99 Buddha’s Most Powerful Positive Own Words
𝓛𝓔𝓢𝓢𝓞𝓝 4417 Thu 28 Apr 2022
significa “acción”. A lei de Kamma significa que hai resultados
ineludibles das nosas accións. Hai actos de corpo, fala ou mente que
provocan o dano dos demais, o propio dano ou o dano de ambos. Tales
actos chámanse mal (ou “pouco salvaxes”) kamma. Normalmente están
motivados pola cobiza, o odio ou o delirio. Porque traen resultados
dolorosos, non se deben facer.
hai accións de corpo, fala ou mente que levan ao benestar dos demais,
ao propio benestar ou ao benestar de ambos. Tales actos chámanse kamma
bos (ou “saudables”). Normalmente están motivados pola xenerosidade, a
compaixón ou a sabedoría. Porque traen resultados felices, deberían
facerse o máis a miúdo posible.
gran parte do que experimenta é o resultado do propio Kamma anterior.
Cando se produce a desgraza, en vez de culpar a outra persoa, pódese
buscar calquera culpa na propia conduta pasada. Se se atopa un fallo, a
experiencia das súas consecuencias fará un coidado no futuro. Cando se
produce a felicidade, en vez de darlle por feito, pódese ver para ver se
é o resultado dun bo kamma. En caso afirmativo, a experiencia dos seus
agradables resultados fomentará no futuro un kamma máis bo.
sinalou que ningún ser, divino ou doutro xeito, ten ningún poder para
deter as consecuencias dun bo e malo kamma. O feito de que un colla o
que un sementa dá ao budista un maior incentivo para evitar todas as
formas de mal kamma mentres fai o maior bo kamma posible.
que non se pode escapar dos resultados do mal kamma, pódese diminuír o
seu efecto. Unha culler de sal mesturada nun vaso de auga pura fai que
todo sexa moi salgado, mentres que a mesma culler de sal mesturada nun
lago de auga doce apenas cambia o sabor da auga. Do mesmo xeito, o
resultado dun mal kamma nunha persoa habitualmente que fai só unha
pequena cantidade de bo kamma é doloroso de feito, mentres que o
resultado do mesmo mal kamma nunha persoa habitualmente que fai unha
gran cantidade de bo kamma só se sinte.
ნიშნავს “მოქმედებას”. კამას კანონი ნიშნავს, რომ არსებობს ჩვენი
ქმედებების განუყოფელი შედეგები. არსებობს სხეულის, მეტყველების ან გონების
საქმეები, რომლებიც იწვევს სხვის ზიანს, საკუთარ ზიანს ან ორივეს ზიანს.
ასეთ საქმეებს უწოდებენ ცუდს (ან “არაჯანსაღს”) კამას. ისინი, როგორც წესი,
მოტივირებულნი არიან სიხარბით, სიძულვილით ან ბოდვით. იმის გამო, რომ მათ
მტკივნეული შედეგები მოაქვს, ისინი არ უნდა გაკეთდეს.
არსებობს სხეულის, მეტყველების ან გონების საქმეები, რომლებიც იწვევს
სხვის კეთილდღეობას, საკუთარ კეთილდღეობას ან ორივეს კეთილდღეობას. ასეთ
საქმეებს უწოდებენ კარგს (ან “ჯანსაღ”) კამას. ისინი, როგორც წესი,
მოტივირებულნი არიან გულუხვობით, თანაგრძნობით ან სიბრძნით. იმის გამო, რომ
მათ მოაქვს ბედნიერი შედეგები, ისინი უნდა გაკეთდეს რაც შეიძლება ხშირად.
ის, რაც ერთს განიცდის, არის საკუთარი წინა კამას შედეგი. როდესაც
უბედურება ხდება, იმის მაგივრად, რომ სხვისად ადანაშაულონ, შეიძლება
საკუთარი წარსული საქციელის მოსაძებნად ნებისმიერი ხარვეზი მოძებნოთ. თუ
ხარვეზია, მისი შედეგების გამოცდილება მომავალში კიდევ უფრო ფრთხილად
გახდის. როდესაც ბედნიერება ხდება, იმის ნაცვლად, რომ იგი მიუთითოთ,
შეიძლება ნახოთ, თუ ეს კარგი კამას შედეგია. თუ ასეა, მისი სასიამოვნო
შედეგების გამოცდილება მომავალში ხელს შეუწყობს უფრო კარგ კამას.
აღნიშნა, რომ არავითარი არსებობა, ღვთიური ან სხვაგვარად, არ აქვს ძალა,
რომ შეაჩეროს კარგი და ცუდი კამას შედეგები. ის ფაქტი, რომ ადამიანი იღებს
იმას, რაც ბუდისტს უფრო მეტ სტიმულს აძლევს, რათა თავიდან აიცილოს ცუდი
კამას ყველა ფორმა, რაც შეიძლება მეტი კარგი კამას აკეთებს.
იმისა, რომ ვერ შეძლებს ცუდი კამას შედეგებისგან თავის დაღწევას, მათ
ეფექტს შეამცირებს. ჭიქა სუფთა წყალში შერეული მარილის კოვზი ქმნის მთელ
მარილს, ხოლო მტკნარი წყლის ტბაში შერეული მარილის იგივე კოვზი ძლივს ცვლის
წყლის გემოთი. ანალოგიურად, ცუდი კამამის შედეგი ადამიანი, რომელიც
ჩვეულებრივად აკეთებს მხოლოდ მცირე რაოდენობით კარგ კამას, მტკივნეულია,
ხოლო იგივე ცუდი კამამის შედეგი ადამიანი, რომელიც ჩვეულებრივად აკეთებს
კარგ კამას, მხოლოდ რბილად იგრძნობა.
bedeutet “Aktion”. Das Gesetz von Kamma bedeutet, dass es
unausweichliche Ergebnisse unserer Handlungen gibt. Es gibt Taten des
Körpers, der Sprache oder des Geistes, die zu einem Schaden anderer, dem
eigenen Schaden oder dem Schaden beider führen. Solche Taten werden als
schlecht (oder „unheilsam“) Kamma bezeichnet. Sie sind normalerweise
durch Gier, Hass oder Täuschung motiviert. Weil sie schmerzhafte
Ergebnisse erzielen, sollten sie nicht getan werden.
gibt auch Taten des Körpers, der Sprache oder des Geistes, die zum
Wohlbefinden anderer, sein eigenes Wohlbefinden oder zum Wohlbefinden
von beiden führen. Solche Taten werden als gutes (oder „gesundes“) Kamma
bezeichnet. Sie sind normalerweise durch Großzügigkeit, Mitgefühl oder
Weisheit motiviert. Da sie glückliche Ergebnisse bringen, sollten sie so
oft wie möglich durchgeführt werden.
von dem, was man erlebt, ist das Ergebnis des eigenen früheren Kamma.
