಮ ಪ್ರೌಢ ಶಾಲೆ, ಹೊಸ ಬಯ್ಯಪ್ಪನಹಳ್ಳಿ ರೂಂ ನಂ.1 |
Sree Sangama High School , New Byappanahalli Extn Room No.1 |
| 161 |
70 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1 , ಸಿ ವಿ ರಾಮನ್ ನಗರ |
Govt Kannada Higher Primary School , Nagavarapalya Room No-1 |
| 161 |
71 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-1, C V Ramannagar |
| 161 |
72 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
73 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
74 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿ ಆರ್ ಡಿ ಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1, ಸಿ .ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-1, C V Ramannagar |
| 161 |
75 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿ ಆರ್ ಡಿ ಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-1, ಸಿ .ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-1, C V Ramannagar |
| 161 |
76 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
77 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-2, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, NagavaraPalya Room No-2, C V Ramannagar |
| 161 |
78 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-3, C V Ramannagar |
| 161 |
79 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-4, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-4, C V Ramannagar |
| 161 |
80 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-5, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-5, C V Ramannagar |
| 161 |
81 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-5, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-5, C V Ramannagar |
| 161 |
82 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-6, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-6, C V Ramannagar |
| 161 |
83 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-7, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagvara Palya Room No-7, C V Ramannagar |
| 161 |
84 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-8, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-8, C V Ramannagar |
| 161 |
85 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ ಶಾಲೆ , ಡಿಆರ್ಡಿಓ ಕಾಂಪ್ಲೆಕ್್ಸ, ನಾಗವಾರಪಾಳ್ಯ ಕೊಠಡಿ-9, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Kendriya Vidyalaya School , DRDO Complex, Nagavara Palya Room No-9, C V Ramannagar |
| 161 |
86 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-1 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-1, Suddugunte Palya |
| 161 |
87 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-2 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-2, Suddugunte Palya |
| 161 |
88 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-3 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-3, Suddugunte Palya |
| 161 |
89 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-4 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-4, SudduguntePalya |
| 161 |
90 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-4 , ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-4, SudduguntePalya |
| 161 |
91 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜೋಗುಪಾಳ್ಯ ಕೊಠಡಿ-5, ಸುದ್ದುಗುಂಟೆಪಾಳ್ಯ |
Govt. Lower Primary School , Jogupalya Room No-5, SudduguntePalya |
| 161 |
92 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಹಟ್ಟಿಂಗ್ ಕಾಲೋನಿ, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ 1 |
Govt. Higher Primary School, Hutting Colony, Indiranagar 1 st Stage, Room No.1 |
| 161 |
93 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಹಟ್ಟಿಂಗ್ ಕಾಲೋನಿ, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ 2 |
Govt. Higher Primary School, Hutting Colony, Indiranagar 1st Stage, Room No.2 |
| 161 |
94 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ , ಮರ್ಫಿರೋಡ್ ರೂಂ ನಂ.1 |
Corporation Nursery School , Murphy Road Room No.1 |
| 161 |
95 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ ,ಮರ್ಫಿರೋಡ್ ರೂಂ ನಂ.2 |
Corporation Nursery School , Murphy Road Room No.2 |
| 161 |
96 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 1 |
Corporation Girls High School, Murphy Town, Room No.1 |
| 161 |
97 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 2 |
Corporation Girls High School, Murphy Town, Room No.2 |
| 161 |
98 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 1 |
Corporation Nursery School, MurphyTown, Room No.1 |
| 161 |
99 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 3 |
Corporation Girls High School, MurphyTown, Room No.3 |
| 161 |
100 |
ಕಾರ್ಪೋರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ , ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ 4 |
Corporation Girls High School, MurphyTown, Room No 4 |
| 161 |
101 |
ಕಾರ್ಪೊರೇಷನ್ ಬಾಲಕಿಯರ ಪ್ರೌಢ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 5 |
Corporation Girls High School, MurphyTown, Room No 5 |
| 161 |
102 |
ಕಾರ್ಪೋರೇಷನ್ ನರ್ಸರಿ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 2 |
Corporation Nursery School, MurphyTown, Room No 2 |
| 161 |
103 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಬಾಲಕಿಯರ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ 1 |
Govt. Higher Tamil Primary Girls School, MurphyTown, Room No.1 |
| 161 |
104 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಬಾಲಕಿಯರ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ರೂಂ ನಂ. 2 |
Govt. Higher Tamil Primary Girls School, MurphyTown, Room No 2 |
| 161 |
105 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ಉತ್ತರ ಭಾಗ ರೂಂ ನಂ. 1 |
Govt. Kannada Higher Primary School, MurphyTown, North Side, Room No 1 |
| 161 |
106 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮರ್ಫಿಟೌನ್, ಉತ್ತರ ಭಾಗ ರೂಂ ನಂ 2 |
Govt. Kannada Higher Primary School, Murphy Town, North Side , Room No 2 |
| 161 |
107 |
82ನೇ ವಿಭಾಗ ಕಾರ್ಪೊರೇಷನ್ ವಾರ್ಡ್ ಕಛೇರಿ ( ಬಿ ಬಿ ಎಂ ಪಿ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರ ಕಛೇರಿ) 17 ನೇ ಎಫ್. ಸಿ |
82 Division Corporation Ward Office,( B B M P Engineering Dept) 17 th F C |
