text:
Q: How to recursively iterate over Swift Syntax with SwiftSyntax library? I would like to iterate in my code over the Swift AST like this, finding the struct keyword.
private func recursion(node: Syntax) -> String {
    for child in node.children {
        if let tokenKind = (child as? TokenSyntax)?.tokenKind, tokenKind == .structKeyword {
       // if type(of: child) == StructDeclSyntax.self {
            print ("yeah")
        }

        recursion(node: child)
    }
}

let input = """
        public struct cmd_deleteEdge<E: VEdge> : EdgeCommand {
            public var keyEquivalent = KeyEquivalent.none
            public let title = "Delete Edge"
            public let id = "deleteEdge"
            public let toolTip = "Delete selected Edge"
            public let icon = Icon.delete

            //receivers
            public let edge: E

            public init(edge: E) {
                self.edge = edge
            }

            public func execute() throws -> ActionResult {
                edge.deleteYourself()
                return .success("deleted edge")
            }
        }
"""

public func convert(structText: String) throws -> String  {
    let sourceFile = try SyntaxParser.parse(source: structText)
    let result = recursion(node: Syntax(sourceFile))
    return result
}

try convert(structText: input)

It just simply doesn't work, I never reach the "Yeah" (which means I cannot do anything useful during the recursion).
I find this library very confusing. Would anyone have a good UML diagram explaining how it really works?
Before you tell me, yes I know I could use a Visitor, but I want to understand how it works by myself.

A: You can use SyntaxProtocol for iterating all items in AST and then use its _syntaxNode public property to make a target syntax, e.g.:
import SwiftSyntax
import SwiftSyntaxParser

func recursion(node: SyntaxProtocol) {
    if let decl = StructDeclSyntax(node._syntaxNode) {
        print(decl.identifier)
    }
    node.children.forEach { recursion(node: $0) }
}

let code = """
struct A {}

class Some {
    struct B {}
}

func foo() {
    struct C {}
}
"""

let sourceFile = try SyntaxParser.parse(source: code)
recursion(node: sourceFile)

Outputs:
A
B
C

NOTE: It is not recommended to retrieve _syntaxNode  property directly and you can use Syntax(fromProtocol: node) instead.

SyntaxVisitor
But the best approach is using Visitor pattern with SyntaxVisitor class to avoid recursion issues for large and complex files:
class Visitor: SyntaxVisitor {
    var structs = [StructDeclSyntax]()

    init(source: String) throws {
        super.init()
        let sourceFile = try SyntaxParser.parse(source: source)
        walk(sourceFile)
    }

    // MARK: - SyntaxVisitor

    override func visit(_ node: StructDeclSyntax) -> SyntaxVisitorContinueKind {
        structs.append(node)
        return .skipChildren
    }
}

let visitor = try Visitor(source: code)
visitor.structs.forEach {
    print($0.identifier)
}

A: I found it after trial & error and reviewing of the API.
private func recursion(node: Syntax) -> String {
    for child in node.children {
        if let token = TokenSyntax(child),  token.tokenKind == .structKeyword {
            print ("yeah")
        }
        recursion(node: child)
    }
    return node.description
}

This approach to identify the kind of the token works, and the print statement will be reached. Again, I do wonder how the class diagram for SwiftSyntax would look like.