Wenn ein Unglück auftritt, kann man, anstatt jemand anderem zu
beschuldigen, nach einem Fehler im eigenen Verhalten in der
Vergangenheit suchen. Wenn ein Fehler festgestellt wird, wird die
Erfahrung seiner Konsequenzen in Zukunft eine sorgfältiger machen. Wenn
Glück auftritt, kann man anstatt es für selbstverständlich zu
betrachten, um zu sehen, ob es das Ergebnis eines guten Kammas ist. Wenn
ja, wird die Erfahrung seiner angenehmen Ergebnisse in Zukunft mehr
gute Kamma ermutigen.
Buddha wies darauf hin, dass keinerlei Sein, göttliches oder
anderweitig die Macht hat, die Konsequenzen von gut und schlechtem Kamma
zu stoppen. Die Tatsache, dass man genau das erntet, was man dem
Buddhisten sägt, einen größeren Anreiz, alle Formen von schlechter Kamma
zu vermeiden, während er so viel Gutes wie möglich gut macht.
man den Ergebnissen von Bad Kamma nicht entkommen kann, kann man ihre
Wirkung verringern. Ein Löffel Salz, gemischt in einem Glas reinem
Wasser, macht das Ganze sehr salzig, während der gleiche Salzlöffel in
einem Süßwassersee den Geschmack des Wassers kaum verändert. In
ähnlicher Weise ist das Ergebnis eines schlechten Kammas in einer
Person, die gewohnheitsmäßig nur eine kleine Menge gutes Kamma macht, in
der Tat schmerzhaft, während das Ergebnis desselben schlechten Kammas
in einer Person, die gewohnheitsmäßig viel gutes Kamma macht, nur leicht
zu spüren ist.
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buddhistische Texte, Zeitschriften, Bücher ( PDF ) …
Kamma σημαίνει «δράση». Ο νόμος της Κάμα σημαίνει ότι υπάρχουν
αναπόφευκτα αποτελέσματα των ενεργειών μας. Υπάρχουν πράξεις του
σώματος, του λόγου ή του μυαλού που οδηγούν σε βλάβη των άλλων, τη δική
τους βλάβη ή τη βλάβη και των δύο. Τέτοιες πράξεις ονομάζονται κακές (ή
«άχρηστες») kamma. Συνήθως παρακινούνται από την απληστία, το μίσος ή
την αυταπάτη. Επειδή φέρνουν οδυνηρά αποτελέσματα, δεν πρέπει να γίνουν.
επίσης πράξεις του σώματος, του λόγου ή του μυαλού που οδηγούν στην
ευημερία των άλλων, στην ευημερία του ατόμου ή στην ευημερία και των
δύο. Τέτοιες πράξεις ονομάζονται καλές (ή «υγιεινές») kamma. Συνήθως
παρακινούνται από γενναιοδωρία, συμπόνια ή σοφία. Επειδή φέρνουν
χαρούμενα αποτελέσματα, πρέπει να γίνονται όσο το δυνατόν συχνότερα.
ένα μεγάλο μέρος αυτού που βιώνει είναι το αποτέλεσμα του προηγούμενου
Kamma. Όταν συμβαίνει ατυχία, αντί να κατηγορεί κάποιον άλλο, μπορεί
κανείς να αναζητήσει οποιοδήποτε σφάλμα στη δική του συμπεριφορά του
παρελθόντος. Εάν βρεθεί ένα σφάλμα, η εμπειρία των συνεπειών του θα
κάνει ένα πιο προσεκτικό στο μέλλον. Όταν συμβαίνει η ευτυχία, αντί να
το θεωρούμε δεδομένο, μπορεί κανείς να κοιτάξει για να δει αν είναι το
αποτέλεσμα καλής kamma. Αν ναι, η εμπειρία των ευχάριστων αποτελεσμάτων
της θα ενθαρρύνει την καλή kamma στο μέλλον.
Βούδας επεσήμανε ότι δεν είναι καθόλου, θεϊκή ή αλλιώς, έχει
οποιαδήποτε δύναμη να σταματήσει τις συνέπειες του καλού και του κακού
kamma. Το γεγονός ότι κάποιος αποκομίζει ακριβώς αυτό που δίνει στο
βουδιστή ένα μεγαλύτερο κίνητρο για να αποφευχθεί όλες οι μορφές κακής
kamma ενώ κάνει όσο το δυνατόν πιο καλό kamma.
και δεν μπορεί κανείς να ξεφύγει από τα αποτελέσματα του Bad Kamma,
μπορεί κανείς να μειώσει την επίδρασή τους. Ένα κουτάλι αλατιού που
αναμιγνύεται σε ένα ποτήρι καθαρό νερό κάνει το όλο αλμυρό, ενώ το ίδιο
κουτάλι αλατιού αναμειγνύεται σε μια λίμνη γλυκού νερού δεν αλλάζει τη
γεύση του νερού. Ομοίως, το αποτέλεσμα ενός κακού kamma σε ένα άτομο που
συνήθως κάνει μόνο μια μικρή ποσότητα καλής kamma είναι πράγματι
οδυνηρό, ενώ το αποτέλεσμα του ίδιου κακού kamma σε ένα άτομο που κάνει
συνηθισμένα πολύ καλά kamma είναι μόνο ελαφρώς αισθητή.
ο φυσικός νόμος της Κάμμα γίνεται πίσω από τη δύναμη και λόγο για την
πρακτική της ηθικής και της συμπόνιας στην κοινωνία μας.
એટલે ‘ક્રિયા’. કમ્માના કાયદાનો અર્થ એ છે કે અમારી ક્રિયાઓના અનિવાર્ય
પરિણામો છે. શરીર, વાણી અથવા મનના કાર્યો છે જે બીજાના નુકસાન, પોતાનું
નુકસાન અથવા બંનેના નુકસાન તરફ દોરી જાય છે. આવા કાર્યોને ખરાબ (અથવા
‘અશુદ્ધ’) કમ્મા કહેવામાં આવે છે. તેઓ સામાન્ય રીતે લોભ, દ્વેષ અથવા
ભ્રાંતિ દ્વારા પ્રેરિત હોય છે. કારણ કે તેઓ પીડાદાયક પરિણામો લાવે છે,
તેથી તેઓ થવું જોઈએ નહીં.
