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Anussatiṭṭhāna Sutta -Anutappiya Sutta
https://www.buddha-vacana.org/sutta/anguttara/06/an06-025.html

AN 6.25 (A iii 312)
Anussatiṭṭhāna Sutta
— Subjects of recollection —
This sutta defines what are the six subjects of recollection.

Note: info·bubbles on “underdotted” English words

Pāḷi
English

“chayimāni, bhikkhave, anussatiṭṭhānāni. katamāni cha?

There are, bhikkhus, these six subjects of recollection. Which six?

idha, bhikkhave, ariyasāvako tathāgataṃ anussarati: ‘itipi so bhagavā arahaṃ sammāsambuddho, vijjācaraṇasampanno, sugato, lokavidū, anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti. yasmiṃ, bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

Here, bhikkhus, a noble disciple recollects the Tathāgata: ‘Truly, the Fortunate One is an arahant, fully enlightened, accomplished in true knowledge and good conduct, sublime, a knower of the worlds, the supreme trainer of men to be tamed, teacher of devas and humans, awakened, fortunate.’ When, bhikkhus, a noble disciple recollects the Tathāgata, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

“puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ anussarati: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects the Dhamma: ‘The Dhamma is well expounded by the Fortunate One, visible directly, immediate, inviting to come and see, efficient, to be experienced individually by the wise.’ When, bhikkhus, a noble disciple recollects the Dhamma, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

“puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ anussarati: ‘suppaṭipanno bhagavato sāvaka·saṅgho, uju·paṭipanno bhagavato sāvaka·saṅgho, ñāya·paṭipanno bhagavato sāvaka·saṅgho, sāmīci·paṭipanno bhagavato sāvaka·saṅgho, yadidaṃ cattāri purisa·yugāni aṭṭha purisa·puggalā, esa bhagavato sāvaka·saṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjali·karaṇīyo, anuttaraṃ puññakkhettaṃ lokassā’ti. yasmiṃ, bhikkhave, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects the Sangha: ‘The Sangha of the Fortunate One’s disciples is practicing well, the Sangha of the Fortunate One’s disciples is practicing straightforwardly, the Sangha of the Fortunate One’s disciples is practicing rightly, the Sangha of the Fortunate One’s disciples is practicing correctly, that is, the four pairs of men, the eight [types of] individuals, this Sangha of the Fortunate One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful salutations, the unsurpassed field of merit for the world.’ When, bhikkhus, a noble disciple recollects the Sangha, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mindis just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

“puna caparaṃ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññu·p·pasatthāni a·parāmaṭṭhāni samādhi·saṃvattanikāni. yasmiṃ, bhikkhave, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects his own virtues, which are entire, not defective, unspotted, unblemished, liberating, praised by the wise, without attachment, leading to concentration. When, bhikkhus, a noble disciplerecollects his own virtues, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

“puna caparaṃ, bhikkhave, ariyasāvako attano cāgaṃ anussarati: ‘lābhā vata me! suladdhaṃ vata me! yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. yasmiṃ, bhikkhave, samaye ariyasāvako attano cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects his own generosity: ‘Truly, it is a gain for me! Truly, it has been well gained by me that in this generation given to the stain of avarice, I live at home with a mind devoid of the stain of avarice, freely generous, openhanded, delighting in donations, accessible to requests, delighting in giving and sharing.’ When, bhikkhus, a noble disciple recollects his own generosity, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

“puna caparaṃ, bhikkhave, ariyasāvako devatā anussarati: ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṃvijjati. yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā sīlā saṃvijjati. sutena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā sutā saṃvijjati. cāgena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā cāgā saṃvijjati. paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’” ti. “yasmiṃ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects the devas: ‘There are the devas of the four Maharajas, there are the devas of Tāvatiṃsa, there are the devas of Yāma, there are the devas of Tusita, there are the devas who delight in creation, there are the devas who control what is created by others, there are the devasof Brahma’s retinue, there are devas higher than those. I have in me the kind of convictionendowed with which, on passing away from here, they reappeared as such. I have in me the kind of virtue endowed with which, on passing away from here, they reappeared as such. I have in me the kind of learning endowed with which, on passing away from here, they reappeared as such. I have in me the kind of generosity endowed with which, on passing away from here, they reappeared as such. I have in me the kind of discernment endowed with which, on passing away from here, they reappeared as such. When, bhikkhus, a noble disciple recollects the conviction, virtue, learning, generosity and discernment in himself as well as in those devas, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

imāni kho, bhikkhave, cha anussatiṭṭhānānī”ti.

