Download Code Tantra

I am an Engineering student from SRM University Chennai. We are being forced to write our semester exams in a platform called Codetantra. Our semester exams are responsible for 50% of our whole semester's marks. This platform is full of glitches and this issue was even reported in an article in the Times Of India New Delhi Edition newspaper of 10th December (I have attached it here). We were given mock tests on 10th and 11th December and our exams start on the 16th (ie Tomorrow). The mocks were full of glitches and we informed this to the authorities. Yet most of our queries were not even noticed by them. This website also takes our data without our permission and it is clearly written on their website that they cod even give it to third parties. None of the students had agreed to these terms. Other than this after using the website for the mock tests many of us got warnings saying our passwords were compromised. Some students held a campaign on Twitter as the authorities were not answering the questions. The hashtags were #BoycottCodetantra got 40K+ tweets and #SRMscam got over 20K tweets. To this moment we are asking the college to not use this website as it's full of glitches and has a privacy issue. This could cost us our marks. The authorities are not paying attention to our requests. We are being forced to do our exams on this platform. All of us are ok with writing an exam in a proctored platform but in one which has a lot of glitches and even privacy issues. Moreover, this website doesn't work on iOS 14 as it's against Apple privacy laws and we are supposed to take photos of our writings and upload it using the phone. How are we supposed to do that if the phone doesn't allow us? Our authorities are not listening to us. Please bring this issue into the light. Our semester marks, privacy and data are at stake here. Also, we are not the one who is signing up and giving our information like our phone numbers. We are given a login id and things like our phone numbers are shared directly by the college.

Can please anyone help me out to find where I am wrong?? I am not able to figure out why this code is giving wrong answer in PSHOT. I have tried the given testcases and they are giving me correct output.

Download File 🔥 https://urlca.com/2y2Gu5 🔥

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Mid-Term is on the way. Vertos are all set to feel this new paradigm of online test, with the Codetantra platform. To make your exam process more fluent and more manageable, we are here to guide you through the Codetantra test interface. By the time most of you must attend the mock test, but for those who are not that confident about the interface, we are here with every vital point and feature of the exam on the CodeTantra platform.

The historical Tsongkhapa flourished in the period immediatelyfollowing the final redaction of the Buddhist canon in Tibetantranslation (Tib. bKa' 'gyur, pronouncedKanjur). He presents a Middle Way (Sk. madhyamaka, Tib.dbu ma pa) philosophy, based on the works of the Indianphilosopher Ngrjuna (third-fourth century), and stronglyinfluenced by the Indo-Tibetan Buddhist logico-epistemologicaltradition (Sk. prama, Tib. tshad ma)founded by the Indian epistemologists Dignga and Dharmakrti(fifth to seventh century). In it he strikes a balancebetween knowledge and praxis. He unerringly characterizes allstatements about ultimate truths (Sk. paramrtha-satya)framed in positive terms as false, but develops a hermeneutics toretain the authority of correct moral statements on a covering (Sk.savti) or conventional (Sk.vyavahra) level. His most influential writingreconciles the philosophy of emptiness (Sk.nyat) with the imperative of praxis embodiedin a universal altruistic principle (Sk. bodhicitta). He givespride of place to apparently antinomian tantric praxis withoutdevaluing the centrality of ordinary moral life, and develops adistinctive analysis of dependent origination (Sk.prattya-samutpda).

Tsongkhapa's life falls roughly into an earlier and laterperiod. The later period is defined by a series of publications,beginning in about 1400, which systematically present his maturephilosophy. Tsongkhapa, influenced by the divisions used by theeditors of the Kanjur, treats non-tantric and tantric sourcesseparately. His philosophical views on tantra, and, to a certain extenthis work on ethics fall naturally into separate categories. Thelater period of his life includes a period of institution building,possibly with an eye to the founding of a new school or sect.

Tsongkhapa limits the sources for his explanation to non-tantricworks, almost all by persons he will later describe as IndianYogcra writers, demonstrating thereby the influence thecategories used in the recently redacted Kanjur and Tenjur (Tib.bsTan 'gyur, the name for the commentaries in Tibetantranslation included in the canon) had on his thinking.

Tsongkhapa groups such individuals into three separate categories(those who privilege basic Buddhist codes, bodhisattvas, andtntrikas). Each is governed by an ethical code (Tib.sdom gsum), each superior code subsuming the points of thelesser. Beyond these three, his Great Exposition suggestsordinary ethical conduct is codified as well, in the main, in the tenethical points (Sk. daa-kuala-patha) basic to anyhuman life that rises above the mere animal.

Tsongkhapa's explanation of the bodhisattva moral codepresented in the Bodhisattva-bhmi (Tatz 1987) followsnaturally from the importance he gives to the altruistic principle(bodhicitta) in his other writing. He reconcilesrules in the bodhisattva code that enjoin behavior contradicting thebasic code by positing an elite that, through a noblesseoblige of the spiritually advanced, are required to do thingswhich would be unethical in an ordinary person. Theirnot doing so constitutes an ethical lapse. For example, the basiccode prohibits actions that influence what food a donor puts in thebegging bowl (with a few exceptions for human flesh and so on), andprohibits eating after noon. The bodhisattva code contradicts thebasic code insofar as it prohibits eating meat, even though, by sodoing, the donor does not get the opportunity to make charity.Tsongkhapa argues that if a monk at the bodhisattva stage ofdevelopment eats meat it clashes with the dictates of the altruisticprinciple (bodhicitta).

Tsongkhapa accepts that the diverse body of literature, includingthe historically latest Buddhist tantras (some of which are distinctlyantinomian in character), are the work of a fully awakened being (Sk.buddha). The last of the three codes systematizes theconduct espoused in these tantras. Tsongkhapa'spresentation is distinctive for finding a code complete with a fullordination ceremony. The practical result of his presentation is torevalue the basic code for monks, and devalue the ritual of tantricconsecration as it pertains to ethical conduct. It stressesethical conduct even in the context of works that appear, in line withthe nihilistic drift of Buddhist philosophy, to count ethical codes asa block to the highest spiritual and philosophical attainment.

For Tsongkhapa the tantric code is only for the very highestspiritual elite, mainly monks and nuns. Tsongkhapa dividestantras into two sections, and says the lower section is governedexclusively by the bodhisattva code, supplemented by specific ritualinjunctions (Sk. vrata). He gives two interpretations ofthe rules for the higher tantras, reserving the truly antinomianbehavior for a theoretical elite whose altruism is so strong, and whoseunderstanding and status is so ennobled, that they engage in whatordinarily would be condemned as gross immorality. According tothis code, it is an ethical lapse not to eat meat, perhaps even humanflesh, the logic being that in certain specific and unusualcircumstances, in a person at this stage of development, such behaviorwould constitute a skillful means to benefit others.

Tsongkhapa does not have a different tantric philosophy. HisPrsagika Middle Way is the philosophical position hearticulates in his works on tantra. He does however, unlikein his non-tantric works, accept that those propounding Idealisticphilosophies (Yogcra, Svtantrika Middle Way) can havesuccess in their practice. In this he reveals again theimportance of the central Tibetan philosophical tradition going back tontarakita. ff782bc1db