વાણી અથવા મનના કાર્યો પણ છે જે અન્યની સુખાકારી, પોતાની સુખાકારી અથવા
બંનેની સુખાકારી તરફ દોરી જાય છે. આવા કાર્યોને સારા (અથવા ‘તંદુરસ્ત’)
કમ્મા કહેવામાં આવે છે. તેઓ સામાન્ય રીતે ઉદારતા, કરુણા અથવા ડહાપણથી
પ્રેરિત હોય છે. કારણ કે તેઓ ખુશ પરિણામો લાવે છે, તેથી તેઓ શક્ય તેટલી વાર
થવું જોઈએ.
પોતાના અગાઉના કમ્માનું પરિણામ છે તેમાંથી મોટાભાગના. જ્યારે કમનસીબી થાય
છે, કોઈ બીજાને દોષી ઠેરવવાને બદલે, કોઈ વ્યક્તિ પોતાના ભૂતકાળના આચારમાં
કોઈ દોષ શોધી શકે છે. જો કોઈ ખામી જોવા મળે છે, તો તેના પરિણામોનો અનુભવ
ભવિષ્યમાં વધુ એક સાવચેત કરશે. જ્યારે ખુશી થાય છે, તેને ધ્યાનમાં લેવાને
બદલે, કોઈ તે જોવા માટે જોઈ શકે છે કે તે સારા કમ્માનું પરિણામ છે કે નહીં.
જો એમ હોય તો, તેના સુખદ પરિણામોનો અનુભવ ભવિષ્યમાં વધુ સારા કમ્માને
પ્રોત્સાહિત કરશે.
ધ્યાન દોર્યું કે કોઈ પણ, દૈવી અથવા અન્યથા, સારા અને ખરાબ કમ્માના
પરિણામોને રોકવાની કોઈ શક્તિ નથી. શક્ય તેટલું સારું કમ્મા કરતી વખતે, ખરાબ
કમ્માના તમામ પ્રકારોને ટાળવા માટે બૌદ્ધને એક વાવણી જે આપે છે તે જ મળે
છે તે હકીકત એ છે કે શક્ય તેટલું સારું કમ્મા.
કોઈ ખરાબ કમ્માના પરિણામોથી છટકી શકતું નથી, તેમ છતાં, કોઈ તેની અસર ઓછી
કરી શકે છે. શુદ્ધ પાણીના ગ્લાસમાં ભળેલા એક ચમચી આખા મીઠાને ખૂબ મીઠું
બનાવે છે, જ્યારે તાજા પાણીના તળાવમાં ભળેલા મીઠાના સમાન ચમચી પાણીનો સ્વાદ
ભાગ્યે જ બદલી નાખે છે. એ જ રીતે, કોઈ વ્યક્તિમાં ખરાબ કમ્માનું પરિણામ
માત્ર સારી કમ્માની માત્ર થોડી માત્રામાં જ કરે છે, તે ખરેખર દુ painful
ખદાયક છે, જ્યારે કોઈ વ્યક્તિમાં સમાન ખરાબ કમ્માનું પરિણામ આદતપૂર્વક સારી
કમ્માનો મોટો સોદો કરે છે તે ફક્ત હળવાશથી અનુભવાય છે.
there is a new study that says you can eat a certain food and it is
good for you then the next day it says it is bad. Never be confused by
what is healthy food or not.
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vle di ‘aksyon’. Lwa a nan Kamma vle di ke gen rezilta inevitab nan
aksyon nou yo. Gen zèv nan kò, lapawòl oswa lespri ki mennen nan mal lòt
moun, pwòp mal yon sèl la, oswa nan mal la nan tou de. Zèv sa yo yo
rele move (oswa ‘unwholesome’) Kamma. Anjeneral, yo motive pa Evaris,
rayi oswa awogans. Paske yo pote rezilta ki fè mal, yo pa ta dwe fè.
tou zèv nan kò, lapawòl oswa lespri ki mennen nan byennèt lòt moun,
pwòp byennèt yon sèl la, oswa nan byennèt la nan tou de. Zèv sa yo rele
bon (oswa ’sante’) Kamma. Anjeneral, yo motive pa jenewozite, konpasyon
oswa bon konprann. Paske yo pote rezilta kè kontan, yo ta dwe fè osi
souvan sa posib.
konsa, anpil nan sa ki yon sèl eksperyans se rezilta a nan pwòp yon sèl
la Kamma anvan an. Lè malè rive, olye pou yo blame yon lòt moun, yon
moun ka gade pou nenpòt ki fay nan kondwit pwòp yon sèl la. Si yo jwenn
yon fay, eksperyans nan konsekans li yo pral fè yon sèl plis atansyon
nan lavni. Lè kontantman rive, olye pou yo pran li pou yo akòde, yon
moun ka gade yo wè si li se rezilta a nan bon kama. Si se konsa,
eksperyans nan rezilta bèl li yo ap ankouraje plis bon kama nan lavni.
a fè remake ke pa gen okenn ke yo te tou, diven oswa otreman, gen
nenpòt ki pouvwa yo sispann konsekans yo nan bon ak move kamma. Lefèt ke
yon sèl ranmase jis sa yon sèl simen bay Boudis la yon ankourajman pi
gwo pou fè pou evite tout fòm nan kamma move pandan y ap fè kòm anpil
bon kamma ke posib.
si youn pa ka chape anba rezilta yo nan move kama, yon moun ka diminye
efè yo. Yon kiyè sèl melanje nan yon vè dlo pi fè tout la trè sale,
tandiske kiyè a menm nan sèl melanje nan yon lak dlo dous diman chanje
gou a nan dlo a. Menm jan tou, rezilta a nan yon kamma move nan yon moun
abitye fè sèlman yon ti kantite lajan nan kamma bon se douloure tout
bon, tandiske rezilta a nan menm move kama a nan yon moun abityèlman ap
fè yon gwo zafè nan kama bon se sèlman léjèrman te santi.
there is a new study that says you can eat a certain food and it is
good for you then the next day it says it is bad. Never be confused by
what is h…
yana nufin ‘aiki’. Dokar Kamma ta nuna cewa akwai sakamakon rashin
aikin mu. Akwai ayyukan jiki, magana ko tunani da ke haifar da cutar da
kai, cutar mutum, ko cutar da duka biyun. Irin wannan ayyukan ana
kiranta mara kyau (ko ‘ba shi da izini’) Kamma. Yawancin lokaci suna
motsawa da hadama, ƙiyayya ko rudu. Saboda suna kawo sakamako mai zafi,
kada a yi su.
kuma ayyukan jiki, magana ko tunani wanda ke haifar da wasu ‘da gaske
kasancewa, ko ga rijiyar kasancewar duka biyun. Irin wannan ayyukan ana
kiransu da kyau (ko ‘’ masu kyau ‘) Kamma. Yawancin lokaci suna motsa su
da karimci, tausayi ko hikima. Saboda suna kawo sakamako mai farin
ciki, ya kamata a yi su har sau da yawa.
haka ne yawancin abubuwan da mutum ya faru shine sakamakon kadara ta
Kamma ta baya. Lokacin da masiffune ya faru, maimakon zargin wani, mutum
zai iya neman kowane kuskure a cikin halayen mutum da ya gabata. Idan
an sami kuskure, ƙwarewar sakamakon sa zai sa mutum ya zama mai hankali a
nan gaba. Lokacin da farin ciki ya faru, maimakon ɗaukar shi ba da
izini ba, mutum na iya duba don ganin ko shi ne sakamakon kyautar kyma.
