2498 Thu 11
Jan 2018 LESSON http://www.tipitaka.org/eot 8 KHUDDAKA NIKĀYA 1.
Khuddakapāṭha Pāḷi 2. The Dhammapada Pāḷi 3. Udāna Pāḷi 4. Itivuttaka
Pāḷi 5. Suttanipāta Pāḷi 6. Vimāna Vatthu Pāḷi 7. Peta Vatthu Pāḷi
8. The Thera Gāthā Pāḷi 9. The Therī Gāthā Pāḷi 10. Jātaka Pāḷi 11.
Niddesa Pāḷi 12. Paṭisambhidā Magga Pāḷi 13. Apadāna Pāḷi 14.
Buddhavaṃsa Pāḷi 15. Cariyā Piṭaka 16. Netti 17. Peṭakopadesa 18.
Milindapañha Pāḷi Post-2015, all hell broke loose. By now, Aadhaar is
no longer just technology to authenticate the identity of those entitled
to benefits under government welfare schemes. It transformed into an
authentication technology for almost everything Indians do. In 2018, if
you go by the directives issued by the government, you have to link your
Aadhaar to almost everything you own or do. Aadhaar is no longer
required only for welfare schemes, like obtaining a ration card, but
also if you want to continue using your phone.
http://www.tipitaka.org/eot
3. Udāna Pāḷi
10. Jātaka Pāḷi
11. Niddesa Pāḷi
13. Apadāna Pāḷi
14. Buddhavaṃsa Pāḷi
15. Cariyā Piṭaka
16. Netti
17. Peṭakopadesa
http://sarvajan.ambedkar.org
குத்தக (சுருக்கமான, சிறிய) நிகாய (திரட்டுகள்)
சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால்,
மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத(
தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது
புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)
Khuddaka Nikāya
[khuddha: short,
small] The Khuddhaka Nikāya short texts and is considered as been
composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā and Jātaka form the ancient strata, while other
books are late additions and their authenticity is more questionable.
இந்த ஐந்தாவது பதினைந்து நூட்களாக பிரிக்கப்பட்டுள்ளது:-
The fifth is subdivided into fifteen books:-
சுருக்கமான பாதை (சமய விரிவுரை)
Khuddaka Patha (Shorter Texts)
தம்மபத (மெய்ம்மை பாதை)
Dhammapada (The Way of Truth)
உதன (மனப்பூர்வமான முதுமொழி அல்லது ஓரசை நீண்ட நாலசைச்சீர்களான மகிழ்ச்சி)
Udana (Heartfelt sayings or Paeons of Joy)
இதி உத்தக (இவ்வாறாக அல்லது அவ்வாறாக கூறிய போதனைகள்)
Iti Vuttaka (’Thus said’ Discourses)
ஸுத்த நிபட (சேர்த்த போதனைகள்)
Sutta Nipata (Collected Discourses)
விமான வத்து (வானியல் குடும்பங்கள் தனித்தனியாகத் தங்குதற்கேற்பப் பிரிக்கப்பட்ட பெரிய கட்டிட கதைகள்)
Vimana Vatthu (Stories of Celestial Mansions)
பேடா வத்து (இறந்து போன,மாண்டவர் கதைகள்)
Peta Vatthu (Stories of Petas)
தேராகாதா (சகோதரர்கள் வழிபாட்டுப் பாடல்கள்)
Theragatha (Psalms of the Brethren)
தேரிகாதா (சகோதரிகள் வழிபாட்டுப் பாடல்கள்)
Therigatha (Psalms of the Sisters)
ஜாதகா (பிறப்பு கதைகள்)
Jataka (Birth Stories)
நித்தேச (விளக்கிக்காட்டுதல்)
Niddesa (Expositions)
பதிசம்பித (பகுத்து ஆராய்கிற அறிவு)
Patisambhida (Analytical Knowledge)
அபதான (ஞானிகள் வாழ்க்கை)
Apadana (Lives of Saints)
புத்தவம்ஸ (புத்தரின் வரலாறு)
Buddhavamsa (The History of Buddha)
சாரிய பிடக (நடத்தை முறைகள்)
Cariya Pitaka (Modes of Conduct)
https://www.buddhanet.net/khuddak.htm
Guide to Tipitaka
SUTTANTA PITAKA
Khuddaka Nikæya
(1) Khuddakapæ¥ha Pæ¹i
First of the treatises in this Nikæya, Khuddakapæ¥ha, contains
“readings of mirror passages” most of which are also found in other
parts of Tipi¥aka. It is a collection of nine short formulae and suttas
used as a manual for novices under training, namely, (a) the three
refuges (b) the Ten Precepts (c) the thirty-two parts of the body (d)
simple Dhammas for novices in the form of a catechism (e) Ma³gala Sutta
(f) Ratana Sutta (g) Tiroku¥¥a Sutta (h) Niðhika¼ða Sutta and (i) Metta
Sutta.
Taking refuge in the Three Gems, the Buddha, the Dhamma
and the Saµgha, by reciting the formula, “I take refuge in the Buddha, I
take refuge in the Dhamma, I take refuge in the Saµgha,” is a conscious
act of expression of complete faith in the Three Gems, not mere
profession of superficial belief nor a rite of traditional piety. It
implies (i) one’s humility; (ii) acceptance of the Triple Gems as one’s
guiding principles and ideals; (iii) acceptance of discipleship and (iv)
homage.
In the section on ‘Kumæra pañha,’ questions for young boys, the dhamma is tailored to suit the young intellect of novices:
What is the One? - The Nutriment which sustains the life of beings.
What are the Two? - Næma and Rþpa.
What are the Three? - Pleasant, Unpleasant, Neutral Vedanæs.
What are the Four? - The Four Noble Truths.
What are the Five? - The five groups of grasping
What are the Six? - The six bases of senses.
What are the Seven? - The seven factors of enlightenment.
What are the Eight? - The Noble Path of Eight Constituents.
What are the Nine? - The nine abodes or types of beings
What are the Ten? - The ten demeritorious courses of action.
Mahæ Ma³gala Sutta, the discourse on the great blessings, is a famous
sutta cherished highly in all Buddhist countries. It is a comprehensive
summary of Buddhist ethics for the individual as well as for society,
composed in elegant verses. The thirty-eight blessings enumerated in the
sutta as unfailing guides throughout one’s life start with advice on
‘avoidance of bad company’ and provide ideals and practices basic to all
moral and spiritual progress, for the welfare and happiness of the
individual, the family and the community. The final blessing is on the
development of the mind which is unruffled by vagaries of fortune,
affected by sorrow, cleansed of defilements and which thus gains
liberation — the mind of an Arahat.