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text:
Our Gurū Paramparā
Parama Pūjya Shrīmat Parijñānāshram Swāmījī I (1708-1720)
The intellectually gifted and spiritually blessed Smārta Sāraswat-s who flourished on the banks of the River Saraswatī in the Himālayan region, north of Kurukshetra were forced to migrate initially because of the drying up of the sacred river. Subsequently, the repeated assaults made by Muslim invaders in the 15th century forced them to move southward. Upon reaching Kanarā, their loyalty, integrity and intelligence earned them high positions in the service of the royals of Nagar. But it also inspired envy and anger among other groups in the court who sought to discredit them in the eyes of the ruler. This influenced the Chief to ask the Sāraswat-s to prove their credentials and show him their Guru. Unflinching faith came to the rescue of the troubled Sāraswat-s making the elders of the community offer penance and intense prayer at the feet of Lord MahābaῙeshwara in Gokarṇa whereupon His mercy vouchsafed a vision which turned real on the following evening on the banks of the Koṭitīrtha. The sannyāsī – Shrīmat Parijñānāshram Swāmījī -who came as a divine emissary, carrying the idol of Lord Bhavānīshaṅkar (which is consecrated at the Bhanḍikerī Math) agreed to become the Guru of the Sāraswat-s and meet the ruler of Nagar. Shrīmat Parijñānāshram Swāmījī hailed from the 'Āshrama Sampradāya'. 'Āshrama' was one of the 10 lineages established by Ādi Shaṅkarāchārya to systematize the Sannỵ̣āsa Paramparā which would carry on and project the correct perception of Sanātana Dharma. Traversing the entire length and breadth of Bhāratavarsha (India) thrice on foot this 'Advaita Sthāpanāchārya' – Ādi Shaṅkarā - established four Maths to promote Advaita Siddhānta. After him, His shishya-s continued His exemplary work.
While the king of Nagar acknowledged the obvious credentials of Shrīmat Parijñānāshram Swāmījī, he still wanted these to be 'endorsed' by the Jagadguru of Shṛṅgerī. Swāmījī, agreed to this condition as well and proceeded thereto. The officiating priests shut the temple, failing to recognize and accord due courtesy to the holy visitor who waited patiently for the deity's darshana. The Jagadguru had a dream in which the Devī indicated what had happened and that a transgression had occurred in the Math premises. The Acharya hurried to the temple and saw for Himself how Devī Shāradāmbā had caused Her own effulgence to radiate from Swāmījī's visage. Assured that the priests had sought forgiveness for their wrongdoing, the Jagadguru heaped honours upon Swāmījī and gladly made the official declaration sought by the Nagar King that this was, indeed, a worthy Guru of the Sāraswat Brahmins. After this formal acceptance Swāmījī returned to Gokarṇa where He established the Bhanḍikerī Math, enlightened an eager samāja for over a decade with the priceless knowledge of the scriptures and 14 days after appointing a shis̲h̲ya and telling the devotees to love and venerate the Guru, attained Mahāsamādhi.
Parama Pūjya Shrīmat Shaṅkarāshram Swamījī I (1720-1757)
In 1720, on Chaitra Shuddha Pūrṇimā, heeding the pleas of devotees that the Guruparamparā should continue, Shrīmat Parijñānāshram Swāmījī ordained the only son of Shrī Kṛs̲h̲ṇayyā Kulkarṇi from the Hariṭekar family and named the shis̲h̲ya Swāmī "Shaṅkarāshram". In return, Kṛs̲h̲ṇayyā was entrusted with administrative functions in the Math and told that in future preference would be given to the 'Shukla Bhaṭ' family (this is a designation the family and its descendants were given) when choosing a shis̲h̲ya.
The composure and wisdom displayed by Shrīmat Shaṅkarāshram Swāmījī when he had to ascend the pīt̲h̲a within two weeks of his ordination, was evidence enough of His suitability for taking on the huge responsibility thrust upon him at such short notice. Striving constantly for the spiritual uplift of the people, Swāmījī constantly reminded them that both joy and sorrow were but passing phases and that their goal should be to attain mastery over the fickle mind. There are many incidents on record to show how Swāmījī's Grace and Blessings reached out to miraculously redeem the poorest of the poor when he prayed humbly and sincerely to the Guru for succour.
It was during His time that Basappā Nāyak II of Nagar made land grants to the Math by a gift deed dated 1739. In 1757, Swāmījī fell ill on His way back to Gokarṇa from Bhaṭkal, where some local Sāraswat-s displayed indifference. The devotees entreated Swāmījī to take some respite at Shirālī, where the pious Nāgarkaṭṭe family gladly hosted Him. In view of His failing health everyone pleaded that Swāmījī should ordain a shis̲h̲ya immediately to carry on the lineage, but the Guru refused and soon after took Mahāsamādhī, once again leaving the community without a spiritual Master.
The magnanimous Nāgarkaṭṭe family gladly donated their homestead for erecting the Samādhi Sthala. (This Samādhī is referred to as the "Hoḍī Samādhī" now.) But the Divine had decreed much more than that for the sacred land situated in the Parashurāma Ks̲h̲etra. So a unanimous decision was taken to consecrate the idol of Lord Bhavānīshaṅkar at the hallowed spot and thus it transpired that the sanctum that would draw devotees from all corners of the earth, the mother's nest which would attract all Her fledglings to rejuvenate their flagging morale – the Shrī Chitrāpur Math – came to be established here!
In recognition of the large-hearted sevā offered by the Nāgarkaṭṭekār-s who gave up their own home to build the Math, their family members are accorded the distinction of receiving the prime honour (the "pailŏ vīḍŏ" as it is called) during the Rathotsava at the Math premises.
Parama Pūjya Shrīmat Parijñānāshram Swāmījī II (1757-1770)
Since Shrīmat Shaṅkarāshram Swāmījī had taken Mahāsamādhi without appointing a shishya, the Sāraswat community, which earnestly wanted a spiritual Mentor to guide them, once again faced the backlash generated by anger and envy from trouble mongers, till the ruler of Nagar actually threatened to lock up the Math and confiscate its assets if they did not find a successor to the pīt̲h̲a immediately.
Providentially, someone recollected that a Sāraswat youth initiated by Swāmījī Himself was steeped in sādhanā at Kollur. When the elders rushed to the great soul with the earnest appeal that He should become the next Mathādhipati, He graciously consented, came to Shirālī and ascended the pītha as Parijñānāshram Swamījī II.
Swāmījī's inspired teachings on the tenets of dharma helped greatly to heighten the devotion of the laity towards God, Guru and the Math. Many are the instances recorded at the time of the miraculous cures and inner transformation brought out by a Blessing or even the Darshana of this great Yatīshwara.
With time and advancing age as Swāmījī's activities began to diminish, the samāja entreated Him to ordain a shis̲h̲ya to carry forward the holy Guruparamparā. Upon His consent the elders of the community began looking for a worthy successor and came upon an eminently suitable young sādhaka from a Shukla Bhaṭ family of Mallāpur. After the father agreed to let his son take on this sacred role, Swāmījī came to Mallāpur and performed the Shis̲h̲ya Swīkāra ceremony, ordaining the initiate Swāmī as "Shaṅkarāshram"II. When the time came to drop His mortal coil, Swāmījī advised the Shis̲h̲ya Swāmī to preach to His people with love as if they were His own children and after assuring Him of spiritual eminence in His holy mission, peacefully attained Mahāsamādhi. This Samādhi is to your left when you are facing the Hoḍi Samādhi and shrine of the Lord Bhavānīshaṅkar at Shrī Chitrāpur Math, Shirālī.
Parama Pūjya Shrīmat Shaṅkarāshram Swāmījī II ( 1770 – 1785)
A great scholar and Yogī, Parama Pūjya Shaṅkarāshram Swāmījī was revered as the very incarnation of Lord Dattātreya. His total absorption in spiritual pursuit made him very frail in physical health, causing His bhakta-s to beseech Him to ordain a shis̲h̲ya soon. Swāmījī consented and the search for a suitable initiate began. There was a very promising youngster in the Talgeri household. After the family had agreed, Swāmījī performed the Shis̲h̲ya Swīkāra ceremony, gave the Shis̲h̲ya Swāmī the holy Upadesha and the name "Keshavāshram".
Just as it was with the earlier Masters, many miracles have been attributed to Swāmījī: Once when His body was suffering from high fever, Swāmījī transferred the shivers it was undergoing to His daṇḍa (the sacred staff carried by a sannyāsī), but only for the period of His Anus̲h̲t̲h̲āna! Another incident devotees recall is of how the vaḍā batter dropped in smoking oil refused to rise because Swāmījī had not been served His customary gruel (conjī). Since it was a day commemorating Parama-Guru Parijñānāshram Swāmījī, Shis̲h̲ya Swāmī had mistakenly hoped Swāmījī would partake of the delicacies on the menu instead of the customary gruel. "How can the oil get heated when the heat (of hunger) within has not been assuaged", is how Swāmījī light-heartedly brushed off the wondrous incident!
Also documented is the startling incident of how, years after Swāmījī's Mahāsamādhi, when Parama Pūjya Pāṇḍuraṅgāshram Swāmījī visited Mallāpur and had the slab removed for some repair work, the flowers, bilwa leaves and tulasī placed within almost a century earlier were still so fresh that their fragrance filled the air!
Parama Pūjya Shrīmat Keshavāshram Swāmījī (1785–1823)
Fifth in the lineage of our Holy Guruparamparā, Keshavāshram Swāmījī was able to stir the samāja with His enlightening discourses and spiritually radiant persona. This made the laity gladly contribute a portion of their income for the upkeep of their beloved Math. So the revenue of the Math increased and some fields and land were acquired during Swāmījī's able Mathādhipatya which lasted for over four decades.
While a self-realised Master does not ascribe too much importance to 'miracles' they happen most naturally because of the Divinity He exudes so effortlessly. So it was but natural that a child of a devoted couple from Murḍeshwar, who had not uttered a word since birth, began to speak soon after attaining Swāmījī's darshana. Another devotee from MaṅgaĪūru, whose pockets were empty, set out on foot to visit Shirālī for Swāmījī's blessings. After a while, total exhaustion forced him to rest under a banyan tree. His feet were swollen and painful and he thought he would breathe his last before seeing Swāmījī. Slipping into slumber he dreamt that the merciful Swāmījī Himself was applying fragrant medicinal oil to heal his feet. Upon waking he was dumbstruck to note that not only had the pain and swelling disappeared, the scent of the oil still lingered in the air! Grateful beyond description he rushed to the Math and fell at Swāmījī's feet with overwhelming gratitude and bhakti.
When age began to make its presence felt, the devotees requested Swāmījī to appoint a shis̲h̲ya. The worthy candidate was found in a Shukla Bhaṭ family of MaṅgaĪūru and in 1804 Swāmījī performed the sacred Shishya Swīkāra ceremony at Shirālī and named the prime disciple "Vāmanāshram". For almost two decades Swāmījī groomed the Shis̲h̲ya-Swāmī in Yogābhyāsa, spiritual study and all the skills required for the demanding role of Mathādhipati and in 1823 attained Mahāsamādhi in Shirālī. This Samādhi is to the extreme left when you are facing the Hoḍī Samādhi.
Parama P̲ūjya Shrīmad Vāmanāshram Swāmījī (1823- 1839)
Extremely compassionate and totally immersed in sādhanā, Parama Pūjya Vāmanāshram Swāmījī could not pay too much attention to the administrative matters of the Math. A manager, hailing from the Shukla Bhaṭ family was put in charge, but he was not able to do his duty efficiently. The elders of the community felt it might be more prudent to request Swāmījī to ordain a shis̲h̲ya who could be entrusted with the administrative responsibilities of the Math.
There was, at the time, in Swāmījī's retinue a bright young man called Parameshwar from the Nagarkar family. Earlier, penury had forced him to serve as an errand boy in a household at MaṅgaĪūru, where a visiting astrologer had predicted that this young man should not be treated as a menial for he was cut out for a much larger role which would earn him eminence and public regard. The priest at Viṭṭal, where Swāmījī was camping, also noticed the exceptional qualities of the boy and told Swāmījī that he may be a suitable candidate for ordination as a shis̲h̲ya. When this was endorsed by the elders of the samāja, Swāmījī agreed to conduct the formalities upon returning to Shirālī. In 1836, the shis̲h̲ya designate was duly inducted with the ceremonial Shis̲h̲ya Swīkāra and given the name – "Kṛs̲h̲ṇāshram".
Swāmījī, however, did not comply with the community's request to let the Shis̲h̲ya Swāmī take over the administrative functions. Perhaps He was aware that the shis̲h̲ya would have to soon take on the role of Mathādhipati as well. For soon after, Swāmījī fell gravely ill with small-pox and after declaring that His mission was complete and blessing everyone took Mahāsamādhi in 1839 at MaṅgaĪūru. Since tender coconut water was administered to Vāmanāshram Swāmījī in His last days, this is the sevā devotees offer at the Samādhi Sthala to this day.
Parama Pūjya Shrīmat Kṛshṇāshram Swāmījī (1839-1863)
The Sāraswat Samāja flourished during the time of Kṛshṇāshram Swāmījī because He was a great scholar and spiritual leader, as well as an able administrator. Under His Guidance the competent manager Lājmī Veṅkaṭaramaṇaiyyā functioned efficiently, resulting in a substantial increase in landed property of the Math and ornaments for the adorning of Lord Bhavānīshaṅkar!
How a Sage's blessing has the power to transform the fortunes of the bhakta is illustrated in the story of a poor devotee Nāgarkaṭṭe Durgappayyā, whose sincere and regular chanting of the Saptashatī as per the directive of Swāmījī , brought him both affluence and high esteem! Once, when Swāmījī was camping at MaṅgaĪūru, the elders of the community broached the subject of appointing a shis̲h̲ya. Swāmījī agreed and an exceptional young man from the Nagar family, who possessed all the requisites of a future Mathādhīpati was selected for this sacred role. In 1857, Swāmījī conferred the holy Upadesha and performed the Shis̲h̲ya Swīkāra ceremony at Shirālī naming the initiate "Pāṇḍuraṅgāshram".
Once, hearing about the Rathotsava (chariot-festival during which the deity is taken around in a carved and decorated wooden chariot erected especially for the occasion) to be held at Veṅkaṭāpur the young Shis̲h̲ya Swāmī asked Kṛshṇāshram Swāmījī if he could go to watch it. The gentle admonition from Swāmījī that a sannyāsī, who was going to be the future Mathādhipati, cannot just go for such an occasion informally made the young shis̲h̲ya feel a bit disappointed. That was when Swāmījī decided to hold a Rathotsava at Shrī Chitrāpur Math itself, much to the exultation of Shishya Swāmī and the gratification of the entire samāja. The grand Rathotsava, which began in 1862 was an annual celebration during Chaitra Shuddha Pūrṇimā. The highly-skilled artisans, deft in metal and wood-work, who were invited to design the chariot, were given warm hospitality- a place to live, provisions and every facility for them to do their creative work undisturbed. There was a festive air all around and many small traders also set up their shops to sell their wares, while at the Math preparations to accommodate and look after the devotees who came from far and wide began much in advance. This much-awaited annual celebration was discontinued for a while during the time of Parama Pūjya Ānandāshram Swāmījī due to several reasons. But our 10th Guru – Parama Pūjya Parijñānāshram Swāmījī III – revived it and come April this week-long festivity at Shrī Chitrāpur Math is a much-awaited event even today.
Another incident devotees recall is of how traders of Shirālī, who conspired to create a "black-out" by shutting their shops early on a day when the Lord's idol was taken out from the Math in a procession on a 'pālakhī' (silver palanquin), had to face the consequences of their insolent actions when their property was engulfed by an unexpected fire. But the merciful Swāmījī forgave them, saying it was prārabdha that had misled their minds. The much-loved and revered Shrīmat Kṛshṇāshram Swāmījī took Mahāsamādhi in Shirālī in 1863. His Samādhi stands between that of Shrīmat Parijñānāshram Swāmījī II and Shrīmat Keshavāshram Swāmījī.
Parama Pūjya Shrīmat Pāṇḍuraṅgāshram Swāmījī (1863-1915)
Named "Kālappā" by his parents to ward off any evil eye being cast upon his lustrous good looks, the extremely intelligent, strong-willed and quick-witted Shrīmat Pāṇḍuraṅgāshram Swāmījī was barely 12 years old when He was ordained as the Shishya Swāmī. He received the invaluable Guidance of His Guru for just five years before Kṛshnāshram Swāmījī took Mahāsamādhi and the young shis̲h̲ya became the eighth Mathādhipati whose longest-on-record tenure lasted for 52 eventful years!
A great spiritual leader, Sanskrit scholar, Yogī, proficient astrologer too and a most able administrator, Pāṇḍuraṅgāshram Swāmījī had a lot of expansion and renovation done of the Math structure and the Samādhi Sthala-s therein. A lot of agricultural land was acquired and this enhanced the revenue of the Math substantially. A water tank – Shivagaṅgā-sarovara - dug close to the Math added beauty and proved beneficial to the devotees. Many old shrines in Chitrāpur were re-built and an elegant two-storeyed structure, which Swāmījī named 'Pan͂chavaṭī was built on the Govardhana hillock. In addition, a road was constructed from the Shirālī highway to Shrī Chitrāpur Math and with houses and even lamp-posts on either side, Chitrāpur began to look very picturesque indeed!