Idan haka ne, ƙwarewar sakamako mai dadi za ta ƙarfafa kyau gaal a nan
gaba.
ta nuna cewa babu wani abin da, allahntaka ko akasin haka, yana da wani
iko don dakatar da sakamakon mai kyau da mara kyau. Gaskiyar cewa mutum
yana girbi kawai abin da shuka daya yana ba da Buddha Buddha don gujaba
da duk siffofin mara kyau yayin da yake da kyau.
mutum ba zai iya tserewa sakamakon mummunan Kamma ba, wanda zai iya
rage tasirin su. Cokali na gishiri gauraye a gilashin ruwa tsarkakakken
ruwa yana haifar da duka mai farin gishiri, yayin da cokali iri ɗaya ya
gauraya a cikin wani nauyi lake ya canza da ɗanɗano ruwan. Hakazalika,
sakamakon mummunan Kamma a cikin mutum yana saba da wani abu ne mai kyau
na Kamma’i mai kyau a cikin mutumin da aka saba da shi mai kyau Kamma
ne kawai a hankali ji.
Kamma manaʻo ‘hana’. ʻO ke kānāwai o Kamama Manaʻoʻo ia he mau
hopenaʻole o kā mākou hana. Aia nāʻano o ke kino,’ōlelo a noʻonoʻo paha e
alakaʻi i nā mea’ē aʻe i ka hōʻehaʻana, a iʻole ka hōʻeha o kekahi. Ua
kapaʻia kēlā mau hana i kapaʻia he maikaʻiʻole (a iʻole ‘makemakeʻole’)
kamma. Hoʻohana pinepineʻia lākou e ka momona, inaina a hoʻowahāwahā
paha. No ka mea lawe mai lākou i nā hopena hōʻeha,ʻaʻole pono e hanaʻia.
nō hoʻi i nā kino keʻano, e ka’ōlelo a me ka noʻonoʻo e alakaʻi i ka
poʻe’ē aʻe, maikaʻi wale nō, a i hoʻi pū kekahi. Ua kapaʻia kēlā mau
hana maikaʻi (a iʻole ‘maikaʻi’) kamma. Hoʻohana pinepineʻia lākou e
keʻano o keʻano, aloha a naʻauao paha. No ka mea lawe lākou i nā hopena
hauʻoli, pono lākou e hana e like me ka hiki.
ka nui o nā mea e loaʻa ai kahi hopena o ka hope o ka kmma mua. Ke hele
nei ka pōʻino, ma mua o ka hōʻinoʻana i kekahi mea’ē aʻe, hiki i kekahi
keʻimi i kekahi hewa i loko o kahi hana i hala. Inā loaʻa kahi hewa,
eʻike kaʻike o kona hopena i kekahi mau mea hou aʻe i ka wā e hiki mai
ana. I ka wā e kū ai ka hauʻoli, ma mua o ka laweʻana iā ia no kaʻaeʻia,
hiki i kekahi ke nānā eʻike ināʻo ia ka hopena o ka kmma maikaʻi. Inā
paha, e hoʻomaka nāʻike o kona mau hualoaona maikaʻi loa iʻoi aku ka
hopena o ka maʻi ma mua.
kuhikuhi aku ka Buddha i kahi o nā mea a pau,ʻo Divine a iʻole, he mana
paha, he mana e hoʻopau i nā hopena o ka hopena maikaʻi a maikaʻiʻole.
ʻO kaʻoiaʻiʻo o kekahi e hoʻohuli i ka mea a kahi e hāʻawi ai i nā mea e
hāʻawi ai i ka buddhist i kahi mea nui e pale ai i nāʻano hana
maikaʻiʻole e hana ana.
hiki i kekahi ke pakele i nā hopena o ka hopena o ka hmma, hiki ke
hoʻokuʻu i kā lākou hopena. ʻO ka puna o ka paʻakai i huiʻia ma ke
aniani o ka wai maʻemaʻe, e hoʻololi pono i ka wai wai wai Pēlā nō,ʻo ka
hopena o kahi hanaʻino maikaʻi i kahi kanaka maʻamau e hana ana i kahi
nui o ka homma maikaʻi.
פירושו ‘פעולה’. החוק של קמא פירושו שישנן תוצאות בלתי נמנעות של מעשינו.
ישנם מעשי גוף, דיבור או נפש שמובילים לפגיעה של אחרים, נזק של האדם או
לפגיעה של שניהם. מעשים כאלה נקראים קמה רעים (או ‘לא מזויפים’). בדרך כלל
הם מונעים על ידי תאוות בצע, שנאה או אשליה. מכיוון שהם מביאים תוצאות
כואבות, אין לעשות אותן.
גם מעשים של גוף, דיבור או נפש שמובילים לרווחתם של אחרים, לרווחתם של
האדם או לרווחתם של שניהם. מעשים כאלה נקראים קמה טובה (או ‘בריאה’). בדרך
כלל הם מונעים על ידי נדיבות, חמלה או חוכמה. מכיוון שהם מביאים תוצאות
שמחות, יש לעשות זאת לעתים קרובות ככל האפשר.
הרבה ממה שחווה הוא תוצאה של קמה הקודמת של האדם. כאשר מתרחש חוסר מזל,
במקום להאשים מישהו אחר, אפשר לחפש כל תקלה בהתנהלות העבר של האדם. אם
תימצא תקלה, חוויית השלכותיה תגרום לאחד יותר זהיר בעתיד. כאשר מתרחש אושר,
במקום לקחת את זה כמובן מאליו, ניתן להסתכל כדי לראות אם זה תוצאה של קמה
טובה. אם כן, חוויית התוצאות הנעימות שלה תעודד יותר קמה טובה בעתיד.
ציין כי לאף אחד מהם, אלוהי או אחרת, אין כוח לעצור את ההשלכות של קמא
טובה ורעית. העובדה שאדם קוצר בדיוק את מה שאדם נותן לבודהיסט תמריץ גדול
יותר להימנע מכל צורות של קמה רעה תוך כדי קמה טובה ככל האפשר.
