2509 Mon 22 Jan 2018 LESSON
in 58 Classical Latvian-klasiskā latviešu valoda,
58 Classical Latvian
58 klasiskā latviešu valoda
Analītiskā Insight Net - bezmaksas Online Tipitakas Pētniecības un prakses universitāte un saistītās JAUNUMI, izmantojot http://sarvajan.ambedkar.org 105 CLASSICAL LANGUAGES
Published on Apr 4, 2013
Unit 1, Video 7.
59 Classical Lithuanian
59 klasikinis lietuvis
“Analytic Insight Net” - nemokamas Online Tipitakos tyrimų ir praktikos universitetas ir susiję naujienai per http://sarvajan.ambedkar.org 105 KLASIKOS KALBOS
What Is The Tipitaka And What Do They Mean?
Published on Sep 4, 2017
Does the name tipitaka mean? Buddhanetoverview of urban dharmab, tipi
aka, tripi tripitaka 9 definitions wisdom library. The word basket was
given to these writings because they were orally three parts of tipitaka
are sutta pitaka, vinaya pitaka and tripitaka is collection teachings
buddha over 45 years in pali there may be seemingly contradictory
statements, but should not definition, canona new (the ninth) published
1285 87. The buddhist scriptures for newbies alan peto1 the origin,
evolution and meaning of tipitakadhammapada ancient history
encyclopediabearers absolute authority. Tripitaka or pali canon
religionfacts. Much of the surviving tripitaka literature is in pali,
with some sanskrit as well other local asian languages overview tipitaka
scriptures word means three baskets. But they should not be
misconstrued as were uttered by the buddha to suit a tripitaka.
Developed out of the need to explain deeper meaning three baskets are
called tipitaka in ancient language pali and they identify basic
scripture or canon at heart buddhism’s teachings. The tipitaka’ the
three baskets, their nature and importance buddhism teacher basketswhat
buddhists believe tri pitaka (or tipitaka)define tripitaka at
dictionary. Tipitaka the pali canon access to insight. Three baskets),
also known as the pali canon, is into a systematic framework that can be
applied to an investigation nature of not much popularly written about
abhidharma; They are more or less nov 17, 2012 p li word, tipi aka,
literally means three baskets (ti thus they ensured buddhas teachings
would preserved may 2, 2016 tipitaka (sansktrit tripitaka), buddhist
consists pitaka dharma roughly translated religious virtue and pada
stanzas steps. Tripitaka definition of tripitaka in english by the free
dictionary. Tipitaka means something in buddhism, pali. They would put
the baskets on their heads, walk some distance to next worker, tripi
aka, also referred as tipi is traditional term for buddhist scriptures.
British dictionary definitions for tripitaka. Collins english dictionary
jul 22, 2013 the name tripitaka means three baskets and consists of up
to 50 how can you know if a buddhist teaching or scripture is ‘genuine’
tipitaka (pali, lit. It is made up of two words, ti means ‘three’ and
pitaka ‘baskets’. The third basket, the abhidhamma pitaka, which means
further or special jun 1, 2015 is made up of two words; Ti meaning
‘three’ and pitaka ‘basket. A person who has realised brahma, edited by
editorial committee, burma tipitaka association rangoon, burma, 1986
whenever similes are used, they those that easily understood even
wherever the term ‘dukkha’ carries same meaning as it does in four.
Although only a small fraction of these texts are available on this
website, collection can be good place to start. The word means ‘the
three baskets,’ (tri three, pitaka baskets), and refers to the way texts
were first recorded relevant definitionscomments. Both followers of the
way and others, because they
People & Blogs
60 Classical Luxembourgish
60 Klassesch Lëtzebuergesch
Analytesch Insight Net - Gratis Online Tipiṭaka Research and Practice Universitéit a verbonne NEWS iwwer http://sarvajan.ambedkar.org an 105 KLASSESCHEE LAANGES
Luxembourg Grund Reality versus scene in the Amazon series “Patriot”
61 Classical Macedonian
61 Класичен македонски
Аналитички инсајт Нето - БЕСПЛАТНО онлајн Типиката за истражување и пракса Универзитет и сродни НОВОСТИ преку http://sarvajan.ambedkar.org во 105 КЛАСИЧНИ ЈАЗИЦИ
L1.5 The Composition and Significance of the Tipitaka
62 Classical Malagasy
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63 Classical Malay
63 Bahasa Melayu Klasik
Analytic Insight Net - PERCUMA dalam talian Universiti Penyelidikan dan Amalan PERCUMA dan BERITA yang berkaitan melalui http://sarvajan.ambedkar.org dalam 105 BAHASA-BAHASA NEGARA
Buddhism in Bangladesh | Tipitaka Puja Rally’ 2015 (ত্রিপিটকগ্রন্থ পূজা/ধর্মপূজা)| Tripitaka
Published on Nov 15, 2016
It is a Religious Rally to the Buddhist around the world. It is called
in Pali Language “Tipitaka Puja or Dhamma Puja” 1st time held at
Shantipur Aranya Kutir, Panchhari, Khagrachhari, Bangladesh in 2015.
Including Bhikkhu Sangha & Novices, around 2000 Laypeoples took part
at this Rally. They walked approximately 20km from Shantipur Aranya Kutir. This Rally is means to Preach & proud of Buddhism.
People & Blogs
64 Classical Malayalam
അനലിറ്റിക്കൽ ഇൻസൈറ്റ് നെറ്റ് - സൗജന്യ ഓൺലൈൻ ടിപിറ്റാക്കാ റിസർച്ച് ആൻഡ് പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റിയും ബന്ധപ്പെട്ട വാർത്തകളും http://sarvajan.ambedkar.org ൽ 105 ക്ലാസിക്കൽ ഭാഷകളിലായി
Tipitaka Chanting and Peace Walk, Berkeley 2014
Published on Oct 13, 2014
The Eternal Enchantress-Performed as Buddha in Dance form at the International Buddhist Conference at New Delhi.
65 Classical Maltese
65 Klassiku Malti
Analytic Insight Net - GRADI Online Tipiṭaka Riċerka u Prattika Università u NEWS relatati permezz ta ‘http://sarvajan.ambedkar.org f’105 LINGWI KLASSIĊI
2508 Sun 21 Jan 2018 LESSON
are those who are committed to the cause” said Babasaheb. Rally
conducted to protect our DEMOCRACY. All our BBMP bases Assembly
Committee members ( 5 Bikes 10 members) join the Rally from
Sarvagnanagar on 21-1-2018 Sunday at 12 noon. Since you asre in city you
can you can return home and this process will continue till26-1-2018.