For easier communication with the world outside Swāmījī's thoughtfulness ensured that a post office was constructed, with an adjoining residence for the Postmaster… and to provide elementary education for the children of the local population, a Kannaḍa school was started near the Math. A weekly marketplace was created to take care of day-to-day needs. There was little doubt that the far-sighted Pāṇḍuraṅgāshram Swāmījī tried His best to make Chitrāpur a model village and this drew a lot of admiration from the laity and visiting dignitaries.
Where the practice of Dharma and maintaining ethical standards were concerned however, Swāmījī was extremely strict. Flouting of rules led to fines which were utilised for community welfare, while the offender had to do prāyaschita – for purification and atonement. Travelling abroad led to ex-communication (crossing the waters was considered tantamount to 'losing caste'). Swāmījī wanted His people to be strong-rooted enough to hold their own in a motley of drastically different cultures and lifestyles before they stepped out of their cocoon, but one section of the samāja was unable to understand this, leading to some antipathy within the community. Swāmījī however remained unruffled and continued to pray for their welfare.
Instances of miraculous cures, solving of legal disputes and many worldly problems with just a word of Blessing or the holy tīrtha from Swāmījī are legion. Oft-quoted are two incidents – one of a great devotee and the other of a sceptic – both of whom were granted visions with Swāmījī manifesting Himself as Lord Dattātreya. Needless to add, the bhakta was beside himself in ecstasy, while the non-believer who had come to scoff stayed back to pray for the rest of his life!
The negligence of some people in adhering to Swāmījī's precepts made Him initially vow not to initiate a shishya, but in 1915, when He suddenly took ill, He declared that He had received a sacred Directive from the Divine and was ready to ordain one. Shāntamūrti, the second son of Haridās Rāmachandra Bhaṭ was found most suitable and Swāmījī bestowed the youngster with Āshrama Sanyāsa with the name "Ānandāshram" and gave the holy Upadesha soon after.
Within eight days of this momentous Shis̲h̲ya Swīkāra, at an auspicious moment Shrīmat Pāṇḍuraṅgāshram Swāmījī took Mahāsamādhi leaving an extremely pure and worthy disciple to take on the mantle of Mathādhipati. Shrīmat Pāṇḍuraṅgāshram Swāmījī's Samādhī Sthala is to your right when you face the Hoḍī Samādhi in Shrī Chitrāpur Math, Shirālī.
Parama Pūjya Shrīmad Ānandāshram Swāmījī (1915-1966)
With a visage and temperament as calm and unruffled as the name in His Pūrvāshrama (Shāntamūrti), Ānandāshram Swāmījī ascended the Pītha and became the ninth Guru of the Chitrāpur Sāraswat community almost immediately after His initiation. Hungry for knowledge, Swāmījī immediately requested the erudite Shāstrī Shrī Kaikiṇī Subarāya Bhaṭ to be His guide as He assiduously began a study of Vedānta, Sanskrit, grammar, logic. But even after acquiring proficiency in all of this, Swāmījī acutely missed the physical Presence of His Guru who had left Him too soon. The burden of tackling the administrative affairs of the Math also took away a lot of time He would have gladly spent in spiritual inquiry. This made Swāmījī decide that some time in solitude was mandatory and He requested the compliance of Viṭṭal Subarāya Bhaṭ. But this was not the glorious destiny the Divine had planned and so, after a solitary night spent incognito on a Jain Patel's verandah, when devotees found Him and pleaded that He should return to His grieving 'flock', the gracious Swāmījī agreed.
The routine returned and Swāmījī performed all His duties as Mathādhipati with grace and élan, but the thirst for deeper spiritual pursuit and the need to find an able Āchārya continued to bother Him and He prayed to the Gurushakti to show Him the way forward. The answer came when Swāmījī visited the Ādi Math at Gokarṇa, where He met the scholarly Swāmī Kṛshṇāchārya Paramahaṁsa of Ṛshikesha. The mutual regard and promise of learning a lot from the Swāmī made Swāmījī want to go for a while to Ṛshikesha. The laity supported their Guru's saṅkalpa and Swāmījī was able to undertake this yātrā. The Āshīrvachana-s Swāmījī gave enroute at stopover-camps at HubῙī, Puṇe, Mumbaī, Delhī made the ecstatic samāja rejoice at the amazing brilliance and spiritual radiance of their beloved Guru!
Delving into Paramārtha at Ṛshikesha, interacting with Swāmī Kṛshṅāchārya and many other Sages was a period of great fulfilment for Swāmījī and upon His return to Chitrāpur, He once again took on the mantle of working selflessly for the welfare of the samāja. Swāmījī's erudition and undeniable aura used to make hundreds of devotees pour into Chitrāpur for the annual Rathotsava. Noting the problems caused by the heat, scarcity of water, lack of adequate medical facilities and infrastructure, the mounting cost and dwindling supplies all made Swāmījī decide in 1939 to discontinue this chariot-festival temporarily. Instead, Swāmījī introduced a novel concept – the Sādhanā Saptāhā - which was a carefully planned schedule for week-long spiritual activity like bhajana, kīrtana, japa undertaken by sādhaka-s in cooler months like December and this received a tremendous response from the laity.
There are many cases on record wherein straying or sceptical individuals where brought back to the right path by this Guru who was Compassion Incarnate. A striking story is that of Viṭṭal Subarāya Bhaṭ himself who felt confusion and diffidence to accept Swāmījī, who had in the early years been a 'fellow-student', a co-learner so-to-speak, as His Guru. But when he tried to go away to ponder upon this dilemma, the image of Swāmījī appeared again and again on his mental screen till he rushed back to seek forgiveness from the Guru whose greatness he had not been able to fathom earlier.
One illuminating piece of historical information comes from a portion of the Guruparamparā Stotram written by Parama Pūjya Ānandāshram Swāmījī. In it, Pūjya Swāmījī has listed the names of some of the great Guru-s who were the revered Predecessors to our present Guruparamparā which began in 1708 with the advent of Parama Pūjya Parijñānāshram Swāmījī I at Koṭitīrtha in Gokarṇa. The Masters mentioned by Swāmījī in His stotram are – Parama Pūjya Shrīmat – Achyutāshram, Ānandāshram, Kaivalyāshram, Nṛsiṁhāshram, Keshavāshram, Vāmanāshram, Kṛshṇāshram, Pāṇḍuraṅgāshram - Swāmījī s and finally, Parama Pūjya Shrīmat Parijñānāshram (I) from whom the present lineage is traced. Thus, we can safely state that the current 300 plus-year-old history of Shrī Chitrāpur Math is of the Jñāta Guruparamparā about which we have more extensive knowledge and records, while our actual 'treasury' - our sacred inheritance – as Pūjya Ānandāshram Swāmījī has revealed - goes much further back…
Heeding the tenets of Swadharma, studying Vedānta and striving for progress in Paramārtha were the main qualities Swāmījī tried to inculcate in the sādhaka-s. But the growing slackness in the laity prompted Swāmījī to think (just like His Guru had) that ordaining a shishya and trying to keep the Saṁsthāna flourishing was neither needed nor relevant. Upon insistence from a couple of senior sādhaka-s, however, Swāmījī did make an announcement at the silver jubilee commemoration of His own ordination that He would ordain a shishya at a proper time. Later He announced that this would happen after the Chāturmāsya Vrata of 1958.
Accordingly, on the 1st of March 1959 nine-year-old Ravindra Shaṅkaranārayaṇa Shukla was ordained as the Shishya Swāmī in the presence of a mammoth gathering of devotees at Shivājī Park, Mumbaī. For seven years the devoted shishya was groomed lovingly and given lessons in Sanskrit, grammar, logic and the scriptures. In September 1966, Ānandāshram Swāmījī shed His mortal coil and attained Mahāsamādhi while chanting "OM" at the BeṅgaĪūru Math. His Samādhi Sthala is beside that of His Guru Pūjya Pāṇḍuraṅgāshram Swāmījī at Shirālī.
Parama Pūjya Shrīmat Parijn͂ānāshram Swāmījī III (1966-1991)
Highly intelligent, progressive in outlook and with a keen thirst to know more about things both spiritual and technical, Shrīmat Parijñānāshram Swāmījī was a mere teenager when the Paṭṭābhisheka was performed and He became the Tenth Mathādhipatī of Shrī Chitrāpur Math. But the laity was awestruck by the extraordinary canvas of His mind upon hearing the very first Āshīrvachana He gave upon ascending the sacred Pītha. "It is our fervent prayer that the piety and devotion of the populace and their reverence towards the Math attain still greater heights. We earnestly hope that all the traditional ceremonies rites and rituals will, with the collaboration of the devotees and priests, continue with the same fervour. May Lord Bhavānīshaṅkar grant you peace, contentment and protection," was the inspiring finale of Swāmījī's address.
Alongside guiding the spiritual advancement of the laity, Swāmījī initiated a number of schemes and measures for community welfare. The Chitrāpur Grāma Vikāsa Yojanā to make this hamlet into a self-sufficient township with agricultural, industrial and commercial growth, was mooted by Him. The plan was to start small-scale industries around the Math like a printing press, handloom and power-loom units, agro-industries and the construction of "Ānandāshraya" – a cosy home for the old and socially and financially destitute from the community funded by donations from devotees.
Swāmījī also undertook the renovation of the Dhyāna Mandira built at Pan͂chavaṭī by Pūjya Pāṇḍuraṅgāshram Swāmījī and a beautiful garden was created around it. A deer park and a bird sanctuary were also set up in the spacious grounds of the Govardhana hillock. His profound interest in telecommunication also prompted Swāmījī to set up a wireless shack for ham-operation at Pan͂chavaṭī.
His keenness to strengthen the cultural foundation of His people and to ensure that the knowledge of certain specific rituals and rites associated with the Rathotsava does not dwindle and vanish and most importantly, as a tribute to His Beloved Guru, Swāmījī re-started the Rathotsava which had begun way back in 1862 and then been discontinued from 1939. The chance discovery of an intricate dīpamālikā while searching for accessories for the Rathotsava sparked off Swāmījī's desire to set up a museum. Thus began His single-handed crusade, sometimes even on foot, to collect precious idols and artefacts lying in a state of neglect in abandoned family homes or shrines in deep jungles. The museum also housed a library of rare manuscripts and books.
In order to make the Math self-supporting, Swāmījī created coconut plantations on the property at Beṅgre and Kembre and also set up a goshālā, which ensured milk supply to the Math. In BeṅgaĪūru, a six-storeyed complex was built on the unused land around the Math resulting in a sizeable regular income.
While Swāmījī was trying His best to turn Chitrāpur into a picture-perfect village, to motivate the youth to stay physically and mentally fit, to encourage the laity to study Sanskrit and understand the deeper significance of rites and rituals, to keep history and culture alive, to stabilize the finances of the Math and through the ham-activity to actually take the first step towards connecting the community to a wider world, there were some individuals too dry and rigid at heart to comprehend or digest the greatness of a Guru, who was leaps and bounds ahead of their narrow and extremely conservative mind-set. Sensing their total inability to accept positive changes that must happen with the passing of time, Swāmījī decided to relinquish His position as Mathādhīpati and left Shirālī to settle at Kārlā, LoṇāvaĪā in Mahārashṭra.
The mission of a Master does not cease just because He has renounced His formal designation. Establishing a trust fund called "Shree Trust" Swāmījī founded a school for the physically and mentally challenged at Virār. Another Trust -"Shāntisukhadā" was also created to work for tribal welfare in the region around the āshrama.
In the Āshīrvachana He gave at a ceremony organized to commemorate His 44th birthday on the 15th of June 1991, Swāmījī stated that He had tried and fulfilled many wishes of His Guru (Pūjya Ānandāshram Swāmījī) except that of totally uniting the samāja and had hence been prompted to sacrifice what He did. On the 29th of August Swāmījī took Mahāsamādhi in BeṅgaĪūru and soon after, His Samādhi Sthala was consecrated with all rites and rituals at Kārlā.
Many are the miracles experienced by devotees when blessed by the abundant Grace of the Gurushakti. In February 1993, Swamījī's earnest desire to have a Dhyāna Mandira and install the idol of Devī Durgāparameshwarī in it was fulfilled. When the Samādhi was exhumed at the time for the formal installation of the Shivaliṅga upon it, the over-powering scent of sandalwood filled the air! Devotees were wonderstruck to find the two fragrant roses, the bilwa leaves and the tulasī placed on the mastaka within a mala of 108 small rudrāksha beads were all intact, with not a shred of evidence of any form of degeneration or decay! Not just that, even the vastra that had been placed around the flowers and leaves was still damp from the water on them! After all the overwhelmed bhakta-s had darshana of this miraculous fact and the Liṅga-pratishthā was done, the San͂jīvanī-Samādhī was sealed once again.
In the years that followed, a samāja which had been used to the protective umbrella of their revered Guruparamparā constantly reassuring them and steering their spiritual destiny, felt bereft and 'headless'. Finally, taking a cue from the past some of the seniors in the community prayed at the Ādi Math at Gokarṇa for the Blessings and Ādesha of the Lord. The indication they received, from among the names they had offered, was to approach a young Sāraswat sannyāsī doing rigorous sādhanā at the āshrama of Pūjya Īswarānanda Girijī Mahārāj at Mt. Ābu.
Now this was our beloved Swāmījī, the present Mathādhipati, who had gone to Chennai 12 years before this Prophecy came, seeking the Permission and Blessings of Pūjya Parijñānāshram Swāmījī before proceeding to Mt. Abu. At that time the Sāraswat samāja was in great turmoil because of the incapacity of one section to understand the gigantic stature and power of their far-sighted Guru. Perhaps that is why the Karuṇāmayī Gurushaktī had willed that this intense youngster should do his sādhanā in peace, away from the unrest that had gripped the community, so that he could ready himself fully to rise to the multi-faceted-role that he would be expected to play when he was summoned by the Divine - to ascend the Pīth̲a and become the Eleventh Mathādhipati of a distraught people pining for a Guru to carry forward the glorious lineage and uplift them from the travails of saṁsāra. After some persuasion, the young Swāmī agreed and the 27th of February 1997 heralded a fresh awakening, a spiritual renaissance in the tiny, but truly blessed Chitrāpur Sāraswat community.
Parama Pūjya Shrīmat Sadyojāt Shaṅkarāshram Swāmiji (1997 to date)
From the time Parama Pūjya Sadyojāt Shaṅkarāshram Swamījī became the Mathādhipati with the blessings of several sages, among them the globally revered Jagadguru Shaṅkarāchārya – Shrī Bhāratī Tīrth MahāswāmigaῙ of Shṛngerī, Swāmījī has inspired devotion and an eagerness in every section of the samāja to strengthen the connection with one's spiritual inheritance – the Guru, Math and God.
Devotees visiting Shrī Chitrāpur Math in picturesque Shirālī, or going to any of Swāmījī's camps all over the country, discover the joy of nāmasmaraṇa- chanting the name of the Lord. Many sādhaka-s have received mantradīkshā from Pūjya Swāmījī. Watching Swāmījī, they learn how to meticulously perform the shoḍashopachāra pūjā. Listening to Swādhyāya-s conducted by Swāmījī they begin to understand the deeper meaning of our ancient scriptures. At the interactive Paramarsha sessions they are able to clear long-standing doubts and at the guided meditation that are able to put aside all worldly cares and revel in some priceless moments of bliss!
Emphasizing the importance of total fitness of body, mind and spirit Prārthanā and Yuvadhārā are two global platforms created by Swāmījī to enable children and young adults to draw immense strength from their roots and develop a sound value-system so that they can reach out for the sky, without the deep insecurity or panic that grips today's youngsters while grappling with stress and strain of competitive living.
Functioning under Swāmījī's invaluable Guidance a number of charitable Trusts (like the Srīvali Trust and the Parijñān Foundation), run by a growing number of professionals from different fields keen to do voluntary service, have kindled hope of a better life for hundreds of locals in and around Shirālī – caste, class no bar.
Hygienic water supply, a high school (where free tuition, uniforms and a mid-day meal are provided), a tailoring and embroidery unit - Saṁvit Sudhā - to promote woman empowerment, a gymnasium, a community hall, a museum (the Shrīmat Parijñānāshram Vastu Saṅgrahālaya) an easy-loan scheme coupled with expert advice for farmers and fisher folk (Parimochana), the Shrīmat Parijñānāshram Handmade Paper Unit offering employment to locals are just some of the welcome changes that have revitalized a sleepy hamlet, made the natives stay back rather than migrate and added novel zest to the sādhanā of 'citibreds' who are discovering the joy of sevā.
The utter humility and total surrender with which Swāmījī attributes the success of each of the milestone events that have caused a major rejuvenation of the spiritual aspirations of the entire samāja, to the Gurushaktī and the Divine Saṅkalpa of His Guru – Parama Pūjya Shrīmat Parijñānāshram Swāmījī III – is a true eye-opener about how an ideal shishya never allows the veil of personal glory to make Him lose sight of His Divine Goal!

