title: Rampart College

abstract: Rampart College, also referred to as the Freedom College was an unaccredited American libertarian educational institution established in 1956 by Robert LeFevre in Colorado. The college was a four-year school for followers of LeFevre's autarchism and classical liberals. It was originally founded as the Freedom School.

text:
# Rampart College

**Rampart College**, also referred to as the **Freedom College** was an unaccredited American libertarian educational institution established in 1956 by Robert LeFevre in Colorado. The college was a four-year school for followers of LeFevre's autarchism and classical liberals. It was originally founded as the Freedom School.

## Early years

LeFevre bought Glenrose Park, a 320-acre ranch south of Larkspur in Douglas County, Colorado, in September 1955, using an inheritance from his mother, and started enrolling students in 1956. He purchased the property explicitly in order to establish a school to teach free-enterprise principles. Rising to over 7,000 feet above sea level, the forested land contained several cabins of questionable condition. In addition to LeFevre, the first board of directors included Ruth Dazey, William J. Froh, Lois LeFevre, Majorie Llewellin, Robert B. Rapp, and Edith Shank.

## Freedom School renamed Rampart College

During the winter of 1964, the trustees of the Freedom School decided to officially rename the educational institution Rampart College after the nearby Rampart Range mountains. Froh assumed the position of president, while LeFevre was named dean and put in charge of instruction. By October 1964, the institution stated that over 730 students had completed courses at Freedom School since 1956. From 1965 to 1968, Rampart College published its primary publication—*Rampart Journal of Individualist Thought*—which according to Brian Doherty ran a number of stories "favorable to individualist anarchism", such as Roy Child’s article that explained why Ayn Rand's Objectivism “necessarily implied anarchism". In addition, the journal featured an article that proposed a new way of looking at the political spectrum, which was to become an early version of what was later to be known as the Nolan Chart. By 1968, Rampart College had come to a point where they believed they could offer master's degrees to the general public.

## Lecturers at the school and college

Over 50 teachers, guest instructors and guest lecturers taught at the school in Colorado. Some of the more notable lecturers included Milton Friedman, Ludwig von Mises, Leonard Read, F. A. Harper, Elgie Marcks, Ellis Lamborn, Frank Chodorov, Hans Sennholz, Raymond C. Hoiles, Percy L. Greaves Jr., Ruth Maynard, Oscar W. Cooley, Raymond C. Hoiles, A. Neil McLeod, and Butler D. Shaffer. According to Doherty, some of the other speakers included Rose Wilder Lane, Gordon Tullock, James M. Buchanan, and Childs.

## Flood and end of Rampart College in Colorado

Over 14 inches of rain drenched the Palmer Range above Rampart College on June 16, 1965, and caused a torrent of water to fill the cabins with mud halfway to the roof, causing $150,000 in damages. The flooding and mudslides destroyed most of the campus, which halted its operations. With the school’s total indebtedness of close to $700,000, it became apparent that the entire 320-acre campus had to be sold. Near the end of 1968, the land and facilities of Rampart College, still often referred to as the Freedom School campus, were sold. The property was bought by a religious organization, the Mennonites, who had been searching for a location to use for educational purposes. According to Jeff Riggenbach, who visited the former school in 1981, the facilities looked more like a retreat for troubled boys.

## Rampart College moves to Southern California

In November 1968, LeFevre moved to Southern California and took possession of the 7,000 square feet house on two acres in Arcadia, California, under the name of Rampart College. He planned to hold college courses and lectures at the residential property, but was unable to convince city officials to re-zone the property to establish a small college. To resolve this and other problems, LeFevre signed a six-year lease for a suite of offices on the top floor of the First Western Bank Building in Santa Ana and sold the Arcadia property. During this time period, Rampart College produced two 16mm color documentary films, such as *Property: A Basis for Morality* and *The Meaning of Responsibility and Obligation*, which were narrated by LeFevre. A number of seminars were conducted across California, including some on the island of Catalina and the Carmel Valley area. In addition, the institute produced two home study courses, the Fundamentals of Liberty and Raising Children for Fun and Profit, along with 50 thirty-minute lectures on cassette tape based on LeFevre’s *Fundamentals of Liberty* home study course.

In January 1973, LeFevre resigned from Rampart College and turned over its assets and presidency to Leon, an instructor and administrator of the college since 1966. Leon focused on organizing speaking tours for author Harry Browne, managed a series of libertarian programs, and arranged media interviews to promulgate libertarian principles. Within a few years, Leon was unable to make rental payments to keep Rampart College afloat and the college closed its doors. In 1980, LeFevre and others attempted to revive the institution by establishing another school and Freedom library under the name of Rampart Institute. LeFevre passed away in 1986, before he was able to acquire a new site for a libertarian-orientated college.


title: Ranpur taluka

abstract: Ranpur Taluka is a taluka of Botad district, in the state of Gujarat, India. Prior to August 2013 it was part of Ahmedabad District.

text:
# Ranpur taluka

**Ranpur Taluka** is a taluka of Botad district, in the state of Gujarat, India. Prior to August 2013 it was part of Ahmedabad District.

## Villages

Ranpur Taluka consists of thirty-four panchayat villages.

1. Alampur
2. Alau
3. Aniyali Kasbati
4. Aniyali Kathi
5. Bagad
6. Baraniya
7. Bodiya
8. Bubavav
9. Charanki
10. Derdi
11. Devaliya
12. Devgana
13. Dharpipla
14. Gadhiya
15. Godhawata
16. Gunda
17. Hadmatala
18. Jalila
19. Keriya Ranpur
20. Khas
21. Khokharnes
22. Kinara
23. Kundli
24. Malanpur
25. Moti Vavdi
26. Nani Vavdi
27. Panvi Panvi
28. Patna
29. Rajpura
30. Ranpur
31. Sanganpur
32. Vejalka
33. Sundariyana
34. Umrala
35. kundli
36. MuraKH

## Notes and references

## InfoBox

| Ranpur Taluka | |
| --- | --- |
| taluka | |
| Country | India |
| State | Gujarat |
| District | Botad |
| Languages | |
| Official | Gujarati, Hindi |
| Time zone | UTC+5:30 (IST) |
| Telephone code | +91-079 |
| Vehicle registration | GJ |
| Lok Sabha constituency | Ahmedabad |
| Website | gujaratindia.com |


title: Ransomville, New York

abstract: Ransomville is a hamlet located in the Town of Porter in Niagara County, New York, United States. The population was 1,419 at the 2010 census. Portions of the hamlet are also in Town of Wilson and Town of Cambria. Ransomville is north of the City of Niagara Falls and is part of the Buffalo–Niagara Falls Metropolitan Statistical Area. Ransomville is in the southeast corner of the town on the Youngstown-Lockport Road.

text:
# Ransomville, New York

**Ransomville** is a hamlet (and census-designated place) located in the Town of Porter in Niagara County, New York, United States. The population was 1,419 at the 2010 census. Portions of the hamlet are also in Town of Wilson and Town of Cambria. Ransomville is north of the City of Niagara Falls and is part of the BuffaloNiagara Falls Metropolitan Statistical Area.

Ransomville is in the southeast corner of the town on the Youngstown-Lockport Road (New York State Route 93).

## Geography

Ransomville is located at 43°14′13″N 78°54′55″W / 43.23694°N 78.91528°W / 43.23694; -78.91528 (43.236955, -78.915327).

According to the United States Census Bureau, the CDP has a total area of 6.2 square miles (16 km2), all land.

## History

### Founding

The town of Ransomville was established in 1842 by the Ransom and Curtiss families and was named after William Henry Harrison Ransom. The Curtiss family, led by brothers Gideon and Capt. Gilbert Curtiss, were the first to settle in the area in the 1820s, establishing the early links with neighboring towns.

The son of immigrants from Sullivan County in the Hudson River Valley, W.H.H. Ransom arrived in Niagara County in 1839 and built a farm that he worked with his wife, Elisa Estes Ransom. In 1846, Ransom purchased a general store from his uncle, Jehiel Ransom, who had been in Niagara County since 1826 and served as postmaster. Ransom had 13 children and died at the age of 74 in Ransomville on December 29, 1889.

### Development

Ransomville was established as a farming community, but some of the earliest businesses were the log taverns built by Gideon Curtiss, the first of which was erected in 1817 and the second in 1825. A cemetery was laid out by 1821. In 1840 the Ransomville House was built as a larger, more refined building. In addition to the hotel, an 1860 map of the village lists two doctors and two blacksmiths, as well as a bootmaker, carriage maker, harness maker, grocer, lumber mill and general merchandise store.

Early settlers from the Curtiss family cleared and laid down the roads from Ransomville to Youngstown to the West (NY 93), along the ridge to the South (NY 104) and Lake Ontario to the North (CR 17). In 1876, The Rome, Watertown and Ogdensburg Railroad took over the Lake Ontario Shore Railroad and extended track, connecting Ransomville with Lewiston to the West and Syracuse to the East. This was later incorporated into the New York Central Railroad. A year later, Gilbert Curtiss built the Excelsior Elevator across from the rail depot. The Curtisses' agricultural business would grow to include a poultry farm that was considered the largest in the nation by the early 20th century.

In the 20th century, the town's claim to poultry fame faded with the development of new techniques and the opening of larger facilities. In 1924, the Volunteer Fire Company was formed with 24 charter members and Dr. John C. Plain as its President. A first fire hall was built in 1925 and then replaced by the current facility in 1960. Original equipment included a motorized chemical pumper rig, which replaced the hand-drawn cart. In 1933, Harold Bass opened the Bass Ford Dealership, which was soon joined by Richard Coulter's Chevrolet dealership. In 1954, Ed Ortiz and his brother opened the Ransomville Speedway for dirt track racing. The brothers moved the track outside of town to its current location in 1958.

## Demographics

Historical population
| Census | Pop. | Note |  |
| --- | --- | --- | --- |
| 2020 | 1,316 |  |  |
| U.S. Decennial Census | | | |

As of the census of 2000, there were 1,488 people, 488 households, and 386 families residing in the hamlet. The population density was 240.0 inhabitants per square mile (92.7/km2). There were 504 housing units at an average density of 81.3 per square mile (31.4/km2). The racial makeup of the community was 97.04% White, 1.08% African American, 1.21% Native American, 0.07% Asian, 0.27% from other races, and 0.34% from two or more races. Hispanic or Latino of any race were 0.67% of the population.

There were 488 households, out of which 37.9% had children under the age of 18 living with them, 63.3% were married couples living together, 11.5% had a female householder with no husband present, and 20.7% were non-families. 17.2% of all households were made up of individuals, and 6.8% had someone living alone who was 65 years of age or older. The average household size was 2.82 and the average family size was 3.13.

In the community, the population was spread out, with 24.5% under the age of 18, 9.3% from 18 to 24, 27.2% from 25 to 44, 24.8% from 45 to 64, and 14.1% who were 65 years of age or older. The median age was 38 years. For every 100 females, there were 100.3 males. For every 100 females age 18 and over, there were 98.1 males.