To make the Rally/Movement grand success. Note we are Ambedkarites and
44 Classical Igbo,45 Classical Indonesian- Bahasa Indonesia Klasik,46 Classical Irish-Gaeilge Chlasaiceach,46 Classical Irish- Gaeilge Chlasaiceach,47 Classical Italian- italiano classico,48 Classical Japanese-古典,49 Classical Javanese- Jawa Klasik, 50 Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,51 Classical Kazakh- Классикалық қазақ,52 Classical Khmer- បុរាណខ្មែរ,53 Classical Korean- 고전 한국어, 47 Classical Italian- italiano classico,55 Classical Kyrgyz-Классикалык Кыргыз,56 Classical Lao-ຄລາສສິກລາວ,57 Classical Latin-LVII Classical Latin
44 Classical Igbo,45 Classical Indonesian-Bahasa Indonesia Klasik,
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University
na OZI ndi ozo dika http://sarvajan.ambedkar.org in105
Indonesia Tipitaka Chanting (ITC) 2561/2017 Candi Borobudur, Sangha Theravada Indonesia
45 Classical Indonesian
45 Bahasa Indonesia Klasik
Analytic Insight Net - Penelitian dan Praktik Tipiṭaka Online Online Universitas dan Berita terkait melalui http://sarvajan.ambedkar.org di 105 BAHASA CLASSICAL
46 Classical Irish
46 Gaeilge Chlasaiceach
Insight Analytic Net - SAOR IN AISCE Ar Líne Taighde agus Cleachtadh i dTeicneolaíocht na hUllscoile agus NUACHT gaolmhara trí http://sarvajan.ambedkar.org i 105 TEANGA CLÁISEACHA
48 Classical Japanese
Analytic Insight Net - 無料のオンラインTipiṭakaリサーチ＆プラクティス・ユニバーシティと関連するニュースは、http：//sarvajan.ambedkar.orgで105 CLASSICAL LANGUAGES
50 Classical Kannada
50 ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
ವಿಶ್ಲೇಷಣಾತ್ಮಕ ಒಳನೋಟ ನೆಟ್ - ಉಚಿತ ಆನ್ಲೈನ್ ಟಿಪಿತಾಕಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಾಕ್ಟೀಸ್ ವಿಶ್ವವಿದ್ಯಾಲಯ ಮತ್ತು ಸಂಬಂಧಿತ ನ್ಯೂಸ್ http://sarvajan.ambedkar.org ಮೂಲಕ 105 ಕ್ಲಾಸ್ಷಲ್ ಭಾಷೆಗಳು
Story of Gautama Buddha - Prakruti
Published on Jul 14, 2015
जो नित्य एवं स्थाई प्रतीत होता है, वह भी विनाशी है। जो महान प्रतीत होता
है, उसका भी पतन है। जहाँ संयोग है वहाँ विनाश भी है। जहाँ जन्म है वहाँ
मरण भी है। ऐसे सारस्वत सच विचारों को आत्मसात करते हुए महात्मा बुद्ध ने
बौद्ध धर्म की स्थापना की जो विश्व के प्रमुख धर्मों में से एक है।
Film & Animation
51 Classical Kazakh
51 Классикалық қазақ
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University және related NEWS арқылы http://sarvajan.ambedkar.org 105 CLASSICAL LANGUAGES
52 Classical Khmer
ការយល់ដឹងអំពីការវិភាគអ៊ិនធឺណិតដោយឥតគិតថ្លៃនៅលើអ៊ិនធឺណិតស្រាវជ្រាវនិងអនុវត្តន៍សាកលវិទ្យាល័យនិងព័ត៌មានដែលទាក់ទងតាមរយៈ http://sarvajan.ambedkar.org ក្នុងភាសាថ្នាក់រៀនភាសាចំនួន 105
Angkor Wat Built by Descendant of Raja Raja Cholan - சூர்யவர்மன்.
Published on Mar 16, 2012
Angkor Wat is a temple complex at Angkor, Cambodia, built by King
Suryavarman II in the early 12th century as his state temple and capital
city. As the best-preserved temple at the site, it is the only one to
have remained a significant religious centre since its foundation —
first Hindu, dedicated to the god Vishnu, then Buddhist. The temple is
at the top of the high classical style of Khmer architecture.
Angkor Wat combines two basic plans of Khmer temple architecture: the
temple mountain and the later galleried temple, based on early South
Indian Hindu architecture, with key features such as the Jagati. It is
designed to represent Mount Meru, home of the devas in Hindu mythology:
within a moat and an outer wall 3.6 kilometres (2.2 mi) long are three
rectangular galleries, each raised above the next. At the centre of the
temple stands a quincunx of towers.
The initial design and
construction of the temple took place in the first half of the 12th
century, during the reign of Suryavarman II (ruled 1113 — c. 1150).
Dedicated to Vishnu, it was built as the king’s state temple and capital
city. In the late 13th century, Angkor Wat gradually moved from Hindu
to Theravada Buddhist use, which continues to the present day.
53 Classical Korean
53 고전 한국어
Analytic Insight Net - 무료 온라인 Tipiṭaka 연구 및 실습 대학 및 관련 뉴스 (http://sarvajan.ambedkar.org) 105 CLASSICAL LANGUAGES
The Tripiṭaka Koreana (lit. Goryeo Tripiṭaka) or Palman Daejanggyeong
(”Eighty-Thousand Tripiṭaka”) is a Korean collection of the Tripiṭaka
(Buddhist scriptures, and the Sanskrit word for “three baskets”), carved
onto 81,258 wooden printing blocks in the 13th century. It is the
world’s most comprehensive and oldest intact version of Buddhist canon
in Hanja script, with no known errors or errata in the 52,330,152
characters which are organized in over 1496 titles and 6568 volumes.
Each wood block measures 24 centimeters in height and 70 centimeters in
length. The thickness of the blocks ranges from 2.6 to 4 centimeters
and each weighs about three to four kilograms. The woodblocks are almost
as tall as Mount Baekdu at 2.74 km when stacked, measure 60 km long
when lined up, and weigh 280 tons in total. The woodblocks are in
pristine condition without warping or deformation despite being created
more than 750 years ago.  The Tripiṭaka Koreana is stored in
Haeinsa, a Buddhist temple in South Gyeongsang Province, in South Korea.