redpajama_set_name: RedPajamaCommonCrawl


text:
Team »
Lets get real
cbandg01 · 5 · 587
cbandg01
Let's play to our strengths to create problems
on: 16 Jul 2007, 10:00:16 am
Firing off in all directions after Sundays performance is not going to get Whitehaven RLFC moving forward as we all want it to.
Calm down and take in a dose of reality.
Lets start with an analysis of the financial position. Any organization needs funds and profitable turnover to be able to improve it's position.
Whitehaven RLFC have some sponsorship deals (no worse than most other clubs outside Super League), a hard core of around 2000 paying supporters (better than most outside of Super League), and other fund raising events (on a similar or more profitable basis than most other clubs outside of Super League).
If we are to aspire to (and gain) Super League status, ALL of the above funding routes would need to change dramatically, because at this point in time they do not, (and will not) generate the extra money to pay for both the team improvements (at least seven new players), and ground improvement (the two new stands being talked about) which will be necessary to match the present Super League aspirations of the board and supporters.
With the money the club has, (or is trying to raise), there is now a 'chicken and egg' situation ....... spend money on the stands but then we don't have a good enough team to get into Super League ....OR ... spend the money on the team ........ but then we don't have the quality of ground required by Super League.
Geographically, we are not in a good position to attract good quality players, and at the moment I believe we are lucky to have the quality of 'travelers' which we have. Without them we would be in a mess. Things are not going to change as we scramble for SL status.
My advice is ... forget Super League..... we could never attain and sustain a Super League status..... it would be the ruination of the club we all love. I say, make ground improvements, improve the team through development and what new players we can get in, and have the realism within the club and minds of supporters that we aim to be 'The best of the rest' in the league we are in at present.
If we could compete (not capitulate as we did on Sunday) with the Widnes's, Castlefords, Hull KR's and Salford's as they Yo-Yo up and down from Super League, .......and pull off the occasional 'shock result' against them ....then that's excitement enough for me. (What's the point of being in SL and getting trounced every week as we were on Sunday ?)
If we focus on ground improvements and being 'the best of the rest', then when Super League pulls the plug on promotion and relegation (as they will), then we stand a realistic chance of being the best team outside of Super League , and with a nice little ground that we could be proud of....... a big fish in the 'right sized pond' and with the team and facilities to match.
As for Sunday and all of this DR talk... like the rest of you I have little or no idea what's going on politically inside the club, but the one thing I will say is ..... Widnes were a far far far better team, and we made them look even better because of our poor showing.
If players didn't perform to their potential (however limited) because of team and club disunity, then they should be ashamed of themselves. The fact that it was a show piece final and 3000+ supporters had dug deep into their pockets to be there should have been motivation enough to perform. However, DB's sin binning did 'put us behind the black ball' early on and we never recovered.
Sitting behind the Whitehaven try line in the second half, you could clearly see DB trying to hammer home the above 'motivation' message to the team, but it never seemed to sink in.
I say 'get off Rotherham's back' ....and everyone (team and supporters) give him our full support until the season end. All pull together, make the best we can of the rest of the season and then take on a new direction for the club as detailed above.
Dave Rotherham (and the present batch of players) may or may not be part of the the new direction, but if he / they are then it's a more realistic and attainable vision than the present 'must be in Super League' one is.
« Last Edit: 16 Jul 2007, 10:42:14 am by cbandg01 »
Re: Lets get real
Reply #1 on: 16 Jul 2007, 10:11:18 am
Rotherham's a liability the players have no respect for him. He has
no man management skills and that's being kind to him.
Reply #2 on: 16 Jul 2007, 08:51:50 pm
Coach is paid to coach, players are paid to play. The coach is not here to be liked and players dont have to like him. One thing they all have in common is to do their best for Whitehaven rugby league club. The coach and players between them have got us where we are this season TOGETHER. So lets put the blame where it lies on coaches and players. DR wont hide the fact we were crap will the players admit to it and stand up and be counted.
Quote from: champ on 16 Jul 2007, 08:51:50 pm
IMO if the players and coach dont get on then you have no chance of competing at a good level part of a coaches job is talking to the players and making sure they are happy of course not every player is going to be happy as only 17 can be picked each week but having most of the team disliking him cant be good
Jaypeet
Academy Star
Another reality check here - how many of our current squad do you think would get a place in the Widnes team?
Realistic answer, not one.
....and would have applied before yesterdays performance.
God this is a long tunnel...........and its getting longer by the minute!


