But there's also an aspect of rivalry, of possessivity bordering on covetousness.
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We knew his reasons: His twisted covetousness gave him an inadvertent, pivotal role in the grand drama.
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Implicit in most of those stories was not only covetousness but judgment: how wonderful, how out of touch.
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His hero was José Martí, a Cuban patriot who fought against Spain but was wisely wary of American covetousness towards Cuba.
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Hamilton Mourão, the vice-president, says that other countries' professed concern for the Amazon masks "covetousness" for precious minerals in the region.
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Hungry City 11 Photos View Slide Show ' So much of the story of food in the past decade is the story of covetousness.
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He's a compulsive thief, though driven not by covetousness but by the ghost of his childhood friend Hobb, whose intense "want" entered Lurie's soul.
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Woody Allen's Vicky Cristina Barcelona (2008) features a polyamorous triad that's balanced, respectful, and doesn't crumble due to monogamous covetousness—but it's not a driving plot.
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Maybe they're guilty of, say, coveting you, and maybe the covetousness is all your fault, a result of having gotten so close in the first place.
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This was all well and good for those who died virtuously—but what was a mourner to do when the deceased led a life full of sloth, envy, gluttony, covetousness and pride?
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It is the lingua franca of the medium, a wellspring of covetousness that inspires FOMO and a gotta-have-it hunger among users regarding seemingly any and all Instagram subjects: travel, food, fashion and, lately, watches.
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Look at Trump's early life, his political ascendancy and now his presidency, and it becomes abundantly clear that his branding and messaging playbook could actually fit on an index card: Exploit people's covetousness, ambition, lust, greed, fear, racial tribalism and gullibility.
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Their leaders were liars — "For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth" (Micah 6:12) — and cruel: "But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it" (Jeremiah 22:17).
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Oropeza, Paul and Apostasy, 4. Presbyters are advised to be "keeping far off from all covetousness" (Philippians 6).
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Pleonexia, or greed, the wishing and trying for the bigger share, we know under the name of covetousness.
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The cheese represents covetousness; the well that contains it is fraud and fantasy, which draws men downwards into hell.
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Paul called covetousness the root of all evils. From it, benefices stack up, including pensions and tithes. Colet states that: “every corruption, all the ruin of the Church, all the scandals of the world, come from the covetousness of priests”. The fourth evil arises because priests have become more servants of men than servants of God.
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For the iniquity of his covetousness was I wroth and smote him, and he went on frowardly in the way of his heart.
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Finally, the tenth commandment (alphabets 363-379) deals with the laws implied in the prohibition against covetousness. Hadassi illustrates his explanations by examples interspersed with tales and legends.
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Polycarp expresses his grief over a former presbyter Valens and his wife who apparently committed some act of covetousness. He hopes that the Lord will grant them repentance. He enjoins his readers to "abstain from covetousness," and "every form of evil," and goes on to give this warning, "If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen" (Philippians 11). Polycarp says believers "ought to walk worthy of His commandments and glory," and that deacons are to be blameless, not slanderers or lovers of money, but temperate in all things, "walking according to the truth of the Lord" (Philippians 5).
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Shanti Parva The Mahabharata, Section CCLXXIII, KM Ganguli (Translator) Patanjali's treatise on Yoga lists only five yamas, which includes non-covetousness and non-possessiveness (Asteya and Aparigraha respectively), but does not include Arjava.
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The Epistle to the Ephesians and the Epistle to the Colossians regard the sin of covetousness as a kind of idolatry and list this sin along with sexual immorality and impurity which give rise to the wrath of God.Ephesians 5:3-6, Colossians 3:5-6 The New Testament stresses thanksgiving and contentment as proper heart attitudes that contrast covetousness. John the Baptist exhorted soldiers to be content with their pay rather than extorting money by threats and false accusations.
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Also as with dust, the wrong behaviors can be swept away through devotion to God's teachings. Nakayama Miki taught her followers eight dusts of the mind – miserliness, covetousness, grudge-bearing, hatred, anger, self- love, greed, and arrogance.
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For Calvin, design is a deliberate consent of the will, after passion has taken possession of the mind. Covetousness may exist without such a deliberate design, when the mind is stimulated and tickled by objects on which we set our affection.John Calvin, Institutes of the Christian Religion, Book Two, Chapter 8, Section 49 In explaining the prohibition on covetousness, Calvin views the mind as either being filled with charitable thoughts toward one's brother and neighbor, or being inclined toward covetous desires and designs. The mind wholly imbued with charity has no room for carnal desires.
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The Vanséens' cunning preserved the first from the covetousness of the Germans during the Second World War, though the second was melted down by the Wehrmacht in 1941. In 1972, the commune of Les Vans amalgamated with those of Brahic, Chassagnes and Naves.
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Over time, new virtues were conceptualized and added, some replaced, others merged. For example, Manusamhita initially listed ten virtues necessary for a human being to live a dharmic (moral) life: Dhriti (courage), Kshama (forgiveness), Dama (temperance), Asteya (Non-covetousness/Non-stealing), Saucha (purity), Indriyani-graha (control of senses), dhi (reflective prudence), vidya (wisdom), satyam (truthfulness), akrodha (freedom from anger). In later verses this list was reduced to five virtues by the same scholar, by merging and creating a more broader concept. The shorter list of virtues became: Ahimsa (Non-violence), Dama (temperance), Asteya (Non- covetousness/Non-stealing), Saucha (purity), Satyam (truthfulness).Gupta, B. (2006).