There is a movement by scholars to change the English name of the
Tripiṭaka Koreana. Professor Robert Buswell Jr., a leading scholar of
Korean Buddhism, called for the renaming of the Tripiṭaka Koreana to
the Korean Buddhist Canon, indicating that the current nomenclature is
misleading because the Tripiṭaka Koreana is much greater in scale than
the actual Tripiṭaka, and includes much additional content such as
travelogues, Sanskrit and Chinese dictionaries, and biographies of monks
The Tripiṭaka Koreana was designated a National
Treasure of South Korea in 1962, and inscribed in the UNESCO Memory of
the World Register in 2007. 
The name Goryeo Tripiṭaka comes from “Goryeo”, the name of Korea from the 10th to the 14th centuries.
Work on the first Tripiṭaka Koreana began in 1011 during the
Goryeo–Khitan War and was completed in 1087. The act of carving the
woodblocks was considered to be a way of bringing about a change in
fortune by invoking the Buddha’s help.  The first Tripiṭaka
Koreana was based primarily on the Northern Song Tripiṭaka completed in
the 10th century,  but other scriptures published until then,
such as the Khitan Tripiṭaka, were also consulted in order to identify
items in need of revision and adjustment. The first Tripiṭaka Koreana
contained around 6,000 volumes.
The original set of
woodblocks was destroyed by fire during the Mongol invasions of Korea in
1232, when Goryeo’s capital was moved to Ganghwa Island during nearly
three decades of Mongol incursions, although scattered parts of its
prints still remain. To once again implore divine assistance with
combating the Mongol threat, King Gojong thereafter ordered the revision
and re-creation of the Tripiṭaka; the carving began in 1237 and was
completed in 12 years, with support from Choe U and his son Choe
Hang, and involving monks from both the Seon and Gyo schools. This
second version is usually what is meant by the Tripiṭaka Koreana. In
1398, it was moved to Haeinsa, where it has remained housed in four
The production of the Tripiṭaka Koreana was an
enormous national commitment of money and manpower, according to Robert
Buswell Jr., perhaps comparable to the US missions to the Moon in the
1960s. Thousands of scholars and craftsmen were employed in this
The Tripiṭaka Koreana is the
32nd National Treasure of South Korea, and Haeinsa, the depository for
the Tripiṭaka Koreana, has been designated as a UNESCO World Heritage
Site. The UNESCO committee describes the Tripiṭaka Koreana as “one
of the most important and most complete corpus of Buddhist doctrinal
texts in the world”. Not only is the work invaluable, it is also
aesthetically valuable and shows a high quality of workmanship.
Haeinsa, the temple in which the Tripiṭaka Koreana is stored, is
notable for its scientific design to ensure the optimum condition to
best preserve the woodblocks, which have remained in pristine condition
for more than 750 years.
The historical value of the Tripiṭaka
Koreana comes from the fact that it is the most complete and accurate
extant collection of Buddhist treatises, laws, and scriptures. The
compilers of the Korean version incorporated older Northern Song
Chinese, Khitan, and Goryeo versions, and added content written by
respected Korean monks.  Scholars can get an idea of the older
Chinese and Khitan versions of the Tripiṭaka from the Korean version
today. The quality of the wood blocks are attributed to the National
Preceptor Sugi, the Buddhist monk in charge of the project, who
carefully checked the Korean version for errors. Upon completing the
Tripiṭaka Koreana, Sugi published 30 volumes of Additional Records
which recorded errors, redundancies, and omissions he found during his
comparisons of the different versions of the Tripiṭaka. Because of
the accuracy of the Tripiṭaka Koreana, the Japanese, Chinese, and
Taiwanese versions of the Tripiṭaka are based on the Korean version.
The Tripiṭaka Koreana was one of the most coveted items among Japanese
Buddhists in the Edo period. Japan never managed to create a
woodblock Tripiṭaka, and made constant requests and attempts to acquire
the Tripiṭaka Koreana from Korea since 1388. 45 complete printings
of the Tripiṭaka Koreana were gifted to Japan since the Muromachi
period. The Tripiṭaka Koreana was used as the basis for the modern
Japanese Taishō Tripiṭaka.
Copy of a Tripiṭaka Koreana woodblock
at Haeinsa complex grounds used to allow visitors to make an inked
print of the Heart Sutra while at the temple. See: for image of
Each block was made of birch wood from the
southern islands of Korea and treated to prevent the decay of the wood.
The blocks were soaked in sea water for three years, then cut and then
boiled in salt water. Next, the blocks were placed in the shade and
exposed to the wind for three years, at which point they were finally
ready to be carved. After each block was carved, it was covered in a
poisonous lacquer to keep insects away and then framed with metal to
Every block was inscribed with 23 lines of
text with 14 characters per line. Therefore, each block, counting both
sides, contained a total of 644 characters. The consistency of the
style, and some sources, suggests that a single man carved the entire
collection but it is now believed that a team of 30 men carved the
The modern edition has 1514 texts in 47 volumes.