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Vitamin A supplementation: This involves the intake of high doses of vitamin A drops or syrup in children between 6 months and 6 years old, twice a year.


text:
Sahiwal Division (Punjabi, ) is one of the nine Divisions of Punjab province, Pakistan.

It was formed by merging parts of Lahore Division and Multan Division and took its name Sahiwal from the district and city of the same name, which in turn are named for the Sahi Clan of the Kharal tribe, the traditional inhabitants of the area. On 14 November 2008, Sahiwal Division was reorganised into three districts: Sahiwal District, Okara District, Burewala and Pakpattan District. Sahiwal is the capital of Sahiwal Division. In 1998, the population of Sahiwal was 6,271,247. The population rate of growth was 1.92 percent per annum.

About  southwest of Sahiwal is Harappa, an ancient city of the Indus Valley civilisation. About  west of Sahiwal, at Kamalia township, is the site of Malli, a city captured by Alexander the Great in 325 BCE. Alexander stayed in this region of Punjab for two years in a time of frequent military conflict.

Location

Sahiwal Division is located at about 30.6 degrees north latitude and 73.1 degrees longitude in east central Pakistan in the Punjab region. It lies on the Pakistan national highway N-5 about halfway between Lahore and Multan. Sahiwal division is bordered by Faisalabad Division to the west; Lahore Division to the north; Bahawalpur Division and India to the east; and, Multan Division to south.

Sahiwal division lies on the floodplain of two rivers. Ravi River lies to the west; and, Satluj River lies to the east. The dry Khushak Bias also passes through the Sahiwal Division, separating the Sahiwal District from the Pakpattan District.

Almost 28,956 acres of the division is forested.

The Sahiwal Division lies  above sea level.

Administration

Sahiwal Division consists of three districts and seven tehsils.

Sahiwal is one of the nine divisions of Punjab, Pakistan. In 2008, after Pakistan national elections, the new democratic government restored the former tier of divisions and appointed Commissionaires for each division.

Sahiwal Division was formed in an area of 10302 km2. Its three districts are Sahiwal District, Pakpattan District and Okara District, each governed by a District Coordination Officer. Sahiwal District has two tehsils; Sahiwal and Chichawatni. Towns in these tehsils include Qadirabad, Yousafwala, Iqbal Nagar, Kassowal, Noorshah, Gogera, Malkahans, Harappa and Ghaziabad.

History

Indus Valley civilisation
Harappa, an archaeological site in Sahiwal Division, which takes its name from a small nearby village has revealed remains of a typical Indus Valley civilisation (3300 BCE - 1300 BCE) fortified Bronze Age city. In about 1900 BCE, the Indus Valley civilisation began to decline. The population may have moved away due to changes in the environment. Jim G. Shaffer and Diana A. Lichtenstein (in ) stated that: "This shift by Harappan and, perhaps, other Indus Valley cultural mosaic groups, is the only archaeologically documented west-to-east movement of human populations in South Asia before the first half of the first millennium B.C.."

Ecological factors that may have been involved in the decline include drying up of the Ghaggar-Hakra River and increased aridity in Rajasthan. The Indus River also began to flow further east and floodings occurred.

Shaffer (as cited in ) suggested: "There were no invasions from central or western South Asia. Rather there were several internal cultural adjustments reflecting altered ecological, social and economic conditions affecting northwestern and north-central South Asia".

Alexander the Great

Alexander the Great (356 BCE - 323 BCE) came to the Sahiwal region in 326 BCE. He conquered reigning local leaders such as Porus the Elder. During his Mallian Campaign of 326 BCE, Alexander followed his retreating opponents, the Mallians, to the city of Multan. The village of "Malli" in Kamalia Tehsil, is reminiscent in name. It is also said that Alexander got a fatal wound from Sahiwal region which later
became the cause of his death.

Ashoka
Following Alexander's departure from the region, the Punjab region was ruled by Ashoka (reign about 260 BCE to 232 BCE) of the Maurya Empire. After the decline of the Maurya dynasty, the Sahiwal region was ruled by invading forces including the Muslims, Mongols, and Lodhis.

Mughal
From about 1524 CE, the Sahiwal region fell under the rule of the Mughal Empire. Sher Shah Suri (1486 - 1545), extended the Great Trunk Road, which ran from Delhi to Multan. Where the road passes through Gogera, it is known as the Kakhan Wali Sarak.

Sher Shah Suri also constructed a fort at Shergarh, in Okara District. The Mughals' dominance in the Sahiwal area continued until 1739 CE.

Sikh
From the time of the decline of the Mughal Empire, Sahiwal fell under the rule of the Sikh Empire. However, as well as the Sikh Nakkais there were powerful Muslim tribes such as the Kharrals, Sials, Wattus, and Hans in the Sahiwal region.

Between 1804 CE and 1810 CE, Maharaja Ranjit Singh held most of the Sahiwal area. However, the Nawab of Bahawalpur, on the payment of tributes to Ranjit Singh, held a strip of territory along the Sutlej river. Ranjit Singh resumed rule of this territory when Nawab defaulted on his payments. After Ranjit Singh's death in 1839 CE, the Sikh Empire declined.

British

From 1845 CE to 1849 CE, Sahiwal was embroiled in the Anglo-Sikh wars. In 1847, Sahiwal came under control of the British East India Company. In that year, a British revenue officer was sent to Sahiwal to collect land taxes. In 1849, the Sahiwal district was formed with its headquarters in Pakpattan. In 1852, the district was expanded to include an area east of the Ravi river, the "trans-Ravi portion". The district headquarters were moved to Gogera.

In 1865, a railway was opened, and the district headquarters was moved to a village on the line called "Montgomery" after Sir Robert Montgomery, a colonial administrator. In 1967, Montgomery was renamed "Sahiwal".

Indian Rebellion 1857
During the Indian rebellion of 1857, there was an uprising of the Jat clans in Sahiwal. On 26 August 1857, prisoners rioted in an attempted jailbreak. Rai Ahmad Khan Kharal, leader of a local Kharral Jat clan, was detained at Gogera. He escaped, then was apprehended, then was released on bail, together with some other local leaders.

In September 1858 Khan led an insurrection in the Neeli Bar district. He held the jungles of Gogera and had some successes against the British forces. Kamalia Tehsil was sacked. General Sir Crawford Chamberlain (1821 - 1902) moved north from Multan with a small force. At Chichawatni he was besieged for days. The uprising continued for three months. Along with his companions, Murad Fatiana, Shujaa Bhadroo, and Mokha Wehniwal, Khan killed Lord Berkley the Commissioner for Gogera. Several minor actions followed in the open field, until the rebels, driven from the plain into the jungles, were defeated and dispersed. The British troops then inflicted severe punishment on the insurgent clans, destroying their villages, and seizing large numbers of cattle for sale.

The insurrection was centered in a wide area including Ganji Bar, Neeli Bar and Sandal Bar. The arena of conflict was bordered by the Sutlej river, the Ravi River and Chenab River. The area was thickly forested and suitable for resistance actions. For instance, Major Crawford Chamberlain was ambushed at Chichawatni.

Partition of India
Prior to 1947, Sahiwal was part of the Lahore Division of the Punjab Province of India. Then, with the Pakistan Movement for independence came the Partition of India. Sahiwal's minority Hindu and Sikh populations migrated to India. Muslim immigrants from India arrived. Sahiwal became a part of Pakistan. In 2008, the Sahiwal region, after a few changes in borders, became a "division".

Climate
In the Köppen climate classification, Sahiwal has a Semi-arid climate. More precisely, it is intermediate between a Desert climate (BW) and a Humid subtropical climate.

Temperatures in Sahiwal vary between hot and very hot in summer and are mild in winters. In May, June and July, temperatures increase to maximums between 40 and 50 °C. In winter months, the temperature falls to minimums between 5 and 10 °C.

Sahiwal lies on the edge of the Thar Desert at a low altitude and so, wet seasons are warm and dry seasons are cool. Sahiwal is also affected by the monsoon. Precipitation is very heavy in the monsoon, and dry during the rest of the year, with few or no months bringing moderate levels of precipitation.

The annual average rainfall in Sahiwal is approximately 349 mm.

The soil in Sahiwal is fertile. The vegetation is short and scrubby. The land supports grasses, shrubs and some forests.

Economy
The economy of Sahiwal Division depends on agriculture and associated industries. The largest crop is wheat, followed by cotton.

Agriculture
Because there are nearby rivers, Sahiwal is a fertile zone within Punjab province. There is a canal irrigation system. Sahiwal is cultivated for the production of food. A number of types of crops are grown. This is possible because across Sahiwal there is some variation in climatic conditions. Crops farmed in Sahiwal include: wheat, sugarcane, cotton, tobacco, rice, mustard seed and maize. Plants such as rapeseed are grown for production of vegetable oil. Vegetables are cultivated including potato, onion, cauliflower, peas, carrot, turnip and Okra. Fruits grown in Sahiwal include citrus, guava, orange, lemon, mango, dates, jambul, jujube and mulberry.

Sahiwal's sandy region near the dry bed of the Dias river are used for growing cotton and peanuts. Areas in Yousuf and Arif are used to grow corn.