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Cain killing Abel (c. 1600) by Bartolomeo Manfredi Envy (Latin: ), like greed and lust, is characterized by an insatiable desire. It can be described as a sad or resentful covetousness towards the traits or possessions of someone else. It arises from vainglory, and severs a man from his neighbor.
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The first three commandments require reverence and respect for God's name, observation of the Lord's Day and prohibit the worship of other gods. The others deal with the relationships between individuals, such as that between parent and child; they include prohibitions against lying, stealing, murdering, adultery and covetousness.
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The Gospel of Luke describes Jesus' warning to guard one's heart against covetousness. "Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions."Luke 12:15 ESV Jesus also describes the sins that defile a person as sins from coming from untamed desires in the heart.Mark 7:20-22 The Epistle of James portrays covetous desire residing in the heart as being the internal source of temptation and sin.James 1:13-15 James goes on to describe how covetous desire leads to fighting and that lack of material possessions is caused by not asking God for them and by asking with wrong motives.
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It advises us on how to select a spouse, how to lead family, etc. It helps us overcome ignorance, folly, procrastination, forgetfulness, sluggishness, etc. It instructs us to avoid too much sleep, pride, dread, covetousness, etc. The third part has 50 chapters, in which Chidambaram explains how to govern a country.
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The three hundred Western bishops who remained, confirmed the previous decisions of the Roman synod and issued a number of decrees regarding church discipline. The first canon forbade the transfer of bishops from one see to another, for if frequently made, it was seen to encourage covetousness and ambition.Butler, Alban. “Saint Julius, Pope and Confessor”.
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Bruegel is thus making fun of noisy, aggressive women. At the same time he castigates the sin of covetousness: although already burdened down with possessions, Griet and her grotesque companions are prepared to storm the mouth of Hell itself in their search for more.Max Seidel, Roger H. Marijnissen. Bruegel. Pt.2, Random House, 1985.
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American settlers began to push into Florida, which was now an American territory and had some of the most fertile lands in the nation. Paul Hoffman claims that covetousness, racism, and "self-defense" against Indian raids played a major part in the settlers' determination to "rid Florida of Indians once and for all".Hoffman, Paul (2002). "Florida's Frontiers".
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95, Life of Grindal, p. 7. This "unreasonable piece of covetousness" was, in John Strype's opinion, "the greatest blur sticking upon" Thomas's character. Among many other grants which Thomas received was that of the tolls of Presteign, Builth, and 'Elvael' in Radnorshire on 27 December 1551, cites: Strype, Eccl. Mem. ii. i. 522; cf. ii. ii. 221.
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She was born in 1711, and married in early life a poor actor named Pritchard. As Mrs. Pritchard she acted in 1733, at Fielding and Hippisley's booth, Bartholomew Fair, the part of Loveit in an opera called A Cure for Covetousness, or the Cheats of Scapin. She sang with great effect "Sweet, if you love me, smiling, turn".
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Pleonexia, sometimes called pleonexy, originating from the Greek πλεονεξία, is a philosophical concept which roughly corresponds to greed, covetousness, or avarice, and is strictly defined as "the insatiable desire to have what rightfully belongs to others", suggesting what Ritenbaugh describes as "ruthless self-seeking and an arrogant assumption that others and things exist for one's own benefit".
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The official translations of these dusts are: Miserliness (Oshii), Covetousness (Hoshii), Hatred (Nikui), Self- love (Kawai), Grudge-bearing (Urami), Anger (Haradachi), Greed (Yoku), Arrogance (Kouman).Mental Dusts Tenrikyo International Website The Tenrikyo Young Men's Association and Tenrikyo Women's Association are Tenrikyo-based groups that perform group activities as public service. To participate in such groups may be considered Hinokishin.
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1633 :12. Foure ... Treatises, 1633, including: ::1. A Remedy against Covetousness ::2. An elegant and Lively Description of Spiritual Life and Death ::3. The Doctrine of Selfe-deniall ::4. Three Sermons upon the Sacrament :13. The Saints Qualification, 3rd edit. 1634 :14. A Liveles Life; or Man's Spirituall Death 3rd edit. 1635 :15. A Sermon preached at Lincolnes- Inne, 1635 :16.
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It is related, on the one hand, to kam (desire, love) and lobh (possessiveness, covetousness) and, on the other, to ahankar (sense of I, my and mine). That is how moh has been referred to as a net, maiajal (GG, 266). Guru Nanak advises shedding of moh as it is the source of all evil and a cause for repeated births and deaths.
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Thirdly, covetousness is the third worldly evil, which is also known as lust. Colet calls this a plague that has overtaken many priests and blinded many. Many take part in the Church only for the hope of riches and promotions. Priests forget that they should be interested in the good they can do more than the amount of riches that they stand to gain.
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Kammapatha, in Buddhism, refers to the ten wholesome and unwholesome courses of action (karma). Among the ten in the two sets, three are bodily, four are verbal, and three are mental. The ten courses of unwholesome kamma may be listed as follows, divided by way of their doors of expression: # Destroying life # Taking what is not given # Wrong conduct in regard to sense pleasures # False speech # Slanderous speech # Harsh speech # Idle chatter # Covetousness # Ill will # Wrong view The ten courses of wholesome kamma are the opposites of these: abstaining from the first seven courses of unwholesome kamma, being free from covetousness and ill will, and holding right view. Though the seven cases of abstinence are exercised entirely by the mind and do not necessarily entail overt action, they are still designated wholesome bodily and verbal action because they center on the control of the faculties of body and speech.