Volume Text Title
32 1064 Written by Huiyuan Yinyi (慧苑): Korean title: Shin Yeok Dae
Bang Gwang Bul Hwa Eom Gyeong Eum Ui, Chinese title: xin1 yi4 da4 fang1
guang3 fo2 hua1 yan2 jing1 yin1 yi4 (新譯大方廣佛華嚴經音義), English title:
34 1257 Written by Ke Hong (可洪), a monk of
the Later Jin dynasty (後晉): Chinese title: xin1 ji2 zang4 jing1 yin1 yi4
35 1258 Written by T’ai Tsung (太宗) of the
Northern Song dynasty (北宋) (976–997): Chinese title: yu4 zhi4 lian2 hua1
xin1 lun2 hui2 wen2 ji4 song4 (御製蓮華心輪回文偈頌)
35 1259 Written by T’ai Tsung: Chinese title: yu4 zhi4 mi4 zang4 quan2 (御製秘藏詮)
35 1260 Written by T’ai Tsung: Chinese title: yu4 zhi4 xiao1 yao2 yong3 (御製逍遙詠)
35 1261 Written by T’ai Tsung: Chinese title: yu4 zhi4 yuan2 shi4 (御製緣識)
38 1402 Collected by Sugi in the 38th Year of reign of King Kojong
(高宗) of the Goryeo dynasty (高麗) (1251): Chinese title: gao1 li4 guo2
xin1 diao1 da4 zang4 jiao4 zheng4 bie2 lu4 (高麗國新雕大藏校正別錄)
39 1405 Chinese title: Da4 zang4 mu4 lu4 (大藏目錄)
45 1500 Collected by Yŏn Sŏnsa (連禪師) during the reign of King Gojong
of Goryeo (1214–1259) and published with an appendix by Chŏn Kwang-jae
(全光宰) in Jinan (晉安), Gyeongsang Province (慶尚道) in the 9th month of the
35th year of the reign of King Gojong (1248) of Goryeo: Chinese title:
nan2 ming2 quan2 he2 shang4 song4 zheng4 dao4 ge1 shi4 shi2
45 1503 Written by Qingxiu with the help of two
disciples, Ching (靜) and Yun (筠) in the 10th year of the reign of
Emperor Li Jing (保大) of the Southern Tang (南唐) (952): Chinese title: zu3
tang2 ji2 (祖堂集)
45 1504 Collected by Chen Shi during the Ming dynasty (明) (1368–1644): Chinese title: da4 zang4 yi1 lan3 ji2 (大藏一覽集)
46 1505 Written by Hyesim in the 13th year of the reign of Gojong of
Goryeo (1226): Chinese title: chan2 men2 nian1 song4 ji2 (禪門拈頌集)
1507 Written by Kyunyŏ (均如) (923–973), of Goryeo. Chongi (天其) found
this passage in Gap Temple (岬寺), in the spring of 1226: Chinese title:
shi2 ju4 zhang1 yuan2 tong1 ji4 (十句章圓通記)
47 1508 Written by
Kyunyŏ: Korean title: Sŏk hwa ŏm ji kwi jang wŏn t’ong ch’o, Chinese
title: shi4 hua1 yan2 zhi3 gui1 zhang1 yuan2 tong1 chao1 (釋華嚴旨歸章圓通鈔)
47 1509 Written by Kyunyŏ: Korean title: Hwa ŏm gyŏng sam bo jang wŏn
t’ong gi, Chinese title: hua1 yan2 jing1 san1 bao3 zhang1 yuan2 tong1
47 1510a Written by Kyunyŏ (均如): Korean title: Sŏk
hwa ŏm gyo pun gi wŏn t’ong ch’o, Chinese title: shi4 hua1 yan2 jing1
jiao4 fen1 ji4 yuan2 tong1 chao1 (釋華嚴旨歸章圓通鈔)
47 1510b Written by
Hyŏk Yon-jong (赫連挺), the 1st month of the 29th year of the reign of
Munjong of Goryeo (文宗, 1075). Chinese title: (大華嚴首座圓通兩重大師均如傳幷序)
1511 Total of Wang Tzu-ch’eng of the Yuan dynasty (元) (1280–1368) with a
foreword by Yi Sun-bo (李純甫) written in 2nd year of the reign of King
Kangjong (康宗) of the Goryeo dynasty (1213): Chinese title: li3 nian4 mi2
tuo2 dao4 chang3 chan4 fa3 (禮念彌陀道場懺法)
47 1514 A Catalogue: Korean
title: Ko-ryŏ tae-jang-gyŏng po-yu mong-nok, Chinese title gao1 li4 da4
zang4 jing1 bu3 yi2 mu4 lu4 (高麗大藏經補遺目錄)
National treasures of South Korea
Buddhism in Korea
List of Korea-related topics
“Printing woodblocks of the Tripiṭaka Koreana and miscellaneous
Buddhist scriptures”. UNESCO Memory of the World. United Nations.
Retrieved 30 July 2016.
“Haeinsa Temple Janggyeong Panjeon, the
Depositories for the Tripitaka Koreana Woodblocks” (PDF). UNESCO World
Heritage Centre. United Nations. Retrieved 30 July 2016.
Sang-jin. Under the Microscope: The Secrets of the Tripitaka Koreana
Woodblocks. Cambridge Scholars Publishing. p. 6. ISBN 9781443867320.
Retrieved 30 September 2016.
Cultural Heritage Administration
(South Korea). World Heritage in Korea. 길잡이미디어. p. 188. ISBN
9788981241773. Retrieved 30 July 2016.
Park, Sang-jin. Under the
Microscope: The Secrets of the Tripitaka Koreana Woodblocks. Cambridge
Scholars Publishing. p. 131. ISBN 9781443867320. Retrieved 30 July 2016.
Kim, Tong-hyung (4 November 2013). “‘Tripitaka Koreana’ may be renamed”. The Korea Times. Retrieved 1 October 2016.
Yun, Suh-young (3 September 2013). “‘Name of Tripitaka Koreana
should be changed’”. The Korea Times. Retrieved 1 October 2016.
“Printing Woodblocks of the Tripitaka Koreana in Haeinsa Temple,
Hapcheon”. Cultural Heritage Administration. Korea Tourism Organization.
Retrieved 1 October 2016.
Park, Sang-jin. Under the Microscope:
The Secrets of the Tripitaka Koreana Woodblocks. Cambridge Scholars
Publishing. p. 21. ISBN 9781443867320. Retrieved 30 July 2016.
Turnbull. Page 41.
https://digital.lib.washington.edu/…/Hyun_washington_0250E_… p. 191.
Park, Jin Y. article “Buddhism in Korea” in Keown and Prebish 2010 : 451.
https://digital.lib.washington.edu/…/Hyun_washington_0250E_… p. 191.
Park, Sang-jin. Under the Microscope: The Secrets of the Tripitaka
Koreana Woodblocks. Cambridge Scholars Publishing. p. 60. ISBN
9781443867320. Retrieved 30 July 2016.
Jr, Robert E. Buswell;
Jr, Donald S. Lopez. The Princeton Dictionary of Buddhism. Princeton
University Press. pp. 442–443. ISBN 9781400848058. Retrieved 1 October
Bae, Ji-sook (3 September 2013). “Scholar suggests name
change for Tripitaka Koreana”. The Korea Herald. Herald Corporation.
Retrieved 30 September 2016.
“Haeinsa Temple Janggyeong Panjeon, the Depositories for the Tripitaka Koreana Woodblocks”. UNESCO. Retrieved 2008-04-14.
WORLD HERITAGE COMMITTEE (4–9 December 1995). “CONVENTION
CONCERNING THE PROTECTION OF THE WORLD CULTURAL AND NATURAL HERITAGE”.
UNESCO. Retrieved 2008-04-14.
Park Sang-jin : „Printing Blocks
Remain in Perfect Condition after 760 Years“ . Koreana - a Quarterly on
Korean Art & Culture
“Tripitaka Koreana at Haeinsa Temple”.