The median income for a household in the village was $48,000, and the median income for a family was $53,239. Males had a median income of $30,833 versus $25,227 for females. The per capita income for the CDP was $22,063. None of the families and 2.8% of the population were living below the poverty line, including no under eighteens and 3.4% of those over 64.

The hamlet is served by the Ransomville Volunteer Fire Company with their station located on NY Route 93 Youngstown-Lockport Road. The Upper Mountain Fire Company of Lewiston, New York provides Advanced Life Support services to Ransomville.

## Religion

Despite its small size there are numerous places of worship in Ransomville. These include Ransomville Free Methodist Church, Ransomville United Methodist Church, Fillmore Chapel, Ransomville Baptist Church and Church of the Immaculate Conception.

## Notable people

1. "ArcGIS REST Services Directory". United States Census Bureau. Retrieved September 20, 2022.
2. "US Gazetteer files: 2010, 2000, and 1990". United States Census Bureau. February 12, 2011. Retrieved April 23, 2011.
3. "Niagara County Historical Society's Bicentennial Moments - The Niagara Poultry Farm of Ransomville." Niagara County Historical Society. Retrieved on October 22, 2012.
4. "Niagara County Historical Society's Bicentennial Moments - The Ransom Family." Niagara County Historical Society. Retrieved on October 22, 2012.
5. 1860 Ransomville Niagara County, NYGenWeb Project. Retrieved October 22, 2012.
6. Rome Watertown & Ogdensburg Railroad - History by Harold Russell Harold Russell. Retrieved October 22, 2012.
7. Niagara County Historical Society's Bicentennial Moments - The Niagara Poultry Farm of Ransomville Niagara County Historical Society. Retrieved October 22, 2012.
8. History of Ransomville Volunteer Fire Company Ransomville Volunteer Fire Company. Retrieved October 24, 2012.
9. HAROLD C. BASS, OWNED FORD AGENCY - The Buffalo News Highbeam Research. Retrieved October 24, 2012
10. Richard C. Courter, auto dealer and marina operator ; Nov. 4, 1917 -- Nov. 15, 2007 - The Buffalo News Highbeam Research. Retrieved October 24, 2012
11. Ransomville Speedway Archived 2012-03-10 at the Wayback Machine June Boone. Stock Car Racing. February 2009. Retrieved October 24, 2012.
12. "Census of Population and Housing". Census.gov. Retrieved June 4, 2016.
13. "U.S. Census website". United States Census Bureau. Retrieved January 31, 2008.
14. "Map of Ransomville." Google Maps. Retrieved 2008-01-27.

## InfoBox

| Ransomville, New York | |
| --- | --- |
| CDP | |
| Nicknames: Ransomtucky | |
| Motto: A Great Place To Grow | |
| Location in Niagara County and the state of New York. | |
| Ransomville, New York | |
| Coordinates: 43°14′13″N 78°54′55″W / 43.23694°N 78.91528°W / 43.23694; -78.91528 | |
| Country | United States |
| State | New York |
| County | Niagara |
| Area | |
| Total | 5.90 sq mi (15.29 km2) |
| Land | 5.90 sq mi (15.29 km2) |
| Water | 0.00 sq mi (0.00 km2) |
| Elevation | 325 ft (99 m) |
| Population (2020) | |
| Total | 1,316 |
| Density | 222.90/sq mi (86.06/km2) |
| Time zone | UTC-5 (Eastern (EST)) |
| Summer (DST) | UTC-4 (EDT) |
| ZIP code | 14131 |
| Area code | 716 |
| FIPS code | 36-60598 |
| GNIS feature ID | 0962190 |
| Website | https://www.townofporter.net |


title: Rasol (Romanian dish)

abstract: Rasol is a Romanian dish made from meat, potatoes, and vegetables, which are boiled together. The meat can be poultry, beef, or pork. A chopped up chicken or pork chop are usually used. Potatoes (peeled), carrots, tomatoes and onions are added whole and boiled with the meat. It is usually served together with some of the resulting soup, and with mujdei or horseradish.

text:
# Rasol (Romanian dish)

***Rasol*** (Romanian pronunciation: \[raˈsol\]) is a Romanian dish made from meat, potatoes, and vegetables, which are boiled together. The meat can be poultry (usually chicken, but also duck, goose or turkey), beef, or pork. A chopped up chicken or pork chop are usually used. Potatoes (peeled), carrots, tomatoes and onions are added whole and boiled with the meat. It is usually served together with some of the resulting soup, and with mujdei or horseradish.

## Notes and references

## InfoBox

Rasol
| Type | Stew |
| --- | --- |
| Place of origin | Romania |
| Main ingredients | Meat (poultry, beef, or pork), potatoes, vegetables (carrots, tomatoes, onions) |


title: Ray Ellis (Australian footballer)

abstract: Raymond Cyril Ellis was an Australian rules footballer who played with Geelong in the Victorian Football League (VFL).

text:
# Ray Ellis (Australian footballer)

**Raymond Cyril Ellis** (12 May 1897 – 22 October 1955) was an Australian rules footballer who played with Geelong in the Victorian Football League (VFL).

## InfoBox

| Ray Ellis | | | |
| --- | --- | --- | --- |
| Personal information | | | |
| Full name | Raymond Cyril Ellis | | |
| Date of birth | (1897-05-12)12 May 1897 | | |
| Place of birth | Mount Duneed, Victoria | | |
| Date of death | 22 October 1955(1955-10-22) (aged 58) | | |
| Place of death | Melbourne, Victoria | | |
| Original team(s) | Geelong Association / Barwon | | |
| Playing career1 | | | |
| Years | **Club** | **Games (Goals)** |
| 1923 | Geelong | 2 (0) |
| 1 Playing statistics correct to the end of 1923. | | | |
| Sources: AFL Tables, AustralianFootball.com | | | |


title: Ray Enright

abstract: Ray Enright was an American film director. He directed 73 films between 1927–53, many of them for Warner Bros. He oversaw comedy films like Joe E. Brown vehicles, five of the six informal pairings of Joan Blondell and Glenda Farrell, and later directed a number of Westerns, many featuring Randolph Scott. Enright was born in Anderson, Indiana. He served in the U.S. Army Signal Corps in France during the First World War. Enright died in Hollywood, California, from a heart attack.

text:
# Ray Enright

**Ray Enright** (March 25, 1896  April 3, 1965) was an American film director. He directed 73 films between 1927–53, many of them for Warner Bros. He oversaw comedy films like Joe E. Brown vehicles, five of the six informal pairings of Joan Blondell and Glenda Farrell, and later directed a number of Westerns, many featuring Randolph Scott. Enright was born in Anderson, Indiana. He served in the U.S. Army Signal Corps in France during the First World War. Enright died in Hollywood, California, from a heart attack.

## Partial filmography

### As director

### As screenwriter

## InfoBox

| Ray Enright | |
| --- | --- |
| Born | (1896-03-25)March 25, 1896
Anderson, Indiana, US |
| Died | April 3, 1965(1965-04-03) (aged 69)
Hollywood, California, US |
| Occupation | Film director |
| Years active | 1927-1953 |


title: Rawhitiroa

abstract: Rawhitiroa is a locality situated in South Taranaki, New Zealand. It is positioned approximately 6.5 km east of Eltham. According to the New Zealand Ministry for Culture and Heritage, Rāwhitiroa translates to "long-shining sun".

text:
# Rawhitiroa

**Rawhitiroa** is a locality situated in South Taranaki, New Zealand. It is positioned approximately 6.5 km east of Eltham.

According to the New Zealand Ministry for Culture and Heritage, *Rāwhitiroa* translates to "long-shining sun".

## Demographics

Rawhitiroa is in an SA1 statistical area which covers 18.99 km2 (7.33 sq mi). The SA1 area is part of the larger Te Roti-Moeroa statistical area.

Historical population for Rawhitiroa and surrounds
| Year | Pop. | ±% p.a. |
| --- | --- | --- |
| 2006 | 186 |  |
| 2013 | 177 | −0.71% |
| 2018 | 177 | +0.00% |
| Source: | | |

The SA1 area had a population of 177 at the 2018 New Zealand census, unchanged since the 2013 census, and a decrease of 9 people (−4.8%) since the 2006 census. There were 75 households, comprising 90 males and 87 females, giving a sex ratio of 1.03 males per female. The median age was 39.4 years (compared with 37.4 years nationally), with 39 people (22.0%) aged under 15 years, 30 (16.9%) aged 15 to 29, 90 (50.8%) aged 30 to 64, and 18 (10.2%) aged 65 or older.

Ethnicities were 93.2% European/Pākehā, 11.9% Māori, and 1.7% other ethnicities. People may identify with more than one ethnicity.

Although some people chose not to answer the census's question about religious affiliation, 32.2% had no religion, and 50.8% were Christian.

Of those at least 15 years old, 9 (6.5%) people had a bachelor's or higher degree, and 33 (23.9%) people had no formal qualifications. The median income was $35,600, compared with $31,800 nationally. 18 people (13.0%) earned over $70,000 compared to 17.2% nationally. The employment status of those at least 15 was that 81 (58.7%) people were employed full-time, 18 (13.0%) were part-time, and 3 (2.2%) were unemployed.

### Te Roti-Moeroa statistical area

Te Roti-Moeroa statistical area covers 361.93 km2 (139.74 sq mi) and had an estimated population of 820 as of June 2023, with a population density of 2.3 people per km2.

Historical population for Te Roti-Moeroa
| Year | Pop. | ±% p.a. |
| --- | --- | --- |
| 2006 | 798 |  |
| 2013 | 813 | +0.27% |
| 2018 | 789 | −0.60% |
| Source: | | |

Te Roti-Moeroa had a population of 789 at the 2018 New Zealand census, a decrease of 24 people (−3.0%) since the 2013 census, and a decrease of 9 people (−1.1%) since the 2006 census. There were 285 households, comprising 411 males and 375 females, giving a sex ratio of 1.1 males per female. The median age was 38.6 years (compared with 37.4 years nationally), with 180 people (22.8%) aged under 15 years, 120 (15.2%) aged 15 to 29, 375 (47.5%) aged 30 to 64, and 111 (14.1%) aged 65 or older.

Ethnicities were 92.0% European/Pākehā, 12.5% Māori, 1.1% Asian, and 1.1% other ethnicities. People may identify with more than one ethnicity.

The percentage of people born overseas was 7.6, compared with 27.1% nationally.

Although some people chose not to answer the census's question about religious affiliation, 49.8% had no religion, 40.3% were Christian, and 1.1% had Māori religious beliefs.

Of those at least 15 years old, 60 (9.9%) people had a bachelor's or higher degree, and 153 (25.1%) people had no formal qualifications. The median income was $34,400, compared with $31,800 nationally. 99 people (16.3%) earned over $70,000 compared to 17.2% nationally. The employment status of those at least 15 was that 327 (53.7%) people were employed full-time, 102 (16.7%) were part-time, and 9 (1.5%) were unemployed.

## Marae

The local Ararātā Marae is a tribal meeting ground for the Ngāti Ruanui hapū of Ngāti Hawe.