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Like Cassian, Eutropius enumerates eight: gluttony, lust, covetousness, anger, sadness, faint-heartedness, vanity, and pride. He analyzes them, traces the links that unite them, and emphasizes their results. A Christian should resist these enemies with all his strength, persuaded that of himself he cannot be victorious, but that he needs the help of God. As Eutropius develops his thought the teaching of Cassian becomes more and more evident.
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The quality of Rajas () too, states the Upanishad, is a result of this interplay of overpowered elemental soul and guna, and lists the manifold manifestation of this as, "greed, covetousness, craving, possessiveness, unkindness, hatred, deceit, restlessness, mania, fickleness, wooing and impressing others, servitude, flattery, hedonism, gluttony, prodigality and peevishness". While the elemental Self is thus affected, the inner Self, the immortal soul, the inner spectator is unaffected, asserts the Upanishad.
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The temptation offered to Adam and Eve in the story was to know what God knows and to see what God sees. It was a temptation based on covetousness and a desire to be like God. (See: Prometheus) Thus, theologically speaking, there is a metaphor that is related to the Fall of Man from a state of grace as well as to the expulsion and subsequent fall of Lucifer from heaven.
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Saint-Lô has long been an important centre of the economy of Normandy. It has attracted the covetousness of neighboring nations, including England, resulting in many successive invasions. It lost its dominant position towards the end of the 19th century because it failed to take advantage of the first Industrial Revolution, which instead affected much of the predominantly peasant population. However, the decentralisation policy allowed the city to return to the foreground.
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As for monastic establishments throughout Europe, the 11th and 12thcenturies were a golden age for the abbey, when it boasted vast lands, a large number of monks, and elaborate, ornate liturgy. With economic power came political power as well. In the thirteenth century, a sanctuary was erected over the cave where St. Benedict had dwelt, the Sacro Speco or "Holy Cave". Riches also brought covetousness, and the abbey's prestige brought it enemies.
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Before we can understand the festival let's first of all treat Ani Anam deity. Ani Anam is best regarded as a covenant rather than an Oracle. During the early settlement of Anam people there was a lot of crime such as adultery, killing of a fellow Anamite, stealing, covetousness, betrayal etc. This resulted from the heterogeneity of Anam communities so the elders decided to have a bond that will bind all together and promote security and mutual trust.
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For thirty pence Judas me sold, His covetousness for to advance: Mark whom I kiss, the same do hold! The same is he shall lead the dance. Before Pilate the Jews me brought, Where Barabbas had deliverance; They scourged me and set me at nought, Judged me to die to lead the dance. Then on the cross hanged I was, Where a spear my heart did glance; There issued forth both water and blood, To call my true love to my dance.
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In the 9th, 10th, and 11th centuries, laxity crept in; community life was no longer strictly observed; the sources of revenue were divided, and the portions allocated to the individual canons. This soon led to differences of income, consequently to avarice, covetousness, and the partial destruction of the canonical life. In the 11th century the canonical order was reformed and renewed, chiefly owing to the efforts of Hildebrand (c. 1020–1085), later Pope Gregory VII, culminating in the Lateran Synod of 1059.
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This was an ancient and respectable way for husbands and wives to develop their spiritual aspirations, commonly practiced by married couples who felt a deep desire to follow God. Possibly on the recommendation of Francis, they chose to remain living as a couple. In this they revived a way of sanctity for married couples. Since they had no one to care for but themselves, and Modestini feared that in conducting his business he might relapse into covetousness, he gave up his business entirely.
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Hafside coin of Bejaia (1249-1276). Ifriqiya, which corresponds to the eastern part of the present-day Maghreb, was part of the Hafsid kingdom. In this kingdom, the city of Bejaia, the ancient capital of the Hammadids in the eleventh century, was a prominent city. Indeed, its wealth and its strategic port location made it an object of covetousness for the Zayyanids and the Marinids; moreover, it often dissented within the Hafsid sultanate, and enjoyed a certain autonomy in normal times.
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In the introductory paragraph, Colet concludes by stating that his presence is due to the need for the Council to consider a Church reformation. First, Colet criticises the living style of the priests. Colet explains that the priests should set an example for others as be a beacon of light, because if they are instead figures of darkness, the Church will be engulfed by darkness. Colet cites four evils, referencing the Apostle, that constitute the corrupt, priestly living: devilish pride, carnal concupiscence, worldly covetousness, and worldly occupations.
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The Mahabharata then declares, according to Alf Hiltebeitel, a professor of religion, "There is no distinction of Varnas. This whole universe is Brahman. It was created formerly by Brahma, came to be classified by acts." The Mahabharata thereafter recites a behavioural model for Varna, that those who were inclined to anger, pleasures and boldness attained the Kshatriya Varna; those who were inclined to cattle rearing and living off the plough attained the Vaishyas; those who were fond of violence, covetousness and impurity attained the Shudras.
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The castle was the subject of much covetousness during the wars of religion. In October 1586 the army of the Duke of Joyeuse, Anne de Joyeuse - brother of King Henry III, tried to besiege it. The Captain of the garrison made a ploy and the duke's army retreated towards the plateau of Saint-Victor which was where the garrison captain attacked the camp at night - taking fifty horses and capturing several soldiers. The fortress became dangerous for the kingdom and was destroyed in 1629 by order of Cardinal Richelieu.
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He sees covetousness in financiering practiced in a manner to obtain houses, castles, and land through foreclosure. Likewise, Luther sees the tenth commandment as forbidding contrivances to take another man's wife as one's own and uses the example of King Herod taking his brother's wife while his brother was still living.Mark 6:17-20 John Calvin views the tenth commandment as a demand for purity of the heart, above and beyond the outward actions. Calvin distinguishes between making an explicit design to obtain what belongs to our neighbor and a covetous desire in the heart.