| 161 |
108 |
ಹೋಲಿ ಷೆಪರ್ಡ್ ಎಜುಕೇಶನ್ ಟ್ರಸ್ಟ್, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Holy Shepherd Education Trust, Indiranagar 1st Stage, Room No. 1 |
| 161 |
109 |
ಹೋಲಿ ಷೆಪರ್ಡ್ ಎಜುಕೇಶನ್ ಟ್ರಸ್ಟ್, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
Holy Shepherd Education Trust, Indiranagar 1st Stage, Room No 2 |
| 161 |
110 |
ಕೈರಾಲಿ ನಿಕೇತನ್ ಎಜುಕೇಶನ್ ಟ್ರಸ್ಟ್, ಇಂದಿರಾನಗರ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Kyrali Nikethan Education Trust, Indiranagar 1st Stage, Room No 1 |
| 161 |
111 |
ಚೆನ್ನಕೇಶವ ಸ್ವಾಮಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮೈಕೆಲ್ಪಾಳ್ಯ |
Chennakeshava Higher Primary School, MykelPalya |
| 161 |
112 |
ಚೆನ್ನಕೇಶವ ಸ್ವಾಮಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಮೈಕೆಲ್ಪಾಳ್ಯ 1ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Chenna Keshava Swamy Higher Primary School, Micheal Palya 1st Stage, Room No. 1 |
| 161 |
113 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-1 |
Govt Lower Primary School , Byrasandra Room No-1 |
| 161 |
114 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-2 |
Govt Lower Primary School , Byrasandra Room No-2 |
| 161 |
115 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-3 |
Govt Lower Primary School , Byrasandra Room No-3 |
| 161 |
116 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಬೈರಸಂದ್ರ ಕೊಠಡಿ-4 |
Govt Lower Primary School , Byrasandra Room No-4 |
| 161 |
117 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ, ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-1 |
Saraswathi Vidyamandir , Kaggadasapura Room No-1 |
| 161 |
118 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ, ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-1 |
Saraswathi Vidyamandir , Kaggadasapura Room No-1 |
| 161 |
119 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 |
Saraswathi Vidyamandir, Kaggadasapura Room No-2 |
| 161 |
120 |
ಸರಸ್ವತಿ ವಿದ್ಯಾಮಂದಿರ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 |
Saraswathi Vidyamandir, Kaggadasapura Room No-2 |
| 161 |
121 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-1, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-1, C V Raman Nagar |
| 161 |
122 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 , ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-2, C V Ramannagar |
| 161 |
123 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-2 , ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-2, C V Ramannagar |
| 161 |
124 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-3, C V Ramannagar |
| 161 |
125 |
ಸರ್ಕಾರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಕಗ್ಗದಾಸಪುರ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Primary School , Kaggadasapura Room No-3, C V Ramannagar |
| 161 |
126 |
ಸೇಂಟ್ ಜಾನ್ಸ್ ಪ್ರೌಢ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-1 |
St. John ‘ S High School , MalleshPalya Room No-1 |
| 161 |
127 |
ಸೇಂಟ್ ಜಾನ್ಸ್ ಪ್ರೌಢ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-2 |
St. John`s High School , MalleshPalya Room No-2 |
| 161 |
128 |
ಸೇಂಟ್ ಜಾನ್್ಸ ಪ್ರೌಢ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-3 |
St. John`s High School , MalleshPalya Room No-3 |
| 161 |
129 |
ಹೋಳಿ ಕ್ರಾಸ್ ಸ್ಕೂಲ್ , ಮಲ್ಲೇಶ್ ಪಾಳ್ಯ |
HolyCross School, Mallesh Palya |
| 161 |
130 |
ಹೋಳಿ ಕ್ರಾಸ್ ಸ್ಕೂಲ್ , ಮಲ್ಲೇಶ್ ಪಾಳ್ಯ |
Holly Cross School, Mallesh Palya |
| 161 |
131 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-3, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Lower Primary School , MalleshPalya Room No-3 , C V RamanNagar |
| 161 |
132 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಮಲ್ಲೇಶ್ಪಾಳ್ಯ ಕೊಠಡಿ-4, ಸಿ ವಿ ರಾಮನ್ನಗರ |
Govt Lower Primary School , Malleshpalya Room No-4 , C V RamanNagar |
| 161 |
133 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ.ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-1 |
Govt Lower Primary School, G M Palya Room No-1 |
| 161 |
134 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ.ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-1 |
Govt Lower Primary School, G M Palya Room No-1 |
| 161 |
135 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-2 |
Govt Lower Primary School , G M Palya Room No-2 |
| 161 |
136 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-3 |
Govt Lower Primary School, G M Palya Room No-3 |
| 161 |
137 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-3 |
Govt Lower Primary School, G M Palya Room No-3 |
| 161 |
138 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Mother Mary English School , New Thippasandra |
| 161 |
139 |
ಸೇಂಟ್ ಥಾಮಸ್ ಪಬ್ಲಿಕ್ ಆಂಗ್ಲ ಶಾಲೆ , 6 ನೇ ಅಡ್ಡರಸ್ತೆ, (ಚರ್ಚ್ ರಸ್ತೆ), ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
St. Thomas Public English School, 6 th Cross, (Church Road) New Thippasandra |
| 161 |
140 |
ಸೇಂಟ್ ಥಾಮಸ್ ಪಬ್ಲಿಕ್ ಆಂಗ್ಲ ಶಾಲೆ , 6 ನೇ ಅಡ್ಡರಸ್ತೆ, (ಚರ್ಚ್ ರಸ್ತೆ), ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
St. Thomas Public English School , 6 th Cross, ( Church Road) New Thippasandra |
| 161 |
141 |
ಸೇಂಟ್ ಥಾಮಸ್ ಪಬ್ಲಿಕ್ ಆಂಗ್ಲ ಶಾಲೆ , 6 ನೇ ಅಡ್ಡರಸ್ತೆ, (ಚರ್ಚ್ ರಸ್ತೆ), ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
St. Thomas Public English School , 6 th Cross, (Church Road) New Thippasandra |
| 161 |
142 |
ಶ್ರೀ ಕಾವೇರಿ ಶಾಲೆ, ಬಿ .ಎಂ 2 ನೇ ಹಂತ , ರೂಂ ನಂ. 1 |
Shri Kaveri School , B.M 2nd Stage, Room No.1 |
| 161 |
143 |
ಶ್ರೀ ಕಾವೇರಿ ಶಾಲೆ, ಬಿ .ಎಂ 2 ನೇ ಹಂತ , ಕೊಠಡಿ ಸಂಖ್ಯೆ 2 |
Shri Kaveri School , B.M 2 nd Stage , Room No 2 |
| 161 |
144 |
ಶ್ರೀ ಕಾವೇರಿ ಶಾಲೆ, ಬಿ .ಎಂ 2 ನೇ ಹಂತ , ಕೊಠಡಿ ಸಂಖ್ಯೆ 3 |
Shri Kaveri School , B.M. 2 nd Stage, Room No.3 |
| 161 |
145 |
ಮೊಂಗಿಲಾಲ್ ಗೊಟ್ವಾಟ ಜೈನ್ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ಬಿ ಎಂ 2 ನೇ ಹಂತ, ರೂಂ ನಂ 1 |
Mongilal Gotwata Jain P.U.Collage.B.M 2 nd Stage , Room No.1 |
| 161 |
146 |
ಮೊಂಗಿಲಾಲ್ ಗೊಟ್ವಾಟ ಜೈನ್ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ಬಿ ಎಂ 2 ನೇ ಹಂತ, ರೂಂ ನಂ 2 |