שאי אפשר להימלט מתוצאות קמא רעות, אפשר להפחית את השפעתם. כף מלח מעורבבת
בכוס מים טהורים הופכת את כל המלוח כולו, ואילו אותה כף מלח מעורבבת באגם
מים מתוקים כמעט ולא משנה את טעם המים. באופן דומה, התוצאה של קמא רע באדם
בדרך כלל עושה רק כמות קטנה של קמא טובה היא אכן כואבת, ואילו התוצאה של
אותה קמה רע באדם בדרך כלל עושה הרבה קמה טובה רק מורגשת קלות.
txhais tau tias ‘kev ua’. Txoj cai ntawm KAMMA txhais tau tias muaj
qhov tshwm sim tsis muaj txiaj ntsig ntawm peb cov kev ua. Muaj cov kev
ua lub cev, hais lus lossis lub siab uas ua rau lwm tus ua kom raug mob,
ib tus tus kheej ua mob, lossis ua kom muaj kev phom sij rau ob qho tib
si. Cov haujlwm no hu ua phem (lossis ‘unwholesome’) KAMMA. Lawv feem
ntau yog kev txhawb siab los ntawm kev ntshaw, kev ntxub lossis
delusion. Vim tias lawv coj cov txiaj ntsig zoo, lawv yuav tsum tsis
txhob ua.
tseem muaj lub cev, hais lus lossis lub siab uas ua rau lwm tus neeg
‘nyob zoo, ib tus kheej zoo, lossis kom tau zoo ntawm ob qho tib si. Cov
haujlwm no hu ua Zoo (lossis ‘wholesome’) KAMMA. Lawv feem ntau yog kev
mob siab los ntawm kev ua siab dav, muaj kev khuv leej lossis kev txawj
ntse. Vim tias lawv coj cov txiaj ntsig zoo siab, lawv yuav tsum ua kom
ntau li ntau tau.
li ntau ntawm ib qho kev paub dhau los yog qhov txiaj ntsig ntawm ib tus
kheej dhau los ntawm KAMMA. Thaum khaum khaum tshwm sim, es tsis txhob
liam lwm tus, ib tus tuaj yeem saib rau qhov kev txhaum ntawm ib qho kev
coj ua yav dhau los. Yog pom tias muaj qhov ua txhaum, kev paub ntawm
nws cov kev rau txim yuav ua rau ib qho kev xyuam xim ntxiv rau yav tom
ntej. Thaum kev zoo siab tshwm sim, es tsis txhob noj nws rau kev tso
cai, ib qho tuaj yeem saib kom pom tias nws yog qhov tshwm sim ntawm
Kamma zoo. Yog li, kev paub ntawm nws cov txiaj ntsig zoo yuav txhawb
kom paub ntau kamma yav tom ntej.
hauj sam jeethe tau hais tias tsis muaj dab tsi, los yog lwm yam, muaj
lub zog los nres lub txim ntawm cov khoom noj zoo thiab phem thiab phem.
Qhov tseeb hais tias ib tug sau tsuas yog ib qho so rau tus hauj lwm
txhawb zog kom zam txhua hom KAMMA zoo li ua tau.
hais tias ib tug tsis tuaj yeem khiav tawm cov txiaj ntsig ntawm KAMMA
tsis zoo, ib qho tuaj yeem txo lawv cov nyhuv. Ib rab diav ntsev sib
xyaw ua ke nyob rau hauv ib khob ntawm cov dej ntshiab ua rau tag nrho
cov diav ntsev sib xyaw ua ke nyob rau hauv lub pas dej tshiab hloov
pauv cov dej. Ib yam li ntawd, qhov tshwm sim ntawm cov kamma phem hauv
ib tus neeg nquag ua kom muaj qhov xwm txheej
kev cai ntuj no ntawm Kamra dhau los ua lub zog tom qab, thiab vim li
cas, kev coj ua ntawm kev coj ncaj ncees thiab kev khuv leej hauv peb
lub neej.
kamma „akciót” jelent. A kamma törvénye azt jelenti, hogy
cselekedeteink elkerülhetetlen eredményei vannak. Vannak test, beszéd
vagy elme cselekedetei, amelyek mások kárához, saját kárához vagy
mindkettő károsodásához vezetnek. Az ilyen cselekedeteket rossz (vagy
„nem zavaró”) kamma -nak hívják. Általában kapzsiság, gyűlölet vagy
téveszmék motiválják őket. Mivel fájdalmas eredményeket hoznak, nem
szabad megtenni őket.
olyan test, beszéd vagy elme is, amely mások jólétéhez, saját jólétéhez
vagy mindkettő jólétéhez vezet. Az ilyen cselekedeteket jó (vagy
„egészséges”) kamma -nak nevezzük. Általában nagylelkűség, együttérzés
vagy bölcsesség motiválja őket. Mivel boldog eredményeket hoznak, a
lehető leggyakrabban meg kell tenni.
az egy tapasztalat nagy része a saját korábbi kamma eredménye. Amikor
szerencsétlenség következik be, ahelyett, hogy valaki mást hibáztatna,
akkor bármilyen hibát kereshet a saját múltbeli magatartása során. Ha
hibát találnak, következményeinek tapasztalata a jövőben is óvatos lesz.
Amikor a boldogság bekövetkezik, ahelyett, hogy magától értetődőnek
tekintené, megvizsgálhatjuk, hogy ez a jó kamma eredménye. Ha igen,
akkor kellemes eredményeinek tapasztalata a jövőben több jó kammát
ösztönöz.
Buddha rámutatott, hogy egyetlen, sem isteni, sem más módon nem
rendelkezik hatalommal a jó és a rossz kamma következményeinek
megállítására. Az a tény, hogy az ember csak azt élvezi, amit az egyik
koca ad a buddhistának, nagyobb ösztönzést ad arra, hogy elkerülje a
rossz kamma minden formáját, miközben a lehető legtöbb jó kammát
csinálja.
nem lehet elkerülni a Bad Kamma eredményeit, csökkentheti azok hatását.
Egy kanál só, egy pohár tiszta vízben keverve, az egész nagyon sós, míg
az édesvízi tóban keverve ugyanazt a kanál sót, amely alig változtatja
meg a víz ízét. Hasonlóképpen, az a rossz kamma eredménye, amelyet egy
olyan személynél, aki szokásos módon csak kis mennyiségű jó kammát
csinál, valóban fájdalmas, míg ugyanazon rossz kamma eredménye egy olyan
személynél, aki általában sok jó kammát csinál, csak enyhén érezhető.
Online edition of India’s National Newspaper
Thursday, May 08, 2008
Instilling confidence
Preparing for polls: Personnel of the Central Reserve Police Force taking out a flag march in Gulbarga city on Wednesday.