The Ratana Sutta was
delivered by the Buddha when Vesælø was plagued by famine, disease etc.
He had been requested by the Licchavø Princes to come from Ræjagatha to
Vesælø. The sutta was delivered for the purpose of countering the
plagues, by invocation of the truth of the special qualities of the
Three Gems, the Buddha, the Dhamma and the Saµgha.
The Metta
Sutta was taught to a group of bhikkhus who were troubled by non-human
beings while sitting in meditation at the foot of secluded forest trees.
The Buddha showed them how to develop loving-kindness towards all
beings, the practice which will not only protect them from harm but also
will serve as a basis for insight through attainment of jhæna.
The Khuddakapæ¥ha which is a collection of these nine formulae and
suttas appears to be arranged in such a way as to form a continuous
theme demonstrating the practice of the holy life: how a person accepts
the Buddha’s Teaching by taking refuge in the Three Gems; then how he
observes the Ten Precepts for moral purification. Next he takes up a
meditation subject, the contemplation of thirty-two constituents of the
body, to develop non-attachment. He is shown next the virtues and merits
of giving and how one handicaps oneself by not performing acts of
merit. In the meanwhile he safeguards himself by reciting the Ma³gala
Sutta and provides protection to others by reciting the Ratana Sutta.
Finally, he develops loving-kindness towards all beings, thereby keeping
himself safe from harm, at the same time he achieves jhænic
concentration which will eventually lead him to reach the goal of
spiritual life, Nibbæna, by means of knowledge of Insight and the Path.
of the treatises in this Nikya, Khuddakapha, contains “readings of
mirror passages” most of which are also found in other parts of Tipiaka.
It is a collection of nine short formulae and suttas used as a manual
for novices under training, namely, (a) the three refuges (b) the Ten
Precepts (c) t…
https://www.youtube.com/watch?v=AVFx5U843A4
From the Holy Buddhist Tipitaka: Sutta Pitaka:Khuddaka Nikaya
Supreme Master Television
Published on Aug 8, 2008
http://suprememastertv.com/ - From the Holy Buddhist Tipitaka: Sutta Pitaka:Khuddaka Nikaya (In English), Episode: 648, Air date: 23 - June - 2008
Category
People & Blogs
https://www.youtube.com/watch?v=GdqbPbZDGEk
The Dhammapada Pāli Prakrit धम्मप dhammapada pali version
Sompong Tungmepol
Published on Nov 6, 2011
http://www.tipitaka.net/tipitaka/dhp/
The Dhammapada (Pāli; Prakrit धम्मपद Dhamapada;[1] Sanskrit धर्मपद
Dharmapada) is a versified Buddhist scripture traditionally ascribed to
the Buddha himself. It is one of the best-kn.wmv
http://en.wikipedia.org/wiki/Pali
http://www.buddhanet.net/pdf_file/dam…,
http://en.wikipedia.org/wiki/Dhammapada
Category
Howto & Style
3. Udāna Pāḷi
https://www.youtube.com/watch?v=zQ_n_DmoyEc
Itivuttaka Sutra: The Buddha’s Own Words
JAMES K POWELL II
Published on Jul 26, 2008
by Heather Tsuffis through Professor Rev. Dr. James Kenneth Powell II, opensourcebuddhism.org
This fine presentation of an early discourse containing what are
presented to be the Buddha Siddhartha’s own words on a variety of topics
in the form of short sayings. As our Theravada friends affirm, “There
is only one Buddha” and from these early treasures we know why he is
famous. Good for Mahayana Buddhists too: always timely to remember the
source man for all the later fruits off the Buddha tree, Mahayana and
Vajrayana traditions all stem from “The Man”.
Category
Education
https://www.britannica.com/topic/Suttanipata
Suttanipāta
Buddhist literature
Written By:
The Editors of Encyclopædia Britannica
See Article History
Alternative Title: “Sutta Nipata”
Suttanipāta, (Pāli: “Collection of Discourses”), one of the earliest
books of the Pāli canon (where it appears in the late Khuddaka Nikāya
[“Short Collection”] of the Sutta Piṭaka).It is one of the books most
quoted in other Buddhist writings, and it serves as important source of
information on early Buddhism and its cultural and religious milieu. The
work is largely in verse and comprises narratives, dialogues, short
lyrics, proverbs, and ballads. It is concerned with the way of life of a
hermit, not with an established monastic order. A simple faith is
called for, worship and ritual are not mentioned, and philosophical
speculation is discouraged. According to the text, what matters is the
moral enterprise of the Buddhist way—the realization of the Four Noble
Truths and the following of the Eightfold Path—and simple ethical rules
are given as guidance.
Suttanipāta, (Pāli: “Collection of Discourses”), one of the earliest
books of the Pāli canon (where it appears in the late Khuddaka Nikāya
[“Short Collection”] of the Sutta
https://www.britannica.com/art/South-Asian-arts#ref532183
South Asian arts
Written By:
Pramod Chandra Nazir Ali Jairazbhoy C.M. Naim Edward C. Dimock Balwant Gargi Calambur Sivaramamurti
…See All Contributors
See Article History
South Asian arts, the literary, performing, and visual arts of India, Pakistan, Bangladesh, and Sri Lanka.
Despite a history of ethnic, linguistic, and political fragmentation,
the people of the Indian subcontinent are unified by a common cultural
and ethical outlook; a wealth of ancient textual literature in Sanskrit,
Prākrit, and regional languages is a major unifying factor. Music and
dance, ritual customs, modes of worship, and literary ideals are similar
throughout the subcontinent, even though the region has been divided
into kaleidoscopic political patterns through the centuries.
The
close interrelationship of the various peoples of South Asia may be
traced in their epics, as in the Rāmāyaṇa and the Mahābhārata. Kinship
between the gods and heroes of regions far distant from each other is
evident, and the place-names themselves often evoke common sources.
Moreover, there have been continual attempts to impose a political unity
over the region. In the 3rd century bc, for example, the emperor Aśoka
had almost all of this region under his sway; in the 11th century ad,
Rājendra I Cōḻa conquered almost the whole of India and a good portion
of Southeast Asia; and the great Mughal Akbar again achieved this in the
16th century. Though the expansion and attenuation of boundary lines,
the bringing together or pulling apart politically of whole regions,
have characterized all of South Asian history, the culture has remained
essentially one.
The geography of the region encouraged a common
adoration of mountains and rivers. The great Himalayas, which form the
northern boundary, are the loftiest of mountains and are conceived to be
the embodiment of nobility, the abode of immaculate snow, and the
symbol of a cultural ideal. Similarly, the great rivers such as the
Brahmaputra and the Indus are regarded as the mothers of their
respective regions, assuring prosperity through their perennial supply
of water.