Cultural Properties Administration. Archived from the original on 6 May
2009. Retrieved 2008-04-14.
Park, Sang-jin. Under the
Microscope: The Secrets of the Tripitaka Koreana Woodblocks. Cambridge
Scholars Publishing. p. 21. ISBN 9781443867320. Retrieved 30 July 2016.
Park, Sang-jin. Under the Microscope: The Secrets of the Tripitaka
Koreana Woodblocks. Cambridge Scholars Publishing. pp. 6–12. ISBN
9781443867320. Retrieved 30 September 2016.
Mason, David A. (4 March 2010). “Tripitaka Koreana: ural Treasure”. The Korea Times. Retrieved 30 September 2016.
Keown, Damien; Prebish, Charles S., eds. (2010). Encyclopedia of Buddhism. New York: Routledge. ISBN 978-0-203-49875-0.
Turnbull, Stephen (2003). Genghis Khan & the Mongol Conquests 1190–1400. Oxford: Osprey Publishing. ISBN 1-84176-523-6.
Wikimedia Commons has media related to Tripitaka Koreana.
Tripitaka Koreana (Site in Korean with electronic scans of the Tripiṭaka)
The Korean Tripiṭaka
(Haeinsa) National Treasures 32
Buddha Jayanti With Lotus Festival In korea
Classical socialist songs in kurdish
Published on Nov 11, 2016
With the flags/symbols of several kurdish and pro-kurdish socialist organisations.
54 Classical Kurdish (Kurmanji)
54 Kurmancî (Kurmancî)
Analytic Insight Net - BERSÎVAN BERSÎVAN ZEBÛR ZEBÛR û Zanîngeha Tipiṭaka û ji nûçeyên di derbarê http://sarvajan.ambedkar.org de di 105 kategoriyên klasîk de
56 Classical Lao
ການວິເຄາະທາງດ້ານວິຊາການດ້ານການວິເຄາະທາງອິນເຕີເນັດ - ອອນໄລນ໌ Tipiaka
Research and Practice University ແລະຂໍ້ມູນຂ່າວສານທີ່ກ່ຽວຂ້ອງໂດຍຜ່ານ http://sarvajan.ambedkar.org ໃນ 105 ພາສາ CLASSICAL LANGUAGES
Classical Music from Laos: Laoduangdeuane
Nigel Fowler Sutton
Published on Jul 24, 2013
Here I present “Laoduangdeuane” a classical song from Laos.
Sung here by ms. Lotchana Anoulak and accompanied by the Musicians of the Children’s Cultural Centre in Vientiane.
The back drop to the song is the Phra That Luang, the National symbol
of Laos, a gold-covered large Buddhist Stupa in the centre of the
capital of Vientiane.
From Wikipedia, the free encyclopedia
The Pāli Canon is the standard collection of scriptures in the
Theravada Buddhist tradition, as preserved in the Pali language. It
is the only completely surviving early Buddhist canon, and one of the
first to be written down. It was composed in North India, and
preserved orally until it was committed to writing during the Fourth
Buddhist Council in Sri Lanka in the 1st century BCE, approximately
three hundred years after the death of Shakyamuni. The Pali
Canon was first printed in the nineteenth century, and is now also
available in electronic form and on the Internet.
The Pāli Canon falls into three general categories, called pitaka
(piṭaka, basket) in Pali. Because of this, the canon is traditionally
known as the Tipitaka (Tipiṭaka; three baskets). The three pitakas are
Vinaya Pitaka, dealing with rules for monks and nuns
Sutta Pitaka, discourses, mostly ascribed to the Buddha, but some to disciples
Abhidhamma Pitaka, variously described as philosophy, psychology, metaphysics etc.
The Vinaya Pitaka and the Sutta Pitaka are remarkably similar to the
works of other early Buddhist schools. The Abhidhamma Pitaka however is a
strictly Theravada collection, and has little in common with the
Abhidhamma works recognized by other Buddhist schools.
1 The Canon in the tradition
2.1 Attribution according to scholars
2.1.1 1. Views concerning attribution to the Buddha himself
2.1.2 2. Views concerning attribution to the period of pre-sectarian Buddhism
2.1.3 3. Views concerning agnosticism
2.2 The Earliest books of the Pali Canon
3 Texts and translations
4 Contents of the Canon
4.1 Vinaya Pitaka
4.2 Sutta Pitaka
4.3 Abhidhamma Pitaka
5 Comparison with other Buddhist canons
7 See also
8 External links
8.1 English translations
8.2 Pali Canon Online
8.3 Pali Dictionary
9 Further reading
An Exploration of Buddhism in Laos
Published on Aug 21, 2017
A short video exploring Monks and ex-Monks personal relationship with Buddhism in Laos.
People & Blogs
Helming the expansion plans of the IOWB all
over the world, volunteers have already joined the organisation with
early every morning at 3:45 to join the physical training either walking
or jogging or cycling or swimming immediately after taking bath and the
regular meditation and
propagation of the
TEACHINGS of the AWAKEN ONE WITH AWARENESS for a UNIVERSE of AWAKEN
ONES with AWARENESS for the PEACE, WELFARE and HAPPINESS of ALL
SOCIETIES with EQUALITY, FRATERNITY and LIBERTY by way of distribution
of HEALTHY SEEDS with UN UTILISED LAND TO THE ILLERS with PROPER
IRRIGATION, GOVERNMENT LOAN to all YOUTHS those who have attained the
age of 18 for starting ENTERPRISES through EFFICIENT GOVERNMENT SERVANTS
for them to ATTAIN ETERNAL BLISS as their FINAL GOAL.
FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
guides the volunteers all over the world.
Volunteers have launched
a multi-pronged approach to propagating its ideas, often with the help
of the governments. The INTERNET live was one such instance.
The Rector’s address is the biggest affair in the IOWB
meant to show the path ahead to volunteers, since the platform is always available, Rector chose to address society at
“ IOWB volunteers across the world
have gone up ”
International Council of Historical
Research, is reigniting the debate on the IOWB ’s attempts to “whiten”
“Appointments in the governments are key to increasing the IOWB ’s
influence,” and “Placing people who will survive changes of government
and push good governance towards the IOWB right is central to the plan.”
The IOWB , wants to influence all country’s policies in education.
propose changes to the education system batting for the promotion of
Pali language teaching in
schools , “Pali can connect the whole world for MORAL SCIENCE translated
in all the world Classical languages, so the need to stress on its
spread. And the IOWB is working with
the governments to bring about a change in people’s mindset.”
IOWB volunteers will have several rounds of
meetings with Ministers in all governments.
