Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.
(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)
Tree >> Sutta Piį¹aka >> Aį¹ guttara NikÄya >> Tika NipÄta
AN 3.67 ( A i 193 )
SÄįø·ha Sutta
ā To SÄįø·ha ā
English
The advice given here is very similar to that given to the Kalamas.
Thus I heard:
On
one occasion the venerable Nandaka was living at Savatthi in the
Eastern Monastery, Migara’s Mother’s Palace. Then Migara’s grandson,
Salha, and Pekhuniya’s grandson, Rohana, went to the venerable Nandaka,
and after salutation they sat down at one side. When they had done so
the venerable Nandaka said to Migara’s grandson Salha:
Come,
Salha, do not be satisfied with hearsay or with tradition or with
legendary lore or with what has come down in scriptures or with
conjecture or with logical inference or with weighing evidence or with a
liking for a view after pondering it or with someone else’s ability or
with the thought ‘The monk is our teacher.’ When you know in yourself
‘These things are unprofitable, these things are liable to censure,
these things are condemned by the wise, these things, being adopted and
put into effect, lead to harm and suffering,’ then you should abandon
them.
What do you think? Is there greed?
ā Yes, venerable sir.
ā
Covetousness is the meaning of that, I say. Through greed a covetous
man kills breathing things, takes what is not given, commits adultery,
and utters falsehood, and he gets another to do likewise. Will that be
long for his harm and suffering?
ā Yes, venerable sir.
ā What do you think, is there hate?
ā Yes, venerable sir.
ā
Ill-will is the meaning of that, I say. Through hate a malevolent man
kills breathing things, takes what is not given, commits adultery, and
utters falsehood, and he gets another to do likewise. Will that be long
for his harm and suffering?
ā Yes, venerable sir.
ā What do you think? Is there delusion?
ā Yes, venerable sir.
ā
Ignorance is the meaning of that, I say. Through ignorance a deluded
man kills breathing things, takes what is not given, commits adultery,
and utters falsehood, and he gets another to do likewise. Will that be
long for his harm and suffering?
ā Yes, venerable sir.
ā What do you think? Are these things profitable or unprofitable?
ā AkusalÄ, bhante.
ā Unprofitable, venerable sir.
ā Reprehensible or blameless?
ā Reprehensible, venerable sir.
ā Condemned or commended by the wise?
ā Condemned by the wise, venerable sir.
ā
Being adopted and put into effect, do they lead to harm and suffering,
or do they not, or how does it appear to you in this case?
ā Being adopted and put into effect, venerable sir, they lead to harm and suffering. So it appears in this case.
ā
Now that was the reason why I told you ‘Come, Salha, do not be
satisfied with hearsay or with tradition or with legendary lore or with
what has come down in scriptures or with conjecture or with logical
inference or with weighing evidence or with a liking for a view after
pondering it or with someone else’s ability or with the thought ‘The
monk is our teacher.’ When you know in yourself ‘These things are
unprofitable, these things are liable to censure, these things are
condemned by the wise, these things, being adopted and put into effect,
lead to harm and suffering,’ then you should abandon them.’
Come,
Salha, do not be satisfied with hearsay or with tradition or with
legendary lore or with what has come down in scriptures or with
conjecture or with logical inference or with weighing evidence or with a
liking for a view after pondering it or with someone else’s ability or
with the thought ‘The monk is our teacher.’ When you know in yourself
‘These things are profitable,these things are blameless, these things
are commended by the wise, these things, being adopted and put into
effect, lead to welfare and happiness,’ then you should practice them
and abide in them.
What do you think? Is there non-greed?
ā Yes, venerable sir.
ā
UnĀ·covetousness is the meaning of that, I say. Through non-greed an
uncovetous man does not kill breathing things or take what is not given
or commit adultery or utter falsehood, and he gets another to do
likewise. Will that be long for his welfare and happiness?
ā What do you think? Is there non-hate?
ā Yes, venerable sir.