The association of lakes and springs with water sprites
and sylvan fairies, called nāgas and yakṣas, is common throughout the
region. Karkoṭa, the name of an early dynasty, itself signifies nāga
worship in Kashmir. Sculptures of nāgas and yakṣas found in widespread
sites suggest a common spirit of adoration, as do sculptures, paintings,
temples, and religious texts that for centuries were preserved within
an oral tradition without losing their immaculate intonation. The same
classical dance is seen in sculpture in Gandhāra in Pakistan, in Bhārhut
in the north, and in Amarāvatī in the south.
The relation of the
various arts to each other is very close in South Asia, where
proficiency in several arts is necessary for specialization in any one.
Thus, it is believed that without a good knowledge of dance there can be
no proficiency in sculpture, for dance, like painting or sculpture, is a
depiction of all the world. For its rhythmic movements and exposition
of emotion, dance also requires musical accompaniments; hence, knowledge
of musical rhythm is essential. For the stirring of emotion either in
music or in dance, knowledge of literature and rhetoric is believed to
be necessary; the flavour (rasa) to be expressed in music, dance,
sculpture, or painting requires a literary background. Thus all the arts
are closely linked together.
The arts were cultivated in South
Asia not only as a noble pastime but also in a spirit of dedication, as
an offering to a god. Passages in literature refer to princes studying
works of art for possible defects. One inscription that mentions the
name of the sūtra-dhāra (“architect”) of the 8th-century Mallikārjuna
temple at Pattadakal epitomizes the accomplishments and ideals, in both
theory and practice, of the artist.
Artists traditionally have
enjoyed a high position in South Asian societies. Poets, musicians, and
dancers held honoured seats in the royal court. An inscription mentions
the appreciation bestowed by Rājendra Cōḻa on a talented dancer, and the
architect of the temple at Tiruvoṟṟiyūr, who was also patronized by
Rājendra, was eulogized for his encyclopaedic knowledge of architecture
and art. Nonetheless, the folk arts were closely linked with the elite
arts. Tribal group dances, for example, shared common elements with
classical art, dance, and music. Among the artistic traditions of the
Indian subcontinent, sculpture in the round (citra) is considered the
highest artistic expression of form, and sculpture in relief
(ardhacitra) is next in importance. Painting (citrābhāsa, literally “the
semblance of sculpture”) ranks third. Feeling for volume was so great
that the effect of chiaroscuro (i.e., use of light and shade to indicate
modelling) was considered very important in painting; a passage from a
drama of the 5th-century poet Kālidāsa describes how the eye tumbles
over the heights and depths suggested in the modelling of a painting. A
classical text on art, Citrasūtra enumerates noteworthy factors in
paintings: the line sketch, firmly and gracefully drawn, is considered
the highest element by the masters; shading and depiction of modelling
are valued by others; the decorative element appeals to feminine taste;
and the splendour of colour appeals to common taste. The use of a
minimum of drawing to produce the maximum effect in suggesting form is
considered most admirable.
Portraits play an important role in
the visual arts of South Asia, and there are many literary references to
the effective depiction of portraits both in painting and in sculpture.
A 6th-century text, the Viṣṇudharmottara, classifies portraiture into
natural, lyrical, sophisticated, and mixed, and men and women are
classified into types by varieties of hair—long and fine, curling to
right, wavy, straight and flowing, curled and abundant; similarly, eyes
may be bow-shaped, of the hue of the blue lotus, fishlike,
lotus-petal-like, or globular. Artistic stances are enumerated, and
principles of foreshortening are explained. Paintings or sculptures were
believed to take after their creators, even as a poem reflects the
poet.
Although South Asia has continually been subjected to
strong outside influences, it has always incorporated them into native
forms, resulting not in imitation but in a new synthesis. This may be
seen even in the art of the Gandhāra region of Pakistan, which in the
4th century bc was immersed in Greco-Roman tradition. In the sculpture
of this period Indian themes and modes have softened the Western style.
Foreign influence is evident after the invasion of the Kushāns in the
1st century ad, but the native element predominated and overwhelmed the
foreign influence. During the Mughal period, from the 16th century, when
Muslims from Central Asia reigned in South Asia, the blend of Iranian
and Indian elements produced a predominantly Indian school that spread
throughout the region, making it a unified cultural area under imperial
rule. The influence of Islāmic art was enhanced by the second Mughal
emperor, Humāyūn, who imported painters from the court of the Shāh of
Persia and began a tradition that blended Indian and Persian elements to
produce an efflorescence of painting and architecture.
Art in
all these regions reflects a system of government, a set of moral and
ethical attitudes, and social patterns. The desire of kings to serve the
people and to take care of them almost as offspring is evident as early
as the 3rd century bc. The ideal of the king as the unrivalled bowman,
the unifier, the tall and stately noble spirit, the sacrificer for the
welfare of the subjects, and the hero of his people (who conceive of him
on a stately elephant) is comprehensively illustrated in a magnificent
series of coins from the Gupta Empire of North India of the 4th–6th
centuries. The concepts of righteous conquest and righteous warfare are
illustrated in sculpture. The long series of sculptures illustrating the
history of the South Indian Pallava dynasty of the 4th–9th centuries
gives an excellent picture of the various activities of government—such
as war and conquests, symbolic horse sacrifices, the king’s council,
diplomatic receptions, peace negotiations, the building of temples,
appreciation of the fine arts (including dance and music), and the
coronation of kings—all clearly demonstrating what an orderly government
meant to the people. Similarly, moral attitudes are illustrated in
sculptures that lay stress on dharma—customs or laws governing duty. The
doctrine of ahiṃsā, or noninjury to others, is often conceived
symbolically as a deer, and the ideal of a holy place is represented as a
place where the deer roams freely. The joy in giving and renunciation
is clearly indicated in art. Sculptures illustrate simple and effective
stories, as from the Pañca-tantra, one of the oldest books of fables in
the world. The spirit of devotion, faith, and respect for moral
standards that has throughout the centuries pervaded the subcontinent’s
social structure is continuously represented in South Asian painting and
sculpture.
Calambur Sivaramamurti
Asian arts: South Asian arts, the literary, performing, and visual arts
of India, Pakistan, Bangladesh, and Sri Lanka. Despite a history of
ethnic, linguistic, and political
6. Vimanavatthu –
85 short stories written in verse. Describes the life and deeds of a
character who has attained residence in a heavenly mansion due to
his/her meritorious deeds.
https://www.youtube.com/watch?v=HLuCD7cP8Ug
VIMANAS ( music )
CLAUDIO ANGELO MATUTE
Valmiki the aboriginal inhabitant of Jambudvipa/Prabuddha Bharath a
Scheduled Caste created the Epic Ramayana where he created the Pushpak
Vimana on which lots of research have been done and many videos are now
found in You tube etc. The aboriginal inhabitants including the SC/STs
were full of wisdom and they were all Buddhists, are Buddhists and will
continue to be Buddhists.