Forestry
Archaeologists suggest that the forests have been present in Sahiwal area since the times of the Indus Valley civilisation. Sculptures, stamps and seals depicting the animals such as bull, elephant, zebra and rhinoceros have been found. These are the animals of a humid subtropical climate.

Sahiwal has 28,956 acres (117 km2) of forested land. Some are in Chichawatni and Okara. Trees in Sahiwal include:
 Sacred fig (Peepal)
 Banyan (Bargad)
 Eucalyptus (Safaida)
 Salvadora persica (Peelu)
 Prosopis cineraria (Jundi)
 Sal
 Tecomella undulata (Okaan)
 Dalbergia sissoo (Shisham)
 Acacia nilotica (Kikar or Babul)
 Azadirachta indica (Neem), and
 Melia azedarach (Bakain)

Cattle

The Sahiwal cattle breed, a dairy breed of Zebu or "humped cattle" is grown in the region. This cattle breed is tick resistant, heat tolerant and resistant to external and internal parasites Due to their heat tolerance and high milk production, Sahiwal cattle are grown in other Asian countries, African nations such as Kenya, Burundi, Somalia, Sierra Leone and Nigeria and Caribbean nations such as Jamaica, and Guyana.

Other livestock types that are grown in Sahiwal include sheep, and goat. Fish and poultry are also in abundant.

The Nili-Ravi is a breed of domestic water buffalo native to the Sahiwal area.

Industry
Sahiwal's industry is cantered around products and services for its agriculture. Some industrial entities in Sahiwal include Mitchell's Fruit Farms Limited, Montgomery Biscuits and Sweets Factory, Engro Foods Limited, rice mills, sugar mills for example, Ittefaq Sugar Mills Limited, and Baba Farid Sugar Mills Limited, pharmaceutical suppliers, tobacco processing units, cotton ginning and pressing units, flour mills, fertilizer companies for example, Fauji Fertilizer Company Limited, vegetable ghee and cooking oil processing units, textile factories, soap and detergent factories, paper and paper board factories, poultry feed suppliers, seed processing units and tanneries.

Education
The average urban literacy rate of Sahiwal Division (Sahiwal, Okara, and Pakpattan) is 60.7 percent. The average rural literacy rate is 33.8 percent.

Institutions
COMSATS University, Sahiwal
 University of Education (established 2002)
University of Sahiwal, Sahiwal
 Acute Business College.
 Sahiwal Medical College, DHQ Hospital Sahiwal.
 School of Nursing, DHQ Hospital, Okara.
 Government College of Technology Sahiwal
 Government College Sahiwal (established1942)
 Divisional Public School and College, Sahiwal,
 District Public School and College, Okara
 Divisional Public School, Pakpattan
 Sahiwal Public School, Sahiwal
College of Advanced Scientific Techniques (CAST), Sahiwal
University of Lahore (UOL), Pakpattan
Quaid-e-Azam College of Engineering and Technology, Sahiwal
Government College University Faisalabad (GCUF), Sahiwal
University of Okara, Okara
Cadet College Okara, Okara

Other notable schools are Ad Alta School Sahiwal, Beaconhouse School System, BloomField Hall, The City School, Army Public School, Sahiwal, Army Public School, Okara, Government College For Women, Sahiwal, Government High School, Sahiwal, Government Mahmoodia High School, Sahiwal, Comprehensive School, Sahiwal, Government Pilot Higher Secondary School, Government Immamia College, Muhammadan Law College, Sahiwal, Multan Law College, Sahiwal, Government Commerce College, The Educators, Punjab Group of Colleges and The Limit Group of Colleges, Okara, Leading college, Sahiwal.

Libraries
Sahiwal Division has following libraries;
 Government Jinnah Public Library, Sahiwal (established 1989)
 COMSATS Sahiwal Library
 Government Post Graduate College Sahiwal Library is the largest library in Sahiwal Division.
 Sahiwal Public library (Library Bazm-e-Adab-o-Fikr) is the oldest library of Sahiwal.

Other libraries are Baldia Library, Government College for Women library, Zila Council Library and District Bar Library.

Demography

At the time of the 1998 Census in Pakistan, the population of Sahiwal Division was 6,271,247. The population density was 608 people per square kilometre. Forty-seven percent were female. Seventy-five percent lived in an urban environment. The urban literacy rate was 60.7 percent. The rural literacy rate was 33.8 percent.

According to 2017 census, Sahiwal division had a population of 7,378,065, which includes 3,769,226 males and 3,608,089 females.
The Sahiwal population includes a small proportion of indigenous people living in pastoral communities. Another proportion are people whose ancestors moved to the area and were allotted lands by the British in about 1849. The Abadkar people were forcibly removed to Sahiwal from other areas of Punjab (especially the east) after the building of the irrigation canal system in Sahiwal. These people became sharefarming tenants of state-owned farms. In 1998, fourteen percent of the Sahiwal Division's population had come to the area in 1947 as a result of the partition of India.

Religion
Islam is the predominant religion in Sahiwal. In 1998, over 98.7 percent of residents in Sahiwal identified as Muslim. Islam was brought to the area by Muhammad Bin Qasim (695 CE - 715 CE) and Fariduddin Ganjshakar. Prior to Independence, most Muslim people in Sahiwal supported the All-India Muslim League and the Pakistan Movement.
Sahiwal division constitutes 104 Hindus, 7,264,688 Muslims, 108,688 Christians,1,728 Ahmadi followed by 504 scheduled castes and 2,353 others.

Language
Punjabi is the first language of most people in Sahiwal (95%).While, Raangri (2.8%)and Urdu(2%) are also spoken.

Notable people

 Fariduddin Ganjshakar (1179 CE - 1266 CE) known as "Baba Farid" (Punjabi: بابا فرید (Shahmukhi), was a 12th-century Sufi preacher and saint of the Chishti Order of South Asia. Ganjshakar is one of the first major poets of the Punjabi language, and is one of the pivotal saints of the Punjab region.
 Tufail Mohammad (1914 CE - 1958 CE) was a recipient of the Nishan-e-Haider, Pakistan's highest military award, for his contribution to the defence of Pakistan.
 Majeed Amjad (1914 CE - 1974 CE) was a writer of modern Urdu literature. He was educated at the Government College Lahore. He was inspired by the flora of Sahiwal. There is a park named for him.
 Abdus Salam (1926 CE - 1996 CE) was a theoretical physicist who won the 1979 Nobel Prize in physics for his contribution to electroweak theory. He was born in Santokdas a village near haveli lakha tehsil depalpur where his maternal grand father was resided, raised in Jhang and is buried in Rabwah.

Central Jail Sahiwal
The first jail in Sahiwal was the Gogera jail. Prisoners of war were housed there during India's First War of Independence. In 1873, the jail was moved to Sahiwal township and named "Central Jail, Sahiwal".

People who have been housed at the jail include: Jawaharlal Nehru, Zafar Ali Khan, Abul Kalam Azad, Zulfikar Ali Bhutto, Sheikh Mujibur Rahman, Faiz Ahmad Faiz, Habib Jalib, Abdul Qayyum Khan and Agha Shorash Kashmeeri.

Twin cities
Sahiwal city is a twin of Rochdale, Greater Manchester, North West England. There is a direction sign in Rochdale's town centre that reads, "Sahiwal 3960 miles" and points towards Sahiwal.

See also
Divisions of Pakistan
Divisions of Punjab, Pakistan
Harappa
Okara District
Pakpattan District
Kaluwal Mittha Village

References

Divisions of Punjab, Pakistan

redpajama_set_name: RedPajamaWikipedia


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The Whitehall Township Public Library - Historical Books collection contains local history and books of historical nature from around the Lehigh Valley. This collection also contains unpublished family history research records of private researchers, which are often lost with time. The Historical Books collection preserves these vital sources of genealogical information.


Rural Moroccans always knew Argan oil was good for you, inside and out. They actually rub their faces with their hands after eating a couscous dressed with Argan oil. In the spirit of that tradition, we can also recommend it for its beauty uses.
Organic Argan Oil is also clinically proven for beauty applications including improving skin hydration and skin elasticity. After using it for a month people noticed a visible reduction in wrinkles and fine lines.
A daily skin moisturizer to nourish and hydrate your skin.
It is gentle enough to use on all skin types.
It easily absorbs into the skin.
It is thought to help with skin conditions including acne.
The extremely high unsaturated essential fatty acid content prevents and reduces inflammation which aids in fighting skin degeneration, and softens and moisturized dry, cracked skin.
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text:
Q: jQuery .post method returns empty response from same domain I'm trying to use jQuery .post method in CodeIgniter; Even though I send request to the same domain and there should be no cross-domain issue, I get empty response. Here is my code:
$('#send-transaction').click(function(){
    $.post('/authorized/test1',function(data){alert(data);});
});

And function test1() of authorized controller looks like:
function test1() {echo "test";}

How can I get it to return the function's output (in this case, string "test")?
UPDATE
The reason is in invalid controller; Moving discussion to another question:
Codeigniter controller not returning requested function

A: Codeigniter includes protection from Cross Site Request Forgery (CSRF) attacks. This means any non-GET requests need to include a special token to tell the server that they're legitimate.
Here's an SO question that shows how to get that token without having to render a form on the page, and here's one with a bunch of answers showing how to integrate that with an ajax request.

A: Change PHP code as below:
function test1() {echo "test"; exit;}

redpajama_set_name: RedPajamaStackExchange


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This is a perfect breakfast option for the whole family.
Add the rolled oats, brown rice puffs, spelt puffs and buckwheat flakes to a bowl and toss together.
Add pepitas and cinnamon and mix well.
Add dried cranberries and sultanas.
Store in an airtight contained or jar.
Serve with some chopped banana or strawberries and your choice of plant based milk.


We've been getting a lot of Cosplay complaints recently because I tend to post women that are just hot and not necessarily good Cosplayers. Fair point fans. I will be sure to distinguish from now on. However, I think this is a display of Cosplay skill. Cosplayer Scarlett Reign took on the challenge of dressing up as The Baroness, and she most definitely pulls it off. The series of photos you see here were taken by Crysco Photography. Is this skillful cosplay or just another hottie who looks hot?