ā
Non ill-will is the meaning of that, I say. Through non ill-will an
unmalevolent man does not kill breathing things or take what is not
given or commit adultery or utter falsehood, and he gets another to do
likewise. Will that be long for his welfare and happiness?
ā Profitable, venerable sir.
ā Reprehensible or blameless?
ā Blameless, venerable sir.
ā Condemned or commended by the wise?
ā Commended by the wise, venerable sir.
ā
Being adopted and put into effect, do they lead to welfare and
happiness, or do they not, or how does it appear to you in this case?
ā Yes, venerable sir.
ā What do you think? Is there non-delusion?
ā Yes, venerable sir.
ā
True knowledge is the meaning of that, I say. Through non-delusion a
man with true knowledge does not kill breathing things or take what is
not given or commit adultery or utter falsehood, and he gets another to
do likewise. Will that be long for his welfare and happiness?
ā What do you think? Are these things profitable or unprofitable
ā Being adopted and put into effect, venerable sir, they lead to welfare and happiness. So it appears to us in this case.
ā
Now that was the reason why I told you ‘Come, Salha, do not be
satisfied with hearsay or with tradition or with legendary lore or with
what has come down in scriptures or with conjecture or with logical
inference or with weighing evidence or with a liking for a view after
pondering it or with someone else’s ability or with the thought ‘The
monk is our teacher.’ When you know in yourself “These things are
profitable, these things are blameless, these things are commended by
the wise, these things, being adopted and put into effect, lead to
welfare and happiness,” then you should practice them and abide in
them’.
Now
a disciple who is ennobled, who has rid himself in this way of
covetousness and ill-will, is undeluded, understanding thoroughly,
[consistantly] mindful, abides with his heart imbued with
loving-kindness extending over one quarter, likewise the second quarter,
likewise the third quarter, likewise the fourth quarter, and so above,
below, around, and everywhere, and to all as to himself; he abides with
his heart abundant, exalted, measureless in loving-kindness without
hostility or ill-will extending over the all-encompassing world. He
abides with his heart imbued with compassion extending over one quarter,
likewise the second quarter, likewise the third quarter, likewise the
fourth quarter, and so above, below, around, and everywhere, and to all
as to himself; he abides with his heart abundant, exalted, measureless
in compassion without hostility or ill-will extending over the
all-encompassing world. He abides with his heart imbued with gladness
extending over one quarter, likewise the second quarter, likewise the
third quarter, likewise the fourth quarter, and so above, below, around,
and everywhere, and to all as to himself; he abides with his heart
abundant, exalted, measureless in gladness without hostility or ill-will
extending over the all-encompassing world. He abides with his heart
imbued with equanimity extending over one quarter, likewise the second
quarter, likewise the third quarter, likewise the fourth quarter, and so
above, below, around, and everywhere, and to all as to himself; he
abides with his heart abundant, exalted, measureless in equanimity
without hostility or ill-will extending over the all-encompassing world.
Now
he understands [this state of contemplation] in this way: ‘There is
this. There is what has been abandoned. There is a superior goal. And
there is an ultimate escape from this whole field of perception.’ When
he knows and sees in this way, his heart is liberated from the taint of
sensual desire, his heart is liberated from the taint of being, and his
heart is liberated from the taint of ignorance. When liberated, there
comes thereafter the knowledge that it is liberated. He knows that birth
is ended, that the Divine Life has been lived out, that what had to be
done is done, and that there is no more of this to come.
So
evaį¹ pajÄnÄti: āahu pubbe lobho, tadahu akusalaį¹, so etarahi natthi,
iccetaį¹ kusalaį¹; ahu pubbe doso, tadahu akusalaį¹, so etarahi natthi,
iccetaį¹ kusalaį¹; ahu pubbe moho, tadahu akusalaį¹, so etarahi natthi,
iccetaį¹ kusalaānti. So diį¹į¹heva dhamme nicchÄto nibbuto sÄ«tibhÅ«to
sukhappaį¹isaį¹vedÄ« brahmabhÅ«tena attanÄ viharatÄ« ti.