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In the Judeo-Christian tradition, temperance is prolific. The Old Testament emphasizes temperance as a core virtue, as evidenced in both Solomon's Book of Proverbs and in the Ten Commandments, with its admonitions against adultery and covetousness. The New Testament does so as well, with forgiveness being central to theology and self-control being one of the Fruits of the Spirit. With regard to Christian theology, the word temperance is used by the King James Version in Galatians 5:23 for the Greek word ἐγκρατεία (enkrateia), which means self-control or discipline (Strong's Concordance, 1466).
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He supported Cartwright with equal vehemence. On 24 May 1584 he sent to Burghley a bitter attack on "the undermining ambition and covetousness of some of our bishops", and on their persecutions of the puritans. Repeating his views in July 1586, he urged the banishment of all recusants and the exclusion from public offices of all who married recusants. In 1588 he charged Whitgift with endangering the queen's safety by his popish tyranny, and embodied his accusation in a series of articles which Whitgift characterised as a fond and scandalous syllogism.
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"Violence, attachment, covetousness and wrath," says Shri Guru Nanak Dev Ji "are like four rivers of fire; those who fall in them burn, and can swim across, O Nanak, only through God's grace" (GG, 147). Elsewhere Shri Guru Nanak Dev Ji says, "Kam and krodh dissolve the body as borax melts gold" (GG, 932). Shri Guru Arjan Dev Ji, Nanak V, censures krodh in these words: "O krodh, thou enslavest sinful men and then caperest around them like an ape." In thy company men become base and are punished variously by Death's messengers.
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No trace, however, of any Syriac god of such a name exists, and the common literary identification of the name with a god of covetousness or avarice likely stems from Spenser's The Faerie Queene, where Mammon oversees a cave of worldly wealth. Milton's Paradise Lost describes a fallen angel who values earthly treasure over all other things.The Catholic Encyclopedia: An International Work of Reference on the Constitution, Discipline, Doctrine, and History of the Catholic Church, C. G. Herbermann, E. A. Pace, C. B. Pallen, T. J. Shahan, and J. J. Wynne, editors, pg. 580, "Mammon" by Hugh Pope.
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Book description based on the blurb of the Dutch translation by Frans van Nes, De ring van Mesmer, Prometheus, Amsterdam, 2000 Tahtamaa (idem; 2001) Tahtamaa is a plot of land by the sea. This novel is succinctly described by Rutt Hinrikus of the Estonian Literary Museum in a short review article on the internet. It is a novel about the differences in mentality between the Estonians who lived in the Soviet Union, and those that escaped abroad, and their descendants. It is also a novel about greed and covetousness, ownership, and is even a love story between older people.
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At the beginning of the 19th century, the Kalbiyya had a reputation for lawlessness and were in open conflict with the Ottoman authorities. In the 1850s, an English missionary, Samuel Lyde lived among them and built a mission and school. He subsequently published a negative but popular account of his time there, in which he wrote that he was convinced that they were like St Paul's description of the heathen: "filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness". He criticized their brigandage, feuds, lying and divorce and claimed that "the state of [their] society was a perfect hell upon earth".
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"Do you want the total coverage?": Protest banner at the old main post office in Leipzig (26 June 2011) Data protectors criticize the extensive collection of personal data by the state without sufficient education of the citizens and fears in the face of possible covetousness in the state and economy an abuse of the sensitive information. Since personal data are gathered from numerous sources without the consent or notification of the data subjects, the data from the reporting offices and authorities would be misused. This is in breach of the requirements of the 1983 censorship verdict.
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Although the new appointees to the Board then complied with the formal demands of the National Socialist authorities, this afforded the Foundation only limited protection from the covetousness of the Nazi organisations. In the end, it was probably more due to tactical considerations on the part of competing organisations than anything else that the Foundation managed to survive the Nazi period. When it was established, the Foundation received an endowment of an office and commercial building at Königsallee 14 in Düsseldorf. Revenue from this building was paid to the co- founder, Hedwig Samuel, during her lifetime.
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To counter the British Empire's expansion in this area, French colonies were established since the middle of the 19th century in Indochina. French Government also began from this period, to be interested in exploiting the Mekong River Valley's resources. Several expeditions later,Henri Mouhot in 1860, then Francis Garnier under the command of Commander Doudart de Lagrée in 1864. the King Oun Kham (ເຈົ້າອຸ່ນຄຳ) of Luang Prabang (ຫລວງພຣະບາງ), whose Kingdom was victim of neighboring countries covetousness attempting conquests (Siam, Myanmar, China) and at the same time divided by succession crisis, requested protection to France in 1887, accordingly to the explorer Auguste Pavie's advice.
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Many major religions have experienced times during their history when images of their religious figures were forbidden. In Judaism, one of the Ten Commandments states "Thou shalt not make unto thee any graven image", while in the Christian New Testament all covetousness (greed) is defined as idolatry. In Byzantine Christianity during the periods of Iconoclasm in the 8th century, and again during the 9th century, visual representations of sacred figures were forbidden, and only the Cross could be depicted in churches. The visual representation of Jesus and other religious figures remains a concern in parts of stricter Protestant Christianity.