Mongilal Gotwata Jain P.U.College, B M 2 nd Stage, Room No.2 |
| 161 |
147 |
ಸರ್ಕಾರಿ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಶ್ರೀರಾಮ ದೇವಸ್ಥಾನದ ರಸ್ತೆ, ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Govt. Tamil Primary School , Shri Rama Temple Road, New Thippasandra |
| 161 |
148 |
ಸರ್ಕಾರಿ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಶ್ರೀರಾಮ ದೇವಸ್ಥಾನದ ರಸ್ತೆ, ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Govt. Tamil Primary School , Shri Rama Temple Road, New Thippasandra |
| 161 |
149 |
ಸರ್ಕಾರಿ ತಮಿಳು ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಶ್ರೀರಾಮ ದೇವಸ್ಥಾನದ ರಸ್ತೆ, ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Govt. Tamil Primary School , Sri Rama Temple Road, New Thippasandra |
| 161 |
150 |
ಮದರ್ ಮೇರಿ ಆಂಗ್ಲ ಶಾಲೆ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Mother Mary English School , New Thippasandra |
| 161 |
151 |
ಪೂರ್ಣ ಪ್ರಜ್ಞ ವಿದ್ಯಾ ಸಂಸ್ಥೆ , ಹೆಚ್ ಎ ಎಲ್ 3 ನೇ ಹಂತ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Purna Pragna Education Society, H A L 3 rd Stage, New Thippasandra |
| 161 |
152 |
ಪೂರ್ಣ ಪ್ರಜ್ಞ ವಿದ್ಯಾ ಸಂಸ್ಥೆ , ಹೆಚ್ ಎ ಎಲ್ 3 ನೇ ಹಂತ , ಹೊಸ ತಿಪ್ಪಸಂದ್ರ |
Purna Pragna Education Society, H A L 3 rd Stage, New Thippasandra |
| 161 |
153 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-4 |
Government Lower Primary School , G M Palya Room No-4 |
| 161 |
154 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-5 |
Government Lower Primary School , G M Palya Room No-5 |
| 161 |
155 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಜಿ ಎಂ ಪಾಳ್ಯ ಕೊಠಡಿ-5 |
Government Lower Primary School , G M Palya Room No-5 |
| 161 |
156 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ , ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L 3 rd Stage |
| 161 |
157 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L 3 rd Cross |
| 161 |
158 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ ,ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L. 3 rd Stage |
| 161 |
159 |
ನಿರ್ಮಲ ವಿದ್ಯಾ ಸಂಸ್ಥೆ ಹೋಲಿ ಕ್ರಾಸ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Nirmala Education Society Holy Cross School , H.A.L 3 rd Stage |
| 161 |
160 |
ಬೆಂಗಳೂರು ಜಲ ಮಂಡಳಿ, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
B.W.S.S.B. O/O Assistant Executive Engineer, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
161 |
ಬೆಂಗಳೂರು ಜಲ ಮಂಡಳಿ, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
B.W.S.S.B. O/O Assistant Executive Engineer, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
162 |
ವಾರ್ಡ್ ಆಫೀಸ್, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ,ಡಿಫೆನ್ಸ್ ಕಾಲೋನಿ, ರೂಂ ನಂ. 1 |
Ward Office, Engineering Dept. Defence Colony, Room No. 1 |
| 161 |
163 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
164 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
165 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 3 |
| 161 |
166 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 4 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 4 |
| 161 |
167 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 5 |
Govt. Kannada Model Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 5 |
| 161 |
168 |
ದಿ ಇಂದಿರಾನಗರ ಕೇಂಬ್ರಿಡ್್ಜ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
The Indiranagar Cambridge School , H.A.L 3 rd Stage |
| 161 |
169 |
ದಿ ಇಂದಿರಾನಗರ ಕೇಂಬ್ರಿಡ್್ಜ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
The Indiranagar Cambridge School , H.A.L 3 rd Stage |
| 161 |
170 |
ದಿ ಇಂದಿರಾನಗರ ಕೇಂಬ್ರಿಡ್್ಜ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
The Indiranagar Cambridge School , H.A.L 3 rd Stage |
| 161 |
171 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Govt. Kannada Model Primary School , H.A.L 3 rd Stage |
| 161 |
172 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Govt. Kannada Model Primary School , H.A.L 3 rd Stage |
| 161 |
173 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಮಾದರಿ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಹೆಚ್.ಎ.ಎಲ್. 3 ನೇ ಹಂತ |
Govt. Kannada Model Primary School , H.A.L 3 rd Stage |
| 161 |
174 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 1 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 1 |
| 161 |
175 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 1 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 1 |
| 161 |
176 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 2 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 2 |
| 161 |
177 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 2 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 2 |
| 161 |
178 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 3 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 3 |
| 161 |
179 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 4 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 4 |
| 161 |
180 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 3 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 3 |
| 161 |
181 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 5 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 5 |
| 161 |
182 |
ಕೇಂದ್ರೀಯ ವಿದ್ಯಾಲಯ , ಜೀವನಭೀಮಾನಗರ, ಎನ್.ಎ.ಎಲ್. ಕ್ಯಾಂಪಸ್, ರೂಂ ನಂ. 6 |
Kendriya Vidyalaya, Jeevanbhimanagar, N A L Campus, Room No. 6 |
| 161 |
183 |
ಬೃ.ಬೆಂ.ಮ. ಪಾಲಿಕೆ ಟೈಲರಿಂಗ್ ಕೇಂದ್ರ, ಬಾಬಾ ಸಾಹೇಬ್ ಕಾಲೋನಿ, ರೂಂ ನಂ. 1 |
B.B.M.P. Tailoring Centre, Baba Saheb Colony, Room No. 1 |
| 161 |
184 |
ಬೃ.ಬೆಂ.ಮ. ಪಾಲಿಕೆ ಟೈಲರಿಂಗ್ ಕೇಂದ್ರ, ಬಾಬಾ ಸಾಹೇಬ್ ಕಾಲೋನಿ, ರೂಂ ನಂ. 2 |
B.B.M.P. Tailoring Centre, Baba Saheb Colony, Room No. 2 |
| 161 |
185 |
ನ್ಯೂ ಹಾರಿಜನ್ ಪಬ್ಲಿಕ್ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
New Horizon Public English School, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
186 |
ಬೆಂಗಳೂರು ಜಲ ಮಂಡಳಿ, ಸಹಾಯಕ ಕಾರ್ಯಪಾಲಕ ಅಭಿಯಂತರರ ಕಛೇರಿ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
B.W.S.S.B. O/O Assistant Executive Engineer, H.A.L. 2nd Stage, Room No. 3 |
| 161 |
187 |