He
understands thus: ‘Formerly there was greed which was bad, and now
there is none, which is good. Formerly there was hate, which was bad,
and now there is none, which is good. Formerly there was delusion, which
was bad, and now there is none, which is good.’ So here and now in this
very life he is parched no more, his fires of greed, hate and delusion
are extinguished and cooled out; experiencing bliss, he abides divinely
pure in himself.
Daar was gierigheid, haat, dwaling, wat sleg was, en nou is daar niemand
wat good.So hier & nou in hierdie baie lewe hy gebraaide nie meer
nie, sy vure van gierigheid, haat en dwaling is geblus & afgekoel
uit; ervaar geluk, bly hy goddelik suiwer in homself.
09) Classical Albanian-Shqiptare klasike,
Arya Samaj vs Shkenca Manusmriti debunked
Nuk ishte lakmia, urrejtja, mashtrimi, i cili ishte i keq, dhe tani nuk
ka asnjƫ, e cila ƫshtƫ e mirƫ.so kƫtu dhe tani nƫ kƫtƫ jetƫ ai nuk ƫshtƫ
ditur, zjarret e tij tƫ lakmisƫ, urrejtjes dhe mashtrimit janƫ shuar
dhe ftohur; Pƫrjetimi i lumturisƫ, ai qƫndron hyjnisht i pastƫr nƫ
vetvete.
14) Classical Azerbaijani- Klassik AzÉrbaycan,Elm
Manusmriti debunked vs Arya Samaj
pis idi xÉsislik, nifrÉt, aldanma, var idi, vÉ indi o, heƧ bir daha,
xÉsislik, nifrÉt vÉ aldanma onun yanÄın sƶndĆ¼rĆ¼lĆ¼b vÉ hÉyata soyudulur
qurumuÅ bu Ƨox hÉyatda burada vÉ indi good.So deyil heƧ biri var; bliss
yaÅayır, o, ƶzĆ¼ ilÉ Allahın tÉmiz qalır.
15) Classical Basque- Euskal klasikoa,Arya
samaj vs Zientzia Manusmriti gezurtatu
Ez zegoen gutizia, gorrotoa, delusion, eta hori txarra zen, eta orain ez
dago bat ere, hau da good.So hemen & orain hau oso bizia zuen
parched da, ez gehiago, bere gutizia, gorrotoa eta delusion suteak
itzali eta hozten out ari da; zorion bizi du, jainkozki berak hutsa
egoiten zen.
18) Classical Bosnian-KlasiÄni bosanski,Arya
Samaj vs Science Manusmriti opovrgnuta
Bilo je pohlepa, mržnja, zabluda, Ŕto je bilo loŔe, i sada je nema, Ŕto
je good.So ovdje i sada u ovom životu on se osuŔila viŔe nema, njegov
požara pohlepe, mržnje i zablude se gase i hlade se; doživljava
blaženstvo, on boravi božanski Äista u sebi.
21) Classical Cebuano-Klase sa SugboArya
samaj batok Science Manusmriti-ang sayop
Adunay kahakog, pagdumot, limbong, nga daotan, ug karon walay bisan
kinsa, nga mao ang good.So dinhi & karon niining kinabuhi kaayo siya
nga sinanglag wala na, ang iyang mga sunog sa kahakog, pagdumot &
limbong nga mapalong & cooled sa; nakasinati og kalipay, siya
magpabilin sa Diyos putli sa iyang kaugalingon.
,
22) Classical Chichewa-Chikale cha Chichewa,Arya
samaj vs Science Manusmriti Debunked
Panali dyera, chidani, chinyengo, amene anali oipa, & tsopano
palibe, ndiwo good.So pano & tsopano m’moyo uno kwambiri iye louma
kenanso, moto wake wa dyera, chidani & chinyengo ndi chimatha &
utakhazikika kunja; akukumana mtendere, iye amakhala Mulungu oyera
yekha.