Vimanavatthu –
85 short stories written in verse. Describes the life and deeds of a
character who has attained residence in a heavenly mansion due to
his/her meritorious deeds.
https://www.youtube.com/watch…
Vimana - Psychonautical Science [Full Album]
Valmiki the aboriginal inhabitant of Jambudvipa/Prabuddha Bharath a
Scheduled Caste created the Epic Ramayana where he created the Pushpak
Vimana on which lots of research have been done and many videos are now
found in You tube etc. The aboriginal inhabitants including the SC/STs
were full of wisdom and they were all Buddhists, are Buddhists and will
continue to be Buddhists.
Vimanavatthu –
85 short stories
written in verse. Describes the life and deeds of a character who has
attained residence in a heavenly mansion due to his/her meritorious
deeds.
https://www.buddhanet.net/peta.htm
Guide to Tipitaka
SUTTANTA PITAKA
Khuddaka Nikæya
(7) Peta Vatthu Pæ¹i
“The stories of petas” are graphic accounts of the miserable states of
beings who have been reborn in unhappy existences as a consequence of
their evil deeds. There are fifty-one stories, divided into four vaggas,
describing the life of misery of the evil doers, in direct contrast to
the magnificent life of the devas.
Emphasis is again laid on the
beneficial effects of giving; whereas envy, jealousy, miserliness, greed
and wrong views are shown to be the causes for appearance in the
unhappy state of petas. The chief suffering in this state is dire lack
of food, clothing and dwelling for the condemned being. A certain and
immediate release from such miseries can be given to the unfortunate
being if his former relatives perform meritorious deeds and share the
merit with him. In Tiroku¥¥apeta Vatthu, a detailed account is given on
how King Bimbisæra brings relief to his former relatives who are
unfortunately suffering as petas, by making generous offer of food,
clothing and dwelling places to the Buddha and his company of bhikkhus
and sharing the merit, thus accrued, to the petas who have been his kith
and kin in previous lives.
stories of petas” are graphic accounts of the miserable states of
beings who have been reborn in unhappy existences as a consequence of
their evil deeds. There are fifty-one stories, divided into four vaggas,
describing the life of misery of the evil doers, in direct contrast to
the magnificent…
http://www.tipitaka.org/eot#58
8 The Thera Gāthā Pāḷi and
9 The Therī Gāthā Pāḷi
These two treatises form a compilation of delightful verses uttered by
some two hundred and sixty-four theras and seventy-three therīs through
sheer exultation and joy that arose out of their religious devotion and
inspiration. These inspiring verses gush forth from the hearts of
bhikkhus and bhikkhunis after their attainment of arahatship as an
announcement of their achievement and also as statement of the effort
which has led to their final enlightenment.
It may be learnt from
these jubilant verses how a trifling incident in life, a trivial
circumstance, can become the starting point of spiritual effort which
culminates in the supreme liberation. But for some of the theras the
call came early to them to forsake the homelife and take to the life of
the homeless recluse. Their struggle was hard because of the inner fight
between the forces of good and evil. They had a good fight and they
have won by virtue of their resolution and ardent determination. The
crippling bonds of greed, hatred and ignorance have been broken asunder
and they are freed. In sheer exultation, they utter forth these
inspiring verses proclaiming their freedom and victory. Some of these
theras reach the sublime height of poetic beauty when they recount their
solitary life in the quiet glades and groves of the forest, the
beauteous nature that surrounds them, and the peace and calm that has
facilitated their meditation.
Although the verses in the Therī
Gāthā lack the poetic excellence and impassioned expression of love of
solitude that characterize the verses in the Thera Gāthā, they
nevertheless reflect the great piety and unflinching resolution with
which the therīs have struggled to reach the goal. One distinguishing
feature of the struggle of the therīs is that many of them receive the
final impetus to seek solace in holy life through an emotional imbalance
they have been subject to, for example, loss of the dear one as in the
case of Paṭācārā, or through intense personal suffering over the death
of a beloved son as suffered by Kisā Gotamī.
Both the Thera Gāthā
and the Therī Gāthā provide us with shining, inspiring models of
experience, so consoling and so uplifting, so human and true to life,
leading us on to the path of the holy life, stimulating us when our
spirit drops, our mind flags, and guiding us through internal conflicts
and set-backs.
These gāthās may be enjoyed simply as beautiful
poems with exquisite imagery and pleasing words or they may be
contemplated on as inspiring messages with deep meaning to uplift the
mind to the highest levels of spiritual attainment.
“Rain god! My
abode has a roofing now for my comfortable living; it will shield me
from the onset of wind and storm. Rain god! Pour down to thy heart’s
content; my mind is calm and unshakable, free from fetters. I dwell
striving strenuously with untiring zeal. Rain god! Pour down to thy
heart’s content.” (verse 325)
The bhikkhu has now his “abode” of
the five khandhas well protected by “the roofing and walls” of sense
restraints and paññā. Thus he lives comfortably, well shielded from the
rains and storms of lust, craving and attachments. Undisturbed by the
pouring rain, and whirling winds of conceit, ignorance, hatred, he
remains calm and composed, unpolluted. Although he lives in security and
comfort of liberation and calm, he keeps alert and mindful, ever ready
to cope with any emergency that may arise through lack of mindfulness.
10. Jātaka Pāḷi
https://www.youtube.com/watch…
Wood Pecker, Deer And Tortoise - Jataka Tales In English - Animation / Cartoon Stories For Kids
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11. Niddesa Pāḷi
http://www.tipitaka.org/eot#58
11 Niddesa Pāḷi
This division of Khuddaka Nikāya consists of two parts: Mahā Niddesa
(the major exposition) which is the commentary on the fourth vagga
(Aṭṭhaka) of the Sutta Nipāta, and Cūḷa Niddesa (the minor exposition)
which is the commentary on the fifth vagga (Pārāyana) and on the
Khaggavisāna Sutta in the first vagga. Attributed to the Venerable
Sāriputta, these exegetical works contain much material on the
Abhidhamma and constitute the earliest forms of commentaries, providing
evidence of commentarial tradition many centuries before the Venerable
Buddhaghosa appeared on the scene.
http://www.tipitaka.org/eot#58
12 Paṭisambhidā Magga Pāḷi
This treatise, entitled the Path of Analysis, is attributed to the
Venerable Sāriputta. It deals with the most important teachings of the
Buddha analytically in the style of the Abhidhamma. It is divided into
three main vaggas, namely, Mahā Vagga, Yuganaddha Vagga and Paññā Vagga.