Mr. Nasiruddin of BSP said if elected, he would work towards eliminating corruption .
Steps to ensure peaceful polling in naxal-hit areas
Correspondent
| The Maoists have threatened to disrupt polling in Chikmagalur district |
Anti-naxal force and armed policemen to be deployed
Bandobast in three stages; complaints cell to be set up
CHIKMAGALUR: Vipul Kumar, Superintendent of Police, said here on Tuesday that steps have been taken to ensure peaceful polling in the naxal-affected areas of Chikmagalur district.
Speaking to presspersons, Mr. Vipul Kumar said the threat by Maoists that they would disrupt polling has been taken seriously by the authorities and special security arrangements have been made in sensitive areas to maintain law and order.
He said 20 polling stations have been identified in these areas and the anti-naxal force as well as armed police personnel will be deployed.
He said bandobast will be made in three stages, pre-poll, during polling and post-poll.
Reiterating that the directions of the Election Commission will be strictly adhered to, he said police inspectors have been appointed as nodal officers in all the Assembly segments.
They will ensure that the model code of conduct is followed, receive complaints from the public and liaison with election observers and submit periodical reports.
In addition, a complaints cell will be started in the police headquarters in Chikmagalur as well as in all the constituencies.
Stating that officials on election duty have been supplied with hand-held cameras and digital cameras, he said violations of the model code of conduct will be recorded and reported to the Election Commission.
He said four personnel each of the Central Reserve Police Force will be deployed in all the 248 hyper sensitive polling stations in the district.
Police squads have been formed to monitor the situation in all the polling stations, he added.
List
He said a list of 377 persons who are absconding after being issued with non-bailable warrants by court has been prepared and presented to the district election officer with the recommendation that their names be removed from the voter list.
Similarly, the movement of 80 persons who reportedly indulged in violence in the previous three elections are being closely monitored and they will be taken into preventive custody, if necessary.
He said five check-posts have been established in M.C. Halli, Antharaghatta, Sakrepatna, Kottegehara and Aldur to check vehicles entering the district from neighbouring districts.
In addition to the 2,138 police personnel deployed for election duty, the KSRP, the BSF and a special platoon of Kerala police have also been requisitioned, he said.
Illicit liquor godown raided
KASARAGOD: A team of state police have unearthed an illicit liquor manufacturing and packaging unit at an underground floor of a house at Degoli at Hosangadi in the district on Kerala-Karnataka border. The police have sealed the underground floor and have registered a case. However, the house owner Francis who is the main accused in case escaped. The police have seized 700 packets of illicit liquor and packing machines from the place.
Ration coupon as I-card for voters
Staff Reporter
BANGALORE: The Election Commission has included one more alternative documentary proof in lieu of Electoral Photo Identity Card (EPIC) — computer generated temporary ration coupon, allowing voters to cast their vote in the coming Assembly elections. This is the only identity proof, which will be accepted without any photograph.
According to Bruhat Bangalore Mahanagara Palike Special Commissioner and District Election Officer B.S. Ramprasad, the coupon should contain the unique code, name of the family head, names of the members of the family and their relationship with the head.
In view of complaints from political parties that many of their polling agents to be appointed in polling booths to verify identity of voters do not possess EPIC, the commission has said any of the 17 alternative identity cards with photograph of the person, which are applicable to voters, will be accepted for polling agents too.
However, Mr. Ramprasad said, the ration coupon will not be an alternative identity proof for polling agents. If the agents posses none of the alternative identity cards, they should affix their photograph on a plain paper, write their details and get it attested by the Returning Officer concerned, Mr. Ramprasad said.
There is no relaxation in the condition that the agents to be appointed in a particular booth, should be a voter in the very same booth, he added.
Dry days declared during poll period
Special Correspondent
BANGALORE: The Election Commission has instructed the State Government and Chief Electoral Officer M.N. Vidyashankar to take necessary steps to ban the sale or distribution of liquor or other substances at hotels, eating houses, taverns, shops or any other place, public or private, within a polling area during the period of 48 hours up to the conclusion of polls.
The first of phase of elections will be held on Saturday (May 10) in 11 districts of the State. The second and third phase of polling would be held on May 16 and 22.
The commission has given the instruction under Section 135(C) of the Representation of the People Act 1951. It has instructed the Government to declare and notify ‘dry days’ under the relevant State laws.
The commission further directs that the day on which the counting of votes is to be done should also be declared ‘dry day’ under relevant State laws.
In its order to Chief Secretary Sudhakar Rao and Mr. Vidyashankar, the commission has said no hotels, restaurants, clubs and other establishments selling/serving liquor, should be permitted to sell/serve liquor to whosoever on the specified days.
Non-proprietary clubs, star hotels, restaurants and hotels who have been issued different categories of licenses for possession and supply of liquor, should also not be permitted to serve liquor on the days.
It asked the Government to take steps to curtail the storage of liquor by individuals during polling and counting days.
‘BJP distributing fake voter ID cards’
Special Correspondent
BANGALORE: Congress general secretary Vyalar Ravi has accused the Bharatiya Janata Party of being involved in distribution of fake identity cards to voters. Addressing a press conference here on Wednesday, Mr. Ravi said the BJP has tried to “subvert” the electoral process by issuing the fake cards.
Mr. Ravi expressing shock over the reported incidents of issue of fake cards by the BJP. He said: “In the past, there were individuals who have tried to subvert the democratic process, but now even the official parties have begun to do that, a ‘shameful’ thing to happen.” He alleged that the BJP was using money power to “purchase” votes. He said the Congress would appeal to the Election Commission to seriously view the alleged attempt to subvert electoral process.
EC discusses arrangements for second phase
Special Correspondent
66 constituencies will go to polls in the second phase
CEC meets representatives of political parties
BANGALORE: The Election Commission on Wednesday held meeting with leaders of all political parties and the election officials to take stock of the arrangements for the second phase of elections slated for May 16.
Chief Election Commissioner N. Gopalaswami and Election Commissioners S. Y Quraishi and Navin Chawla discussed preparations made to hold elections in Koppal, Raichur, Davangere, Chitradurga and Bellary districts. State Chief Electoral Officer M. N. Vidyashankar, one general and expenditure observer from each district, Regional Commissioners, Deputy Commissioners, and top police officials attended the meeting, according to officials at the office of the Chief Electoral Office here.
The CEC and Commissioners discussed issues pertained to enforcement of model code of conduct, steps taken to control illegal movement of liquor, use of vehicles and law and order situation .
The CEC met representatives of the Congress, Bharatiya Janata Party, Janata Dal (Secular), Janata Dal (United), Communist Party of India (Marxist) and Communist Party of India and listened to their grievances.