25) Classical Corsican-Corsa Corsicana,Aria
Samaj Vs Scienza Manusmriti Debunked
Ci mancava, Odome, Delusion, chƬ hĆØ statava bĆØ, & ora in questa
MOMUDA S’INTRAZZA DELLA Micca vita, i fece di avion ĆØ Delusione ĆØ
incaricate ĆØ chjarosi; sperimentendu beata, parte di divinamente pura in
ellu stessu.
26) Classical Croatian-KlasiÄna hrvatska,Arya
Samaj vs znanost Manusmriti razotkrili
Bilo je pohlepa, mržnja, zabluda, Ŕto je loŔe, i sad je nema, Ŕto je
good.So ovdje i sada u ovom životu on se osuŔi nema viŔe, njegovi požari
pohlepe, mržnje i obmane ugase i hladi se, doživljava blaženstvo, on
ostaje božanski Äista u sebi.
27) Classical Czech-KlasickĆ” ÄeÅ”tina
Arya Samaj vs Science Manusmriti odhalena
28) Classical Danish-Klassisk dansk,Klassisk dansk,Arya
Samaj vs Science Manusmriti debunked
Der var grƄdighed, had, vrangforestillinger, som var dƄrlig, og nu er
der ingen, der er good.So her & nu i meget dette liv, han er
udtĆørret ikke mere, er hans brande af grĆ„dighed, had og
vrangforestillinger slukket & afkĆølet ud; oplever lyksalighed,
overholder han guddommeligt ren i sig selv.
Er was hebzucht, haat, waan, die slecht was, en nu is er geen, dat is
good.So hier en nu in dit leven is hij uitgedroogd niet meer, zijn vuur
van hebzucht, haat en begoocheling zijn gedoofd en gekoeld uit; het
ervaren van gelukzaligheid, blijft hij goddelijk zuiver in zichzelf.
30) Classical English,Roman,Arya
Samaj vs Science Manusmriti Debunked
There was Greed, Hate, Delusion, Which Bath, & Now There is None,
Which is Good.So Here & Now in this Very Life He is Parched No More,
His Fires of Greed, Hate & Delusion Are Extinguished & Cooled
Out; Experience Bliss, Hey Abides Divinely Pure in Himself.
31) Classical Esperanto-Klasika Esperanto,Arya
Samaj vs Scienco Manusmriti senkreditigis
Ekzistis avido, malamo, iluzio, Kiu estis malbona, kaj nun ne ekzistas,
good.So-kiu estas tie kaj nun en la nuna vivo li ne plu rostitajn, liaj
fajroj de avido, malamo kaj iluzio estas estingita kaj malvarmiÄis el ;
spertante feliÄego, li restas die pura en li mem
32) Classical Estonian- klassikaline eesti keel,Arya
Samaj vs Science Manusmriti Debunked
Seal oli ahnus, viha, meelepetted, mis oli halb, ja nĆ¼Ć¼d ei ole kedagi,
good.So-, mis on siin ja praegu selles vƤga elu ta enam kƵrbenud, tema
tulekahjude ahnus, viha ja meelepete on lƵppenud ja jahutati vƤlja ;
kogevad Ƶndsus, ta jƤrgib jumalikult puhtad ise.
33) Classical Filipino klassikaline filipiinlane,Arya
Samaj vs Science Manusmriti debunked
Nagkaroon kasakiman, galit, maling akala, Aling ay hindi maganda, at
ngayon diyan ay wala, good.So-na kung saan ay dito at ngayon sa buhay na
ito napaka-siya ay wala nang tigang, ang kanyang mga apoy ng kasakiman,
galit at maling akala ay extinguished at cooled out ; nakakaranas ng
lubos na kaligayahan, siya’y tumatahan divinely purong sa kanyang
sarili.
Oli ahneus, viha, harhaluulot, mikƤ oli huono, ja nyt on none,
good.So-mikƤ on tƤssƤ ja nyt tƤssƤ hyvin elƤmƤssƤ, hƤn ei enƤƤ
rutikuiva, hƤn tulipalot ahneuden, vihan ja harhaluulot sammuvat ja
jƤƤhdytetƤƤn ulos ; kokee Bliss, hƤn pysyy Jumalan puhdas itse.