ನ್ಯೂ ಹಾರಿಜನ್ ಪಬ್ಲಿಕ್ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
New Horizon Public English School, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
188 |
ನ್ಯೂ ಹಾರಿಜನ್ ಪಬ್ಲಿಕ್ ಇಂಗ್ಲೀಷ್ ಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
New Horizon Public English School, H.A.L. 2nd Stage, Room No. 3 |
| 161 |
189 |
ಲಿಟಲ್ ಫ್ಲವರ್ ಇಂಗ್ಲೀಷ್ ಪ್ರೈಮರಿ ಮತ್ತು ಫ್ರೌಡಶಾಲೆ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ |
Little Flower English Primary & High School, H.A.L. 2nd Stage |
| 161 |
190 |
ಶ್ರೀ. ಕಾವೇರಿ ಪಿ.ಯು. ಕಾಲೇಜ್, 16ನೇ ಮುಖ್ಯರಸ್ತೆ, ಕೆ.ಇ.ಬಿ. ಕಛೇರಿ ಹಿಂಭಾಗ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ.1 |
Sri. Kaveri P.U. College, 16th Mamin Road, Backside of the K.E.B. Office H.A.L. 2nd Stage, Room No.1 |
| 161 |
191 |
ಶ್ರೀ. ಕಾವೇರಿ ಪಿ.ಯು. ಕಾಲೇಜ್, 16ನೇ ಮುಖ್ಯರಸ್ತೆ, ಕೆ.ಇ.ಬಿ. ಕಛೇರಿ ಹಿಂಭಾಗ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ.2 |
Sri. Kaveri P.U. College, 16th Main Road, Backside of the K.E.B. Office, H.A.L. 2nd Stage, Room No.2 |
| 161 |
192 |
ಶ್ರೀ. ಕಾವೇರಿ ಪಿ.ಯು. ಕಾಲೇಜ್, 16ನೇ ಮುಖ್ಯರಸ್ತೆ, ಕೆ.ಇ.ಬಿ. ಕಛೇರಿ ಹಿಂಭಾಗ, ಹೆಚ್.ಎ.ಎಲ್. 2ನೇ ಹಂತ, ರೂಂ ನಂ.3 |
Sri. Kaveri P.U. College, 16th Main Road, Backside of the K.E.B. Office, H.A.L. 2nd Stage, Room No.3 |
| 161 |
193 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 1 |
| 161 |
194 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 2 |
| 161 |
195 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಸುಧಾಮನಗರ, ರೂಂ ನಂ. 1 |
Govt. Lower Primary School, Sudhamanagar, Room No.1 |
| 161 |
196 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ,ಸುಧಾಮನಗರ, ರೂಂ ನಂ. 2 |
Govt. Lower Primary School, Sudhamanagar, Room No. 2 |
| 161 |
197 |
ಸರ್ಕಾರಿ ತಮಿಳು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಆನಂದಪುರ, ಜೀವನಭೀಮಾನಗರ, ರೂಂ ನಂ. 1 |
Govt. Tamil Higher Primary School, Anandapura, Jeevanbhimanagar, Room No. 1 |
| 161 |
198 |
ಸರ್ಕಾರಿ ತಮಿಳು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಆನಂದಪುರ, ಜೀವನಭೀಮಾನಗರ, ರೂಂ ನಂ. 2 |
Govt. Tamil Higher Primary School, Anandapura, Jeevanbhimanagar, Room No. 2 |
| 161 |
199 |
ಇಂಡಿಯನ್ ಪಬ್ಲಿಕ್ ಶಾಲೆ, ಜೀವನಭೀಮಾನಗರ ಬಸ್ ನಿಲ್ದಾಣ ಎದುರು, ರೂಂ ನಂ. 1 |
Indian Public School, Opp. Jeevanbhimanagar Bus Stop, Room No. 1 |
| 161 |
200 |
ಇಂಡಿಯನ್ ಪಬ್ಲಿಕ್ ಶಾಲೆ, ಜೀವನಭೀಮಾನಗರ ಬಸ್ ನಿಲ್ದಾಣ ಎದುರು, ರೂಂ ನಂ. 2 |
Indian Public School, Opp. Jeevanbhimanagar Bus Stop, Room No. 2 |
| 161 |
201 |
ಇಂಡಿಯನ್ ಪಬ್ಲಿಕ್ ಶಾಲೆ, ಜೀವನಭೀಮಾನಗರ ಬಸ್ ನಿಲ್ದಾಣ ಎದುರು, ರೂಂ ನಂ. 3 |
Indian Public School, Opp. Jeevanbhimanagar Bus Stop, Room No. 3 |
| 161 |
202 |
ಸರ್ಕಾರಿ ತಮಿಳು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಆನಂದ ಪುರ, ಜೀವನ ಭೀಮಾನಗರ, ರೂಂ ನಂ. 3 |
Govt. Tamil Higher Primary School, Anandapura, Jeevanbhimanagar, Room No. 3 |
| 161 |
203 |
ಡಾ.ಅಂಬೇಡ್ಕರ್ ಪ್ರಾಥಮಿಕ ಮತ್ತು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 1 |
Dr. Ambedkar Primary and Higher Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 1 |
| 161 |
204 |
ಡಾ.ಅಂಬೇಡ್ಕರ್ ಪ್ರಾಥಮಿಕ ಮತ್ತು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, ಕೋಡಿಹಳ್ಳಿ, ಹೆಚ್.ಎ.ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 2 |
Dr. Ambedkar Primary and Higher Primary School, Kodihalli, H.A.L. 2nd Stage, Room No. 2 |
| 161 |
205 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 3 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 3 |
| 161 |
206 |
ಜೆ ಎಸ್ ಎಸ್ ಪಾಲಿಟೆಕ್ನಿಕ್ ವುಮೆನ್ ಎಕ್ಸ್ಟೆಂಷನ್ ಸೆಂಟರ್, 6ನೇ ಅಡ್ಡರಸ್ತೆ , ಕೋಡಿಹಳ್ಳಿ , ಹೆಚ್ ಎ ಎಲ್ 2ನೇ ಹಂತ, ರೂಂ ನಂ. 4 |
J S S polytechnic Women Exct Centre, 6th Cross, Kodihalli, H A L 2nd Stage, Room No. 4 |
| 161 |
207 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, 8ನೇ ಅಡ್ಡರಸ್ತೆ, ನಂಜರೆಡ್ಡಿ ಕಾಲೋನಿ,ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 1 |
Govt. Kannada Higher Primary School, 8th Cross, Nanjareddy Colony, Murugeshpalya, Room No. 1 |
| 161 |
208 |
ಸರ್ಕಾರಿ ಕನ್ನಡ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ, 8ನೇ ಅಡ್ಡರಸ್ತೆ, ನಂಜರೆಡ್ಡಿ ಕಾಲೋನಿ,ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 2 |
Govt. Kannada Higher Primary School, 8th Cross, Nanjareddy Colony, Murugeshpalya, Room No. 2 |
| 161 |
209 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 4 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 4 |
| 161 |
210 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ, ಕೋನೇನ ಅಗ್ರಹಾರ, ರೂಂ ನಂ. 1 |
Govt. Higher Primary School, Konena Agrahara, Room No. 1 |
| 161 |
211 |
ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ, ಕೋನೇನ ಅಗ್ರಹಾರ, ರೂಂ ನಂ. 2 |
Govt. Higher Primary School, Konena Agrahara, Room No. 2 |
| 161 |
212 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 5 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 5 |
| 161 |
213 |
ಸೋಫಿಯ ಪ್ರೌಢಶಾಲೆ, ನಂ. 24/25, 1ನೇ ಅಡ್ಡರಸ್ತೆ, ಏರ್ ಪೋರ್ಟ್ ಹಿಂಭಾಗ, ಕೋನೇನ ಅಗ್ರಹಾರ, ರೂಂ ನಂ. 1 |
Sophia High School, No. 24/25, 1st Cross, Behind Airport, Konena Agrahara, Room No. 1 |
| 161 |
214 |
25, 1st Cross, Behind Airport, Konena Agrahara, Room No. 2 |
Sophia High School, No. 24 |
| 161 |
215 |
25, 1st Cross, Behind Airport, Konena Agrahara, Room No. 2 |
Sophia High School, No. 24 |
| 161 |
216 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 6 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 6 |
| 161 |
217 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 7 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 7 |
| 161 |
218 |
ಸೋಫಿಯಾ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಎನ್.ಎ.ಎಲ್. ವಿಂಡ್ ಟನಲ್ ರಸ್ತೆ, ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 1 |
Sophiya Education Trust, NAL Wind Tunnel Road, Murugeshpalya, Room No. 1 |
| 161 |
219 |
ಸೋಫಿಯಾ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಎನ್.ಎ.ಎಲ್. ವಿಂಡ್ ಟನಲ್ ರಸ್ತೆ, ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 2 |
Sophiya Education Trust, NAL Wind Tunnel Road, Murugeshpalya, Room No. 2 |
| 161 |
220 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 8 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 8 |
| 161 |