These, bhikkhus, are the six subjects of recollection.

https://www.buddha-vacana.org/sutta/anguttara/06/an06-015.html

AN 6.15 (A iii 294)
Anutappiya Sutta
— Remorseful —
[anutappiya]
Sāriputta explains what makes the difference between a bhikkhu whose death will be remorseful and one whose death will be remorseless.

Note: info·bubbles on “underdotted” English words

Pāḷi
English

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

On that occasion, āyasmā Sāriputta addressed the bhikkhus:

– Āvuso, bhikkhavo ti.
– Āvuso ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca:
– Friends, bhikkhus.
– Friend, answered the bhikkhus. ĀyasmāSāriputta said:
– Tathā tathā, āvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti?

– The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a remorseful death, to a remorseful demise. And how is it, friends, that the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseful death, to a remorseful demise?

Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto; bhassārāmo hoti bhassarato bhassārāmataṃ anuyutto; niddārāmo hoti niddārato niddārāmataṃ anuyutto; saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto; saṃsaggārāmo hoti saṃsaggarato saṃsaggārāmataṃ anuyutto; papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti. Ayaṃ vuccatāvuso: ‘bhikkhu sakkāyābhirato na pahāsi sakkāyaṃ sammā dukkhassa antakiriyāya’.

Here, friends, a bhikkhu delights in activities, he is devoted to activities, he is given to delight in activities; he delights in talking, he is devoted to talking, he is given to delight in talking; he delights in sleep, he is devoted to sleep, he is given to delight in sleep; he delights in socialization, he is devoted to socialization, he is given to delight in socialization; he delights in contact, he is devoted to contact, he is given to delight in contact; he delights in papañca, he is devoted to papañca, he is given to delight in papañca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseful death, to a remorseful demise. This is called, friends: ‘a bhikkhu who delights in personality, who does not abandon personality to rightly make an end to dukkha’.

Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti?

The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a remorseless death, to a remorseless demise. And how is it, friends, that the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseless death, to a remorseless demise?

Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto; na bhassārāmo hoti na bhassarato na bhassārāmataṃ anuyutto; na niddārāmo hoti na niddārato niddārāmataṃ anuyutto; na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto; na saṃsaggārāmo hoti na saṃsaggarato na saṃsaggārāmataṃ anuyutto; na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. Ayaṃ vuccatāvuso: ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’ ti.

Here, friends, a bhikkhu does not delight in activities, he is not devoted to activities, he is not given to delight in activities; he does not delight in talking, he is not devoted to talking, he is not given to delight in talking; he does not delight in sleep, he is not devoted to sleep, he is not given to delight in sleep; he does not delight in socialization, he is not devoted to socialization, he is not given to delight in socialization; he does not delight in contact, he is not devoted to contact, he is not given to delight in contact; he does not delight in papañca, he is not devoted to papañca, he is not given to delight in papañca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseless death, to a remorseless demise. This is called, friends: ‘a bhikkhu who delights in Nibbāna, who abandons personality to rightly make an end to dukkha’.

Yo papañcamanuyutto, papañcābhirato mago;
Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.
Yo ca papañcaṃ hitvāna, nippapañcapade rato;
Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttaran ti.

The fool, given to papañca, delighting in papañca,
Misses Nibbāna, the ultimate security from attachments.
One who delights in the destruction of papañca, in non-papañca
Attains Nibbāna, the ultimate security from attachments.

Virus has made BJPs politics defensive

Virus has made BJPs politics defensive
By ARCHANA MASIH

Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.

‘Virus has made BJP’s politics defensive’

‘Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.’

But again the fraud EVMs will select them. 99.9% All Awakened Aboriginal societies will give them just 0.1% votes if Ballot Papers are used as followed by majority of democratic countries of the world.