36) Classical Frisian- Klassike Frysk,Arya
Samaj vs Science Manusmriti Debunked
Der wie begearte, haat, bĆ»n te wĆŖzen, Dat wie min, en no is der gjinien,
good.So-dat is hjir en no yn dit tige libben is er net mear roastere,
syn fjurren ‘e begearte, haat en waan binne dĆ“ve en kuolle Ćŗt ;
ƻnderfine bliss, hy wennet godlik suver yn himsels.
37) Classical Galician-ClƔsico galego,Arya
Samaj vs Science Manusmriti desenked
39) Classical German- Klassisches Deutsch,Arya
Samaj vs Science Manusmriti debunked
Es gab Gier, Hass, TƤuschung, welches Bad, & jetzt gibt es keine,
was gut ist. Hier ist er hier und jetzt in diesem Leben ertun Erleben
Sie GlĆ¼cksbein
40) Classical Greek-ĪĪ»Ī±ĻĻĪ¹ĪŗĪ¬ ĪĪ»Ī»Ī·Ī½Ī¹ĪŗĪ¬,Arya
Samaj vs ĪĻĪ¹ĻĻĪ®Ī¼Ī· Manusmriti Debunked
42) Classical Haitian Creole-Klasik kreyĆ²l,Arya
Samaj vs Syans Manusmriti Debunked
Te gen Evaris, Hate, Awogans, Ki Bath, & Koulye a, gen Okenn, Ki se
Good.So Isit la & Koulye a, nan sa a TrĆØ lavi Li se sĆØk k’ap tann
lapli Anyen ankĆ², Dife li nan Evaris, Hate & Awogans Ćske extend
& refwadi soti; Eksperyans Bliss, Hey fĆØ yonn divin Pi an tĆØt li.
43) Classical Hausa-Hausa Hausa,Arya
Samaj vs Science Manusmriti Debunked
Akwai zari, kiyayya, Delusion, Wanne Bath, & Yanzu Akwai Babu, Wanne
ne Good.So Ga & Yanzu a cikin wannan Very Life Shi ne busasshiyar
No More, da gobara na zari, kalaman & r ?? u sƵmammu & sanyaya
Out. Fuskanci ni’ima, Hey zaune Ikon Allah Pure a kanSa.
Aia ua manaŹ»o’Älunu, inaina mai ia, Delusion, O na kanawai hea Bateseba,
& Ano, Aia ka None, O na kanawai hea o Good.So Here & Ano, ma
keia loa Life He mea i pÅ«lehuŹ»ia No More, kona ahi o ka manaŹ»o’Älunu,
inaina mai & Delusion i pio & ho’Ämi lawe aku ai; Ka mahina
oluolu, Hey noho Divinely Pure i loko ona iho.
49) Classical Igbo,KlassĆskt Igbo,Arya
Samaj vs Science Manusmriti Debunked
E Anyaukwu, Hate, į»mį»„ anya arį» nrį», nke Bath, & Ugbu a į» dighi onye,
āānke bį»„ Good.So a & Ugbu a Nnį»į» Life į» bį»„ kpį»rį» nkį»„ No More, Ya
akpali anyaukwu, Hate & į»mį»„ anya arį» nrį» Na anyį»„ & mma į»; Erite
Bliss, Hey nÄnį»gide mo Chineke į»cha onwe Ya.
50) Classical Indonesian-Bahasa Indonesia Klasik,Arya
Samaj vs Ilmu Manusmriti Debunked
Ada Keserakahan, Kebencian, Delusion, manakah di Bath, & Sekarang
Ada Tidak ada, Yang Good.So Here & Now di Sangat Hidup Dia kering No
More, Kebakaran Nya dari Keserakahan, Kebencian & Delusion yang
dipadamkan & Cooled Out; Mengalami Bliss, Hey berdiam Ilahi Murni
dalam diri-Nya.