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In 1980, in the case of Stone v. Graham, the Supreme Court of the United States held unconstitutional a Kentucky statute that required posting the Ten Commandments on the wall of each public classroom in the state. The Court noted that some of the Commandments apply to arguably secular matters, such those at , on honoring one's parents, murder, adultery, stealing, false witness, and covetousness. But the Court also observed that the first part of the Commandments, in , concerns the religious duties of believers: worshipping the Lord God alone, avoiding idolatry, not using the Lord's name in vain, and observing the Sabbath Day.
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The Natyashastra influenced other arts in ancient and medieval India. The dancing Shiva sculpture in Badami cave temples (6th–7th century CE), for example, illustrates its dance movements and Lalatatilakam pose. The first chapter of the text declares that the text's origins came after the four Vedas had been established, and yet there was lust, covetousness, wrath and jealously among human beings. The text was written as a fifth Veda, so that the essence of the Vedas can be heard and viewed, in Natya form to encourage every member of the society to dharma, artha and kama.
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Haumai (Punjabi: ਹਉਮੈ) is the concept of self-centeredness (egoism or Ahankar) in Sikhism. This concept was taught by Guru Nanak, the founder of Sikhism, as the source of five evils: lust, covetousness, wrath, pride and attachment. According to Sikh Gurus teachings, it is Haumai that leads to endless cycles of transmigration (rebirth), and makes a person "manmukh". They state that one must turn away from Haumai, become a "gurmukh" and follow the path of the Guru to receive God's grace. In Sikhism, the Haumai can only be overcome through meditation on God’s name (Naam), Simran and Sewa.
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He later explained the Holocaust as owing to the Jew's sabotage of the German war effort in World War I and the millennia of Gentile anti-Semitism as due to the Jews' 'chararacter': (quoting al-Husseini) 'One of the most prominent facets of the Jewish character is their exaggerated conceit and selfishness, rooted in their belief that they are the chosen people of God. There is no limit to their covetousness and they prevent others from enjoying the Good. … They have no pity and are known for their hatred, rivalry and hardness, as Allah described them in the Qur'an.' " and has written that "Haj Amin al- Husseini was an antisemite.
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Soon thereafter, on 10 January 1940 at the Akshar Deri in Gondal, Shanti Bhagat was given the bhagvati diksha, initiated as a swami, and named Narayanswarupdas Swami (meaning "the form of Narayan"). Upon giving him this name, Shastriji Maharaj elaborated, "His face carries the brilliance of God, so I name him Narayanswarupdas (the servant of the form of God)." Yogiji Maharaj also gave Narayanswarupdasji his blessings, observing, "He will surely become great." Renouncing worldly pleasures, Narayanswarupdas Swami adopted vows of celibacy (nishkam), non-covetousness (nirlobh), non- taste (nisswad), non-attachment (nissneh) and humility (nirman) and committed himself to lifelong dedication and service to God and humanity.
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There can be no ambiguity nor misunderstanding of the force of the word as used by Catullus:Wikiquote:Gaius Valerius Catullus Sed mulier cupido quod dicit amanti In vento et rapida scribere oportet aqua The OED definition of cupidity is Ardent desire, inordinate longing or lust; covetousness, placing the weight firmly on the lecherous side of the reference of this word, which came into our language from Latin, and perhaps through French. That its biblical reference is to the desire of filthy lucre seems established, but to the Latin-literate medieval people, the other cultural reference, to the desires of the flesh, would have suggested an alternative meaning.
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Covetousness constitutes a disease that is incurable. He is noble who desires the well-being of all creatures, and he is ignoble who is without mercy". Even though Yudhishthira had answered all questions in a satisfactory manner, the Yaksha only allowed him to choose one of his brothers to be living. Yudhishthira said, "I choose my younger brother, Nakula" When the Yaksha asked him why he chose Nakula when he could choose sharp Arjuna or brave Bheema Yudhishthira replied, "I love Kunti, my mother and Madri, my stepmother equally, If I choose my blood brothers it will give injustice to Madri, hence I choose Nakula.
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So the legislation read here that whereas, > it is very hard and difficult to put certain prices to any such things ... > [it is necessary because] prices of such victuals be many times enhanced and > raised by the Greedy Covetousness and Appetites of the Owners of such > Victuals, by occasion of ingrossing and regrating the same, more than upon > any reasonable or just ground or cause, to the great damage and > impoverishing of the King's subjects.25 Hen. 8, c. 2. Around this time organizations representing various tradesmen and handicrafts people, known as guilds had been developing, and enjoyed many concessions and exemptions from the laws against monopolies.
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One must seek, states the text, to realize through meditation the identity of his own I (aham iti) with Brahman. The Upanishad in chapter 4 discusses virtues in the context of self-knowledge, and asserts that the six inner enemies of man are anger, covetousness, infatuation, conceit, desire and jealousy. The six waves of inner reminder are hunger, thirst, sorrow, craving, old age and dying, while the six embarrassments, states the text, are race, family, social class (varna), stage in life (ashrama) and favorable circumstances. One overcomes these with Yoga, asserts the text, and by meditating on one's soul, and realizing it being one with Vishnu.
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"Tenth Commandment", Harpers Weekly, March 12, 1870 Martin Luther views sinful human nature such that no person naturally desires to see others with as much as oneself, each acquiring as much as he can while pretending to be pious. The human heart, Luther says, is deceitful, knowing how to adorn oneself finely while concealing one's rascality. Luther further explains that the tenth commandment is not intended for the rogues of the world, but for the pious, who wish to be praised and considered as honest and upright people, because they have not broken any of the outward commandments. Luther sees covetousness in the quarreling and wrangling in court over inheritances and real estate.