Accordings to the University of Singapore survey/review based on 131 countries.
From June 18, world is 100% free and happy from December 8th.

So wear smiles not masks.

Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.

Angelique Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily Report

Angelique Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily Report
Dr. Angelique Coetzee, the person who first brought attention to a new COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in otherwise healthy patients. The health expert believes that it is not time to panic as some have questioned

Angelique Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says Panicking Is Unecessary And Symptoms Are Mild But Unusual

Dr. Angelique Coetzee, the person who first brought attention to a new COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in otherwise healthy patients.

The health expert believes that it is not time to panic as some have questioned the need to put travel bans in place.

Dr. Angelique Coetzee worries about those groups

Coetzee, who has a private practice in South Africa’s capital, Pretoria, remains worried about complications for two groups — the elderly and unvaccinated.

Patients with comorbidities such as diabetes or heart disease are those that keep her up at night. She stated: “What we have to worry about now is that when older, unvaccinated people are infected with the new variant, and if they are not vaccinated, we are going to see many people with a severe [form of the] disease.”

The health expert has practiced medicine for 30 years and is the chair of the South African Medical Association (SAMA).

Coetzee talks about odd symptoms in patients with new COVID-19 virus variant

The odd symptoms that she spotted include extreme fatigue and a very high pulse rate. However, a loss of sense of taste and smell, a usual marker for the virus, was not present in those patients.

On November 18, she reached out to South Africa’s vaccine advisory committee after four family members tested positive for the virus with the new symptoms.

In an interview with The Telegraph, Coetzee revealed: “Their symptoms were so different and so mild from those I had treated before.”

Since that initial contact with the committee, close to 30 of her patients tested positive and showed symptoms linked to the Omicron variant. Most of those patients are young men, and half of them are unvaccinated.

Coetzee elaborated: “It presents mild disease with symptoms being sore muscles and tiredness for a day or two not feeling well. So far, we have detected that those infected do not suffer the loss of taste or smell. They might have a slight cough. There are no prominent symptoms. Of those infected, some are currently being treated at home.”

The doctor brought up the case of a six-year-old girl that had her doing some thinking. She explained: “[the girl] had a temperature and a very high pulse rate, and I wondered if I should admit her. But when I followed up two days later, she was so much better.”

‘Virus has made BJP’s politics defensive’ - Rediff.com …
Search domain m.rediff.comhttps://m.rediff.com
› news › interview › badri-narayan-virus-has-made-bjps-politics-defensive › 20210607.htm
The coronavirus has disturbed the BJP’s politics. It has made BJP’s politics defensive. The election is still some time away and they have started working on the recovery of their image and their …

RSS favours paper ballots, EVMs subjected to public scrutiny

RSS favours paper ballots, EVMs subjected to public scrutiny
Joining the controversy regarding the reliablity of Electronic Voting Machines (EVMs) which have been questioned by political parties, the RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subje

RSS favours paper ballots, EVMs subjected to public scrutiny

Joining the controversy regarding the reliablity of Electronic Voting Machines (EVMs) which have been questioned by political parties, the RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subject EVMs to public scrutiny whether these gadgets are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till date an absolutely tamper-proof machine had not been invented and credibility of any system depends on ‘transparency, verifiability and trustworthiness’ than on blind and atavistic faith in its infallibility. The issue is not a ‘private affair’ and it involves the future of India. Even if the EVMs were genuine, there was no reason for the EC to be touchy about it, the paper commented. The Government and the EC can’t impose EVMs as a fait accompli on Indian democracy as the only option before the voter. There were flaws like booth capturing, rigging, bogus voting, tampering and ballot paper snatching in the ballot paper system of polling leading the country to switch over to the EVMs and all these problems were relevant in EVMs too. Rigging was possible even at the counting stage. What made the ballot papers voter-friendly was that all aberrations were taking place before the public eye and hence open for corrections whereas the manipulations in the EVMs is entirely in the hands of powers that be and the political appointees manning the sytem, the paper commented. The EVM has only one advantage — ’speed’ but that advantage has been undermined by the staggered polls at times spread over three to four months. ‘’This has already killed the fun of the election process,'’ the paper noted. Of the dozen General Elections held in the country, only two were through the EVMs and instead of rationally addressing the doubts aired by reputed institutions and experts the Government has resorted to silence its critics by ‘intimidation and arrests on false charges’, the paper observed, recalling the arrest of Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s research has proved that the EVMs were ‘vulnerable to fraud’. The authorities want to send a message that anybody who challenges the EC runs the risk of persecution and harassment, the RSS observed. Most countries around the world looked at the EVMs with suspicion and countries like the Netherlands, Italy, Germany and Ireland had all reverted back to paper ballots shunning EVMs because they were ‘easy to falsify, risked eavesdropping and lacked transparency’. Democracy is too precious to be handed over to whims or an opaque establishment and network of unsafe gizmos. ‘’For the health of Indian democracy it is better to return to tried and tested methods or else elections in future can turn out to be a farce,'’ the editorial said.