## Education

Rawhitiroa School is a coeducational full primary (years 1-8) school with a roll of 48 students as of August 2024. The school opened on 11 December 1897, and was initially called Andersen Road School. The school was completely destroyed by fire twice, in 1944 and 1976, and rebuilt each time. Mangamingi School, which opened in 1903, was closed and merged with Rawhitiroa School at the end of 1988.

## InfoBox

| Rawhitiroa | |
| --- | --- |
|  | |
| Coordinates: 39°25′26″S 174°21′57″E / 39.42389°S 174.36583°E / -39.42389; 174.36583 | |
| Country | New Zealand |
| Region | Taranaki Region |
| Territorial authority | South Taranaki District |
| Ward | * Eltham-Kaponga General Ward * Te Kūrae Māori Ward |
| Community | Eltham-Kaponga Community |
| Electorates |  |
| Government | |
| Territorial Authority | South Taranaki District Council |
| Regional council | Taranaki Regional Council |
| Area | |
| Total | 18.99 km2 (7.33 sq mi) |
| Population (2018 Census) | |
| Total | 177 |
| Density | 9.3/km2 (24/sq mi) |


title: Raquel Verdesoto

abstract: Raquel Verdesoto Salgado de Romo Dávila was an Ecuadorian writer, poet, teacher, feminist, and activist.

text:
# Raquel Verdesoto

**Raquel Verdesoto Salgado de Romo Dávila** (November 16, 1910 in Ambato  May 27, 1999 in Quito) was an Ecuadorian writer, poet, teacher, feminist, and activist.

## Biography

Her parents were Francisco Verdesoto Murillo and Lucila Salgado Hidalgo, she earned a teaching degree from the Manuela Cañizares Normal School. She published her first book of poetry *Sin mandamientos* (English: *Without Commandments*) in 1934, which scandalized Ecuadorian society at the time. She majored in literature at the Central University of Ecuador, and earned a doctorate in education science. Besides her poetry, she is also known for her biographical works.

As a feminist activist, she took part in the founding of the Ecuadorian Feminist Alliance in 1938 together with Virginia Larenas, Luisa Gómez de la Torre, Matilde Hidalgo and Nela Martínez.

She was married to a professor named Miguel Ángel Romo Dávila.

In the year 2000 (post mortem) the city of Ambato honored her with the Juan Leon Mera Award for her contribution to Ecuadorian literature. The medal was presented to one of her daughters by the Ecuadorian President Gustavo Noboa Bejarano.

## Works

**Poetry**

* Sin Mandamientos (1934).
* Labios en Llamas (1936).
* Recogí de la Tierra (1977).
* Ésta Fábula (inédito).
* Del Profundo Regreso (inédito).
* Patio de Recreo (inédito).

**Biography**

* Serie de Microbiografías de Ecuatorianos Ilustres (Ambato: Imprenta Municipal, 1949).
* Juan Montalvo, fusta de las tiranías, 1832-1889 (1949).
* Atahualpa: Raíz auténtica de la nacionalidad ecuatoriana, 1497-1533 (1949).
* Rumiñahui: El defensor heroico del reino (1949).
* Juan Pio Montúfar, marqués de Selva Alegre, primer presidente de la Junta Revolucionaria de Quito 1762-1822 (1949).
* Manuela Sáenz Tomo I y II (Quito: Editorial Casa de la Cultura Ecuatoriana, 1963).

## InfoBox

| Raquel Verdesoto | |
| --- | --- |
|  | |
| Born | Ana María Raquel Verdesoto Salgado
November 16, 1910
Ambato, Ecuador |
| Died | May 27, 1999 (1999-05-28) (aged 88)
Quito, Ecuador |
| Occupation | Poet, Writer, Teacher |
| Notable works | *Sin mandamientos* (1934) |
| Notable awards | Juan Leon Mera Award (2000) |


title: Rawl, West Virginia

abstract: Rawl is an unincorporated community in Mingo County, West Virginia, United States. Rawl is located on the Tug Fork across from Kentucky, 3.5 miles (5.6 km) southeast of Williamson. Rawl has a post office with ZIP code 25691.

text:
# Rawl, West Virginia

**Rawl** is an unincorporated community in Mingo County, West Virginia, United States. Rawl is located on the Tug Fork across from Kentucky, 3.5 miles (5.6 km) southeast of Williamson. Rawl has a post office with ZIP code 25691.

## InfoBox

| Rawl, West Virginia | |
| --- | --- |
| Unincorporated community | |
| Rawl | |
| Rawl, West VirginiaRawl, West Virginia | |
| Coordinates: 37°38′59″N 82°13′10″W / 37.64972°N 82.21944°W / 37.64972; -82.21944 | |
| Country | United States |
| State | West Virginia |
| County | Mingo |
| Elevation | 709 ft (216 m) |
| Time zone | UTC-5 (Eastern (EST)) |
| Summer (DST) | UTC-4 (EDT) |
| ZIP code | 25691 |
| Area code(s) | 304 & 681 |
| GNIS feature ID | 1555446 |


title: Rawla Mandi

abstract: Rawla Mandi is a town in Rawla Mandi tehsil of Anupgarh district of Rajasthan, India. It is located on Gharsana-Khajuwala road,50 kms from district headquarter Anupgarh and 27 km away from Gharsana and 180 km from the Sri Ganganagar. The state capital Jaipur is 480 km away, and national capital New Delhi is 500 km away. It is 33 km from Khajuwala and 122 km from Bikaner. It is 30 km far from Indo-Pak(India-Pakistan) border. Rawla mandi known as 8PSD (B) gram panchayt. Rawla Gaon Also located in West of rawla mandi

text:
# Rawla Mandi

**Rawla Mandi** is a town in Rawla Mandi tehsil of Anupgarh district of Rajasthan, India. It is located on Gharsana-Khajuwala road,50 kms from district headquarter Anupgarh and 27 km away from Gharsana and 180 km from the Sri Ganganagar. The state capital Jaipur is 480 km away, and national capital New Delhi is 500 km away. It is 33 km from Khajuwala and 122 km from Bikaner. It is 30 km far from Indo-Pak(India-Pakistan) border. Rawla mandi known as 8PSD (B) gram panchayt. Rawla Gaon (10 Kd) Also located in West of rawla mandi

## Extent, geography and climate

### Geography and climate

Rawla Mandi is in the Thar Desert. Thorny shrubs and sandy dunes are the basic characteristics of this region. Kikar(*Acacia*), Aak (*Calotropis procera*), Khejari (*Prosopis cineraria*), Khimp (*Leptadenia pyrotechnica*), Lathiya, *Laana* and Booiin (*Aerva tomentosa*), Tumba(*Citrullus colocynthis*) make natural vegetation of this area. According to experts Rawla area is enriched with fertile soil for crops. Gypsum/Chuna rocks are assets of this region. The waters of Ignp canal has brought changes to flora and fauna and agriculture of wheat, mustard, cotton, Guar, pulses and Jawar has given a composite form of sandy dunes and green fields. This region with Gharsana is called cotton-belt but now things are changing. Average annual rainfall has fallen dramatically in the last few years. Since key source of irrigation is canal-water, water supply is inadequate for agriculture. Now many farmers are moving to a new trend of irrigation by tubewells.

### Extent and area

Rawla Mandi lies roughly between 72.87'72"E to 72.90'E longitudes and 28.83'25"N to 28.85N' latitudes. Details as follows:

* 1 Longitudinal extension: 72.87'94"97E (Head/bridge over canal on Khanuwali road) to 72.89'60"04E (eastern end of Keshav colony) or 72.90'66"04E (up to Ricco water works end).
* 2 Latitudinal extension: from 28.83'2588N (Ranjeet Singh's sawmill) to 28.85'24"92N (near Mj college) or 28.85'86"38N (including new northern colonies).

Area: Rawla Mandi Town measures 2.231 km (from Mj college to Ranjeet Singh sawmill) or 2.975 km (from Northern colonies to Ranjeet Singh sawmill) from north to south and 1.83 km (from bridge to Keshav colony eastern end) or 2.655 km (from bridge to Ricco water works) from east to west. Area of Rawla town without Ricco is approximately 2.950 km2 and with Ricco it is 4 km2 and Rawla gram panchayat covers approximately 9.60 km2. Perimeter is 9, 10 and 15.27 km respectively.

### Minerals

Gypsum is most common mineral found in the rocks of this area. The gypsum deposits occur in rocks of tertiary period(roughly from 6.6 crore to 25.8 lakhs years old period), and are considered to have by evaporation process.

## Governance

Rawla Mandi is currently a tehsil local government. Rawla mandi is divided into 17 wards.

The current sarpanch is Gangabishan Poonia. Manju Devi is serving as vice-sarpanch who is also ward panch from ward no.15. Total ward members are listed below:

| Ward No. | Name of ward *panch* |
| --- | --- |
| 1 | Suman |
| 2 | Jaswant Singh Raisikh |
| 3 | Surajbhan Nayak |
| 4 | Krishna Kataria |
| 5 | Kavita |
| 6 | Vikram Singh Ramgarhia |
| 7 | Bhaga Devi |
| 8 | Hetram Bishnoi |
| 9 | Simranpreet Kaur |
| 10 | Gaurav Kumar Arora |
| 11 | Manpreet Kaur |
| 12 | Darshan Singh |
| 13 | Dhanraj Meghwal |
| 14 | Rajkumar Sansi |
| 15 | Manju Devi Jain |
| 16 | Chandra Devi Sain |
| 17 | Santosh Joshi |

### Chaks of Rawla mandi

Rawla Mandi grampanchayat is divided into 5 *chaks*. These are 8 PSD B, 8 PSD A, 2 DOL, 1KPD A and 1 KDP B.Main town of Rawla Mandi is associated with 8 PSD B. Rawla Mandi grampanchayat is known as 8 PSD B. 10 KD,30.A.S,9 PSD (A), 10 KPD and 4KPD are neighbouring *grampanchayats* of Rawla Mandi *grampanchayat*.

## History

### Timeline

Rawla is not an old village. The Anoopgarh branch of the IGNP canal brought the waters of the Satluj and Beas rivers in 1967 and at that time some people opened their shops near the bridge built on the canal for labourers and farmers working on the canal site.The State Bank of India opened its branch on 7 May 1981. In 1982 a new grain market was established. Rawla began to expand and the golden period of Rawla began. On 19 August 1987, a number of illegal shops were demolished by the administration and people showed strong resistance. Earlier Rawla Mandi was a part of Rojari gram panchayat and in 1988 it was given grampanchayat status. Gangabishan Poonia was elected as first Sarpanch on 1 June 1988. Hardworking and dedication changed the life of the people of Rawla.

By 2000 Rawla began to decline due to droughts and lack of water in the canal. Many residents left the town and the people became hopeless and sad. The people of Anoopgarh, Gharsana, Khajuwala and Rawla Mandi started a movement against state government. The people of Rawla were demanding sufficient water for agriculture. According to them government had discriminatory attitude between people of first phase and second phase of Ignp irrigation system but government was claiming due to bad rain conditions water supply in Ignp canal had decreased and water was being given as per proportion of both phases. Rawla came into the news when this peasant movement became violent when a gathering of farmers entered a police station and set it afire on 27 October 2004. Three persons Kaluram, Mangilal, and Rajkumar died in police firing. A curfew was imposed on the area.