52) Classical Italian-Italiano classico,Arya
Samaj vs Science Manusmriti Debunked
C’era aviditĆ , odio, illusione, che vasca da bagno, e ora non c’ĆØ
nessuno, che ĆØ Good.So Qui e Ora, in questa stessa vita Egli ĆØ riarsa No
More, i suoi fuochi di aviditĆ , odio e illusione si spengono e
raffreddato Out; L’esperienza Bliss, Hey Abides Divinamente puro in se
stesso.
54) Classical Javanese-Klasik Jawa,Arya
Samaj vs Ilmu Manusmriti debunked
Ana watak ngongso, Hate, Delusion, Kang Bath, & Saiki Ana Ana, Kang
Good.So Kene & Saiki ing Banget urip Panjenenganipun punika ingkang
cengkar No More, fires Kang watak ngongso, Hate & Delusion Are
matĆØni & Cooled Out; NGALAMI Bliss, Hey tetep DIVINELY Pure ing
piyambak.
58) Classical KinyarwandaArya
Samaj vs Science Manusmriti vyamaze
Hari umururumba, urwango, buheruka, Ni Bati, & Ubu Hari n’umwe, ni
ikihe Good.So Hano & Ubu mu iyi cyane Ubuzima Ni zikaranze Nta More,
imiriro bwe umururumba, urwango & buheruka bagenda bazimije &
gucururuka Out; Nuza Bliss, Hey Uguma Imana yatumye Pure mu ubwe.
60) Classical Kurdish (Kurmanji)-KurdĆ® (KurmancĆ®),Arya
Samaj vs Science Manusmriti Debunked
bƻ ƧavbirƧƮtƮ, Hate, xapandineke, kƮjan Bath heye, & Now e None,
kĆ®jan Good.So Here & niha di vĆŖ Very Life Ew e ziwa No e More,
AgirĆŖn wĆ® ji ƧavbirƧƮtĆ®, Hate & xapandinĆŖ diÅikĆŖn & Pit Out
hene; EzmĆ»na Bliss, Hey dimĆ®ne kesĆŖn Pure bi xwe.
63) Classical Latin-LXII) Classical Latin,Arriani
Samajwadi nobis Scientia Manusmriti Debunked
Est autem cupiditas, odium, praegravat error, Quod Balnei convenerunt,
& nemo iam non est, & hic autem Good.So Quod sit Vita in Ipsum
et nulla Magis Urit, et in Existimantur incendia illa cupiditas, error
& odium & Cooled de apparet, extinguitur; Experiri Cicero,
Domine, maneat in se pure Divina sint.
64) Classical Latvian-KlasiskÄ latvieÅ”u valoda,Arya
Samaj vs ZinÄtne Manusmriti Debunked
Tur bija alkatība, naids, maldi, Kura Bath, un tagad ir Nav, Kas ir
Good.So Å”eit un tagad Å”ajÄ Ä¼oti dzÄ«vi viÅÅ” ir izdedzis Ne vairÄk, ViÅa
UgunsgrÄku alkatÄ«bas, naida un maldi tiek dzÄstas un dzesÄÅ”anu Out;
Pieredze Bliss, Hey mīt dieviŔķi Pure sevī.
65) Classical Lithuanian-KlasikinÄ lietuvių kalba,
Arja samadž vs Science Manusmriti demaskavo
Nebuvo Godumas, neapykantÄ , iliuzija, Kuris Vonia, ir dabar niekas,
kuris yra Good.So Äia ir Dabar tai labai gyvenimÄ jis yra gruzdintos ne
daugiau, Jo Gaisrai godumo, Hate & Delusion užgÄsta ir auÅ”inimo Out
Patirkite palaima, Ei pasilieka dieviŔkai Grynas savyje.