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He lay about twelve days ill of a violent rheumatism and fever, in great pain, but just before his departure he took leave of all his friends about him and went quietly away." "And further, of his honour, integrity and the high estimation in which he was held ... sincere honesty and public spirit ..." "He was universally beloved and esteemed here as I always loved him and his generous disposition." The Friends meeting, after his death, said of him: "He was a pattern of humility, patience and self denial; a man fearing God and hating covetousness, much given to hospitality and good work. He was a loving affectionate husband, tender father and a faithful friend and brother.
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The Christian writer Eusebius claims that Maximinus was consumed by avarice and superstition. He also allegedly lived a highly dissolute lifestyle: > And he went to such an excess of folly and drunkenness that his mind was > deranged and crazed in his carousals; and he gave commands when intoxicated > of which he repented afterward when sober. He suffered no one to surpass him > in debauchery and profligacy, but made himself an instructor in wickedness > to those about him, both rulers and subjects. He urged on the army to live > wantonly in every kind of revelry and intemperance, and encouraged the > governors and generals to abuse their subjects with rapacity and > covetousness, almost as if they were rulers with him.
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The later Council of Chalcedon, declared that the canons of the Synod of Gangra were ecumenical (in other words, they were viewed as conclusively representative of the wider church). Augustine of Hippo, who renounced his former Manicheanism, opposed unfair and unjust forms of slavery by observing that they originate with human sinfulness, rather than the Creator's original just design of the world which had initially included the basic equality of all human beings as good creatures made in God's image and likeness. John Chrysostom described slavery as 'the fruit of covetousness, of degradation, of savagery ... the fruit of sin, [and] of [human] rebellion against ... our true Father' in his Homilies on Ephesians.
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He was elected to Parliament in a by-election in October 1533, and was re-elected in 1536. The chronicler Edward Hall records that in Parliament Pakington again revealed anti-clerical sentiments, "speaking somewhat against the covetousness and cruelty of the clergy". In the final years of his life Pakington reported to Thomas Cromwell on matters in Flanders at the behest of Cromwell's man of business, Stephen Vaughan, who held strongly Protestant sympathies. On the morning of 13 November 1536 while crossing the street from his home in Cheapside to attend Mercers' Chapel located opposite, Pakington was shot with a gun and killed: His murder was likely the first committed with a handgun in London.
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His character was assessed by his near-contemporary, the historian Fray Casimiro Díaz: > He was a gentleman of great abilities, which, had they not be accompanied by > an excessive severity, uncommunicativeness, and too great rigor in his > punishments, would have rendered him equal to the greatest governors, not > only of these islands but of the whole world. For he was very intelligent in > military affairs, but chaste, truthful, and modest, and so free from > anything that can touch covetousness that in that respect he rather > resembled a most observant religious than a military gentleman; for he was > never known and he never presumed to receive anything -- not only no jewel > of value, but not even a present of any food.
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In his writings, Candler espoused a paternalistic relationship toward African Americans, and believed that Southern whites had both an obligation to support the education of a "better" class of African American leaders in the South, and to prevent more radical voices from taking the lead in this area. Candler was a member and later President of the Board of Trustees at the historically black Paine College in Augusta, GA, which opened in 1882 under the auspices of M. E. Church, South. While not a critic of the American economic system, per se, he did oppose the power of trusts and condemned covetousness in general. A supporter of the traditional Christian creed, he also sought to mitigate the conflict between science and religion.
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424), and in March 1570 he is styled commissioner of Galloway (ib. iii. 38). On the petition of the kirk in reference to benefices being rejected by the parliament of the king's party at Stirling, in August 1571, Row, preaching on the Sunday following, "denounced judgments against the lords for their covetousness" (ib. iii. 138). At the assembly convened at Edinburgh on 6 March 1573 complaint was laid against him for having a plurality of benefices, and for solemnising a marriage betwixt the master of Crawford and the daughter of Lord Drummond "without proclaiming the banns and out of due time" (ib. iii. 273). In answer to the first charge he admitted that he had two vicarages, but affirmed that he reaped no profit from them.
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Installed in their remote region of Vergy, far from their difficult to defend lands, the monks of Saint-Vivant felt the need to subordinate (undoubtedly to William IV, Count of Vienne and Mâcon (died 1155)) their lands in Amous to remove the covetousness and retain their rights and properties. According to a second hypothesis, the feudal lord established a new town along Saône which took the name of Auxonne. Auxonne therefore was in the pagus of Amous. The division of the Treaty of Verdun of 843 placed Amous in the prize of Lothair I and, despite the complicated divisions that followed, this county was Holy Roman Empire land and fell within the sphere of influence of the Count of Burgundy – i.e.
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It is considered as a virtue that empowers one to act and live without anxiety, anger, prejudice, inner conflict or confusion. It is also discussed in Bhagwad Gita in verse 17.16.Christopher Key Chapple (2009), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, , page 649 The Mahabharata, in Book 12 Chapter 60, lists Adambha (non-hypocrisy) as a virtue along with Akrodha (non-anger), Kshama (forgiveness) and others.Ian Proudfoot, Ahiṃsā and a Mahābhārata Story, Faculty of Asian Studies, Australian National University, , page 185 In the same book, in Chapter 278, the Epic explains how and why hypocrisy arises, suggesting that it is a derivative of the sin of covetousness, greed and attachment to superficial possessions.