Each vagga consists of ten sub-groups, named kathās, such as ñāṇa
Kathā, Diṭṭhi Kathā etc.
The treatment of each subject is very detailed and provides a theoretical foundation for the practice of the path.
13. Apadāna Pāḷi
http://www.tipitaka.org/eot#58
13 Apadāna Pāḷi
This is a biographical work containing the life stories (past and
present) of the Buddha and his arahat disciples. It is divided into two
divisions: the Therāpadāna, giving the life stories of the Buddha, of
forty-one paccekabuddhas and of five hundred and fifty-nine arahats from
the Venerable Sāriputta to the Venerable Raṭṭhapāla; and Therīpadāna,
with the life stories of forty therī arahats from Sumedhā Therī to
Pesalā Therī.
Apadāna here means a
biography or a life story of a particularly accomplished person who has
made a firm resolution to strive for the goal he desires and who has
ultimately achieved his goal, namely: Buddhahood for an enlightened one,
arahatship for his disciples. Whereas the Thera Gāthā and the Therī
Gāthā generally reveal the triumphant moment of achievements of the
theras and the therīs, the Apadāna describes the up-hill work they have
to undertake to reach the summit of their ambition. The Gāthās and the
Apadānas supplement one another to unfold the inspiring tales of hard
struggles and final conquests.
14. Buddhavaṃsa Pāḷi
https://www.youtube.com/watch?v=FmDKHbv-ubI
Destroyed Buddha Statues Rise Again…In 3D
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In 2001, the Taliban destroyed the world’s tallest Buddha statues,
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News & Politics
14 Buddhavaṃsa Pāḷi -
History of the Buddhas
Buddhavaṃsa Pāḷi gives a short historical account of Gotama Buddha and
of the twenty-four Buddhas who had prophesied his attainment of
Buddhahood. It consists of twenty-nine sections in verse.
The
first section gives an account of how the Venerable Sāriputta asks the
Buddha when it was that he first resolved to work for the attainment of
Buddhahood and what pāramīs (virtues towards perfection) he had
fulfilled to achieve his goal of perfect enlightenment. In the second
section, the Buddha describes how as Sumedha the hermit, being inspired
by Dīpaṅkara Buddha, he makes the resolution to become a Buddha, and how
the Buddha Dīpaṅkara gives the hermit Sumedha his blessing prophesying
that Sumedha would become a Buddha by the name of Gotama after a lapse
of four asaṅkheyyas and a hundred thousand kappas (world cycles).
From then onwards, the bodhisatta Sumedha keeps on practising the ten
pāramīs namely: alms-giving, morality, renunciation, wisdom,
perseverance, tolerance, truthfulness, determination, loving-kindness
and equanimity. Buddha relates how he fulfills these pāramīs, existence
after existence, and how each of the twenty-four Buddhas, who appeared
after Dīpaṅkara Buddha at different intervals of world cycles, renewed
the prophesy that he would become a Buddha by the name of Gotama.
In sections three to twenty-seven are accounts of the twenty-five
Buddhas including Gotama Buddha, giving details about each of them with
regard to birth, status, names of their parents, names of their wives
and children, their life-span, their way of renunciation, duration of
their efforts to Buddhahood, their teaching of the Dhammacakka Sutta in
the Migadāyavana, the names of their chief disciples and their chief lay
disciples. Each section is closed with an account of where the Buddhas
pass away and how their relics are distributed.
In the
twenty-eighth section is given the names of three Buddhas, namely
Taṇhaṅkara, Medhaṅkara and Saraṇaṅkara who lived before Dīpaṅkara Buddha
at different intervals of the same world cycle. The names of other
Buddhas (up to Gotama Buddha) are also enumerated together with the name
of the kappas in which they have appeared. Finally there is a prophesy
by the Buddha that Metteyya Buddha would arise after him in this world.
The last section gives an account of how the Buddha’s relics are distributed and where they are preserved.
https://www.youtube.com/watch?v=UV-9tJQ0Srw&t=145s
巴米安(Bamiyan / 巴米揚) 大佛
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深藏在興都庫什山中的阿富汗巴米安峽谷因豐富的佛教洞窟遺址及高達五十三公尺的石雕佛像而與敦煌石窟、印度的阿占塔石窟同被列為三大佛教藝術最珍貴的遺產地,但在西元二○○一年三月九日巴米揚兩尊立佛在阿富汗「塔里班」政權的炸藥聲中化為灰燼.
這一部紀錄片 是由日本NHK / FuturePlanet Co.動畫製作, 根據三藏玄奘大師的著作 - “大唐西域記” 其中所描述 梵衍那國 (今 阿富汗巴米安地區) 大佛的相關細節, 以電腦3D畫面技術重新呈現出來, 揣摩當時的宏偉景像 !!
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15. Cariyā Piṭaka
https://www.youtube.com/watch?v=ivSD7UQABr0
15 Cariyā Piṭaka
This treatise contains thirty-five stories of the Buddha’s previous
lives retold at the request of the Venerable Sāriputta. Whereas the
Jātaka is concerned with the Buddha’s previous existences from the time
of Sumedha, the hermit, till he became Gotama Buddha, Cariyā Piṭaka
deals only with thirty-five of the existences of the bodhisatta in this
last world cycle. The Venerable Sāriputta’s object in making the request
is to highlight the indomitable will, the supreme effort, the peerless
sacrifice with which the bodhisatta conducts himself in fulfillment of
the ten pāramīs (virtues towards perfection).
The bodhisatta has, throughout innumerable ages, fulfilled the ten
pāramīs for a countless number of times. Cariyā Piṭaka records such
performances in thirty-five existences, selecting seven out of the ten
pāramīs, and recounts how each pāramī is accomplished in each of these
existences. Ten stories in the first vagga are concerned with the with
accumulation of virtues in alms-giving, the second vagga has ten stories
on the practice of morality and the last vagga mentions fifteen
stories, five of them dealing with renunciation, one with firm
determination, six with truthfulness, two with loving-kindness and one
with equanimity.
16. Netti
17. Peṭakopadesa
https://www.youtube.com/watch…
Buddhist Meditation Music for Positive Energy: Buddhist Thai Monks Chanting Healing Mantra
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Buddhist Meditation Music for Positive Energy: Buddhist Thai Monks
Chanting Healing Mantra. NuMeditationMusic youtube channel is devoted to
create a new collection of LONG MEDITATION MUSIC videos for you to
relax and enjoy in your daily meditation. In our channel you will find
MUSIC playlists dedicated to BINAURAL BEATS, CHAKRA MEDITATION, BUDDHIST
MEDITATION and SHAMANIC MEDITATION. Our goal is to enhance your
experience of MEDITATION, ASTRAL PROJECTION, LUCID DREAMING and DEEP
SLEEP. Check out our selection of PLAYLISTS:
CHAKRA MEDITATIONS
http://www.youtube.com/playlist?list=…
A collection of chakra meditations for balancing & healing all the
chakras (Root, Sacral, Solar Plexus, Heart, Throat,Third Eye and Crown
chakra). This playlist also includes Healing meditations.