221 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 9 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 9 |
| 161 |
222 |
ಸೋಫಿಯಾ ವಿಧ್ಯಾ ಸಂಸ್ಥೆ, ಎನ್.ಎ.ಎಲ್. ವಿಂಡ್ ಟನಲ್ ರಸ್ತೆ, ಮುರುಗೇಶ್ ಪಾಳ್ಯ, ರೂಂ ನಂ. 3 |
Sophiya Education Trust, NAL Wind Tunnel Road, Murugeshpalya, Room No. 3 |
| 161 |
223 |
ಸವೆಂತ್ ಡೇ ಅಡ್ವೆಂಟಿಸ್ಟ್ ಸಂಯುಕ್ತ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ರುಸ್ತುಂ ಭಾಗ್ ರಸ್ತೆ, ರೂಂ ನಂ. 1 |
7th Day Adventist Samyukta P.U. College , Rusthum Bagh Road, Room No. 1 |
| 161 |
224 |
ಸವೆಂತ್ ಡೇ ಅಡ್ವೆಂಟಿಸ್ಟ್ ಸಂಯುಕ್ತ ಪದವಿ ಪೂರ್ವ ಕಾಲೇಜ್, ರುಸ್ತುಂ ಭಾಗ್ ರಸ್ತೆ, ರೂಂ ನಂ. 2 |
7th Day Adventist Samyukta P.U. College , Rusthum Bagh Road, Room No. 2 |
| 161 |
225 |
ಕಾರ್ಪೋರೇಷನ್ ಆರೋಗ್ಯ ಕೇಂದ್ರ, ಕೋಡಿಹಳ್ಳಿ |
Corporation Health Centre, Kodihalli |
| 161 |
226 |
ಶೀಲ ಕೊತ್ವಾಲ ಇನ್ಸ್ಟಿಟ್ಯೂಟ್ ಆಫ್ ದಿ ಡಫ್, ರುಸ್ತುಂ ಭಾಗ್ ರಸ್ತೆ |
Sheela Kothawala Institute of the Duff, Rusthum Bagh Road |
| 161 |
227 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 10 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 10 |
| 161 |
228 |
ಸರ್. ಎಂ. ವಿಶ್ವೇಶ್ವರಯ್ಯ ಶಾಲೆ ಹಾಗೂ ಪಿ ಯು ಕಾಲೇಜ್, ಏರ್ ಪೋರ್ಟ್ ರಸ್ತೆ, ರೂಂ ನಂ. 11 |
Sir.M. Vishweshwaraiah School & P.U. College, Airport Road, Room No. 11 |
| 161 |
229 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಶ್ರೀರಾಮನಗರಿ ಸ್ಲಂ, ರೂಂ ನಂ. 1 |
Govt. Lower Primary School, Sri Ramanagari Slum, Room No. 1 |
| 161 |
230 |
ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಶಾಲೆ , ಶ್ರೀರಾಮನಗರಿ ಸ್ಲಂ, ರೂಂ ನಂ. 2 |
Govt. Lower Primary School, SriRamanagari Slum, Room No. 2 |
|
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Click the District Name to view the list of Assembly Constituencies
Electoral Roll - 2017
State - (S10) -Karnataka
No.,Name and Reservation Status of
Assembly Constituency
161
Filed under:
General
Posted by:
site admin @ 6:29 am
-C.V. RamannNagar
(SC)
Part No. 168
No.,Name and Reservation Status of
Parliamentary Constituency(ies) in which the
Assembly Constituency is located
25 - Bangalore Central (Gen)
1. DETAILS OF REVISION
Year of Revision
2017
Roll Identification
Qualifying Date
01-01-2017
Basic (Mother) Roll of 2017
Type of Revision
Special Summary Revision
Date of Publication
10-01-2017
2. DETAILS OF PART & POLLING AREA
No. & Name of the Sections in the Part
01
5th A. Mainroad H.A.L. 3rd Stage,- Pincode - 560075
02
5th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
03
4th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
04
6th A. Cross H.A.L. 3rd Stage,- Pincode - 560075
05
6th B. Cross H.A.L. 3rd Stage,- Pincode - 560075
06
6th C. Cross H.A.L. 3rd Stage,- Pincode - 560075
07
2nd Mainroad 9th Cross H.A.L. 3rd Stage,- Pincode - 560075
08
2nd Mainroad H.A.L. 3rd Stage,- Pincode - 560075
09
5th Mainroad 6th Cross H.A.L. 3rd Stage,- Pincode - 560075
10
8th Mainroad 6th Cross H.A.L. 3rd Stage,- Pincode - 560075
11
7th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
12
6th Mainroad H.A.L. 3rd Stage,- Pincode - 560075
13
7th Cross 6th A And 6th CrossNew Thippasandra,- Pincode -
560075
14
8Th Cross 6Th Mainroad H A L 3Rd Stage,
15
New Thippasandra Bangalore East,Pincode - 560075
16
5th A Mainroad H A L 2nd Stage,
999
Non Resident Indians,[NRI]
Main Metro
Bangalore
Ward No.
058 - New Tippasandara
Police Station
J.B.Nagar
Taluka
District
B.B.M.P(NORTH)
Pin Code
560008
3. POLLING STATION DETAILS
No. And Name of Polling Station
168-The Indiranagar Cambridge School , H.A.L 3 rd Stage
Type of Polling Station
(Male/Female/General)
General
Address of Polling Station
Cambridge English School Room no H.A.L. 3rd Stage
Number of Auxiliary Polling
Stations in this Part
0
4. NUMBER OF ELECTORS
Starting Sl.
No.
Ending
Sl.No.
Male
Female
Third Gender
Total
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 1688 to
259
Name :
House No.:200/E
Danomal
Narayan D Kukreja
WZU3624947
Sex: Male
Age: 65
Father’s
Name:
260
Name :
House No.:200-C
S.B. Mukherjee
Bhakti Lata Mukherjee
WZU0183517
Sex: Female
Age: 81
Husband’s
Name:
261
Name :
House No.:200-C
S.B. Mukherjee
Sumitra Mukherjee
WZU0183640
Sex: Female
Age: 62
Father’s
Name:
262
Name :
House No.:201
Anand
Monish.A
WZU3386729
Sex: Male
Age: 26
Father’s
Name:
263
Name :
House No.:201
ANANDA
Deepa A
WZU3899739
Sex: Female
Age: 22
Father’s
Name:
264
Name :
House No.:NO 254
RAMAKRISHNA BHAT
Udayachandra
WZU3624749
Sex: Male
Age: 33
Father’s
Name:
265
Name :
House No.:NO 254, GROUND
FLOOR
UDAYACHADRA
Prajwala T
WZU3624731
Sex: Female
Age: 33
Husband’s
Name:
266
Name :
House No.:266/B
VEERARAGHAVAN N
Renuka V
WZU3746088
Sex: Female
Age: 25
Father’s
Name:
267
Name :
House No.:273
H.M.malu
Rajesh Jain
WZU3386349
Sex: Male
Age: 46
Father’s
Name:
268
Name :
House No.:273
Rajesh Jain
Aarti Jain
WZU3386471
Sex: Female
Age: 35
Husband’s
Name:
269
Name :
House No.:273
N.Basappa
B.Mohan
WZU3660297
Sex: Male
Age: 57
Father’s
Name:
270
Name :
House No.:274/A
Krishnappa
K.Thyagaraj
WZU3624798
Sex: Male
Age: 65
Father’s
Name:
271
Name :
House No.:274/A
K.Thyagaraj
T.Karna
WZU3624772
Sex: Male
Age: 41
Father’s
Name:
272
Name :
House No.:274/A
K.Thyagaraj
T.Balaji
WZU3624954
Sex: Male
Age: 37
Father’s
Name:
273
Name :
House No.:274/A
T.Karna
Asharani
WZU3624913
Sex: Female
Age: 30
Husband’s
Name:
274
Name :
House No.:274/A
K.Thyagaraja
Rajamma.T
WZU3624897
Sex: Female
Age: 59
Husband’s
Name:
275
Name :
House No.:287
B ShivaShankar
S Suresh Kumar
WZU3931896
Sex: Male
Age: 54
Father’s
Name:
276
Name :
House No.:336
ANIL SHUKLA
Avinash Shukla
WZU3830353
Sex: Male
Age: 32
Father’s
Name:
277
Name :
House No.:441/D
VIVEK KUMAR
RAJENDRAN
Meera Vivek Kumar
WZU3748084
Sex: Female
Age: 46
Husband’s
Name:
278
Name :
House No.:536
Muthuswamy
Purushothaman M
WZU2016178
Sex: Male
Age: 71
Father’s
Name:
279
Name :
House No.:536
Purushothaman M
Vanitha Purushothaman
WZU2016186
Sex: Female
Age: 61
Husband’s
Name:
280
Name :
House No.:536
Purushothaman
Priyanka P.