Mr. Gopalaswami and two Commissioners would hold meeting with poll officials in Mangalore on Thursday and assess the poll preparedness in Udupi, Dakshina Kannada, Chikmagalur, Shimoga and Uttar Kannada districts.
As many as 66 constituencies go to polls in the second phase.
BSP accuses Congress, BJP of bribing voters
Special Correspondent
BANGALORE: Bahujan Samaj Party (BSP) candidate from the Chickpet Assembly Constituency, L.R. Ananth, on Wednesday urged the Election Commission to ensure free and fair elections in the constituency as the Congress and the Bharatiya Janata Party (BJP) candidates were allegedly bribing voters by doling out goodies. Mr. Ananth told presspersons that Congress candidate R.V. Devaraj and Hemachandra Sagar of the BJP were arranging free breakfast, lunch and dinner for residents of all the slums in the constituency. Besides, the two candidates were distributing household appliances such as colour television sets and refrigerators to woo the voters, he alleged.
EC discusses steps for second phase
Special Correspondent
BANGALORE: The Election Commission on Wednesday held meeting with leaders of all political parties and the election officials to take stock of the arrangements for the second phase of elections slated for May 16.
Chief Election Commissioner N. Gopalaswami and Election Commissioners S. Y Quraishi and Navin Chawla discussed preparations made to hold elections in Koppal, Raichur, Davangere, Chitradurga and Bellary districts. State Chief Electoral Officer M. N. Vidyashankar, one general and expenditure observer from each district, Regional Commissioners, Deputy Commissioners, and top police officials attended the meeting. The CEC and Commissioners discussed issues pertained to enforcement of model code of conduct.
BSP to ‘act’ against ‘corrupt’ practices
Staff Correspondent
| Authorities concerned urged to be more vigilant |
Violation brought to the notice of authorities
BSP workers keeping an eye on all contestants
Belgaum: The Belgaum district unit of the Bahujan Samaj Party (BSP) has threatened to take candidates indulging in corrupt practices head-on even as it urged the district administration and the election observers to be more vigilant and effectively enforce the Model Code of Conduct.
Talking to presspersons here on Wednesday, BSP leader Shankar Munavalli alleged that though the BSP workers had brought to the notice of the district administration and the election observers the distribution of liquor, saris and money in Gokak, Raibag, Athani, Soudatti-Yallamma, Arabhavi and a few other Assembly segments in the district, neither the district administration nor the election observers had responded. The only assurance they gave was that they would look into the matter, he said.
He said the BSP workers were vigilant and keeping an eye on all the contestants and leaders of political parties. If the district administration failed to control corrupt electoral practices, the BSP workers would “act”, which, he feared, could result in confrontation. However, the BSP was not for confrontation with any of the contestants or political parties. It only wanted to ensure free and fair polling in all the constituencies.
Mayawati coming
Mr. Munavalli announced that the BSP national President and Chief Minister of Uttar Pradesh, Mayawati, would be campaigning for the party candidates in the district.
She will address a rally at the district stadium on May 15.
Flag march
BIDAR: The police held a flag march in Bidar city on Wednesday in view of the Assembly elections. The march started at Mangalpet and passed through Police Chowk, Basaveshwara Circle, Naya Kaman, Shah Gunj, Fort Road, Gawan Chowk, Chowbara and Fatehdarwaz before culminating at the police parade grounds. Platoons of the Central Industrial Security Force, Karnataka State Reserve Police, District Armed Reserve Force and civil Police participated in the march.
Voter list
HUBLI: The Hubli Dharwad Municipal Corporation will place a copy of the voter list in all the polling booths in the twin cities on Sunday from 9 a.m. to 5 p.m. to help voters verify their names, a release said. — Staff Correspondent
187 candidates in the fray
Staff Correspondent
DHARWAD: As many as 187 candidates remain in the fray for the 17 Assembly constituencies in the three districts of Haveri, Gadag and Dharwad after the deadline for withdrawal of nomination papers ended on Wednesday.
Polling for these constituencies will be held on May 22.
As many as 40 nominations were withdrawn in Dharwad district on the final day for withdrawal of nomination papers. With the withdrawal of papers concluding, there are 83 candidates left in the fray for the seven Assembly constituencies in the district. Dharwad constituency has the highest number of candidates in the district with 14 candidates. It is followed by Kundagol constituency with 13, Kalghatagi and Hubli-Dharwad Central 12 each, Hubli-Dharwad West and Navalgund 11 each, and Hubli-Dharwad East (Scheduled Castes) 10.
It’s been a relatively noiseless election campaign here
Staff Correspondent
| Some people hail curbs, others feel it will hit prospects of candidates |
welcome relief?: Hampankatta Circle in Mangalore where banners and buntings are usually put up is free of election publicity material owing to the restrictions imposed by the Election Commission.
MANGALORE: Thanks to the restrictions imposed by the Election Commission on the manner in which parties and candidates can go about canvassing, the run-up to the Assembly elections has relatively been noiseless. Barring a few sound bytes by politicians during the campaign trail, the general atmosphere belies the fact that it is election time.
While welcoming the clampdown, A.M. Narahari, a teacher, said it could also restrict the accessibility of parties to potential voters. “Not everybody reads newspapers or watches television,” he said.
Mr. Narahari said the commission could have been flexible regarding the use of banners. While the idea is to reduce spending and creating a level-playing field for all candidates and was welcome, it should also take into consideration the pluralistic nature of Indian society. An interior designer at Mallikatte, Sujay Lobo, said the run-up to the elections was much better given that the decibel levels were lower and the streets and walls looked clean. “People should chose their leaders based on their ability to respond to the needs of the common man. It should not be based on an individual’s ability to spend,” he said. Till now, parties were relying on publicity gimmicks to reach out to voters, he added. However, the absence of “election fever” has confused Honnayya Moolya, a farmer in Shibaroor. He is still not sure when the elections will be held. However, a senior police official, who did not wish to be named, said that the clampdown could adversely affect the prospects of independents and lesser known candidates. “While established candidates and those from leading political parties are known to voters, this may not be the case with those testing the political waters for the first time,” he said.
6,041 names added to voters’ list
Staff Correspondent
6,58,287 voters
are men
6,74,807 voters
are women
MANGALORE: The names of 6,401 people have been added to the voters’list in Dakshina Kannada following its revision till April 29. That was also the last date for filing of nominations in districts going to the polls on May 16.