At present, the shortage of water for agriculture is the most serious challenge for the people of Rawla Mandi. Now again due to positive rain conditions and water supply in the canal again this area is moving on the path of progress.

Road divider and road lights were introduced in 2011. 2012:- Rawla Mandi Sub-Tehsil is set up and Rawla mandi will be the headquarters of this sub-tehsil. In 2013 area east to Rojari road (for example ward no. 11 etc.) given back to 9 psd a grampanchayat. Many years ago it was added to 8 psd b grampanchayat. 2016:- Action against encroachment in land along canal began by government administration on 25 January in its first phase from bridge on Khanuwali road, but it razed 2 or 3 small buildings built within 25 feet of canal boundary. April:-The CCTV cameras mounted on road light poles at Rojari chowk and Shiv chowk. The cameras have been fixed first in Rawla Mandi at public places. 2024 Sep 2024 Rajasthan state level school girls Kabaddi tournament was organised ,where people of the town contributed and showed warmth hospitality towards guests.The schools , Gurudwara Singh Sabha , Jambheshwar Temple samiti,Anand hotel made food and breakfast arrangements.

### List of Sarpanches of Rawla Mandi

| No. | Name Sarpanch' | Tenure |
| --- | --- | --- |
| 1 | Gangabishan Poonia | 1 June 1988 – 19 July 1991 (Note: Malchand Sharma remained as *Prashasak*(administrator) from 19 July 1991 to 31 Jan. 1995) |
| 2 | Rajeram Tak | 1 Feb. 1995 – 31 Jan 2000 |
| 3 | Chanderkala Poonia | 1 Feb 2000 – 31 Jan 2005 |
| 4 | Jani Devi | 1 Feb. 2005–21 Jan.2010 |
| 5 | Sirjeet Baroka | from 23 Jan. 2010 – 18 Jan. 2015 |
| 6 | Sunita Nayak | from 18 Jan.2015-15 March 2020 |
| 7 | Gangabishan Poonia | from 15 March 2020-incumbent |

### The question of wards of 10 and 11

According to map Rawla mandi or *grampanchayat* 8 PSD-B consists 5 Chaks or land pieces.ward no 11 and 10 are not parts of these chaks. These wards are on chak 6 PSD C,which is a part of *grampanchayat* 9 PSD A. It consists 56 Bighas land. In 1996 deliberately or by mistake this 56 bighas land as ward no.10 and 11 were incorporated into Rawla Mandi. Almost after 10 years Gram panchayat 9 PSD-A demanded back these areas on the basis of fact that these were originally inhabited on the land of grampanchayat 9 PSA-A. However this matter in now in court. On Aug-Sept 2013 both sarpanches of Rawla mandi and 9 PSD-A with their supporters kept *dharna* before police station with different hues of problem of these wards.Rawla mandi sarpanch was demanding not to commence any action in these wards,where as sarpanch of 9 PSD-A stated that he has full right to start action against encroachment and issues *pattas* in these parts. After written assurance of BDO to demands of Rawla sarpanch *dharna* was put to end by Rawla mandi sarpanch. On 12 September 2013 by a letter by Panchayat Raj department of Rajasthan government it was made clear that land concerning wards 10 and 11 was under administration of *gram panchayat* 9 PSD-A and 9 PSD A *grampanchayat* was free to initiate any action against encroachment and issue *pattas* in these wards.

### During Corona pandemic

The COVID-19 spread in Rawla is part of the worldwide pandemic of coronavirus disease 2019 (COVID-19) caused by severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2). The first case of COVID-19 in Rawla a Government Hospital employee, was reported on 3 September 2020.(after 7 months and 4 days of first case reported in India.) On 22 March, Rawla observed a 14-hour voluntary public curfew at the instance of Prime Minister Narendra Modi. It was followed by mandatory lockdowns like other parts of India.

## Economy

People are mainly dependent on agriculture-based trades.

### Industries

As far as industries is concerned gypsum grinding factories occupy the most important place. Raw gypsum material is supplied from villages. The government central processing unit is the perhaps largest unit in the Asian continent. After grinding, gypsum is transported to other northern Indian cities where gypsum based large scale industries use it as raw material. There was a time when Rawla area was known for its high yield of cotton. A number of factories for processing cotton were shut down in recent decade. The industrial area or Riico is located in easternmost part of Rawla Mandi. Various markets work to fulfill needs of people of town and surrounding villages.

## Demographics

Population as per 2011 census is as below.

| CHAK or revenue village | Male | Female | Total |
| --- | --- | --- | --- |
| 8 PSD A | 68 | 63 | 131 |
| 8 PSD B | 6,225 | 5,450 | 11,675 |
| 2 DOL | 244 | 201 | 445 |
| 1 KPD A | 101 | 96 | 197 |
| 1 KPD B | 267 | 232 | 499 |
| Total | 6905 | 6042 | 12947 |

## According to census 2001

Total population was 13712 according to census of 2001. Among these 7315 are males and 6397 was female population, and mean sex ratio was 874.

## Culture

Bagri, Punjabi, Hindi, Sindhi and Marwari languages are spoken here. People practice Hindu and Sikh religions. Some people have faith in Islam also. The Dera culture is also present here. Many people follow Radha Swami, Sacha Sauda and Nirankari Mission Deras.

## Transport to other cities and villages

Rajasthan roadway buses are only public means of transport in Rawla Mandi. Private bus services are other option of transport to other cities and villages. Private taxis are also available to move to nearby villages.

### Main roads from Rawla Mandi to other cities and villages

1. MDR 103 (Gharsana-Khajuwala road): This road connects to 281 Head, 12 Mld, Gharsana on the north and Shekhra, Khajuwala on the south-west.
2. 365 head or KND road: This emerges in west side of Rawla and helps to reach 7 KND, Khanuwali and then 365 head.
3. Sakhi road: This road emerges from above mentioned KND road and connects with Rawla village, Sakhi and then Gharsana.
4. Dandi road: This road begins from Keshav colony and connects with KPD villages, Dandi, Sattasar and then Bikaner.
5. Rojri road: This road emerges on the east part of Rawla Mandi and used to transport to Bikaner. It connects to Rojri where it gets merged with Gharsana-Bikaner road.
6. Dol road: On the western end of Rawla this road helps to reach 7 DOL.

## Sports

1. Cricket is popular among youth. Devabai smriti cup cricket tournament was first tournament in Rawla Mandi held in 1992. Final was played between Bikaner team and Deengarh team and Bikaner won. In first tournament of Rawla Mandi, Mr. Chandu declared 2rs. for each four.
2. Indian wrestling and badminton as well as other games are played in Rawla Mandi.
3. National Cycle Polo Tournament 2012:

It was held in Gharsana and Rawla Mandi in December 2012.

## Government buildings and facilities

The government runs the local schools, a community health care centre, veterinary hospital, and the Office of Forest Department. The police station services the southern half region of Gharsana tehsil in addition to the town.Two branches of the State Bank of India (SBI), Oriental Bank of Commerce (OBC) and the Ganganagar Cooperative Bank also operate here. ATM facilities are available at the SBI and OBC banks. Rawla mandi has a Sub office level post office under Ganganagar Head office with (earlier Rawla was a branch office under Gharsana sub office).This office has following branch offices 10 KD,12KND,13DOL,22RKD,4KPD,7KND, Khobar, and 2 Kld.

| SN | Bank name | Branch code | IFSC code | MICR code |
| --- | --- | --- | --- | --- |
| 1 | Sbi Rawla Mandi | 007393 | SBIN0007393 | 335002008 |
| 2 | Sbi Rawla Mandi(erstwhile Sbbj branch) | 032393 | SBIN0032393 | 335003525 |
| 3 | Punjab National Bank(erstwhile Obc bank) Rawla Mandi | 100525 | PUNB0052510 | Example |
| 4 | The Ganganagar Co-operative | 033026 | RSCB0033026 | 335830218 |

## Anupgarh branch of Ignp canal

Anupgarh canal is the region's main water source. This forms the northwestern border of the town and at R.D.321 a bridge cum head is built, where KND and KPD two distributories gets water from canal. This canal is lined by bricks. Few years ago a Khadwanja (a brick road) is made on both banks of the canal. In the town side valuable land along the canal has been occupied by various people and they have built pacca houses. People also using banks to dump garbage and litter. For many people banks are used for morning walk and jogging.

## Social organisations

Many social organisations are actively contributing in social life of town.

* Bharat vikas parishad is an active social service and programmes like marriage of poor girls, eye operation camps etc. are conducted by the organisation.
* The local branch of Swami Vivekanand Yuwa Parishad has recently emerged and active for social awakening against social evils like drugs, dowry etc. This organisations organises cultural programmes to spread values like patriotism, nation-service specially among youths.
* Simant yuwa jagruk sansthan is also an active social organisation in Rawla Mandi.
* Samarpan Sansthan Rawla is another important organisation works for students and conducts general knowledge competitions.
* Grabhasth Sishu Samrakshan Samiti (in English – The committee for fetal protection in womb) is an organisation which makes aware people against evil of female foeticide. This organisation encourages celebration on girl child-birth. The members of this organisation distributes sweets on birth of female child.

## Fauna (animals)

The waters of canals has changed both flora and fauna of this area. Apart from domestic and common animals Rawla area has also some wild animals. Rojh or Neelgai (Boselaphus tragocamelus) are common mammals found in farms and sandy dunes. Farmers have to care about their crops from these animals. Sometimes Neelgai comes on roads and becomes reason of accidents. The snakes, Goh, Sanha(Sanda), wild rats etc. are other wild animals of this area.