WZU2016194
Sex: Female
Age: 33
Father’s
Name:
281
Name :
House No.:714
Chandrashekhar
Dhanapal
HGB2818847
Sex: Male
Age: 83
Father’s
Name:
282
Name :
House No.:714
Dhanapal
Pavanamma
HGB2818862
Sex: Female
Age: 74
Husband’s
Name:
283
Name :
House No.:714
R.K.Suresh
K.S.Sunil
WZU3624889
Sex: Male
Age: 28
Father’s
Name:
284
Name :
House No.:714
R.K.Suresh
N.Rajini
WZU3624814
Sex: Female
Age: 45
Husband’s
Name:
285
Name :
House No.:714
R Kannan
R.K.Suresh
WZU3624780
Sex: Male
Age: 53
Father’s
Name:
286
Name :
House No.:714
R.K.Suresh
K.S.Sunitha
WZU3624830
Sex: Female
Age: 28
Father’s
Name:
287
Name :
House No.:716
samuel
S Johnselvakumar
WZU4022570
Sex: Male
Age: 55
Father’s
Name:
288
Name :
House No.:717
sourabh
Rich
WZU4024238
Sex: Male
Age: 35
Father’s
Name:
Page 13/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:003)4th Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
289
Name :
House No.:718
Ramaswamy
Sudarshana K.G.
WZU2016228
Sex: Male
Age: 70
Father’s
Name:
290
Name :
House No.:718
k g sudarshan
Sundarambal
WZU3214699
Sex: Female
Age: 60
Husband’s
Name:
291
Name :
House No.:719
Karuna Prasad
Gyan Prasad
WZU2016236
Sex: Male
Age: 37
Father’s
Name:
292
Name :
House No.:719
Karuna Prasad
Rashmi K.
WZU2016244
Sex: Female
Age: 32
Father’s
Name:
293
Name :
House No.:720
Purushotham
Sandip
WZU2016251
Sex: Male
Age: 35
Father’s
Name:
294
Name :
House No.:720
Krishnappa
Purushotham.P.K
WZU3624939
Sex: Male
Age: 67
Father’s
Name:
295
Name :
House No.:720
Purushotham.P.K
Kasturi
WZU3624921
Sex: Female
Age: 61
Husband’s
Name:
296
Name :
House No.:721
Kashinath
Ramu
HGB3155587
Sex: Male
Age: 74
Father’s
Name:
297
Name :
House No.:721
Ramu
Ramunachi
HGB2804649
Sex: Female
Age: 57
Husband’s
Name:
298
Name :
House No.:721
Ramu
Shashikala
HGB3152394
Sex: Female
Age: 50
Father’s
Name:
299
Name :
House No.:721
Ramu
Pushpalatha
HGB2804615
Sex: Female
Age: 42
Father’s
Name:
300
Name :
House No.:721
Ramu
Selvi
HGB2804631
Sex: Female
Age: 38
Father’s
Name:
301
Name :
House No.:722
Late.. K.G Thomas
Annamma Thomas
WZU2016277
Sex: Female
Age: 84
Husband’s
Name:
302
Name :
House No.:722
Thomas
Gricy Thomas
WZU2016285
Sex: Female
Age: 64
Husband’s
Name:
303
Name :
House No.:722
K.G. Thomas
Charles K Thomas
WZU2016293
Sex: Male
Age: 63
Father’s
Name:
304
Name :
House No.:722
Thomas
Gee Thomas
WZU2016301
Sex: Male
Age: 35
Father’s
Name:
305
Name :
House No.:722
Charles Kaleekal
Thomas
Bobby Thomas
WZU2016319
Sex: Male
Age: 31
Father’s
Name:
306
Name :
House No.:734,
VIVEKANANDAN
MUTHUKRISHNAN
Karthik Vivekanandan
WZU3773553
Sex: Male
Age: 36
Father’s
Name:
307
Name :
House No.:768
sandeep
Dipti
WZU4153516
Sex: Female
Age: 43
Husband’s
Name:
308
Name :
House No.:1830
s.k singh
Abilash Shankar
WZU4076055
Sex: Male
Age: 36
Father’s
Name:
309
Name :
House No.:1834
Ravindra Gowda
Deepak.Gowda.R.N
WZU3597762
Sex: Male
Age: 32
Father’s
Name:
310
Name :
House No.:1834
Gangappa V
Rashmi G
WZU3597754
Sex: Female
Age: 33
Father’s
Name:
311
Name :
House No.:1840, 2NDF
SHYAM LAL KEDIA
Rajesh Kedia
WZU3931821
Sex: Male
Age: 31
Father’s
Name:
312
Name :
House No.:1857
D.S.Nathan Daniel
K.Indira Mary
WZU2941623
Sex: Female
Age: 43
Husband’s
Name:
313
Name :
House No.:1857
K.Daniel
D.S.Nathan Daniel
WZU2941987
Sex: Male
Age: 48
Father’s
Name:
314
Name :
House No.:1870
Samunelema
Shantharaj
WZU2016335
Sex: Male
Age: 57
Father’s
Name:
315
Name :
House No.:1870
Shantharaj
Shobha
WZU2016343
Sex: Female
Age: 53
Husband’s
Name:
316
Name :
House No.:1870
s.shantharaj
S.Samuel Santhosh
WZU3214616
Sex: Male
Age: 33
Father’s
Name:
317
Name :
House No.:1871
Aziz Baig
Mujaphara Ali Baig
HGB3152014
Sex: Male
Age: 76
Father’s
Name:
318
Name :
House No.:1871
Mujaphara Ali Baig
Thayabunnisa
HGB2803252
Sex: Female
Age: 63
Husband’s
Name:
Page 14/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Filed under:
General
Posted by:
site admin @ 6:19 am
Sex: Male
Age: 38
Father’s
Name:
440
Name :
House No.:1836
L Mukand Pai
Mithun Lakshman Pai
WZU2016582
Sex: Male
Age: 33
Father’s
Name:
441
Name :
House No.:1836
Tulasi M Pai
Vipin Mukunda Pai
WZU2016590
Sex: Male
Age: 31
Mother’s
Name:
442
Name :
House No.:1836
L Mukunda Pai
Thulasi Mukunda Pai
WZU2016608
Sex: Female
Age: 68
Husband’s
Name:
443
Name :
House No.:1837
M. M .Mokashi
Sanjeev M . Mokashi
HGB2349421
Sex: Male
Age: 64
Father’s
Name:
444
Name :
House No.:1854
Muniyappa
D.M. Anjanappa
HGB3150059
Sex: Male
Age: 81
Father’s
Name:
445
Name :
House No.:1854
D.M. Anjanappa
Anjanamma
HGB2801603
Sex: Female
Age: 71
Husband’s
Name:
446
Name :
House No.:1854
D.M. Anjanappa
Satish Babu A.