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Scory was accused for a sermon preached on Ascension day 1541, but nothing seems to have resulted. King Edward notes that when Joan Bocher was executed (2 May 1550) for heresy, Scory preached, and she reviled him, saying that he lied like a rogue and ought to read the Bible. He was about this time made examining chaplain to Nicholas Ridley, the bishop of London. In Lent 1551 he called attention to the want of ecclesiastical discipline, and to the covetousness of the rich, particularly in the matter of enclosures. He was appointed to the bishopric of Rochester on 26 April 1551, and was a commissioner appointed to revise the ecclesiastical laws (February 1551–2). On 23 May 1552 he was translated to Chichester.
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This morality play traces the entire life of its hero Humanum Genus (Mankind) as he wages a fluctuating battle with evil forces. As the play begins, Mankind ignores the counsel of his Good Angel and allows his Bad Angel to lead him into the service of World. World’s servants (Lust and Folly) dress the hero in expensive clothes and lead him to the scaffold of Covetousness, where Mankind accepts the Seven Deadly Sins. All is not lost, though, for Shrift and Penance convince Mankind to repent and he is placed in the Castle of Perseverance where he will be protected from sin by the Seven Moral Virtues. Mankind's enemies (World, Flesh, and the Devil) attack the castle but are repulsed by the Virtues armed with roses (emblems of Christ’s Passion).
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It, therefore, not only doubled the nominal value of their fees and salaries, Manning said, but also doubled and tripled their income, forcing the people to beg for forgiveness, patience and forbearance.Morison and Manning 219. Manning wrote, "This gratifyes both their pride & covetousness, when on the other hand when money is plenty & prices high they have little or nothing to do. This is the Reason why they aught to be kept intirely from the Legislative Body...."Morison and Manning 219-20. In Manning’s earlier text, an article titled "Some Proposals," of which he harped on his loathing of Hamilton’s financial policy, he merely explained the difference between the Few and the Many as a fight over monetary policy, whereas in Libberty, he explained it as disputes between labor, property and free government.
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Sloth is referred to in Latin as accidie or acedia, which vice tempts a self-aware soul to be too easily satisfied, thwarting charity's purpose as insufficiently perceptible within the soul itself or abjectly indifferent in relationship with the needs of others and their satisfaction, an escalation in evil, more odious than the passion of hate #Avarice (covetousness, greed): a desire to possess more than one has need or use for (or according to Dante, "excessive love of money and power"). In the Latin lists of the Seven Deadly Sins, avarice is referred to as avaritia. #Gluttony: overindulgence in food, drink or intoxicants, or misplaced desire of food as a pleasure for its sensuality ("excessive love of pleasure" was Dante's rendering). In the Latin lists of the Seven Deadly Sins, gluttony is referred to as gula.
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Therefore whoever wishes to be a friend of the world makes himself an enemy of God" (Ja 4.4). The first letter of John says, in a similar vein: "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 Jn 2:15). The Epistle of James also stands out for its vehement condemnation of the oppressive rich, who were presumably outsiders to the Christian community, which mainly consisted of the poor. Adopting the Psalter's convention of the “wicked rich” and the “pious poor” and adopting its voice, James indicts the rich with the sins of hoarding wealth, fraudulently withholding wages, corruption, pride, luxury, covetousness and murder; and denounces the folly of their actions in the face of the imminent Day of Judgement.
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Like the Lucan parables of the warring king and the tower, this parable seems to concern "estimating the cost of an act or the capability to perform it successfully." In Mark, Jesus explains the idea of evil being rehearsed before taking place: "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man." According to some of the fellows of the Jesus Seminar, "the story line of the parable originally had to do with Davidic reversal, as in David and Goliath: The little guy bests the big guy by taking the precautions a prudent person would take before encountering the village bully". A similar message can be found in the parable of the strong man.
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602 In the New Testament covetousness (greed) is defined as idolatry.Colossians 3:5, Ephesians 5:5 When the commandment was given, opportunities to participate in the honor or worship of idols abounded, and the religions of Canaanite tribes neighboring the Israelites often centered on a carefully constructed and maintained cult idol.Idol: Images in the ANE, The Anchor Bible Dictionary, Freedman, David N, editor-in-chief, 1992, New York: Doubleday, , p. 377 However, according to the book of Deuteronomy the Israelites were strictly warned to neither adopt nor adapt any of the religious practices of the peoples around them.Deuteronomy 12:4,31; Matthew Henry’s Commentary on the Whole Bible, Commentary on Deuteronomy 12 Nevertheless, the story of the people of Israel until the Babylonian Captivity includes the violation of this commandment as well as the one before it, "Thou shalt have no other gods before me".
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The advent of a supportive Girin in Lalita's life, a certain jealousy transpired within Shekhar which tended to moderate Lalita's increasing associations with Girin who has now extended his helping hand to Gurucharan's finances and also assisted him in finding a match for Lalita. These situations seemed to stir the instinctual passions of Shekhar and somewhat Lalita for each other and one evening before Shekhar's tour to the west, the duo secretly gets married with a dramatic exchange of garlands formed of marigolds. But a newly married Lalita had to conceal herself in the veil of her spinsterhood as her uncle Gurucharan quits his fight with the law and orders of Hindu society and embraces Brahmoism inspired from the angelic words of Girin. The society abandons them and the same is followed by Shekhar towards Lalita upon his return (though mixed with covetousness over Girin's influence on her family).