## Education

### Colleges

* M.J. Kumheriya PG College (Arts & Computer) :- This is first and largest college in terms of number of students. It is located at ward no. 12. Dr. R. K. Meghwnshi is the principal of college. It is established by Kumheria Vikas Sansthan in 2004.
* Satyam Institute for Management Technology & Science.
* J.B. Degree College-
* Indira memorial nursing center for A.N.M./G.N.M.
* Sri Swami Vivekanad Co-Education College Rawla Mandi BA & B.SC. (MEDICAL/NON MEDICAL)

### Schools

(A) Senior Secondary schools:-

* Indira Memorial Children Sr.Sec.School \[arts & agri./Medical /non-medical\]
* Shri J.B. Model Senior Secondary school \[arts & agri./Medical/non-medical\]
* Adrash vidhya niketan school \[arts \]
* Swami Vivekanand Children Academy Sr. Sec. School \[ Arts, Commerce & Science(Agriculture/Medical/Non-Medical \],Gharsana Road,Near Ridhi-Sidhi Colony, Rawla Mandi
* Govt. senior secondary school
* Adrash Vidya Niketan Senior Sec. School Rawla Mandi
* B R public sr.sec. SCHOOL rawla mandi

(B) Secondary schools:-

* Chankya public school
* RR public school
* Shaheed Bhagat Singh public school
* Saint Montessori school

(C) Middle and Primary schools:

-

* Adarsh Vidya Mandir UPS School, Near jb school, Happy Colony, Rawla Mandi
* Govt middle school, ward no.5
* Govt middle school, ward no.11
* Shree Mata Hansa Devi Girls' School
* Tagore public school
* M.R. public school
* shri krishna vidya mandir u.p. school ward 6.keshav colony Rawla mandi
* Govt primary school, near Shiwa temple,Rawla Mandi.ward 17.
* Govt primary school, Keshav Colony, 8PSD(B)
* Chodhary kasi ram sikshan sansthan (primary)
* Govt Middle Sanskrit School 1Kpd(B)
* Govt primary school, 8 PSD 'A'
* Govt primary school, 2DOL
* Govt primary school, 1KPD(A)

(D) English medium schools:-

* SV Children academy
* Shivam International School
* Naseeb Parvarish Public School
* Indira memorial children school
* J B modal public school

### Computer Education Institutes

* Munda Computer Edu Care, Ward No. 12, Nearby Rojari Chowk ---- "An ISO 9001:2015 Certified Institution"
* Shivam Institute of Education, Ward No. 12
* Gurunanak Computer Center, Main Market
* SHRI BALAJI EMITRA SERVICE, RAWLA MANDI
* SH. J.B. Education Hub, ward no. 15 Rawla Mandi

### Ambedker reading room and library

The Ambedker reading room and library was established on 26 February 2017.

naresh kumar nayak dpk news 9549380002

## Miscellaneous

Rawla Mandi has various political and governance issues. People have to travel about 180 km for their works at district level. The demand for Sub-tehsil at Rawla Mandi has been raised many times because tehsil headquarters Gharsana is 30 km from Rawla Mandi. Rawla Mandi govt. Sen sec school is facing problem of lacking of staff and student after tenth have to opt only arts subjects.

## InfoBox

| Rawla Mandi | |
| --- | --- |
| Town | |
| Clockwise from top: Sunset view on canal, Baba Ramdev Temple during a fair, Rawla Mandi 's first college M J Kumheriya college, Shaheed Smarak (Martyr's memorial) at Rojhri Chowk; it is built in the memory of persons who died during farmer's movement in 2004 | |
| Rawla MandiLocation in Rajasthan, India | |
| Coordinates: 28°50′41″N 72°53′24″E / 28.844693°N 72.889947°E / 28.844693; 72.889947 | |
| Country | India |
| State | Rajasthan |
| District | Anupgarh district |
| Tehsil | Rawla mandi |
| Government | |
| Sarpanch | Mr Gangabishan Poonia |
| Elevation | 145 m (476 ft) |
| Population (2011) | |
| Total | 12,947 |
| Languages | |
| Official | Hindi, English |
| Native language | Bagri |
| Regional language | Punjabi, Sindhi, Sikh Bawri |
| Time zone | UTC+5:30 (IST) |
| PIN | 335708ref\>"Postal department of India".\</ref\>( |
| Telephone code | 01506 |
| ISO 3166 code | RJ-IN |
| Vehicle registration | RJ-13 |
| Climate | BWhw (Köppen) |
| Avg. summer temperature | °F |
| Avg. winter temperature | °F |


title: Ratnagiri–Madgaon Passenger

abstract: The Ratnagiri–Madgaon Passenger is a passenger train belonging to Konkan Railway that runs between Ratnagiri and Madgaon Junction in India. It is operated with 50101/50102 train numbers, with one train daily in each direction. There is also a faster Ratnagiri – Madgaon Express (10101) daily service.

text:
# Ratnagiri–Madgaon Passenger

The **Ratnagiri–Madgaon Passenger** is a passenger train belonging to Konkan Railway that runs between Ratnagiri and Madgaon Junction in India. It is operated with 50101/50102 train numbers, with one train daily in each direction. There is also a faster Ratnagiri – Madgaon Express (10101) daily service.

## Average speed and frequency

As of December 2021 the Ratnagiri–Madgaon Passenger runs at an average speed of 35 km/h and travels 236 km in 6h 50m.

## Route and halts

The important halts of the train are:

## Coach composite

The train has standard ICF rakes with max speed of 110 kmph. The train consists of 19 coaches:

* 17 General Unreserved
* 2 Seating cum Luggage Rake

## Traction

Both trains are hauled by a Kalyan Loco Shed-based WDM-3D or WDG-3A diesel locomotive from Ratnagiri to Madgaon and vice versa.

## Schedule

50101/50102 runs daily at the following times:

| Train number | Station code | Departure station | Departure time | Arrival station | Arrival time |
| --- | --- | --- | --- | --- | --- |
| 50101 | RN | Ratnagiri | 3:20 AM | Madgaon Junction | 10:10 AM (same day) |
| 50102 | MAO | Madgaon Junction | 7:10 PM | Ratnagiri | 12:50 AM (night) |

The timetable may be changed during the monsoon season.

## Rake sharing

The train shares its rake with 50103/50104 Dadar Central–Ratnagiri Passenger.

1. "50101, Ratnagiri - Madgaon Passenger (UnReserved) Time Table, Route and schedule". *Travel Khana*. Retrieved 29 December 2021. Updated as required.
2. "Halt to Passenger trains at Saundal (SUAL) station (New Halt station)" (Press release). Konkan Railway Corporation Ltd. - Government of India. 7 April 2017.
3. "Hon'ble Minister for Railways has inaugurated various services on Konkan Railway in the function held at Panaji (Goa)" (Press release). Konkan Railway Corporation Ltd. - Government of India. 9 April 2017.
4. "SAWANTWADI TERMINUS - A BOON TO THE PEOPLE OF KONKAN REGION" (Press release). Konkan Railway Corporation Ltd. - Government of India. 24 June 2016.
5. "Monsoon Time Table on Konkan Rly from 10th June 2016" (Press release). Konkan Railway Corporation. 25 April 2016.

## InfoBox

Ratnagiri–Madgaon Passenger
|  | |
| --- | --- |
| Overview | |
| Service type | Passenger |
| First service | 31 March 2015 (2015-03-31) |
| Current operator(s) | Konkan Railway |
| Route | |
| Termini | Ratnagiri (RN)<br>Madgaon Junction (MAO) |
| Stops | 20 |
| Distance travelled | 236 km (147 mi) |
| Average journey time | 6h 50m |
| Service frequency | One daily in each direction |
| Train number(s) | 50101/50102 |
| On-board services | |
| Class(es) | Unreserved |
| Seating arrangements | Yes |
| Sleeping arrangements | No |
| Catering facilities | No |
| Observation facilities | ICF coach |
| Entertainment facilities | No |
| Baggage facilities | Below the seats |
| Technical | |
| Rolling stock | 2 |
| Track gauge | 5 ft 6 in (1,676 mm) |
| Electrification | No |
| Operating speed | 35 km/h (22 mph) average |


title: Ratnagotravibhāga

abstract: The Ratnagotravibhāga and its vyākhyā commentary, is an influential Mahāyāna Buddhist treatise on buddha-nature. The text is also known as the Mahāyānottaratantraśāstra. The RGVV was originally composed in Sanskrit, likely between the middle of the third century and no later than 433 CE. The text and its commentary are also preserved in Tibetan and Chinese translations. The Ratnagotra focuses on the buddha nature present in all sentient beings, which is eternal, blissful, unconditioned and originally pure. This buddha nature is obscured by defilements, but when they are removed, the buddha nature is termed dharmakaya, the ultimate Buddha body. The buddha nature is what is referred to as the "jewel disposition" or "jeweled lineage" (ratnagotra) of the Buddhas. The RGVV often quotes from various tathāgatagarbha sutras and comments on them. The Ratnagotravibhāga is an important and influential text in Tibetan Buddhism and was also important for the Huayan school. The authorship is of the text is uncertain. Chinese sources state it was written by a certain Indian named Suoluomodi 娑囉末底 while Tibetan tradition state that it was taught by the bodhisattva Maitreya and transmitted via Asanga. Modern scholarship favors the Chinese attribution.

text:
# Ratnagotravibhāga

The ***Ratnagotravibhāga*** (Sanskrit, abbreviated as RGV, meaning: *Analysis of the Jeweled Lineage, Investigating the Jewel Disposition*) and its *vyākhyā* commentary (abbreviated RGVV to refer to the RGV verses along with the embedded commentary), is an influential Mahāyāna Buddhist treatise on buddha-nature (a.k.a. tathāgatagarbha). The text is also known as the ***Mahāyānottaratantraśāstra** (The Ultimate Teaching of the Mahāyāna).* The RGVV was originally composed in Sanskrit, likely between the middle of the third century and no later than 433 CE. The text and its commentary are also preserved in Tibetan and Chinese translations*.*

The *Ratnagotra* focuses on the buddha nature present in all sentient beings, which is eternal, blissful, unconditioned and originally pure. This buddha nature is obscured by defilements, but when they are removed, the buddha nature is termed dharmakaya, the ultimate Buddha body. The buddha nature is what is referred to as the "jewel disposition" or "jeweled lineage" (*ratnagotra*) of the Buddhas. The RGVV often quotes from various tathāgatagarbha sutras and comments on them. The *Ratnagotravibhāga* is an important and influential text in Tibetan Buddhism and was also important for the Huayan school.

The authorship is of the text is uncertain. Chinese sources state it was written by a certain Indian named Suoluomodi 娑囉末底 (or Jianyi 賢慧, Sanskrit reconstruction: \*Sāramati) while Tibetan tradition (as well as later Indian sources) state that it was taught by the bodhisattva Maitreya and transmitted via Asanga*.* Modern scholarship favors the Chinese attribution.

## Titles

### *Ratnagotravibhāga*

The Sanskrit *gotra* is a figurative term for family or lineage, while *ratna* means jewel or precious stone. In Yogacara Buddhism, gotra has the meaning of certain "dispositions" or "innate potential for spiritual achievement" that sentient beings have and which place them in five "families" corresponding to the three vehicles, undefined and icchantikas (deluded hedonists). The *Ratnagotravibhāga* focuses on the family lineage and inner disposition (gotra) which allows all beings to become Buddhas, and thus is compared to a precious jewel (ratna). This is the unchanging buddha-nature that is present in all beings.

### *Uttaratantraśāstra*

A secondary title for this work is *Uttaratantraśāstra* (*The Treatise on the Ultimate Teaching*) or *Mahāyānottaratantraśāstra (The Treatise on the Ultimate Teaching of the Mahāyāna),* indicating how it considers itself to be the highest and ultimate teaching of Mahayana Buddhism*.*

This title has also been translated as *Treatise on the Supreme Continuum*. Tantra can mean both "doctrine" or "teaching" as well as "continuum". The second way of interpreting the title refers to the fact that buddha-nature is an "everlasting continuum of the mind" (as noted by The 14th Dalai Lama) or a "continuous flow" (as Rongtön Sheja Kunrig and Go Lotsawa gloss the title). This pure continuum may be covered over by fleeting stains, but nevertheless remains as a continuity through many lives and into Buddhahood.

