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Bhindranwale had earlier taken residence in Harmandir Sahib and made it his headquarters later on, nirankaris Baba Gurbachan is alleged to have ridiculed 10th Guru Gobind Singh in a Nirankari Convention held in Amritsar.
This prompted Akhand Kirtani Jatha to protest against Baba Gurbachan, inBhindranwale and approximately armed followers moved into a guest-house called the Guru Nanak Niwas, in the precinct of Harmandir Sahib. From here he met and was interviewed by television crews.
ByHarmandir Sahib became a fort for a number of rebels. Atwal was shot dead as he left the Harmandir Sahib compound, the following day, after the murder, Harchand Singh Longowal. Anandpur sahib resolution Sahib compound and some of the houses were fortified.
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The Statesman reported on 4 July that light machine guns and semi-automatic rifles were known to have brought into the compound. Faced with imminent army action and with the foremost Sikh political organisation, Anandpur sahib resolution Akali Dal, abandoning him, there are many hunters after it.
For this reason the Suttanta method of teaching is described as pariyaya-dhammadesana, the figurative or embellished discourse on the Dhamma. In contrast to the Suttas, the Abhidhamma Pitaka is intended to divulge as starkly and directly as possible the totalistic system that underlies the Suttanta expositions and upon which the individual discourses draw.
The Abhidhamma takes no account of the personal sinhala abhidhamma pitaka and cognitive capacities of the listeners; it makes no concessions to particular pragmatic requirements. It reveals the architectonics of actuality in an abstract, formalistic manner utterly devoid of literary embellishments and pedagogical expedients.
Thus the Abhidhamma method is described as the nippariyaya-dhammadesana, the literal or sinhala abhidhamma pitaka discourse on the Dhamma. This difference in technique between the two methods also influences their respective terminologies. In the Sinhala abhidhamma pitaka the Buddha sinhala abhidhamma pitaka makes use of conventional language voharavacana and accepts conventional truth sammutisaccatruth expressed in terms of entities that do not possess ontological ultimacy but can still be legitimately referred to them.
Thus in the Suttas the Buddha speaks of "I" and "you," of "man" and "woman," of living beings, persons, and even self as though they were concrete realities.
The Abhidhamma method of exposition, however, rigorously restricts itself to terms that are valid from the standpoint of ultimate truth paramatthasacca: Thus in the Abhidhamma all such conceptual entities provisionally accepted in the Suttas for purposes of meaningful communication are resolved into their ontological ultimates, into bare mental and material phenomena that are impermanent, conditioned, and dependently arisen, empty of any abiding self sinhala abhidhamma pitaka substance.
But a qualification is necessary. When a distinction is drawn between the two methods, this should be understood to be sinhala abhidhamma pitaka on what is most characteristic of each Pitaka and should not be interpreted as an absolute dichotomy.
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