MONK CHANTS & MEDITATION BACKGROUNDS
http://www.youtube.com/playlist?list=…
A collection of Buddhist Meditation Music for Positive Energy. These
mixes are very peaceful and include monk chants of buddhist monks. We
also use Tibetan Singing Bowls and these mixes are influenced by Zen
Meditation Music.
ASTRAL PROJECTION & SPACE MUSIC
http://www.youtube.com/playlist?list=…
A great resource for Lucid Dreaming and Astral Projection. The
influences of this playlist come from relaxing ambient music, space
music and binaural beats. This is also a sleep music playlist.
BINAURAL BEATS & MEDITATION MUSIC
http://www.youtube.com/playlist?list=…
We use binaural beats several times for this kind of sleep meditations.
Our music is also written with the Sacred Solfeggio Frequencies like
the powerful 528 Hz. These frequencies will induce deep states of
relaxation and the binaural beats will stimulate deep meditation states.
SHAMANIC MEDITATION MUSIC
http://www.youtube.com/playlist?list=…
We love shamanic music, specially Tuvan Throat Singing and Native
American Shamanic Music. These healing meditation tracks will definitely
take you on a spiritual journey.
20 MINUTES MEDITATIONS
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These are simple meditations for beginners or when you don’t have much
time to meditate. We include Mindfulness, Zazen and Awareness
meditations in these mixes.
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16 Netti and
17 Peṭakopadesa
The two small works, Netti, made up of seven chapters, and
Peṭakopadesa, made up of eight chapters, are different from the other
books of the Tipiṭaka because they are exegetical and methodological in
nature.
https://www.youtube.com/watch?v=L3jqK7Diwjw
April 25, 2016 Milinda Panha (34) by Venerable Sayadaw U Nemindarbhivamsa at TDS Dhamma Class
Dhammaclass
Streamed live on Apr 25, 2016
www.tdsusa.org
Theravada Dhamma Society, Daly City Bay Area, California, U.S.A.
Dhamma Class by Venerable Sayadaw U Nemindarbhivamsa on April 25, 2016.
Title: Milinda Panha (33)
Language: Burmese
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18 Milindapañha Pāḷi
Milindapañha Pāḷi is the last of the books which constitute Khuddaka
Nikāya. It records the questions asked by King Milinda and the answers
given by the Venerable Nāgasena some five hundred years after the
parinibbāna of the Buddha. King Milinda was Yonaka (Graeco-Bactrian)
ruler of Sāgala. He was very learned and highly skilled in the art of
debating. The Venerable Nāgasena, a fully accomplished arahat, was on a
visit to Sāgala, at the request of the Sangha.
King Milinda, who
wanted to have some points on the Dhamma clarified, asked the Venerable
Nāgasena complex questions concerning the nature of man, his survival
after death and other doctrinal aspects of the Dhamma. The Venerable
Nāgasena gave him satisfactory replies on each question asked. These
erudite questions and answers on the teaching of the Buddha are compiled
into the book known as the Milindapañha Pāḷi.
Post-2015, all hell broke loose. By
now, Aadhaar is no longer just technology to authenticate the identity
of those entitled to benefits under government welfare schemes. It
transformed into an authentication technology for almost everything
Indians do. In 2018, if you go by the directives issued by the
government, you have to link your Aadhaar to almost everything you own
or do. Aadhaar is no longer required only for welfare schemes, like
obtaining a ration card, but also if you want to continue using your
phone.
https://www.dailyo.in/…/aadhaar-rs-500-u…/story/1/21634.html
10 Jan at 9:36 PM
[< Even in the early stages, it was difficult
to imagine that one day the Aadhaar would turn into Frankenstein’s
monster. ***In 2018, it has become a tool that has the potential to put
every citizen in this country under surveillance*** [emphasis added].
The argument that Aadhaar is a tool to end corruption in India surfaced
earlier this decade.
…
Post-2015, all hell broke loose. By
now, Aadhaar is no longer just technology to authenticate the identity
of those entitled to benefits under government welfare schemes. It
transformed into an authentication technology for almost everything
Indians do. In 2018, if you go by the directives issued by the
government, you have to link your Aadhaar to almost everything you own
or do. Aadhaar is no longer required only for welfare schemes, like
obtaining a ration card, but also if you want to continue using your
phone.
…
There is the argument that we already leave a digital
trail whenever we use a phone, carry out a banking transaction, book an
air or train ticket or get an LPG connection, and so it doesn’t matter
that Aadhaar is linked with the service. That is true. But by linking
every detail of our existence with Aadhaar, the government puts all of
this data in one place and makes it incredibly easy to monitor, record
and use.>>
Spot on.
The only additional point is:
By virtue of this scheme the state, or rather the government in power,
can, at its whim, turn a person into a “non-being” by deactivating her
card and all that linked to it, just in the blink of an eye.
This must not be lost sight of.]
https://www.dailyo.in/…/aadhaar-rs-500-u…/story/1/21634.html
Aadhaar is surveillance technology masquerading as secure authentication technologyThe results are not going to be pretty.
POLITICS | 5-minute read | 09-01-2018
Javed AnwerJAVED ANWER @brijwaasi
Aadhaar didn’t start as surveillance technology. While the concept of a
unique ID for all was fuzzy even in the beginning — around 2009 — it
was meant to be an authentication technology that would plug leaks in
India’s welfare schemes. The idea behind Aadhaar seemed well-meaning,
but the way it was designed and hurriedly pushed made it evident to keen
observers that it was not going to end up well. There were many
problems with it, but of particular note was the way Aadhaar would give
the government and bureaucrats unnecessary power over individual
citizens. Instead of being a tool of inclusion, Aadhaar would be a tool
of exclusion.
Even in the early stages, it was difficult to
imagine that one day the Aadhaar would turn into Frankenstein’s monster.
In 2018, it has become a tool that has the potential to put every
citizen in this country under surveillance. The argument that Aadhaar is
a tool to end corruption in India surfaced earlier this decade.
After 2012, and exceedingly after 2014, Aadhaar grew in ways it was not
meant to when it was conceived. This has happened as the UIDAI — the
agency in charge of the Aadhaar programme — acquired unaccountable power
over the people of India, and made its operations as secretive and
opaque as it can..