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Naturally rich in polyunsaturated fatty acids (linoleic), with a slightly stronger flavour than sunflower seed oil, it can be used in the daily diet in accordance with personal preferences, preferably raw. Ideal on steamed or raw foods.


text:
Iraq Investigates Foreign Security Firms
The Iraqi government said Tuesday it would review the status of foreign security firms after a fatal shooting of civilians involving Blackwater USA, while radical Shiite cleric Muqtada al-Sadr called for a ban on all the companies of "the occupiers."
A series of bombings, meanwhile, ripped through Baghdad, killing at least 18 people and wounding more than 60, police said. The deadliest attack was a car bombing in a parking lot near the Health Ministry and the city's main morgue that claimed seven lives.
The Interior Ministry said Monday that Blackwater — a Moyock, N.C.-based company that protects U.S. diplomats and other dignitaries and projects in Iraq — was banned from working in the country after Sunday's deadly shootings that apparently occurred after a car bombing in western Baghdad.
The shootings have touched a nerve and raised scrutiny over what many Iraqis consider a mercenary force that runs roughshod over people in their own country.
Blackwater is one of three private security firms employed by the State Department to protect its personnel in Iraq, and a decision to force it to pull out would create tremendous difficulties for the U.S. government.
The two other firms, both of which are headquartered in the Washington, D.C., suburbs, are Dyncorp, based in Falls Church, Va., and Triple Canopy, based in Herndon, Va.
Government spokesman Ali al-Dabbagh said he understood the need for protection for Westerners and dignitaries but that preliminary findings showed Blackwater used excessive force.
Citing Interior and Defense ministry initial findings, al-Dabbagh told CNN that more than 20 people were killed. Interior Ministry spokesman Maj. Gen. Abdul-Karim Khalaf, however, said 11 were killed. The discrepancy could not be reconciled.
Blackwater has insisted its employees acted in self-defense and that those killed were armed combatants who threatened State Department personnel.
Both Iraqi officials appeared to soften the government's position after Secretary of State Condoleezza Rice assured Prime Minister Nouri al-Maliki of a fair and transparent investigation.
"We have to protect the people. At the same time we have to show the sovereignty of the government in Iraq," al-Dabbagh told CNN.
But he stressed the ban on Blackwater was temporary pending the final investigation: "We are not intending to stop them and revoke their license indefinitely, but we do need them to respect the law and the regulation here in Iraq."
Khalaf said the important thing was "to know the truth and to protect the rights of the victims and to reach the best means in order to prevent such incidents in the future."
Blackwater and other foreign contractors accused of killing Iraqi citizens have gone without facing charges or prosecution in the past, and it was unclear why the shooting Sunday drew such a fierce reaction by the Iraqi government.
Al-Maliki, under political pressure, may have seen a straightforward way to gain political ground by lashing out at a practice unpopular with all Iraqis. Unlike many deaths blamed on foreign contractors, Sunday's shootings took place in a crowded area in downtown Baghdad with dozens of witnesses.
The Interior Ministry also has recently clamped down on weapons permits for the foreign security companies with a series of conflicting measures that have created some confusion among Iraqi security forces as well as the contractors.
The circumstances surrounding Sunday's attack were uncertain. Blackwater said its employees came under fire.
"Blackwater regrets any loss of life but this convoy was violently attacked by armed insurgents, not civilians, and our people did their job to defend human life," Blackwater's spokeswoman, Anne E. Tyrrell, said in a statement.
U.S. officials said the motorcade was traveling through Nisoor Square on the way back to the Green Zone when the car bomb exploded, followed by volleys of small-arms fire that disabled one of the vehicles.
Al-Dabbagh said the preliminary report by the Interior and Defense ministries showed helicopters fired on the crowd; Blackwater has denied any aircraft were used.
Al-Sadr called for all contracts of foreign securities firms to be annulled and blamed the government for failing to protect Iraqis, noting the shootings occurred on a busy square filled with Iraqi troops.
"This aggression wouldn't have happened had it not been for the presence of the occupiers who brought these companies," al-Sadr's political committee said in a statement issued by his office in the holy city of Najaf.
It also called for a speedy investigation, the referral of those involved to the Iraqi justice system and compensation for families of the victims.
Amid allegations that the foreign security contractors operate with impunity, al-Maliki's Cabinet held a meeting Tuesday and confirmed that "it is necessary to review the status of local and foreign private security companies working in Iraq according to what is suitable with Iraqi laws."
Order No. 17, a law issued by the Coalition Provisional Authority in Iraq before the Iraqis regained sovereignty in June 2004, gave the companies immunity from Iraqi prosecution.
Al-Dabbagh insisted the government was now sovereign and had the right to act against the contractors, "but we don't want to do so because we don't have the services which they are providing for the diplomats and for the American Embassy here in Iraq."
Hassan al-Rubaie, a member of the parliament's Security and Defense Committee, said an investigative committee has been formed and members would consider abolishing the immunity law.
"There are reports that they were subjected to fire but this does not give them the right to kill innocent civilians," he said.


text:
Narrogin är en ort i Australien. Den ligger i kommunen Narrogin Shire och delstaten Western Australia, omkring 160 kilometer sydost om delstatshuvudstaden Perth. Antalet invånare är .

Trakten runt Narrogin är nära nog obefolkad, med mindre än två invånare per kvadratkilometer.. Narrogin är det största samhället i trakten.

Trakten runt Narrogin består till största delen av jordbruksmark. Genomsnittlig årsnederbörd är  millimeter. Den regnigaste månaden är september, med i genomsnitt  mm nederbörd, och den torraste är februari, med  mm nederbörd.

Källor

Externa länkar

Orter i Western Australia


text:
Featured, Reviews, Reviews - Visual September 28, 2010
Candlemass – Ashes to Ashes
By Gruesome Greg Last year, Candlemass released Death Magic Doom, an album that showed they're still one of the top epic doom bands going…
Featured, Reviews, Reviews - Audio August 4, 2010
Revamp – Revamp
All in all, I'm not overly impressed by this release. Only by purposefully listening for something positive did I find anything worth more than one listen. The musicians on this record do a great job but they don't mesh with Floor Jansen's voice at all. The song writing on this just didn't seem to be as much of a focus as the keyboard and vocal flourishes were.
Featured, Reviews, Reviews - Live July 28, 2010
Soilwork/ Death Angel/ Mutiny Within @ The Opera House, Toronto ON, July 19 2010
"On this occasion, however, while I certainly felt overindulged, I enjoyed the sonic gluttony. Whereas Death Angel left me feeling like the insides of my ears had been coated in burning pitch, Soilwork brought a delicious coolness to the show. Their bluesy, melodic death metal proved to be an excellent foil to Death Angel's performance. These bands work exceedingly well together in this regard; the tour is well curated. Soilwork have matured well as a band, retaining all their punch and aggressiveness while becoming smoother and more balanced in their overall sound."
Featured, Reviews, Reviews - Audio July 14, 2010
Sabaton – Coat of Arms
I dare say that Sabaton make the most uplifting songs about war this side of 'The Trooper'! On Coat of Arms, the sixth record for the Swedish warriors but first with a proper North American release, Sabaton focus on the battles of World War II.
Die Hard – Nihilistic Vision
Similar to a post-modern poem, the album is dispersed and features lack of structure, which can be presented well if thought-out correctly. Despite half of the musical mess, the guitar work of Hasse is strong and precise that expresses undeniable talent above a clutter of sounds.
Featured, Reviews, Reviews - Audio July 9, 2010
Soilwork-The Panic Broadcast
After the huge letdown of Dark Tranquillity's latest album We Are The Void it is really good to see Soilwork back on their game.
Solution 45-For Aeons Past
Solution 45 is really a showcase for the clean vocals of the singer and he really slays on every track, displaying a much higher range than on any of the old Scar Symmetry releases.
Featured, Reviews, Reviews - Audio June 24, 2010
Rimfrost – Veraldar Nagli
As the album grows significantly colder, it is evident that Rimfrost are able to maintain a distinct black metal sound that isn't too cliché. Their sound infiltrates each ear because of its varied elements and sub-genre qualities that intertwine with each other.
Postcards From Natalie Zed, Part 4
Hellbound readers, we're sure that by now you are all familiar with our Natalie Zed, right? Natalie was our big grand prize winner way back in January, taking home more than 50 CDs + and shortly after she received her huge box 'o CDs, Ms. Zed asked us over at Hellbound HQ if we'd be interested in running reviews of her winnings if she did postcard sized reviews of the albums. How could we say no?
So, after a long layoff (sorry NZ!), here is Natalie's fourth installment (reviews #31 – 40 for those keeping stats at home) in what Hellbound likes to refer to as "Postcards From Natalie Zed"…
Blasphemy Blog, Blogs, Featured, Features June 11, 2010
Blasphemy Blog: Arckanum – Rapid Re-Issue Reviews
By Ola Mazzuca After releasing seven full-length albums, two demos and six EPs, the musical project of Johan "Shamaatae" Lahger, otherwise known as Arckanum,…


text:
package br.org.funcate.terramobile.model.service;

import android.content.Context;
import android.graphics.Bitmap;
import android.graphics.BitmapFactory;
import android.graphics.Color;

import org.geotools.styling.ExternalGraphicImpl;
import org.geotools.styling.FeatureTypeStyle;
import org.geotools.styling.LineSymbolizer;
import org.geotools.styling.LineSymbolizerImpl;
import org.geotools.styling.MarkImpl;
import org.geotools.styling.PointSymbolizer;
import org.geotools.styling.PointSymbolizerImpl;
import org.geotools.styling.PolygonSymbolizer;
import org.geotools.styling.PolygonSymbolizerImpl;
import org.geotools.styling.Rule;
import org.geotools.styling.Symbolizer;
import org.opengis.feature.type.GeometryType;
import org.opengis.style.GraphicalSymbol;
import org.osmdroid.bonuspack.kml.Style;

import java.util.HashMap;
import java.util.List;

import br.org.funcate.mobile.sld.SLDParser;
import br.org.funcate.terramobile.model.db.DatabaseFactory;
import br.org.funcate.terramobile.model.db.dao.StyleDAO;
import br.org.funcate.terramobile.model.exception.DAOException;
import br.org.funcate.terramobile.model.exception.InvalidAppConfigException;
import br.org.funcate.terramobile.model.exception.StyleException;
import br.org.funcate.terramobile.model.gpkg.objects.GpkgLayer;
import br.org.funcate.terramobile.util.Util;