66) Classical Luxembourgish-Klassesch LĆ«tzebuergesch,
Arya Samaj vs Science Manusmriti Debunked
Nisy fitiavam-bola, Fankahalana, Fiheveran-diso, izay Bath, &
Ankehitriny Tsy misy, izany hoe Good.So Eto & Ankehitriny ity
fiainana Very maina Izy no No More, ny Afo ny fitiavan-karena,
Fankahalana & Fiheveran-diso dia Amin’ny faty & tony Out;
Mahatsapa Bliss, Hey mitoetra avy amin’Andriamanitra Madio ao tenany.
69) Classical Malay-Melayu Klasik,Arya
Samaj vs Sains Manusmriti dibukti palsu
Terdapat Tamak, Benci, Khayalan, Yang Mandian, & Now Terdapat Tiada,
Yang Good.So sini & Sekarang dalam ini Sangat Life Dia Parched No
More, Kebakaran Nya Tamak, Benci & Delusion terhapus &
disejukkan Daripada; Alami Bliss, Hey mematuhi Ilahi Pure dalam
diri-Nya.
71) Classical Maltese-Klassiku Malti,Arya
Samaj vs Xjenza Manusmriti debunked
Kien hemm Avidez, HatÄ, delużjoni, Liema Bath, & Issa Hemm Xejn,
Liema hija Good.So Hawnhekk & Issa f’dan Ħajja Huwa ħafna huwa
parched Nru Aktar, Nirien tiegħu ta ‘Avidez, Hate & delużjoni jiÄ”u
meħlusa & mkessħa Out; Esperjenza Bliss, ħej abides divinely Pura
fil nnifsu.
72) Classical Maori-Maori Maori,Arya
Samaj vs Science Manusmriti pÅhÄhÄ
He ko apo, Hate, Pohewa, nei Patehepa, & Na reira he tetahi, ko
tehea te mea Good.So Here & Na i roto i tenei Life ia Tino ko pahuhu
No More, ana ka ahi, o apo, Hate & Pohewa kua keto & matao Out;
Wheako Bliss, Hey e noho ana kupu atua Pure i roto ia ia.
81) Classical Polish-JÄzyk klasyczny polski,
Arya Samaj vs Science Manusmriti debunked
ByÅo chciwoÅÄ, nienawiÅÄ, urojenia, ktĆ³ra to kÄ piel, i teraz nie ma
nikogo, co jest Good.So Here & Now w tym wÅaÅnie życiu jest Parched
No More, Jego Fires chciwoÅci, nienawiÅci i urojony gasnÄ i chÅodzone
Out; DoÅwiadcz Bliss, Hey trwa Divinely Czysta w Siebie.
82) Classical Portuguese-PortuguĆŖs ClĆ”ssico,Arya
Samaj vs CiĆŖncia Manusmriti Debunked
84) Classical Romanian-Clasic romĆ¢nesc,Arya
Samaj vs Science Manusmriti a debutat
A fost lÄcomie, urÄ, amÄgire, ce baie, Či acum nu existÄ niciunul, care
este bun. Deci, aici Či acum, Ć®n aceastÄ viaČÄ, el nu mai este parched,
incendiile sale de lÄcomie, urÄ Či iluzie sunt stinse Či rÄcite;
ExperimentaČi fericirea, hei rÄmĆ¢ne curentÄ Ć®n sine Ć®n sine.
86) Classical Samoan-Samoan Samoa,Arya
Samaj vs Saienisi Manusmriti Debunked
Sa MatapeŹ»apeŹ»a, inoino, faaseseega, Lea Taele, & lenei E leai se
tasi, O le fea e Good.So O & lenei i lenei Lava Olaga O ia mago Toe,
o Lana afi o MatapeŹ»apeŹ»a, ita & faaseseega Po ua tineia &
Cooled mai; Oo Bliss, Ei Abides faalelagi Pure in lava Ia.
Bha Greed, Hate, mealladh, a tha a Bath, & Now Chan eil gin, a tha
Good.So Here is an-dĆØ ann an seo FƬor Life Tha e Parched No More, His
Fires de Greed, Hate & mealladh bheil chur Ć s & fuarachadh Out;
EĆ²las Bliss, Hey Abides Divinely Pure ann fhĆØin.