Fun fact 1: Do you know that under Aadhaar Act
2016, the UIDAI has virtually no accountability, but has provisions
that stop Aadhaar users, that is ordinary Indians, from filing any
complaint against it in court for the misuse of the UID?
aadhaar-690_010918062930.jpg
Aadhaar: Arguably the world’s biggest surveillance apparatus that a country has built to keep an eye on its citizens..
Fun fact 2: Do you know Aadhaar was never meant to be an ID card? In
the initial days, Aadhaar was linked to government’s welfare schemes.
For instance, it was made mandatory for issuing ration to all those who
held a ration card. This despite the fact that the Supreme Court, in its
interim order, told the government that having the Aadhaar card cannot
be made mandatory in any way.
Post-2015, all hell broke loose. By
now, Aadhaar is no longer just technology to authenticate the identity
of those entitled to benefits under government welfare schemes. It
transformed into an authentication technology for almost everything
Indians do. In 2018, if you go by the directives issued by the
government, you have to link your Aadhaar to almost everything you own
or do. Aadhaar is no longer required only for welfare schemes, like
obtaining a ration card, but also if you want to continue using your
phone.
It is “required”, although not yet mandatory, for availing
banking services until March 31 because Supreme Court is hearing a
challenge to it. Aadhaar is required for registering births in many
parts of India, and even deaths. Aadhaar is required if you want an LPG
connection, even if you don’t intend to take subsidies.
And
Aadhaar is required if you want to send your children to school or if
you want your degree, and for treatment at many hospitals — even if you
are an accident victim and are brought to the emergency with severe head
trauma! This is just the beginning. If the Supreme Court dismisses the
current challenge to link Aadhaar with every aspect of our lives, be
ready to see more Aadhaar in your life.
Even simple tasks like
buying airline tickets or making hotel reservations or renting homes
will soon necessitate Aadhaar authentication.
It is important to
understand why Aadhaar has become so pervasive. By linking the UID with
children’s admissions in private schools, or by linking it with private
data, such as your phone number, the government is not saving any money.
It is not curbing or cracking down on corruption. It is just putting in
place an infrastructure: arguably the world’s biggest surveillance
apparatus that a country has built to keep an eye on its citizens..
Sure, the United States’ NSA will still be bigger, but then NSA for now watches only non-Americans.
In the recent years, Aadhaar has metamorphosed into the perfect
surveillance tool. It allows the government to collect and record every
piece of data that Indians generate as they go about their lives. By
storing this data in one place, with Aadhaar as its key, the government
will be able to theoretically track and build profiles of every Indian
with the UID.
There is the argument that we already leave a
digital trail whenever we use a phone, carry out a banking transaction,
book an air or train ticket or get an LPG connection, and so it doesn’t
matter that Aadhaar is linked with the service. That is true. But by
linking every detail of our existence with Aadhaar, the government puts
all of this data in one place and makes it incredibly easy to monitor,
record and use.
Across the world, governments seek to gain more
control over citizens. When they have achieved some level of control,
they also abuse it, as history tells us. Even if the original intent is
benign, never in the history has a government built surveillance
apparatus and not abused it.
If we allow Aadhaar to grow
unchecked, controlled and managed by an agency with no accountability —
and it is the UIDAI that filed an FIR to go after people who pointed out
Aadhaar flaws — the results are not going to be pretty.
PS: The
headline of this article has been taken from a tweet often used by some
Indian Twitter users to highlight the perils of Aadhaar. The full tweet
is: “Repeat after me: Aadhaar is surveillance technology masquerading as
secure authentication technology.”
—
Peace Is Doable
http://www.ptinews.com/…/9388885_Aadhaar-data-breach-FIR–P…
It’s beyond shocking that instead of trying to plug the loopholes
underlined, the instinctive response of the UIDAI was to shoot the
messenger right away, so that no one else makes bold to bring to light
the flaws of the “system”.
And, the Minister went one up by simply
lying that an FIR was filed (only) against “unknown” persons to deflect
the barrage of condemnations of the UIDAI action, while actually four,
including the reporter concerned have been specifically named in the
subject FIR.
< …
Though the complaint named
four persons, including the Chandigarh-based daily The Tribune’s
reporter who had filed the story on alleged breach in Aadhaar database,
Law and IT Minister Ravi Shankar Prasad had said the FIR was against
“unknown” entities.>>]
Aadhaar data breach FIR: Pb Cong govt extends support to
21:40 HRS IST
protest by Tribune staff
Chandigarh, Jan 9 (PTI) Punjab’s Amarinder Singh government today
extended its support to the protest by ‘The Tribune’ employees against
filing of an FIR against the newspaper’s journalist over a report on
alleged breach of Aadhaar data.
The Tribune employees union today
staged a demonstration demanding revocation of the FIR, during which
Cabinet minister Tript Rajinder Singh Bajwa, state Congress chief Sunil
Jakhar and Media Advisor to the chief minister Raveen Thukral joined the
protesters, said an official release here.
Bajwa lashed out at
the alleged “witch hunt” unleashed by the central government against
‘The Tribune’ reporter over her Aadhaar data breach report.
Filing of FIR against ‘The Tribune’ reporter amounted to “sheer
victimisation” and could not be condoned at any cost, he said, adding
such acts were in violation of the democratic ethos and principles.
Jakhar also lashed out at the Centre for the registration of the FIR against the scribe.
Pointing out that the BJP had opposed Aadhaar when they were in the
Opposition in the Centre, Jakhar said the Centre should plug the flaws
in the Aadhaar system and ensure that privacy was safeguarded.
The entire leakage episode should be investigated, he demanded.
Jakhar accused the BJP-led government at the Centre of suppressing the
voice of the media, and the people and said that this did not behove
well of a democratically-elected government.
“How can a
journalist be prosecuted for doing her work, without malice,” Bajwa and
Jakhar asked, adding that the way the central government was stifling
the voice of democratic institutions did not augur well for the country.
All democratic forces should come together to fight this trend, which,
if unchecked, would destroy the very fabric which holds the nation
together, they said.
Thukral conveyed Chief Minister Amarinder
Singh’s personal support to the agitating Tribune employees during a
visit to their protest site here today.
Though the chief minister
could not meet them personally as he was indisposed, he had assured of
his government’s full backing to the media in the interest of “press
freedom”, Thukral told the protestors.
“The chief minister was in
favour of the central government plugging the Aadhaar leaks instead of
putting the plug on the system which had exposed the loopholes,” said
Thukral, adding the Congress government in Punjab would do its best to
fully protect the freedom of the fourth pillar of democracy.
Thukral said he was personally shocked by the “act of persecution” and
urged the Centre to withdraw the FIR and order a thorough investigation
into the alleged leakage of Aadhar data.
The Delhi Police has
registered an “open-ended” First Information Report (FIR) on a complaint
from Unique Identification Authority of India (UIDAI) over the report
on the alleged data breach of more than one billion Aadhaar numbers.