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"Gossip in the New Testament." The New Testament in Cross-Cultural Perspective. Eugene: Cascade Books. Of course, this does not mean that there are not numerous texts in the New Testament that see gossip as dangerous negative speech. Thus, for example, the Epistle to the Romans associates gossips ("backbiters") with a list of sins including sexual immorality and with murder: > :28: And even as they did not like to retain God in their knowledge, God > gave them over to a reprobate mind, to do those things which are not > convenient; :29: Being filled with all unrighteousness, fornication, > wickedness, covetousness, maliciousness; full of envy, murder, debate, > deceit, malignity; whisperers, :30: Backbiters, haters of God, despiteful, > proud, boasters, inventors of evil things, disobedient to parents, :31: > Without understanding, covenantbreakers, without natural affection, > implacable, unmerciful: :32: Who knowing the judgment of God, that they > which commit such things are worthy of death, not only do the same, but have > pleasure in them that do them.
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In The Guardian, Alexis Petridis praised West's topicality and subversive studio production, writing that "Late Registration suggests an artist effortlessly outstripping his peers: more ideas, better lyrics, bigger hooks, greater depth." Andy Kellman from AllMusic viewed West's rapping on the album as similar to his rapping on The College Dropout, though claimed that "he can be tremendous as a pure writer" and noted the change in West's production style: "Crude beats and drastically tempo-shifted samples are replaced with a more traditionally musical touch from Jon Brion." Kitty Empire of The Observer viewed Late Registration as a significant milestone in hip hop while calling West "the Brian Wilson of hip-hop" because he "plays up the struggle between conscience and covetousness, the pop mainstream and what can be achieved within the notional boundaries of hip hop." Robert Hilburn of the Los Angeles Times compared West's dignified execution of pop crossover on the album to that of The Beatles, Johnny Cash, and Bob Marley.
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2, c. 25 > "...we have ordained and established, that no merchant or other shall make > Confederacy, Conspiracy, Coin, Imagination, or Murmur, or Evil Device in any > point that may turn to the Impeachment, Disturbance, Defeating or Decay of > the said Staples, or of anything that to them pertaineth, or may pertain." In 1553, King Henry VIII reintroduced tariffs for foodstuffs, designed to stabilise prices, in the face of fluctuations in supply from overseas. So the legislation read here that whereas, > "it is very hard and difficult to put certain prices to any such things... > [it is necessary because] prices of such victuals be many times enhanced and > raised by the Greedy Covetousness and Appetites of the Owners of such > Victuals, by occasion of ingrossing and regrating the same, more than upon > any reasonable or just ground or cause, to the great damage and > impoverishing of the King's subjects."25 Hen. 8, c. 2.
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A Herredag, or Assembly of Nobles, was held at Copenhagen on 2 July 1530, ostensibly to mediate between the two conflicting confessions, but the king, from policy, and the nobility, from covetousness of the estates of the prelates, made no attempt to prevent the excesses of the Protestant rabble, openly encouraged by Tausen. On the other hand, the preachers failed to obtain the repeal of the Odense recess of 1527 which had subjected them to the spiritual jurisdiction of the prelates. On the death of King Frederick, Tausen, at the instance of Rønne, was, at the Herredag of 1533, convicted of blasphemy and condemned to expulsion from the diocese of Sjælland, whereupon the mob rose in arms against the bishop, who would have been murdered but for the intervention of Tausen, who conducted him home in safety. Rønne thereupon, from gratitude, permitted Tausen to preach in all his churches on condition that he moderated his tone.
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But a newly married Lalita had to conceal herself in the veil of her spinsterhood as her uncle Gurucharan quits his fight with the law and orders of Hindu society and embraces Brahmoism inspired from the angelic words of Girin. The society abandons them and the same is followed by Shekhar towards Lalita upon his return (though mixed with covetousness over Girin's influence on her family). His jeopardies in introducing his wife amidst the society because of the differences in wealth, religion and more importantly due to a precluded marriage of marrying an under-aged woman made him harsh and arrogant towards Lalita who drowned in agony, decides to accompany her family to Munger as a means of healing her psychologically tormented uncle anguished by the sense of isolation. Girin aided them all through his journey to whom Gurucharan had his dying wish of marrying his daughter (suggestively indicated to his niece Lalita) which Girin accepts wholeheartedly.
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The answer in the first book (Brahmana) of the text, is structured as an eight limb yoga similar in form to Patanjali's eight limbed yoga system, but with significant differences. There are four Yamas and nine Niyamas, states the text, in contrast to five Yamas and five Niyamas in Yogasutras for example. The Yamas in Mandalabrahmana text are described as patience and tranquility under all circumstances no matter what, steadiness and non-swaying in one's mind, self-restraint from all cravings of senses, and the conquest over the extremes such as cold and heat, excess of or starving oneself of food or sleep. The nine Niyamas, states the text, are devotion to one's guru (teacher), love and attachment for truth, seeking and enjoying happiness, being driven by inner satisfaction, independence from everyone else, living in an isolated place of silence and solitude, lack of covetousness and craving for fruit of one's efforts, and vairagya (indifference to the world, spiritual detachment).
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Hafsah's copy seems, in fact, to be an invention to justify the corrections of that subsequently compiled under 'Uthman. I allow, however, the probability that in the time of Abu Bakr and 'Umar, quite independently of the battle of al-Yamamah, a copy of the Koran was prepared at Medina, perhaps at 'Umar's suggestion, exactly as others were compiled in the provinces, those, namely, which were afterwards destroyed by order of 'Uthman. It may be that the copy in Medina had a better guarantee of authenticity; while the statement that in the text prepared by Abu Bakr and 'Umar no verse was accepted which was not authenticated by at least two witnesses, who declared that they had themselves heard it from the Prophet, leads us to suppose that already in the first Koranic compilation other verses were suppressed which had not the required support. He also suggested that the Arab conquests during the formative era of Islam were driven not by religion but by material want and covetousness.
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