/**
 * Created by bogo on 12/08/15.
 */
public class StyleService {

    public static Style loadStyle(Context context, String databasePath, GpkgLayer layer) throws InvalidAppConfigException, StyleException {
        try {
            StyleDAO dao = new StyleDAO(DatabaseFactory.getDatabase(context, databasePath));

            String sldXML = dao.get(layer.getName());

            if(sldXML!=null)
            {
                org.geotools.styling.Style[] gtStyle = SLDParser.parse(sldXML);

                Style osmStyle = convertToOSMStyle(gtStyle[0], layer.getFeatureType().getGeometryDescriptor().getType());

                return osmStyle;
            }
            else
            {
                return getDefaultStyle();
            }

        } catch (DAOException e) {
            throw new StyleException(e.getMessage(), e);
        }
    }
    private static Style convertToOSMStyle(org.geotools.styling.Style style, GeometryType geometryType)
    {
        List<FeatureTypeStyle> featureTypeStyleList = style.featureTypeStyles();
        FeatureTypeStyle featureTypeStyle = featureTypeStyleList.get(0);
        Rule rule = featureTypeStyle.rules().get(0);
        Symbolizer sym = rule.symbolizers().get(0);

        int fillColor =0;
        double fillOpacity =0;
        int contourColor =0;
        double contourOpacity =0;
        float strokeWidth =0;
        String wellNowName=null;
        int pointSize=0;
        Bitmap img = null;

        if(sym instanceof PolygonSymbolizerImpl)
        {
            String fillColorHex = ((PolygonSymbolizer)sym).getFill().getColor().toString();

            String contourColorHex = ((PolygonSymbolizer)sym).getStroke().getColor().toString();

            fillColor = Color.parseColor(fillColorHex);

            contourColor = Color.parseColor(contourColorHex);

            strokeWidth = Float.parseFloat(((PolygonSymbolizer)sym).getStroke().getWidth().toString());

            fillOpacity = Double.parseDouble(((PolygonSymbolizer)sym).getFill().getOpacity().toString());

            contourOpacity = Double.parseDouble(((PolygonSymbolizer)sym).getStroke().getOpacity().toString());

        } else if(sym instanceof LineSymbolizerImpl)
        {
            String contourColorHex = ((LineSymbolizer)sym).getStroke().getColor().toString();

            contourColor = Color.parseColor(contourColorHex);

            strokeWidth = Float.parseFloat(((LineSymbolizer)sym).getStroke().getWidth().toString());

            contourOpacity = Double.parseDouble(((LineSymbolizer)sym).getStroke().getOpacity().toString());

        } else if(sym instanceof PointSymbolizerImpl)
        {

            List<GraphicalSymbol> graphicsSymbol = ((PointSymbolizer)sym).getGraphic().graphicalSymbols();

            if(graphicsSymbol.size()>0)
            {
                GraphicalSymbol gs = graphicsSymbol.get(0);
                if(gs instanceof MarkImpl)
                {

                    String fillColorHex = ((MarkImpl)gs).getFill().getColor().toString();

                    String contourColorHex = ((MarkImpl)gs).getStroke().getColor().toString();

                    fillColor = Color.parseColor(fillColorHex);

                    contourColor = Color.parseColor(contourColorHex);

                    strokeWidth = Float.parseFloat(((MarkImpl)gs).getStroke().getWidth().toString());

                    wellNowName = ((MarkImpl)gs).getWellKnownName().toString();

                    fillOpacity = Double.parseDouble(((MarkImpl)gs).getFill().getOpacity().toString());

                    contourOpacity = Double.parseDouble(((MarkImpl)gs).getStroke().getOpacity().toString());

                    pointSize = Integer.parseInt(((PointSymbolizer)sym).getGraphic().getSize().toString());

                } else if(gs instanceof ExternalGraphicImpl)
                {
                    if(((ExternalGraphicImpl)gs).getInlineContent()!=null)
                    {
                        img = BitmapFactory.decodeStream(((ExternalGraphicImpl)gs).getInlineContent());
                    }

                }
            }

       } else
        {

            return getDefaultStyle();
        }

        Style osmStyle = new Style(img, contourColor, strokeWidth, fillColor);

      /*  if(geometryType.getBinding() == Point.class)
        {

        } else if(geometryType.getBinding()== LineString.class)
        {

        } else if(geometryType.getBinding()== Polygon.class)
        {

        }*/

        return osmStyle;
    }

    private static Style getDefaultStyle()
    {
        int fillColor =0;
        int contourColor =0;
        float strokeWidth =0;
        //Create default style
        HashMap<String, Integer> colorMap = Util.getRandomColor();
        contourColor = Color.rgb(colorMap.get("r"), colorMap.get("g"), colorMap.get("b"));
        fillColor = Color.argb(80, colorMap.get("r"), colorMap.get("g"), colorMap.get("b"));
        strokeWidth = 2.0f;
        Style osmStyle = new Style(null, contourColor, strokeWidth, fillColor);
        return osmStyle;
    }

    public static boolean deleteReferenceByLayer(Context context, String databasePath, GpkgLayer layer) throws InvalidAppConfigException, StyleException {
        try {
            StyleDAO dao = new StyleDAO(DatabaseFactory.getDatabase(context, databasePath));

            return dao.delete(layer.getName());

        } catch (DAOException e) {
            throw new StyleException(e.getMessage(), e);
        }
    }
}

redpajama_set_name: RedPajamaGithub


Bottom line: 50dma breadth continues to trend down, while the S&P500 is trading in a descending triangle pattern.
2. 52 week new highs minus new lows (52 week NH-NL): Another view of market breadth, the number of stocks making new 52 week highs minus those making new 52 week lows shows a similar down trend pattern. The logical conclusion if this downtrend line is not broken to the upside is a much deeper and broader correction. The deteriorating breadth indicators show weak underlying strength in the index.
Bottom line: 52 week NH-NL also shows a downtrend, and if it's not broken to the upside the logical conclusion will be a deeper market correction.
3. Average 14-Day RSI for S&P500 Stocks: The average RSI across the S&P500 member companies provides what is essentially another view on breadth, and the downtrend line observed in the previous two measures of breadth shows up here as well. What's also notable is that you could say it's approaching oversold levels. Indeed this will be an important indicator to monitor for oversold buy signals, for now it shows the deteriorating momentum in the market.
Bottom line: Average 14-day RSI for the S&P500 shows deteriorating momentum.
4. StockTwits Sentiment: StockTwits calculates sentiment indexes based on whether StockTwit members are tagging their tweets as bullish or bearish on the stock that their tweet is about. In the case of S&P500 ETF $SPY it shows the same downtrend line as in the breadth indicators as sentiment becomes progressively more bearish among member of the StockTwits community. Just like the breadth charts previously a break of that line will be bullish confirmation, whereas a continuation of the downtrend will likely be consistent with a broader and deeper selloff.
Bottom line: StockTwits sentiment is likewise trending down.
5. USDCNY vs the S&P500: As I explained in more detail over at SeeItMarket (VIEW LINK) the devaluation of the CNY (upward movement of the USDCNY exchange rate) has not caused the same aggravation to the S&P500 as it did in the last two major corrections (August 2015 and January 2016). This may be because it's mostly driven by the US dollar, but the bad news is if it keeps going at the same pace it probably will start to matter again. So keep an eye on this one.
Bottom line: The USDCNY stopped mattering for the S&P500 - this may be a temporary phenomenon.
Bottom line: Long term trends in bullish sentiment show very little recovery in bullishness, this could be a good sign.
7. Stock market seasonality: The S&P500 has been tracking its historical seasonal pattern very well so far this year, and this could be good news for the bulls (if there's any left!). This time of the year, the historical tendency has been that you tend to see solid positive performance. Of course seasonality is only one factor, and there are exceptions (e.g. 2008 was a major exception to this rule).
Bottom line: Seasonality is now positive for the S&P500.
8. Improving earnings growth: The below chart shows the annual growth rate trends for trailing twelve month earnings and next twelve month earnings. After both went negative - a minor earnings recession - they're now on an improving track. So the big question will be how far can this earnings recovery go? The reason this question is so important is because if earnings growth does pickup meaningfully it will serve as a key fundamental support to any further upside in equities. And I probably don't need to tell you what happens if it doesn't pickup.
Bottom line: S&P500 earnings growth is on an improving path.
9. S&P500 3-Month Trading Range: This chart from a fellow charting maestro, Charlie Bilello (VIEW LINK) , shows how the 3-month trading range of the S&P500 has collapsed and contracted to a boringly historical low. But quiet markets can be very interesting as low volatility is often a good predictor of future higher volatility. The typical path for greater volatility is through a bear market or major correction, but volatility can also trend up during more erratic and euphoric bull markets. So yes it's a boring market, but it probably wont stay that way.
Bottom line: The 3-month trading range of the S&P500 is at a historical low, but it probably wont stay there for too long.
10. What leverage problem?: This chart (VIEW LINK) shows the net debt to EBITDA ratio for S&P500 companies excluding financials (because financials are there own special case when it comes to leverage and debt). The key point is that it doesn't look that bad, in fact on this view, it looks like companies are much less leveraged up than in the previous decade... although that is starting to change.
Bottom line: Another view of corporate leverage shows companies don't look that highly geared, but it is ticking up.
The first 4 charts paint a picture of weak internals as breadth and one measure of sentiment remain locked in a downtrend. It shows weak underlying momentum and a wall of worry. The problem is the logical conclusion of those downtrend lines would be a deeper and broader market correction. The bright side is an upside break of those downtrends (particularly if you got confirmation on all of them) would be quite bullish.
The other side of the coin is a selection of chart which appear to be bullish e.g. the collapse and slow recovery in bullish sentiment, the commencement of positive seasonality, and the improving path of earnings growth. Given the presence of these ostensibly bullish factors, the previous comment about an upside break of those trendlines - a climbing of the wall of worry, would be all the more bullish.
The downtrends in market breadth show weak underlying momentum and a market that is vulnerable to a deeper and broader correction... But, there are some reasons to get bullish, and a key catalyst or trigger would be an upside break of those aforementioned downtrend lines; particularly if it came with confirmation on all four. So given these cross currents, and the proximity of the election... tread with caution, and good luck!