For its long term goal, the
IOWB will thrust on whitening and the frugal ways of living, it has its eyes set on
achieving the bigger goal — a much larger area of influence by 2025 — “The
IOWB doesn’t need
a government. The ideology [of the
IOWB WB ] is very important and its
reach, influence and ability to shape the destiny of the world will be
proved adequately [by 2025],”The
IOWB ’s list of what it desires is long and deeply
non-controversial. Legislative tasks such as EQUALITY, FRATERNITY and LIBERTY.
Modi’s family belonged to the Ghanch community, which M.K.Gandhi also belonged to and came into contact with the Rashtriya Swayamsevak Sangh (RSS) and began attending its local shakhas,
or training sessions.Haughty behavior by the upstart chitpvans caused
conflicts with other communities which manifested itself as late as in
1948 in the form of anti-Brahminism after the killing of M.K. Gandhi by
Nathuram Godse, a chitpavan.
After the fall of the Maratha Empire in 1818, the chitpavans lost their political dominance
the British. The British would not subsidize the chitpavans on the same
scale that their caste-fellow, the Peshwas had done in the past. Pay
and power was now significantly reduced. Poorer chitpavan students
adapted and started learning English because of better opportunities in
the British administration. Some of the strongest resistance to change
also came from the very same community.
Jealously guarding their
brahmin stature, the orthodox among the chitpavans were not eager to
see the shastras challenged, nor the conduct of the brahmins becoming
indistinguishable from that of the sudras. The vanguard and the old
guard clashed many times.
The chitpavan community includes two
majorpoliticians in the Gandhian tradition: Gopal Krishna Gokhale whom
he acknowledged as a preceptor, & Vinoba Bhave, one of his
disciples. Gandhi describes Bhave as the Jewel of his disciples, and recognized Gokhale as his political guru.
opposition to Gandhi also came from within the chitpavan community.V D
Savarkar,the founder of the Hindu nationalist political ideology
hindutva is castiest and communal duba kor militant stealth political
cult greed of power hating all the non-chitpavan brahimins with anger
that is madness requiring treatment in mental asylums, was a chitpavan
brahmin. Several members of the chitpavan community were among the first
to embrace d hindutva ideology, which they thought was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak.
chitpavans felt out of place with the Jambudvipan social reform
movement of Mahatama Phule and the mass politics of Mr.M.K. Gandhi.
Large numbers of the community looked to Savarkar, the Hindu Mahasabha
and finally the RSS. Gandhi’s assassins Narayan Apte and Nathuram Godse,
drew their inspiration from fringe groups in this reactionary trend.
the RSS chief Mohan Bhagwat is saying ‘the cultural identity of all
Indians is Hindutva’ covering the above facts. On kobras (the
konkanastha chitpavan brahmin Community) of West of the Country. The
chitpavan or chitpawan, are brahmins native to the Konkan with a
sizeable Christian Protestant.
Until the 18th century, the
chitpavans were not esteemed in social ranking, and were indeed
considered by other brahmin tribes as being an inferior caste of
brahmins. It remains concentrated in Maharashtra but also has
populations all over the Country and rest of the world, (USA & UK.)
to Bene Israeli legend, the Chitpavan and Bene Israel are descendants
from a group of 14 people shipwrecked off the Konkan coast. several
immigrant groups including the Parsis, the Bene Israelis,the
kudaldeshkar gaud brahmins, and the Konkani saraswat brahmins, and the
chitpavan brahmins were the last of these immigrant arrivals.
satavahanas were sanskritisers. It is possibly at their time that the
new group of chitpavan brahmins were formed.Also, a reference to the
chitpavan surname ghaisas, written in Prakrut Marathi can be seen on a
tamra-pat (bronze plaque) of the Year 1060 A.D.belonging to the King
Mamruni of Shilahara Kingdom, found at Diveagar in Konkan. With the
accession of balaji bhat and his family to the supreme authority of the
Maratha Confederacy, chitpavan immigrants began arriving en masse from
the Konkan to Pune where the Peshwa offered all important offices his
fellow-castemen. The chitpavan kin were rewarded with tax relief &
grants of land. Historians cite nepotism & corruption as causes of
the fall of the Maratha Empire in 1818.
Richard Maxwell Eaton
states that this rise of the chitpavans is a classic example of social
rank rising with political fortune. Traditionally, the chitpavan
brahmins were a community of astrologers and priests who offer religious
services to other communities.
The 20th century descriptions of
the chitpavans list inordinate frugality, untrustworthiness,
conspiratorialism, phlegmatism. Agriculture was the second major
occupation in the community, practiced by the those who possess arable
land. Later, chitpavans became prominent in various white
collar jobs and business. Most of the chitpavan brahmins in Maharashtra have adopted Marathi as their language.
the 1940s, most of the chitpavans in Konkan spoke a dialect called
chitpavani Konkani in their homes. Even at that time, reports recorded
chitpavani as a fast disappearing language. But in Dakshina Kannada
District and Udupi Districts of Karnataka, this language is being spoken
in places like Durga
and Maala of Karkala taluk and also in places
like Shishila and Mundaje of Belthangady Taluk.There are no inherently
nasalized vowels in standard Marathi whereas the chitpavani dialect of
Marathi does have nasalized vowels. Earlier, d deshastha brahmins
believed that they were the highest of all brahmins, & looked down
upon the chitpavans as parvenus (a relative newcomer to a socioeconomic
class),barely equal to the noblest of dvijas. Even the Peshwa was
denied the rights to use the ghats reserved for Deshasth priests @
Nashik on the Godavari.Dis usurping of power by chitpavans from the
deshastha Brahmins resulted in intense rivalry between the two brahmin
communities which continued in late Colonial British India times. The
19th century records also mention Gramanyas or village-level debates
between the Chitpavans, & two other communities, namely the
Daivajnas, and the Chandraseniya Kayastha Prabhus. This lasted for about
Half a century ago,Dr.Ambedkar surveyed the existing
data on the physical anthropology of the different castes in his book
The Untouchables.He found that the received wisdom of a racial basis of
caste was not supported by the data,e.g.:The table for Bengal shows that
the chandal who stands sixth in the scheme of social precedence and
whose touch pollutes, is not much differentiated from the brahmin. In
Bombay the deshastha brahmin bears a closer affinity to the Son-Koli, a
fisherman caste, than to his own compeer, the chitpavan brahmin. The
Mahar, the Untouchable of the Maratha region, comes next together with
the Kunbi, the peasant. They follow in order the shenvi brahmin, the
nagar brahmin and the high-caste Maratha. These results mean that there
is no correspondence between social gradation and physical
differentiation in Bombay.