The total number of voters in the district is now 13,33,094, including 6,58,287 men and 6,74,807 women. Deputy Commissioner M. Maheshwar Rao told presspersons here on Tuesday that 49 candidates were in the fray from eight constituencies in the district. They included nine candidates in Mangalore, seven in Mangalore City South, six each in Bantwal, Puttur, Moodbidri, and Mangalore City North, five in Belthangady, and four in Sullia. The BJP, Congress and BSP are the only parties to have fielded candidates in these constituencies.
Mr. Rao said electoral photo identity cards (EPIC) had been provided to 10,61,455of the 13,33,094 voters. People who had shifted to another constituency could still vote using the card issued to them earlier. Voters who were yet to obtain an EPIC or who had lost the card could still vote by producing any of the 19 documents cleared by the Election Commission, Mr. Rao said. Candidates contesting the elections had been barred from appointing persons with criminal background as their polling booth agents.
EVMs
Regarding electronic voting machines (EVMs) to be used in the elections, Mr. Rao said they had been randomly mixed and handed over to the election officers concerned.
The district administration had identified Canara College and Canara Pre-University College on M.G. Road as the election counting centre, he said. Stating that the commission had cleared the institution for the purpose, Mr. Rao said the EVMs and other election-related material would be stored at the venue from May 16 to May 25.
In the dock for poll code violation!
Shankar Bennur
for no fault of hers: This animal was let loose on the streets of Mysore city with poll messages painted on it.
MYSORE: With the imposition of restrictions on using publicity materials for campaigning, political parties here have started adopting novel methods to woo voters.
Cows, with poll messages painted on them, were let loose on the streets on Tuesday. But this novel method of campaigning drew the attention of election observers.
Since the case amounts to violation of Election Commission guidelines, staff of the Mysore City Corporation (MCC) and the police, were sent around the city on Wednesday to “seize” the animals and take them to the MCC’s shelter for stray cattle behind Sahakara Bhavan on Chamaraja Double Road. However, they could manage to seize only one cow. It is not known whether the animal is owned by someone or not. Search is on for the rest of the cows that were used for campaigning.
Congress, JD(S) workers clash near Nagamangala
Staff Correspondent
| Cheluvarayaswamy’s supporters accused of attacking Suresh |
MYSORE: Supporters of Janata Dal (S) candidate for Nagamangala N. Cheluvarayaswamy and Congress candidate K. Suresh Gowda reportedly clashed at Ichalagatta village in Nagamangala taluk of Mandya district on Wednesday.
Mr. Suresh Gowda, who had gone to the village for campaigning with his followers, accused the former Transport Minister’s supporters of assaulting him and got himself admitted in the Mandya General Hospital.
According to police sources, an argument broke out between the supporters of Mr. Cheluvarayaswamy and Mr. Suresh Gowda at Ichalaghatta, the native of Mr. Cheluvarayaswamy. Mr. Suresh Gowda was campaigning there. When the supporters almost came to blows, Mr. Suresh Gowda tried to intervene but was pushed aside in the melee. The police said Mr. Cheluvayaraswamy’s supporters stated that they did not assault Mr. Suresh Gowda, but Congress workers had filed a complaint against 24 people accusing them of attacking their candidate and disrupting campaigning.
The former Transport Minister’s supporters have filed a counter complaint against Mr. Suresh Gowda and his brother Ramesh accusing them of distributing money among the voters there. The Nagamangala rural police have registered both the complaints.
Reports said that Mr. Suresh Gowda, who got himself admitted in the hospital, apparently went to Jawalapura to address a party meeting.
The police have tightened security at Ichalaghatta and the native village of Mr. Suresh Gowda. Additional Superintendent of Police Krishnam Raju told The Hindu that the situation in the constituency was peaceful.
Last-minute efforts to woo voters as campaigning ends today
Special Correspondent
| Elaborate arrangements made for polling in Mysore district |
11,000 government staff for poll duty
EC’s directive to political leaders invoked
MYSORE: Campaigning for the first phase of Assembly elections slated for May 10 will end at 5 p.m. on Thursday.
The authorities have fine-tuned their arrangements and roped in 11,000 government employees for poll duty on Saturday and 2,140 electronic voting machines are in place. Security has been tightened across the district by deploying 20 companies of paramilitary forces apart from police personnel from the State.
The district election officer, P. Manivannan, said that in addition to 2,140 EVMs, there were 331 reserve EVMs apart from 180 additional machines used for demonstrations. Constituency-wise, 166 EVMs had been distributed to Periyapatana, 204 to K.R. Nagar, 191 to Hunsur, 186 to H.D. Kote, 173 to Nanjangud, 169 to Chamundeshwari, 177 EVMs to Krishnaraja, 170 each to Chamaraja and Narasimharaja, 178 to Varuna and 181 EVMs to T. Narsipura constituencies.
Mr. Manivannan said that the Election Commission’s directive to political leaders, barring the locals, to leave Mysore, had been invoked.
Meanwhile, the candidates made last-minute efforts to cover their constituencies through door-to-door canvassing.
There was a flurry of political activity in the region during the last few days as political heavy weights, including Union Minister for Tourism Ambika Soni, the former Prime Minister H.D. Deve Gowda, Leader of the Opposition in the Lok Sabha L.K. Advani, Union Minister for Science, Technology and Ocean Development Kapil Sibal, the former Chief Minister S.M. Krishna, visited the city. While a few of them participated in road shows, others held rallies and campaigned for their respective political parties.
‘Congress indulging in unfair poll practices’
Special Correspondent
SHIMOGA: District unit convener of the Dalit Sangharsh Samiti M. Gurumurthy, who is contesting the Assembly election as the Bahujan Samaj Party candidate from Shimoga Rural (reserved) constituency, on Tuesday alleged that the Congress, after losing confidence to face the challenge, was indulging in unfair poll practices against him.
Addressing a press conference here, he said that the Holehonnur (reserved) constituency (which has been done away with in the delimitation exercise and Shimoga Rural constituency carved out in its place) was neglected in the last 35 years when it was represented in the Assembly either by Karianna of the Congress or G. Basavannappa of the Janata Dal (Secular) as they failed to ensure its development.
He said that the lack of infrastructure and facilities such as drinking water, roads, schools and electricity made Holehonnur one of the most backward constituencies in the State.
Straight fight
Mr. Gurumurthy said that he was involved in a straight fight with Mr. Karianna.
The others in the fray are K.G. Kumaraswamy of the Bharatiya Janata Party, Sharada Purya Naik of the Janata Dal (S) and Shantaveer Naik of the Samajwadi Party.
He said that his fight espousing the cause of the Dalits and other neglected sections in the area was helpful to him in understanding their pathetic socio-economic conditions. He said that the State unit president of the BSP, Marasandra Muniappa, and the State unit general secretary of the party, P.G.R. Sindhia, would campaign in the constituency.