HGB2801629
Sex: Male
Age: 46
Father’s
Name:
447
Name :
House No.:1854
Sathish Babu
Manjula
HGB2801611
Sex: Female
Age: 43
Husband’s
Name:
Page 19/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:005)6th B. Cross, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
448
Name :
House No.:841
shiva kalyan
Jaya Prashanthi
WZU4076030
Sex: Male
Age: 32
Father’s
Name:
449
Name :
House No.:1841
Venkata Narayanappa
Photo
Not
Available
V. Chandrashekhar
WZU4306437
Sex: Male
Age: 58
Father’s
Name:
450
Name :
House No.:1841
V. Chandrashekhar
A. Ambuja
WZU3128311
Sex: Female
Age: 51
Husband’s
Name:
451
Name :
House No.:1841
Chandrashekhar V
Prakrithi C
WZU0070912
Sex: Female
Age: 27
Father’s
Name:
452
Name :
House No.:1841
V.Chandrashekar
Jeevan C
WZU3386828
Sex: Male
Age: 22
Father’s
Name:
453
Name :
House No.:1841
NAGESWARA RAO
PATTI
Siva Kalyan Patti
WZU3773066
Sex: Male
Age: 35
Father’s
Name:
454
Name :
House No.:1841
Nageshwar Rao Patti
Shivakalyan Patti
WZU3931672
Sex: Male
Age: 35
Father’s
Name:
455
Name :
House No.:1842
T.A. Joseph
Sunil J.
HGB5521661
Sex: Male
Age: 40
Father’s
Name:
456
Name :
House No.:1842
ABHILASH DIVAKAR N
Kavitha K
WZU4232658
Sex: Female
Age: 30
Husband’s
Name:
457
Name :
House No.:1842
DIVAKAR .N
Abhilash Divakar M
WZU4232682
Sex: Male
Age: 32
Father’s
Name:
458
Name :
House No.:2nd Floor, #1842
Ravi Verma
Aseem Verma
WZU3386778
Sex: Male
Age: 35
Father’s
Name:
459
Name :
House No.:1843
Ramaswamy
R. Dalli
HGB5521901
Sex: Male
Age: 72
Father’s
Name:
460
Name :
House No.:1843
R. Dalli
Saraswathi
HGB5521893
Sex: Female
Age: 58
Husband’s
Name:
461
Name :
House No.:1843
Narayanaswamy
Linganathana
HGB5528898
Sex: Male
Age: 43
Father’s
Name:
462
Name :
House No.:1843
Dalli
Shubha
WZU0813659
Sex: Female
Age: 38
Husband’s
Name:
463
Name :
House No.:1843
R. Dalli
Jagadeesh
HGB5522685
Sex: Male
Age: 37
Father’s
Name:
464
Name :
House No.:1843
Jagadish
Ashwini
WZU2016673
Sex: Female
Age: 32
Husband’s
Name:
465
Name :
House No.:1844
manikam pillai
Subramaniam M Pillai
WZU2016699
Sex: Male
Age: 69
Father’s
Name:
466
Name :
House No.:1844
Subramaniam M pillai
Sumathi .S . Pillai
HGB3152386
Sex: Female
Age: 57
Husband’s
Name:
467
Name :
House No.:1844
Subramani .M. Pillai
Manesha .S. Pillai
HGB2349942
Sex: Male
Age: 37
Father’s
Name:
468
Name :
House No.:1846/B
K M Dorai Swamy
Jagadamba.D
WZU2961084
Sex: Female
Age: 68
Husband’s
Name:
469
Name :
House No.:SOUMYA, #1847,
HARISH JAIN
Pinky Jain
WZU3771839
Sex: Female
Age: 30
Husband’s
Name:
470
Name :
House No.:SOUMYA, #1847,
CHAMPALA JAIN
Harish Jain
WZU3776838
Sex: Male
Age: 33
Father’s
Name:
471
Name :
House No.:1848
Chikkananjappa
Shivaraju K C
WZU0075747
Sex: Male
Age: 27
Father’s
Name:
472
Name :
House No.:1848
Swamappa
Swamy S
WZU0075754
Sex: Male
Age: 30
Father’s
Name:
473
Name :
House No.:1850
david edison
Albina David
WZU3364106
Sex: Female
Age: 37
Husband’s
Name:
474
Name :
House No.:1853
Nagarajan
Padmini
HGB2620359
Sex: Female
Age: 44
Father’s
Name:
475
Name :
House No.:1853
Nagarajan
Rukma
WZU3382389
Sex: Female
Age: 44
Husband’s
Name:
476
Name :
House No.:1854
saravanan
Photo
Not
Available
Amuda
WZU3322187
Sex: Male
Age: 39
Father’s
Name:
477
Name :
House No.:1854
GIRISH A
Hamsa N
WZU4317863
Sex: Female
Age: 30
Husband’s
Name:
Page 20/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:005)6th B. Cross, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
478
Name :
House No.:1854
ANANTHA RAJU
Girish A
WZU4317871
Sex: Male
Age: 39
Father’s
Name:
479
Name :
House No.:1862
Devasingamani
Raghupathi
WZU3128410
Sex: Male
Age: 69
Father’s
Name:
480
Name :
House No.:1862
Raghupathi
Vijayalakshmi
WZU3128493
Sex: Female
Age: 42
Husband’s
Name:
Page 21/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Filed under:
General
Posted by: @ 4:20 am
Muthu Doraiswamy
Photo
Not
Available
Parventhan M
WZU4306502
Sex: Male
Age: 50
Father’s
Name:
521
Name :
House No.:1809
Neelakantappa
Shivaputhramma
HGB2804599
Sex: Female
Age: 66
Husband’s
Name:
522
Name :
House No.:1809
Neelakantappa
Guruprasad
HGB3152709
Sex: Male
Age: 52
Father’s
Name:
523
Name :
House No.:1809
Guruprasad
H.R. Meenakshi
HGB3153921
Sex: Female
Age: 42
Husband’s
Name:
524
Name :
House No.:1810
Dhananjaya Rao
Prabhakar
WZU2016947
Sex: Male
Age: 66
Father’s
Name:
525
Name :
House No.:1810
Prabhakar
Gayathri Deshmukh
WZU2016954
Sex: Female
Age: 63
Husband’s
Name:
526
Name :
House No.:1810
Prabhakar
Pavan .D
HGB3152220
Sex: Male
Age: 36
Father’s
Name:
527
Name :
House No.:1814
Late.. Nagendrappa
S. Malleshwar Rao
HGB2801215
Sex: Male
Age: 71
Father’s
Name:
528
Name :
House No.:1814
Malleshwar Rao
Photo
Not
Available
Lakshmi
WZU4306510
Sex: Female
Age: 61
Husband’s
Name:
529
Name :
House No.:1814
Malleshwar Rao
Mahesh Kumar
HGB2398261
Sex: Male
Age: 40
Father’s
Name:
530
Name :
House No.:1818-1
Krishnaji Rao
Nagendra Rao
HGB3152501
Sex: Male
Age: 60
Father’s
Name:
531
Name :
House No.:1818-1
Nagendrarava
Arundathi
HGB3152519
Sex: Female