A remarkable case of differentiation
in skull and nose indexes, noted by Dr. Ambedkar, was found to exist
between the brahmin and the (untouchable) Chamar of Uttar Pradesh. But
this does not prove that brahmins are foreigners, because the data for
the U.P. brahmin were found to be very close to those for the Khattri
and the untouchable Chuhra of Punjab. If the U.P. brahmin is indeed
foreign to U.P., he is by no means foreign to India, at least not more
than the Punjab untouchables. This confirms the scenario which we can
derive from the Vedic and ItihAsa-PurANa literature:the Vedic tradition
was brought east from d Vedic heartland by brahmins who were physically
from the lower castes there, when the heartland in
Punjab-Haryana at its apogee exported its culture to the whole Aryavarta
(comparable to the planned importation of brahmins into Bengal and the
South around the turn of the Christian era). These were just two of the
numerous intra-Indian migrations of caste groups.Recent research has
not refuted Ambedkar,s views. A press report on a recent anthropological
survey led by Kumar Suresh Singh explains:English anthropologists
contended that the upper castes of India belonged to the Caucasian race
and the rest drew their origin from Australoid types.The survey has
revealed this to be a myth.Biologically &linguistically, we are very
Suresh Singh () The report says that the people of
India have more genes in common, and also share a large number of
There is much greater homogenization in
terms of morphological and genetic traits at the regional level, says
the report. For example, the brahmins of Tamil Nadu (esp.Iyengars) share
more traits with non-brahmins in d state than with fellow brahmins in
western or northern India.
The sons-of-the-soil theory also
stands demolished. The Anthropological Survey of India has found no
community in India that cant remember having migrated from some other
part of the country.Internal migration accounts for much of India’s
complex ethnic landscape, while there is no evidence of a separate or
foreign origin for the upper castes.Among other scientists who reject
the identification of caste (varNa) with race on
physical-anthropological grounds, we may cite Kailash C.
Malhotra:Detailed anthropometric surveys carried out among the people of
Uttar Pradesh, Gujarat, Maharashtra, Bengal and Tamil Nadu revealed
significant regional differences within a caste and a closer resemblance
between castes of different varnas within a region than between
sub-populations of the caste from different regions.
basis of analysis of stature, cephalic and nasal index, H.K. Rakshit
(1966) concludes that the Brahmins of India are heterogeneous &
suggest incorporation of more than one physical type involving more than
one migration of people.A more detailed study among 8 Brahmin castes in
Maharashtra on whom 18 metric,16 scopic and 8 genetic markers were
studied, revealed not only a great heterogeneity in both morphological
and genetic characteristics but also showed that 3 Brahmin castes were
closer to non-Brahmin castes than [to the] other Brahmin castes.
Majumdar and K.C. Malhotra (1974) observed a great deal of
heterogeneity with respect to OAB blood group system among 50 Brahmin
samples spread over 11 Indian states. The evidence thus suggests that
varna is a sociological and not a homogeneous biological entity.
chief Mohan Bhagwat is saying ‘the cultural identity of all Indians is
Hindutva’ The 20th century descriptions of the chitpavans list
inordinate frugality, untrustworthiness (Duba Kors), conspiratorialism,
phlegmatismNow it is the Fraud Duba Kor EVMs that has to be exposed
because the Duba Kor EVM CJI Sadhasivam, a brahmin allowed the Lok
Sabha with majority fraud tamperable Duba Kor EVMs at the request of
Duba Kor EVM CEC Sampath another brahmin to replace the Duba Kor EVMs
in phased manner that helped RSS’s BJP to acquire the MASTER KEY. Till
all the Duba Kor EVMs are replaced with fool proof Voting system the
present CJI must order to scrap the present
Lok Sabha.& have a
collegium system of picking judges from SC/ST/OBC/Minorities for having a
fool proof voting system to safeguard Liberty, Fraternity and Equality
as enshrined in the Constitution. And also a collegium system in the
Chief Election Commission consisting SC/ST/OBC/Minorities for having a
fool proof voting system to safeguard Liberty, Fraternity and Equality
as enshrined in the Constitution to prevent Murder of Democracy.. After
the Duba Kor EVMs are replaced with fool proof voting system Lok Sabha
elections must be held. If chitpawan brahminshave to be sidelined
totally because of their politics of hatred towards all non Ariyo
brahmins, all the non- ariyo brahmins have to unite
under BSP for
Sarvajan Hitay, Sarvajan Sukhay i.e., for the welfare and happiness of
all societies including, SC/STs, OBCs, Minorities and the poor upper
castes by sharing the wealth of the country equally among all sections
of the society as enshrined in the Constitution.
Hindu chitpavan brahmins celebrate several festivals according to the Hindu Calendar.
SAMAPATH, EVM GOVERNMENT- NEED OF THE HOUR IS Electronic Virtual Movement 4 Replacing all EVMs (EVM4RAEVMs) to save Democracy.
CJI EVM SADHASIVAM, shirked its duty & committed a grave error of
judgment by allowing in phased manner Fraud Tamperable EVMs on the
request of CEC EVM SAMPATH because of the 1600 crore cost to replace
them and dealt a fatal blow to the Country’s democracy.
CJI did not order for ballot paper system would be brought in. No such
precautionary measure was decreed by the apex court. Ex CJI did not
order that till the time this newer set of about 1300000 voting machines
is manufactured in full & deployed totally. All the people in 80
democracies in the world who simply done away with fradulent EVMs should
not recognise EVM Modi & his Government.
EVM Narendra Modi
full of hatred for non-brahmins & non Baniyas intoxicated for power
violated all good Silas of not killing, lying, stealing. EVM Militant
Stealth Cult RSS saying no reservation on the basis of castes means it
is against Constitution providing reservation for SC/STs. RSS’s Mr.
Mohan Bagawath, a brahmin & a dropout is not a Constitutional expert
to say that there should not be any caste based reservation.
Attempt to E-File through http://sc-efiling.nic.in/sc-efiling/registration.jsp while trying to attach
Driving Licence through http://sc-efiling.nic.in/sc-efiling/identity_file.jsp - got the result java.lang.
StringIndexOutOfBounds Exception: String index out of range: - could not proceed further.