## History

A Sanskrit RGVV was brought to China by Ratnamati (勒那摩提) in 508 CE where he translated the text to Chinese. This shows the whole text was available in India in the early 6th century. According to Kazuo Kano, no Indian texts quote the RGVV from the 7th to the 10th century, but it is cited in a significant number of Indian texts from the 11th to the 13th century.

### Structure and textual layers

According to Brunnhölzl, "the text known as RGVV consists of three parts: (1) basic verses, (2) commentarial verses, and (3) prose commentary." Brunnhölzl also notes that most scholars agree that the text is "a compilation of different elements" and they have "made attempts to identify the “original” core verses of the text".

In certain textual transmissions, the *Ratnagotravibhāgavyākhyā* (RGVV) commentary has become integrated with the RGV verses through the passage of time, even though there are also distinct standalone editions of the RGV and RGVV. Takasaki provided a valuable textual analysis of the Sanskrit critical edition edited by Johnston with those versions preserved in certain editions of the Chinese and Tibetan canon. Takasaki identified a textual core of the RGV with the most ancient verses of this core being extant in the Chinese. Extensive analysis of the critical Sanskrit text edited by Johnston (1950) with the Tibetan and Chinese versions, identified that the verses actually comprise two separate groups: a core set of 27 ślokas and 405 additional or supplementary verses of explication (Skt. *kārikā*). The work of Takasaki and Johnston has been critiqued by the extensive reviews of such scholars as De Jong and Lambert Schmithausen. Schmithausen disagrees with Takasaki's opinion that the earliest core of the RGV consists of 27 verses and instead opines that "the original RGV is constituted by the totality of basic verses. But this original RGV seems to have made use of several (perhaps only partly remodelIed) older materials."

### Authorship

The text is attributed to the Indian Jianyi (賢慧, Sanskrit reconstruction: \*Sāramati or \*Sthiramati) in the earlier Chinese tradition, a claim first found in the work of the sixth century scholar Zhiyi*.*

The Tibetan tradition considers the verse portion to have been composed by the bodhisattva Maitreya and the prose commentary by Asanga*.* The attribution of both the root verses and commentary to bodhisattva Maitreya is found in some late Indian sources (post 11th century)*.* The discovery of a Sanskrit fragment of the *Ratnagotravibhāga* in Saka script (dated to the 9th century by Kazuo Kano) which mentions Maitreya bodhisattva as the author of the 'root' (mūla) verses also shows that Central Asian Buddhists also attributed the work to bodhisattva Maitreya. Meanwhile, the Sanskrit manuscript found in Tibet contains no attribution.

Several scholars have suggested that the Chinese and Tibetan traditions may be reconciled if perhaps Sāramati was also given the epithet of "Maitreya" (or if, vice versa, Sāramati was an epithet of the bodhisattva Maitreya), but Kazuo Kano notes that there is no evidence to support this*.*

According to Karl Brunnhölzl, modern scholars have varying opinions on the authorship of the RGV: "the main positions include a total denial of a historic person named Maitreya, the author of these texts being someone called Maitreya but not the great bodhisattva Maitreya, and these works being com posed by Asanga or other persons" The Japanese scholar Takasaki Jikido is certain that the author of the commentary is Sāramati through his comparison of the RGVV with the Chinese translation of the *Dharmadhātvaviśeṣaśāstra* (*Dasheng fajie wuchabie lun* 大乘法界無差別論) which is also said to have been authored by the same figure. Jonathan Silk also argues that both texts were by the same author.

Peter Harvey also finds the attribution to Maitreya / Asanga less plausible than the Chinese attribution. According to Shenpen Hookam, most modern scholars favor Sāramati (c. 3rd-4th century CE) as the author.

### Versions and transmission

#### Sanskrit

The critical edition of the RGVV in Sanskrit was first published by Johnston, *et al.* (1950). This critical edition of Johnston is founded on two manuscripts discovered by Rev. Rāhula Sāñkṛtyāyana (1893–1963) in Tibet.

Of the complete extant Sanskrit \[Johnston, *et al.* (1950)\], Tibetan and Chinese manuscript versions, recension or interpolations of the text (according to perspective), Takasaki (1966) considered the Chinese translation of a no longer extant Sanskrit text to be the oldest manuscript in existence, though it may not represent the original Sanskrit perfectly.

#### Chinese

According to Takasaki (1966: p. 7), the Chinese Canon retains one translation of the RGVV, which is titled *Jiūjìng yìchéng bǎoxìng lùn* (究竟一乘寶性論, which can be back-translated into Sanskrit as: *Uttara-ekayāna-ratnagotra-śāstra*). Its Taisho Daizokyo canon location is No. 1611, Vol.31. The work was translated by Ratnamati at Luoyang in 511 CE.

According to Zijie Li, "there are major differences" between the Chinese version of the RGVV and the Sanskrit version. Li writes that "in comparison to the surviving Sanskrit text, the Chinese version of the *Ratnagotravibhāga* downplays the significance of the expression *gotra* and instead reflects a strong interest in *zhenru* 真如 (Skt. *tathatā*) and *foxing* 佛性 (Buddha-nature) – for instance, *'zhenru foxing'* becomes the foundation or reason for transmigration in the world. In this context, reality (Skt. *tathatā*) acts like a conditioned dharma, an idea that deeply influenced later understanding of Buddha-nature in East Asian Buddhism."

#### Tibetan

Takasaki holds the Tibetan Tanjur to retain two versions of the RGV:

* *Theg-pa-chen-po rgyud-bla ma'i bstan-bcos* (*Mahāyāna-uttaratantra-śāstra*), Tohoku Catalogue No. 4024;
* *Theg-pa-chen-po rgyud-bla-ma'i bstan-bcos rnam-par-bsad-pa* (*Mahāyāna-uttaratantra-śāstra-vyākhyā*), Tohoku Catalogue No. 4025.

Both of these versions were translated in Srinagar (Kashmir) by Matiprajña (Sanskrit, 1059–1109, also known as Ngok Loden Sherab) under the guidance of Kashmiri Pandits 'Ratnavajra' (Wylie: *Rin-chen rdo-rje*) and Sajjana, towards the close of the 11th century CE.

Shenpen Hookham affirms that there are precious few records of the RGV or RGVV in India and that their traditional recorded history commences with their 'rediscovery' by the 11th century yogin Maitripa (who was also named Maitreyanātha). According to Hookam, there is no evidence that the work was associated with the bodhisattva Maitreya before the time of Maitripa. However, Klaus-Dieter Mathes has shown that Maitripa's teachers, Jñanasrimitra (980-1040) and Ratnākaraśānti, must have had access to the RGV, RGVV and/or their extracts, since it is quoted and paraphrased in Jñanasrimitra's *Sākārasiddhiśāstra* and *Sākārasamgraha*, as well as in Ratnākaraśānti's *Sūtrasamuccayabhāṣya*.

Tsering Wangchuk has examined the intellectual history of the RGV in Tibet from the 12th century to the early 15th century.

#### English Translations

Eugène Obermiller (1901–1935) pioneered the research into the *Ratnagotra* literature through his translation of the Tibetan RGVV under the name of the *Uttara-tantra-shastra* in 1931. Obermiller interpreted the text as an example of monism. The verse portion of the RGV has been translated several times into English, including by E. Obermiller (1931) and Rosemary Fuchs (2000).

The English translations by Takasaki Jikido (1966, from Sanskrit, with reference to the Chinese) and Karl Brunnhölzl (2015, from Tibetan) are the only English translations of the complete RGVV, which includes the commentary.

## Doctrinal content

The text consists of about 430 Sanskrit verses with a prose commentary (*vyākhyā*) that includes substantial quotations from tathāgatagarbha oriented sutras (amounting to up to one third of the RGVV).

### The seven vajra topics

The RGV structures its doctrinal content through seven main topics, which it calls the seven "vajra points" or "adamantine topics".

These seven topics are:

* Vajra topic one is the Buddha, here described as without beginning, middle and end. Buddha is also described as peace and as the uncompounded (*asamskrta*), and spontaneous (*anabhoga*) *dharmakāya.* The Buddha is further described as self-enlightened and as self-arisen wisdom (jñana) which is "not awakened by a condition other than itself" (*aparapratyayabhisambodhi*). Buddha is further described as wisdom, compassion and power for the benefit of others.
* Vajra topic two is the Dharma, which is described as cessation. This cessation is described as neither existence nor non-existence. It is a non-conceptual reality, as well as the reality of the path which consists of luminous and stainless jñana that removes all defilement. It is also equated with the dharmakaya and compared to the sun which is unspoiled by clouds and removes all darkness.
* Vajra topic three is the Sangha, meaning those beings who realize: the true luminous nature of the mind (*prakrtiprabhasvarata*), not-self, the unreality of the defilements, and "the full extent of what is" (*yavad bhavikataya*) which is seeing their own true nature in all beings (this is also related to compassion). "Sangha" also refers to the supreme qualities that make them a refuge. Bodhisattvas are like the crescent moon moving to the full moon of the Buddha.
* Vajra topic four is the *dhātu*, i.e. *buddhadhātu* (buddha-nature), described as the stained suchness (*tathata*) i.e. the dharmakaya covered over by defilements. This is the "seed of Supramundane Dharma." This topic also teaches bodhicitta and its object, which is the welfare of all sentient beings. According to Brunnhölzl, "since “others” refers to sentient beings as the objects for whose sake bodhicitta is generated, this teaches suchness with stains."
* Vajra topic five is bodhi (awakening), also known as the nirvana-dhātu, i.e. the Buddha's dharmakaya fully uncovered by defilement.
* The sixth vajra topic refers to the buddha qualities (*guṇāḥ*) which promote the welfare of all beings and are innumerable as the sands of the Ganges. The RGVV compares the dharmakaya to the ocean which contains a vast amount of jewels and water (wisdom and compassion). The RGVV describes various sets of buddha qualities like the ten powers, four fearlessnesses, the eighteen exclusive properties and the 32 marks of a great person.
* The seventh topic is the Buddha activity (*karma*) which teaches Dharma to all sentient beings. It is an effortless, non-conceptual and spontaneous awakened activity for the good of all. Despite being effortless, it always "acts with perfect appropriateness to the time, place, aspirations, and capacities of beings." Buddha activity is also said to be without end.

The basic relationship among these topics is explained in RGV I.3:

> From the Buddha \[comes\] the dharma and from the dharma, the noble saṃgha.
>
> Within the saṃgha, the \[tathāgata\] heart leads to the attainment of wisdom.
>
> The attainment of that wisdom is the supreme awakening that is endowed with the attributes such as the powers that promote the welfare of all sentient beings. (RGV I.3)

### Buddha-nature

The *Ratnagotravibhāga* is notable for its exploration of the doctrine of the *buddhadhātu* ("buddha nature", "buddha source" or "buddha essence", Chinese: 佛性, pinyin: fóxìng), also called buddhagarbha, jinagarbha and tathāgatagarbha (Wylie: 'de bzhin gshegs pa'i snying po; Chinese: 如来藏 rúláizàng). According to the RGV, all sentient beings have this permanent Buddha element within even though it is covered over by defilements (which are fully absent in a buddha). The buddha-nature is the common element shared by sentient beings, bodhisattvas and buddhas and as the RGV states "all corporeal beings are said to contain a Buddha" (Sanskrit: *sarve dehino buddhagarbhāḥ*).