The UIDAI’s complaint sparked condemnation from the Confederation of
Newspaper and News Agency Employees’ Organisations which demanded its
withdrawal. Calling it an attack on the free press, the Confederation
had said the UIDAI should highlight errors in the report, if any,
instead of taking penal action.
Though the complaint named four
persons, including the Chandigarh-based daily The Tribune’s reporter who
had filed the story on alleged breach in Aadhaar database, Law and IT
Minister Ravi Shankar Prasad had said the FIR was against “unknown”
entities.
—
Peace Is Doable
by Tribune staff Chandigarh, Jan 9 (PTI) Punjab’s Amarinder Singh
government today extended its support to the protest by ‘The Tribune’
employees against filing of an FIR against the newspaper’s journalist
over a report on alleged breach of Aadhaar data.The Tribune employees
union today stag…
https://www.indiatoday.in/…/siddaramaiah-compares-bjp-rss-t…
Karnataka CM Siddaramaiah compares BJP, RSS to terrorists, says violence won’t be tolerated
Nagarjun Dwarakanath
Bengaluru
January 10, 2018
UPDATED 19:19 IST
Karnataka CM Siddaramaiah. Source: PTI
Karnataka Chief Minister Siddaramaiah, on Wednesday, compared BJP and
RSS to terrorists. He said that anyone who tries to disrupt social
harmony is a terrorist.
“BJP, RSS and Bajrang Dal are like
terrorists. Government would not tolerate anyone who tries to disturb
peace in the society. Be it PFI, SDPI or VHP RSS,” said Siddaramaiah.
Supporting the CM’s stand, Congress working President Dinesh Gundu Rao
went a step ahead and said that BJP should be banned in Karnataka as
they are trying to invoke communalism in the state.
BJP Karnataka, however, hit back at Siddaramaiah and blamed him for polarising the voters in the state ahead of the elections.
BJP Karnataka tweeted “CM Siddramaiah is desperately trying to polarise
elections on communal lines by calling BJP-RSS terror organizations.
While Congress Working President Dinesh Gundu Rao calls for ban of BJP.
What they don’t realize is India is not in 1975 and Indira Gandhi is not
the Prime Minister today.”
Meanwhile, Congress student wing NSUI
protested condemning the act of a BJP youth leader who allegedly
harassed a 20-year-old girl Dhanyashree in Chickmangalore which lead her
to commit suicide.
MV Anil, local BJP leader was arrested by the
district police as he allegedly harassed Dhanya blaming her for being
friendly with a man of another religion.
Police are on a look out for four more in the same case who are from different right from groups in coastal Karnataka.
—
Peace Is Doable
http://punjabijanta.com/…/america-enlisted-rss-in-one-of-t…/
January 08, 2018, 08:45:22 AM
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America enlisted RSS in one of the Biggest Terrorist Organisations in the World
America enlisted RSS in one of the Biggest Terrorist Organisations in the World
« on: October 17, 2015, 01:08:31 PM »
A US-based risk management and consulting company has put the Rashtriya
Swayamsevak Sangh (RSS) in its category of ‘Threat Group’ and called it
“a shadowy, discriminatory group that seeks to establish a Hindu
Rashtra, a Hindu Nation.”
Terrorism Watch & Warning provides
intelligence, research, analysis, watch and warning on international
terrorism and domestic terrorism related issues; and is operated by OODA
Group LLC that helps clients identify, manage, and respond to global
risks and uncertainties while exploring emerging opportunities and
developing robust and adaptive strategies for the future.
The company had included RSS in its ‘Threat Group’ in April 2014. .
The websites describes: “The RSS is a shadowy, discriminatory group
that seeks to establish a Hindu Rashtra, a Hindu Nation. The group is
considered the radical ideological parent group of India’s ruling Hindu
nationalist party - the Indian Peoples Party (BJP). “
“The RSS is
a Hindu nationalist movement, a right wing group that was founded in
1925. Their philosophy, called Hindutva, was termed fascist by
Communists, and their main demand of the central government was that it
stop appeasing Muslims,” the description continues , adding, “Hindutva
has been translated to mean variously: Hindu pride, patriotism,
fundamentalism, revivalism, chauvinism, or fascism. The group
self-justifies by ‘asserting the natural rights’. “
In its ‘Intel
analysis,’ it further adds, “The RSS was banned in 1948 following the
assassination of Mahatma Gandhi by an ex-RSS member, Nathuram Godse. The
ban was lifted the following year. Since then, the group has gained
popularity. It later began the Bharatiya Janata Party (BJP), widely
considered the political arm of the RSS, which now heads the central
government of India. “
Describing violence as ‘Group Activities’
for the RSS, the site further says, “Violence has been a strategy for
the Sangh movement. It is often couched as a method of self-defense
against minority groups. Hindutva has been clear about the need for
violence, particularly communal riots. The Sangh has incited rioting to
cause further chasms between religions, and thus a further separation of
religions, and to rally the Hindu community around the philosophy of
Hindutva. “
The Terrorism Watch & Warning database contains
over 1,00,000 Open source intelligence (OSINT) excerpts from 1999 to
present on terrorism and security related issues, attack database of
over 10,000 attacks, original terrorism analysis, terrorism document
repository, Homeland Security Fact Sheets and profiles over 500
Terrorist / Threat Groups.
America enlisted RSS in one of the Biggest Terrorist Organisations in the World
punjabijanta.com
https://www.youtube.com/watch?v=QKvVZE-Z6wI
Hindu terrorist organizations RSS Leaders Met Mossad Days Before False Flag
Sikhs Seek Justice
The head of Israeli Intelligence met the RSS Leader(S) & Indian
Hindutva RAW Intelligence days before the false flag terror attack
staged on Israeli Diplomats,which was blamed on Iran.Hindutva Indian
Agencies carried out this attack on behalf of Israeli Mossad
Intelligence
Hindu terrorist organizations RSS Leaders Met Mossad Days Before False Flag
The head of Israeli Intelligence met the RSS Leader(S) & Indian…
youtube.com
https://www.youtube.com/watch?v=nEJKaJ7g7w0
Designate RSS as terrorist organization: Sikh group to NY court
Headlines Today
Published on Jan 21, 2015
Sikh Group has filed a case in New York, asking the court to designate
the RSS as a foreign terrorist organization. The court has also asked
John Kerry to respond within 60 days.
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Category
News & Politics
Designate RSS as terrorist organization: Sikh group to NY court
Sikh Group has filed a case in New York, asking the court to…
youtube.com
Chief Minister Siddaramaiah compared BJP and RSS with terrorists who
disturb the harmony of the society. Congress leaders supported the
stand.