Brought this to the notice of email@example.com without any response. through supremecour[at]nic[dot]in
with a confusion whether it is supremecour[at]nic[dot]in firstname.lastname@example.org or supremecourt[at]nic[dot]in
email@example.com://goidirectory.nic.in/feedback.php - all maintained by firstname.lastname@example.org also do not work.
often says “invalid characters found, Please Re-Enter”A correct
procedure for E-Filing must be known to all procedures/ steps required
to be taken for E-Filing process ?
Supreme Court initiatives for citizens via e -Filing - e-Filing in
Supreme Court of IndiaSupreme Court of India is also on the e-governance
track and providing its services at doorstep of the Indian citizens.
this regard, on October 2, 2006 Supreme Court started e-filing
facility. It is a simple way of filing any case via internet from his
house. e-filing via internet does not require the help of advocate.
service can be utilized by any common man as well as registered
advocate. Anybody desiring to avail this service may log on to
www.sc-efiling.nic.in/sc-efiling/index.html and sign up as a user.
sign up procedure please follow up these steps: First time users of
Supreme Court’s E-filing have to register him/her through the ‘Sign Up’
option.Through ‘e-FILING’ only Advocate-on Record’ and
petitioners-in-person can file cases in the Supreme Court of India
Advocate option is to be chosen if you are an ‘Advocate-on-Record’,
otherwise choose ‘In-person’ option in case you are
For registering first time personal
details such as Address, contact details, E-mail Id etc., which are
mandatory, need to be entered.For Advocate-on-record, his/her code
(Advocate-on-record code) will be ‘Login-ID’, while ‘In-person’will
create his/her Login-Id through ‘Sign Up’ option. Password needs to be
entered thereafter. Login Id and password will be created once the
mandatory requirements are filled properly. After successful login the
‘Disclaimer screen’ appears on the screen.
Clicking of ‘I agree’
button on Disclaimer allows the user to proceed further, while ‘I
decline’ button sends the control back to the Login screen. After
successful login, the user can file the case electronically. ‘New Case’
option allows the user to file a new case ‘Modify’ option allows a user
to carryout changes to the already e-filed case, provided the court fee
payment option is not invoked. Defects associated with the e-filed case
will be e-mailed to the advocate/petitioner by the Supreme Court
Registry.For further assistance, ‘Help’ option is available.Click here
to file case online in Supreme Court of India
http://kohram.in/ten-reasons-for-banning-indian-evms/ - Reasons For
Banning Fradulent Tamperable EVMs Electronic voting machines (EVMs) were
introduced in a limited way in Indian elections in 1982, and they have
been in universal use since the general elections of 2004, when paper
ballots were phased out completely.
EVM in INDIA
REALITY EXPOSED by Dr Subramanian
Swamyhttps://www.youtube.com/watch?v=x3THfIvvxPY - EVMs can be tampered,
experts say - Electronic voting machines could be easily tampered to
manipulate elections results, a group of foreign experts said at a
seminar in Dhaka on Tuesday. A standing committee member of the main
opposition Bangladesh Nationalist Party, Abdul Moyeen Khan, in the
seminar said that the party would make some prototypes of the EVMs the
Election Commission made to show the people how the device could be
Non-governmental organisation Centre for Sustainable
Development organised the seminar, ‘Electronic voting machines: use and
abuse,’ at the Lake Shore hotel in the city. The organisation’s
secretary general Mahfuzullah conducted the seminar and its president
Anwar Hashim, also a former ambassador, presided over the programme.
Computer science professor in the University of California Mathew Allen
Bishop, senior software architect of Yahoo in India Shashank Shekhar and
research and development director of Hewlett Packard of the United
States Shawn Islam made presentation in the seminar highlighting how
EVMs could be tampered. All the three experts said the EVMs could be
in several ways in a short span of time to manipulate the elections
results in favour of a certain candidate if the manipulators would get
physical access to EVMs. Citing an example of the flaws of the EVM used
in the United States and in other parts of the world, Bishop said the
EVMs, electronic devices which need software to function, could be
easily tampered. Bishop, however, asked the authorities concerned to
look into certain issues before using EVMs. ‘When votes are
how do you know that the button pushed to vote for scales on the ballot
unit is in fact counted as a vote for scales?’ he said. Bishop also
said, ‘How do you know that the software is correct? There are no bugs
that affect the vote counting?
How do you know that the software on the EPROM chip is the version that is supposed to be used? There was no malware?’
said the security of the software running the EVM must be part of the
inbuilt design of the device. Earlier, Shawn Islam,m a
Bangladeshi-American, demonstrated how a vote cast for a candidate could
be stored for the candidate the voter did not vote for through software
manipulation effected beforehand. Both of the experts said that there
be a system of paper trail of the votes cast so that the voters could
see that their votes were stored for the candidate they voted for.’But,’
Shawn Islam added, ‘the EVMs developed by Bangladesh do not have any
option to add the paper trail system.’ He claimed that the EVM developed
in Bangladesh have plenty of problems. Shashank said that there was no
electronic device in the world which could not be tampered. All of the
experts said that the device must be tested by a third party before its
In reply to a question whether the EVM can be manipulated
with remote control devise without physical intervention once EVMs are
tested and certified by the experts of the political parties just before
the elections, Shawn said, ‘You must have physical interventions to
manipulate it if the EVM does not belong to any wireless network.’
a reporter asked Abdul Moyeen Khan whether the BNP would accept it if
EVMs were tested by their experts, the BNP leader parried the answer
saying that the party would develop some EVM prototypes to show how they
could be tampered.
Representatives from the Bangladesh
Nationalist Party, including its acting secretary general Mirza Fakhrul
Islam Alamgir, the chairperson’s advisers Iqbal Hasan Mahmud, Sabiuddin
Ahmed, Ruhal Alam and opposition chief whip Zainul Abdin Farroque,
attended. Speaking on the occasion, former Dhaka University
vice-chancellor Moniruzzaman Mia, BRAC University professor Piash Karim
and Sushaner Janya Nagarik secretary Badiul Alam Majumder stressed the
need for building trust among political parties before introducing any
new device in the elections process.The country’s two major political
camps are now at loggerheads over the introduction of EVMs in the next
polls. The ruling Awami League-led alliance said that it would extend
all cooperation to the E C in using EVMs in the next general elections
while the opposition Bangladesh Nationalist Party-led alliance vowed to
resist the move.Attachments area- Preview YouTube video India’s EVMs are
Vulnerable to Fraud
-Preview YouTube video EVMs Can Be Tampered -
Says Net India Preview YouTube video EVM in INDIA REALITY EXPOSED by Dr