The RGV verses describe buddha nature as follows:

> Always, by nature, unafflicted; like a clear jewel, the sky, or water; it follows from faith in the dharma, superior insight, concentration and compassion (30); \[its\] results are the perfected qualities of purity, selfhood, bliss, and permanence, with the functions that are aversion to suffering and the appetite and aspiration for the achievement of peace (35); like the ocean, being an inexhaustible store of treasured qualities, and like a lamp, being naturally conjoined with qualities that are inseparable from it (42). What is taught by those who perceive reality is the distinction between ordinary persons, noble persons and Buddhas in terms of reality (tathatā): hence is it taught that this womb/chamber for a victor exists in sentient beings (sattveṣu jinagarbho ’yaṃ) (45); \[depending on whether this reality is\] impure, impure yet pure or perfectly pure, it refers to the realm of sentient beings, the bodhisattva or the Tathāgata \[respectively\] (47). (RGV 1.30, 35, 42, 45, 47).

According to the RGV, this essence or basic element (*dhātu*) is always present in all beings and is the true essence of every living being and the source of all virtuous qualities, including Buddhahood. The RGV states:

> This \[dhātu\] is of unchanging character, due to its conjunction with inexhaustible qualities; it is the refuge of the world, due to it having no limit ahead of it; it is always non-dual, due to being without discrimination; it is also characterized as indestructible, as its nature is uncreated. (RGV 1.79).

The RGV teaches that buddha nature has three main characteristics: (1) dharmakaya, (2) suchness, and (3) disposition, as well as the general characteristic (4) non-conceptuality.

Regarding the main function of buddha nature, the RGV states that it is what causes sentient beings to seek an escape from samsara, and to aspire to nirvana.

The RGV also describes buddha nature as “the intrinsically stainless nature of the mind” (*cittaprakṛtivaimalya*). The RGV thus equates the tathāgatagarbha with the luminous mind, stating: "the luminous nature of the mind Is unchanging, just like space." It also describes it as the pure Buddha wisdom (*buddhajñāna*) which is said to be all pervasive. This all pervasiveness is compared to space that is the same everywhere, whether it is the space within an ugly vase or a beautiful one.

Furthermore, according to the *Ratnagotra*, there are three reasons why it can be said that all sentient beings have buddha nature: (1) the Buddha's dharmakāya permeates all sentient beings; (2) the Buddha's thusness (*tathatā*) is omnipresent (*avyatibheda*); (3) the Buddha's gotra (lineage/disposition) is in all sentient beings.

### The dharmakāya, the purified buddha nature

The RGV equates buddha nature with dharmakāya, liberation and with the Buddha (the Tathāgata):

> Hence \[the dhātu\] is the dharmakāya; it is the Tathāgata; it is the truth of the noble ones; it is the ultimate liberation (paramārthanivṛtti). Hence, it not being separate from its qualities—in the manner of the sun and its rays—there is no liberation apart from buddhahood. (RGV 1.84)

Thus, in the *Ratnagotravibhāga,* buddha-nature is ultimately the same as the dharmakāya (the ultimate buddha body, the 'body' of ultimate reality). While the tathāgatagarbha is enclosed in the defilements, the dharmakāya is the same phenomenon free of the defilements. This is compared to how the sun (dharmakāya) is not tainted by clouds (defilements), only obscured by them. The dharmakāya is held to be originally pure (prakṛtipariśuddha), unconditioned (asaṃskṛta), unborn (ajāta), unarisen (anutpanna), eternal (nitya), changeless (dhruva), and permanent (śāśvata). These elevated qualities make also elevate the Buddha to a supreme status that is worthy of extensive devotion.

### The four perfected qualities

An important schema in which the RGVV (as well as buddha nature sutras like the *Śrīmālādevī Siṃhanāda*) present the dharmakāya (the buddha nature freed of defilement) is through its four perfected qualities (guṇapāramitā) of eternity (nitya), bliss (sukha), Self (ātman) and purity (śuddha). These qualities are described as results (phala) of the tathāgatagarbha. The four qualities are also explained as being reversals of the four misperceptions (viparyāsā), that is, perceiving samsaric phenomena as being pure, self, blissful and unchanging. The RGVV explains that when applied to samsaric phenomena, these are indeed misperceptions, but when applied to the dharmakaya, they are actually correct perceptions.

The four perfect qualities are said to be revealed through four “causes of purification” (śuddhihetu). These are the ways in which the tathāgatagarbha can be “cleansed” to reveal the dharmakāya, and they are: (1) faith in the dharma (dharmādhimukti), (2) superior insight (adhiprajñā), (3) concentration (samādhi), and (4) compassion (karuṇā).

Furthermore, the RGVV also lists various obstructions to the path, such as hostility to the dharma, false views of the self (ātmadarśana) and indifference to sentient beings. The RGVV makes it clear that the dharmakāya as “supreme self” (paramātman), is not the self of the non-buddhists or a self amid the five aggregates, but rather is something that is realized after understanding the absence of self in all phenomena (dharmanairātmya). The RGVV echoes the Prajñāpāramitā sutras by stating that the right view is to let go of all views and it even states that all affirmative statements about the Buddha’s self ultimately refer to the absence of self. However, as Jones notes, the earlier Chinese version of the RGVV instead states that ātman as "absence of self" means absence of "erroneous notions of selfhood to which non-Buddhists remain attached" and it also states that ātman can refer "to the achievement of a “powerful” or “sovereign” self (*zizaiwo* 自在我)."

### The four inconceivables

According to RGV (RGV 1.24, 1.25) there are four points about buddha nature which are inconceivable:

1. The buddha nature is pure and yet it is also associated with afflictions.
2. Awakening has never been defiled and yet it also becomes purified (at the moment of realization).
3. The Buddha qualities (of buddha nature) are inseparable (from the basic buddha element in all beings). The Buddha wisdom is in all sentient beings, but it does not manifest because of their defilements.
4. Buddha activity is spontaneous, effortless, unlimited and non-conceptual.

The RGVV is clear that only high level bodhisattvas and Buddhas can realize the true meaning of these.

### Why all beings have buddha nature

The RGV gives three widely quoted reasons why "all sentient beings always possess the buddha nature":

> Because the Perfect Buddha body (buddhakaya) radiates, because the Tathata (Suchness) is inseparable,
>
> Because the gotra (disposition, lineage) is present, all beings have the essence (garbha) of Buddha.
>
> Because Buddha wisdom (buddhajñana) is present in the mass of beings, because the stainless nature (svabhava) is non-dual,
>
> Because the Buddha gotra is named after its fruit, it is taught that all beings have the Buddha Essence (garbha).

### Why buddha nature is taught

The *Ratnagotravibhāga* also seeks to explain the relationship between the emptiness teachings and the buddha nature teaching. According to the RGV, buddha nature is taught because there are "five defects" which can only be remedied by this teaching.

The five defects are:

* The depressed mind or faintheartedness, that is, feeling inadequate and unable to aspire to Buddhahood. Buddha nature teachings provide confidence to those who feel like this.
* Contempt for inferior sentient beings - knowing that all beings are of the lineage of the buddhas corrects the arrogance of some bodhisattvas.
* Attachment to what is unreal - this refers to beings who think that their faults and defilements are their true nature.
* Criticism of the real dharma or denial of what is real - this refers to those who overlook the fact that all beings have the buddha wisdom within and thus do not know the truth.
* Excessive self-cherishing and not loving others as one's self - when one knows that all beings have the buddha nature one naturally identifies with other beings as if they are oneself.

C.V. Jones also argues that these five defects show that the Buddha-nature teaching is seen as a corrective by the RGV to the view that only teaches emptiness or to certain miscomprehensions about emptiness.

### Emptiness and buddha nature

The RGV also uses the term "empty" to refer to how the buddha nature is empty of defilements, however it also claims that buddha nature is *not* empty of its innate buddha qualities:

> There is nothing to be removed from it and nothing to be added. The real should be seen as real, and seeing the real, you become liberated. The \[buddha\] element is empty of adventitious \[stains\], which have the defining characteristic of being separable; but it is not empty of unsurpassable qualities, which have the defining characteristic of not being separable. (RGV I.157-58)

To support this, the commentary quotes the *Śrīmālādevī Siṃhanāda* which states that "Buddha nature is empty of the sheath of all defilements, which are separable and recognized as something disconnected. It is not empty of inconceivable buddha qualities, which are inseparable..."

### The supreme teaching

The secondary title for this work, *Uttaratantraśāstra*, highlights the text's claim that buddha-nature teachings represent the final, definitive and highest (Sanskrit: *uttara*) teachings (*tantra*) of the Buddha, in contrast to the earlier teachings on emphasizing emptiness, such as those contained in the *Prajñāpāramitā sutras*.

The *Uttaratantra* claims that its teachings include and yet go beyond the Prajñaparamita doctrine of emptiness. It emphasizes a more positive metaphysical doctrine than the apophatic emptiness teachings. The *Uttaratantra* sees this cataphatic teaching as complementary to the Prajñaparamita emptiness teaching. Since the *Uttaratantra* claims its teachings as supreme, it holds that without this teaching, the emptiness of *Prajñāpāramitā* remains an incomplete teaching that must be completed by the higher and final (*uttara*) teaching of buddha nature.

## Exegesis and influence

### Indian tradition

Various commentaries were written on the RGVV, some by Indian Sanskrit authors. The three Indian works on the RGVV which have been preserved are:

* *Mahāyānottaratantraśāstropadeśa* (*Pith Instructions on Mahāyānottaratantraśāstra*, Tibetan: *theg pa chen po'i bstan bcos rgyud bla ma'i man ngag*), a synopsis of the RGVV by Sajjana which "outline a contemplative system based on the seven vajra points."
* *Mahāyānottaratantraśāstraṭippanī,* a short commentary by Vairocanarakṣita which provides some glosses on RGVV terms
* A full commentary by Ratnavajra

Late Indian Buddhist scholars like Jñānaśrīmitra (fl. 975-1025 C.E.), Ratnākaraśānti (c. 10th-century CE) and Jayānanda (late 11th – early 12th century) also cited and commented on passages of the RGV.

Jñānaśrīmitra interprets the RGV teaching of buddha nature in line with his sākāravada yogacara view which holds that the Buddha-body is represented by images (ākāras) that exist ultimately. According to his interpretation of the three bodies (trikaya) doctrine, the sambhogakaya and its accompanied true image (ākāra) is the ultimate reality that truly exists, and the dharmakaya is a conventional quality of the sambhogakaya. For Jñānaśrīmitra, the buddha nature is the emptiness of this ultimate reality, i.e. the sambhogakaya, and this emptiness is synonymous with dharmakāya and dharmadhātu.