– (UNI) — 28DI28.xml

Virus has made BJPs politics defensive

Virus has made BJPs politics defensive
By ARCHANA MASIH

Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.

While ‘Virus has made BJP’s politics defensive’

‘Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.’

But the Mad 😡 Murderer of democratic institutions (Modi) says that the EVMs are in his ✋ 🙌 hands as he is remotely controlled by chitpavan brahmin foreigners kicked out from Bene Israel, Tibet, Africa, Eastern Europe, western Germany, South Russia, Western Europe, Hungary Rowdy Swayam Sevaks (RSS). They are just 0.1% of the population taking 99.9% All Awakened Aboriginal Societies for a nice ride. They are intolerant, violent, practising hatred, anger, jealousy, delusion, stupidity who are number one terrorists of the world.

Today they are comfortable with the fraud EVMs.

The influence of the Sangh will ensure that the BJP (Bevakoof Jhoothe Psychopaths) remains a strong political force in times to come.

Sangh is Reshaping Prabuddha Bharatian Democracy.

Stealth Shadowy hindutva politics is trying its best to be more influential in the future.

But the majority aboriginal societies will not allow it to happen as ‘Covid crisis is biggest worry for BJP’

The RSS gained in strength under the BJP government.
It has changed in the last 7 years.

The RSS has maintained that they have been at a loss whenever a BJP government has been in power because their cadres become power-centered. This is the RSS’ self criticism of its own self.

But having a BJP government has made the image of the RSS more powerful. The BJP’s core strength comes from the Sangh.

It has brought them media support and support from a wider section of society which they did not have in the past.

The NGOs and allied organisations run by the Sangh have got a boost. As a result, their ideology has found a larger canvas and wider reach. All because of the tampering of the fraud EVMs to gain the Master Key 🔑.
The BJP used the Fraud EVMs as mobilisation politics.

They want to impact the graves and cremations along the banks and in the river have on the UP election next year apart from the fraud EVMs.

Though the coronavirus/omicron has disturbed the BJP’s politics. It has made BJP’s politics defensive. The election is still some time away and they have started working on the recovery of their image and their losses of course with the fraud EVMs.

Yet there are some losses that cannot be recovered, like someone who has lost a dear one to Covid. That person is not going to forget and will not vote for them.

The Opposition can use this to its advantage and stand up against the BJP by unitedly demanding for the elections to be conducted through Ballot papers. The Opposition must expose the BJP’s failures and fanning people’s anger, but they must translate this into votes at the polling booth through Ballot papers. If this doesn’t happen they must boycott the elections till they are conducted with ballot papers.

I think the Opposition needs much more ground mobilisation if it wants to preserve people’s anger till UP election time. And get ready for the Lok Sabha elections.

A mahayagya to pray for those who succumbed to COVID-19 in Varanasi, June 6, 2021. Photograph: PTI.

There is no future of stealth shadowy hindutva politics
and this is not going to change Prabuddha Bharat.

Hindutva politics is not expanding its reach. It is not going to be more influential in the future. Hindutva consciousness, which is negotiated and moderated by the Sangh, will not grow.

It will not translate into votes but it will have an impact with the fraud EVMs with the BJP’s political influence with 100%.

If they include more and more diverse groups within their fold they will not leave any space for the rest.

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