Age: 52
Husband’s
Name:
532
Name :
House No.:1818-2
Narayanaswamy
N. Kodandan
HGB2802262
Sex: Male
Age: 73
Father’s
Name:
533
Name :
House No.:1818-2
Kodandan
Damayanthi
HGB2802270
Sex: Female
Age: 64
Husband’s
Name:
534
Name :
House No.:1818-2
Kodandan .N
K. Lokesh Srinivasan
HGB3151065
Sex: Male
Age: 34
Father’s
Name:
535
Name :
House No.:1820-1
Late.. U. Sanjeeva Rao
U. Dayananda Rao
HGB2800795
Sex: Male
Age: 78
Father’s
Name:
536
Name :
House No.:1820-1
U. Dayananda Rao
Padmini D. Rao
HGB2800803
Sex: Female
Age: 68
Husband’s
Name:
537
Name :
House No.:1820-1
U. Dayanandarao
U. Navin Rao
HGB2398782
Sex: Male
Age: 49
Father’s
Name:
538
Name :
House No.:1820-1
U. Dayananda Rao
U. Kiran Rao
HGB2800977
Sex: Male
Age: 48
Father’s
Name:
539
Name :
House No.:1820-1
U. Navin Rao
Sandhya N. Rao
HGB2803195
Sex: Female
Age: 43
Husband’s
Name:
540
Name :
House No.:1820-1
U. Kiran Rao
Chandrika
HGB2803187
Sex: Female
Age: 41
Husband’s
Name:
541
Name :
House No.:1821
Raghavan
Photo
Not
Available
Devanathan
WZU4306528
Sex: Male
Age: 50
Father’s
Name:
542
Name :
House No.:1821
Devanathan
Photo
Not
Available
Rukmini
WZU4306536
Sex: Female
Age: 49
Husband’s
Name:
543
Name :
House No.:1821
Sheshadri
Photo
Not
Available
Bhasha S
WZU4306544
Sex: Male
Age: 54
Father’s
Name:
544
Name :
House No.:2627
anil kumar singh
Sarita
WZU4076121
Sex: Female
Age: 60
Husband’s
Name:
Page 24/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Section No.:008)2nd Mainroad, H.A.L. 3rd Stage,-, Ward No: 58 -560075 Continued
545
Name :
House No.:16/A
Hazari Lal Mandal
Bibhash Chandra
Mandal
WZU3386364
Sex: Male
Age: 57
Father’s
Name:
546
Name :
House No.:16/A
Bibhash Chandra
Mandal
Tapati Mandal
WZU3386331
Sex: Female
Age: 52
Husband’s
Name:
547
Name :
House No.:B48
Ramappa
Tayamma
WZU3597622
Sex: Female
Age: 59
Husband’s
Name:
548
Name :
House No.:B48
Ramappa
R.Somesh
WZU3597523
Sex: Male
Age: 35
Father’s
Name:
549
Name :
House No.:84/Q, Aishwarya
Kuttan Adackattu
Sankaran
Ratheesh Thekke Veetil
WZU3386810
Sex: Male
Age: 35
Father’s
Name:
550
Name :
House No.:89
Prasun Bansal
Nandini Bansal
WZU3165560
Sex: Female
Age: 28
Husband’s
Name:
551
Name :
House No.:FLAT 101
JANGI LAL GUPTA
Monica Gupta
WZU4023214
Sex: Female
Age: 42
Father’s
Name:
552
Name :
House No.:124
LATE B VISWANATH
Nanjamma
WZU3321643
Sex: Female
Age: 74
Husband’s
Name:
553
Name :
House No.:302
babulal sood
Vivek
WZU4022810
Sex: Male
Age: 47
Father’s
Name:
554
Name :
House No.:302
vivek
Kusum
WZU4022893
Sex: Female
Age: 47
Husband’s
Name:
555
Name :
House No.:306/A
R.Jagannath
Vikranth Jagannath
WZU4179669
Sex: Male
Age: 36
Father’s
Name:
556
Name :
House No.:306/A
Vikranth Jagannath
Vyshnavee.P
WZU4179677
Sex: Female
Age: 32
Husband’s
Name:
557
Name :
House No.:787
Narayana Swamy
Kumerasan.A.N
WZU3386745
Sex: Male
Age: 47
Father’s
Name:
558
Name :
House No.:822
V V BALAKRISHNAN
B Sumarani
WZU3865870
Sex: Female
Age: 54
Husband’s
Name:
559
Name :
House No.:822
MADHAVAN NAIR
V V Balarishnan
WZU3843174
Sex: Male
Age: 53
Father’s
Name:
560
Name :
House No.:822
S BHASKAR
K E Sreedeviamma
WZU3851821
Sex: Female
Age: 74
Father’s
Name:
561
Name :
House No.:822
V V BALARISHNAN
Anju Balakrishnan
WZU3812260
Sex: Female
Age: 21
Father’s
Name:
562
Name :
House No.:823
K N RAMACHANDRAN
E Padmavathy
WZU3872231
Sex: Female
Age: 63
Husband’s
Name:
563
Name :
House No.:830
RAVI
Akshatha Ravi
WZU3844214
Sex: Female
Age: 21
Father’s
Name:
564
Name :
House No.:839
Periyannan
Subramani Periyannan
WZU3386372
Sex: Male
Age: 71
Father’s
Name:
565
Name :
House No.:839
Subramani Periyannan
Sivabakium Subramani
WZU3386323
Sex: Female
Age: 67
Husband’s
Name:
566
Name :
House No.:1264
VILAS JOGLEKAR
Niranjan Joglekar
WZU3816832
Sex: Male
Age: 27
Father’s
Name:
567
Name :
House No.:1818
ishaq k k
Gshaq K K
WZU3850542
Sex: Male
Age: 29
Father’s
Name:
568
Name :
House No.:1818
HUSSAIN K
Ishaq K K
WZU4317913
Sex: Male
Age: 28
Father’s
Name:
569
Name :
House No.:1819
SHIVARUDRAGOUDA
KALLANGOUDAR
Dyamanagowda
Kallangoudar
WZU4076147
Sex: Male
Age: 32
Father’s
Name:
570
Name :
House No.:1819
DYAMANAGOWDA
KALLANGOUDAR
Jyothi Vishnureddy
WZU4231577
Sex: Female
Age: 31
Husband’s
Name:
571
Name :
House No.:1823
C. Krishnappa
Ravi K.
HGB3151156
Sex: Male
Age: 45
Father’s
Name:
572
Name :
House No.:1823
Ravi K.
Thriveni
HGB2802320
Sex: Female
Age: 36
Husband’s
Name:
573
Name :
House No.:1823
Chaudayya
Photo
Not
Available
C Krishnappa
WZU4306551
Sex: Male
Age: 71
Father’s
Name:
574
Name :
House No.:1823
C Krishnappa
Lakshmi
WZU3128378
Sex: Female
Age: 67
Husband’s
Name:
Page 25/64
# Corrected in Supplement
Age as on 01-01-2017/ Sex: T-Third Gender
Issued by the Electoral Registration Officer
Delete Reason: E-Expired, S-Shifted/Change of Residence,Q-Disqualification, R-Repeated Entry
Electoral Roll 2017 of 161 - C.V. RamannNagar (SC) Assembly Constituency in Karnataka
Part No. 168
Sacred City of Anuradhapura (UNESCO/NHK)
n analytisk undersøgelse af hele Vinaya Piμaka.