Ratnākaraśānti disagrees with this view, since for him it is the dharmakāya (which lacks any images or forms) that is the ultimate reality, and this gives rise to the saṃbhogakāya as its outflow (niṣyanda). Ratnākaraśānti does accept the existence of a unchangeable pure nature which resides in some sentient beings, as is taught in the RGV. However he also equates buddha-nature with the Yogacara theory of bodhisattvagotra, and thus, for him, only those beings that have the disposition to become a bodhisattva have buddha-nature. This is said to be rare and thus he does not accept that all beings have buddha nature. According to Brunnhölzl, Ratnākaraśānti also equates buddha nature with the perfected nature and argues that it is empty of both the imaginary and the dependent natures. Brunnhölzl sees this as an Indian precedent for the Shentong view.

Maitripa, a student of both Jñānaśrīmitra and Ratnākaraśānti, is closely associated with the RGV by the Tibetan tradition, though he wrote no work on it and only quotes it twice in his corpus.

Meanwhile, the Kashmiri pandit Jayānanda sees buddha-nature as a way of attracting inferior people and as a provisional teaching (as stated in the *Lankavatara sutra*).

### Tibetan tradition

An early Tibetan commentary is *A Commentary on the Meaning of the Words of the “Uttaratantra”.* This text claims to preserve the teachings of Marpa Lotsawa on the RGV and may have been compiled by a student of Marpa Dopa Chökyi Wangchuk (1042 - 1136, a student of Marpa Lotsawa and Rongzom). The text contains Mahamudra like meditation instructions as well as more scholarly material that draws on Yogacara thought. It also often makes use of Dzogchen terminology like *kadag* (original purity) and *rigpa*.

Another important commentary is Dashi Oser's (15th-16th century) *Heart of the luminous sun,* which is based on the Third Karmapa's (1284–1339) topical outline of the RGV. Other notable Tibetan exegetes of the *Ratnagotravibhāga* have been Ngok Loden Sherab, Dolpopa Sherab Gyaltsen, Gö Lotsawa Zhönnu-pel, Gyaltsab Je, Mikyö Dorje (8th Karmapa), Jamgon Kongtrul and Jamgon Ju Mipham Gyatso.

Various interpretations and understandings of the RGVV have developed in Tibetan Buddhism, such as the view that buddha-nature is a non-implicative negation (influenced by Madhyamaka), the Shentong (empty of other) view and the Dzogchen view.

#### Buddha nature as a nonimplicative negation

Various Tibetan Buddhist scholars (especially those of the Gelug and Sakya schools) follow the RGVV tradition of Ngok Loden Sherab which "identifies the tathagatagarba as the factor of the natural purity of all phenomena, which pervades all knowable objects and is a space-like nonimplicative negation." This interpretation generally understands buddha-nature to be just a term for emptiness as it is explained in the Madhyamaka treatises of Nagarjuna and Candrakirti. These authors see emptiness and buddha nature as the lack of an independent nature in all phenomena.

#### Shentong

According to the Shentong view, buddha nature refers to "the naturally pure wisdom, luminous by nature, that pervades \[everyone\] from buddhas to sentient beings." This non-dual Buddha wisdom is empty of defilements and samsara (what is *other* than wisdom), but it is *not* empty of its own nature. As such, it is an "implicative negation", that is, a negation which implies that there is something (that is, wisdom) that remains after analyzing what buddha nature is not. Shentong is associated with figures like Dolpopa, Mikyo Dorje, 8th Karmapa and Jamgon Kongtrul.

#### The Nyingma Dzogchen view

In the Dzogchen system of the Nyingma school, the three jewels of Sangha, Dharma and Buddha are identified as the three vajras (body, speech and mind). According to Namkhai Norbu, the three vajras along with the Buddha qualities and Buddha activities, constitute the 'continuum' or Mindstream of either a sentient being (with adventitious obscurations) or a buddha (without adventitious obscurations). In Dzogchen, buddha nature, the 'everlasting' continuum, is often explained as the unity of "primordial purity" (Wylie: *ka dag*) and "natural perfection" or "spontaneous presence" (*lhun grub*). An important Dzogchen doctrinal view on buddha-nature (also called *sugatagarbha*) is how it explains it in terms of the 'basis' (gzhi) and its three aspects: 'essence' (i.e. purity, emptiness), 'nature' (rang bzhin, i.e. natural perfection) and 'compassionate energy' (thugs rje).

The Nyingma commentary of Ju Mipham from a Dzogchen view has been rendered into English by Duckworth (2008). Khenchen Namdrol Rinpoche (2008/2009) commenced the Rigpa Shedra teachings on Mipham's view of Buddha Nature which has been followed by Khenpo Dawa Paljor (2009) of Rigpa Shedra's oral word by word commentary of Ju Mipham's exegesis of RGV in Tibetan with English translation.

### East Asia

The Chinese RGVV remains lesser known in East Asian Buddhism. No commentaries on it were written in Chinese and thus scholars have assumed it was less influential than other Buddha nature works. However, the RGVV was an important work for the southern Dilun school of Ratnamati and was also highly esteemed by Fazang (法藏 643-712), a key patriarch of the Huayan school. According to Zijie Li, Fazang's theories of zhenru 真如 (Skt. tathatā), Huayan xingqi (華嚴 性起 Arising of nature on Huayan) and zhongxing 種姓 (Skt. gotra) thoroughly relies on the RGVV.

The RGVV also impacted other East Asian scholars, traditions and texts, including Paramārtha 真諦 (499-569), the *Mahayana Awakening of Faith* (*Dasheng qixin lun* 大乘起信論), the Sanjie school (三階教), Wonhyo 元曉 (617-686) and the Japanese authors Juryō (寿霊) and Chikei (智憬) of Nara Japan (710-784).

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4. Takasaki (1966), pp. 8-9.
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12. Brunnhölzl (2015), p. 96.
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33. ratnagotravibhāgo mahāyānottaratantraśāstram Archived 2010-06-13 at the Wayback Machine
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37. Taisho Tripitaka Vol. 31, No. 1611 究竟一乘寶性論 Archived 2008-09-07 at the Wayback Machine
38. "Kukyō ichijō hōshōron to higashiajia bukkyō (The Ratnagotravibhāga and East Asian Buddhism) - Buddha-Nature". *buddhanature.tsadra.org*. Retrieved 2023-08-25.
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40. Sadhukhan, Sanit Kumar (1994). 'A Short History of Buddhist Logic in Tibet'. *Bulletin of Tibetology*, p.12.
41. THEG PA CHEN PO RGYUD BLA MA'I BSTAN BCOS BZHUGS SO
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43. Wangchuk, Tsering (2009). "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage". *UVA Library | Virgo*. Retrieved 2017-08-06.
44. Obermiller, Eugène (1931). 'The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism.' *Acta Orientalia* 9, 81-306.
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50. Hookham (1991), pp. 183-185.
51. "The Seven Vajra Topics - Buddha-Nature". *buddhanature.tsadra.org*. Retrieved 2022-12-07.
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## Sources


title: Ratnagiri railway station

abstract:
Ratnagiri railway station (RN) is a train station that serves the city of Ratnagiri in the Indian state of Maharashtra.
It is the one of the main railway stations of the Konkan Railway. The station has modern facilities like elevator and escalator. The station offers free Wi-Fi. All Konkan Railway trains halt at Ratnagiri. It is 7 km away from the city. It falls under the Ratnagiri railway division. Platform 1 is used for South India bound trains, platform 2 for North India bound trains and platform 3 is used for trains starting/terminating their journey at the railway station. Platform 3 may sometimes be used by platform 2 trains, if the track switch is set to platform 3. However, it rarely happens.

text:
# Ratnagiri railway station

**Ratnagiri railway station (RN)** is a train station that serves the city of Ratnagiri in the Indian state of Maharashtra. It is the one of the main railway stations of the Konkan Railway. The station has modern facilities like elevator and escalator. The station offers free Wi-Fi. All Konkan Railway trains halt at Ratnagiri. It is 7 km away from the city. It falls under the Ratnagiri railway division. Platform 1 is used for South India bound trains, platform 2 for North India bound trains and platform 3 is used for trains starting/terminating their journey at the railway station. Platform 3 may sometimes be used by platform 2 trains, if the track switch is set to platform 3. However, it rarely happens.

## Administration

Ratnagiri station lies on the Konkan Railway zone of Indian Railways that runs along the west coast of India.

## Services

The railway station has the daily connectivity to important cities of India like – Mumbai, New Delhi, Amritsar, Jaipur, Ahmedabad, Mangalore, Coimbatore, Ernakulam.

Thiruvananthapuram Rajdhani Express and Madgaon Rajdhani Express connect with Hazrat Nizamuddin railway station in New Delhi along with other trains like Mangala Lakshadweep Express, Kerala Sampark Kranti Express and Goa Sampark Kranti Express.

Other trains include Tirunelveli–Gandhidham Humsafar Express, Marusagar Express, Kochuveli–Shri Ganganagar Junction Express, Kochuveli–Lokmanya Tilak Terminus Garib Rath Express, Netravati Express, Konkan Kanya Express, Mandovi Express, Matsyagandha Express, Tutari Express, Mumbai CSMT–Karmali Tejas Express, Dadar–Madgaon Jan Shatabdi Express, Tirunelveli-Gandhidham Humsafar Express, Madgaon–Mumbai CSMT Vande Bharat Express connect Madgaon to Mumbai.

All the seasonal summer special trains, Ganesh Chaturthi special trains, and Christmas special trains halt at Ratnagiri railway station.

The railway station has all the modern facilities that has to offer, escalators and lifts on each platforms, handicap-friendly environment and access. Canteen, etc.

There is also a goods yard on the west side of rail station. A passenger coach depot is also being built adjoining to the station.

## InfoBox

| Ratnagiri | |
| --- | --- |
| Regional rail and Light rail station | |
| Ratnagiri railway station building | |
| General information | |
| Location | Ratnagiri, Ratnagiri district, Maharashtra |
| Coordinates | 17°00′12″N 73°21′29″E / 17.003441°N 73.358159°E / 17.003441; 73.358159 |
| Elevation | 125.000 metres (410.105 ft) |
| Owned by | Indian Railways |
| Line(s) | Konkan Railway |
| Platforms | 3 |
| Tracks | 6 |
| Construction | |
| Structure type | Standard on-ground station |
| Parking | yes |
| Bicycle facilities | yes |
| Other information | |
| Status | Active |
| Station code | RN |
| Fare zone | Central Railways |
| History | |
| Opened | yes |
| Closed | no |
| Electrified | Yes |
|  | |
| Services | |
| Preceding station  Indian Railways Following station  Bhoke Panveltowards Roha  Konkan RailwayKonkan Railway  Nivasar Madgaon Junctiontowards Thokur | |
|  | |
|  | |
|  | |
|  | |
| Location  RatnagiriLocation within IndiaRatnagiriRatnagiri (Maharashtra) | |