90) Classical Sesotho-Seserbia ea boholo-holo,Kumar
Samaj vs. Saense Manusmriti Debunked
Ho na le e ne e le Meharo, Lehloeo, rainbow, Ke Bath, & Now Ho na le
ea mong, E leng Good.So Mona & Now ena haholo Bophelo O omeletseng
No More, mello ea Hae ea Meharo, Hate & rainbow Na tima &
folisoa Out; Latsoa Bliss, Hey o nna ke Molimo bo Hloekileng ka Boeena.
91) Classical Shona-Shona Shona,Arya
Samaj Vs Science Manusmriti Debunked
94) Classical Slovak-KlasickĆ½ slovenskĆ½,
Arya Samaj vs Science Manusmriti odhalenĆ”
Tam bol nenĆ”sytnosÅ„, nenĆ”visÅ„, blud, ktorĆ½ Bath, a teraz tam je Žiadne,
Äo je Good.So Tu a teraz v tomto živote, že je Parched No More, jeho
Požiare chamtivosti, nenĆ”visti a halucinĆ”cie zaniknĆŗ a ChladenĆ” Out;
Zažite Bliss, Hey zostĆ”va božsky ÄistĆ½ sĆ”m v sebe.
95) Classical Slovenian-KlasiÄna slovenska,
Arya Samaj vs Science ManusMriti Debunked
Obstaja pohlep, sovraŔtvo, zablode, ki kopajo, in zdaj ni nobenega, kar
je dobro IzkuÅ”nje Bliss, hej spoÅ”tuje božansko Äisto v sebi.
96) Classical Somali-Soomaali qowmiyadeed,Arya
Samaj vs Science Manusmriti beenoobay
Waxaa jiray nimadii, nacaybka, dhagar, Kuwaasoo Bath, & Hadda waxaa
jira ma jiro, kee baa Good.So Halkan & Haddaba this Aad Life Isagu
waa la dubay No More, Dabka uu ku bakhayli, nacaybka iyo dhagar
bakhtiyeen & qandaca Out, La kulmaan Naciima, Hey jiraa waaniyey
daahir ah isugu.
97) Classical Spanish-EspaƱol clƔsico,Arya
Samaj vs Science Manusmriti desacreditada
Hubo codicia, odio, ilusiĆ³n, que baƱo, y ahora no hay ninguno, lo cual
es bueno. AsĆ que aquĆ estĆ” aquĆ y ahora en esta misma vida, no se estĆ”
sumergido, sus incendios de la codicia, el odio y la ilusiĆ³n se
extinguen y se enfrĆan; Experimenta la felicidad, hey se mantiene
divinamente puro en sĆ mismo.
99) Classical Swahili,Kiswahili cha Classical,Arya
Samaj vs Sayansi Manusmriti debunked
Kulikuwa na Ufisadi, Hate, Delusion, ambayo Bath, & Sasa Kuna
Hakuna, Ambayo ni Good.So hapa & Sasa katika hii sana ya maisha Ni
kuokwa No More, Moto wake wa Ufisadi, Hate & Delusion ni kuzimwa na
Kilichopozwa Kati; Uzoefu Bliss, Hey, hukaa Allah Pure ndani yake.
100) Classical Swedish-Klassisk svensk,Arya
Samaj vs Science Manusmriti krossat
Det fanns Girighet, hat, vanfƶrestƤllningar, Vilka Bath & Nu saknas,
Vilket Ƥr Good.So Here & Now i denna mycket Life Han Ƥr Parched No
More, Hans BrƤnder av girighet, hat och Delusion slocknar & Kyld ut;
Upplev Bliss, Hey fƶrblir Divinely Ren i sig sjƤlv.
106) Classical Turkish-Klasik TĆ¼rk,Bilim
Manusmriti Debunked vs Arya Samaj
AƧgƶzlĆ¼lĆ¼k, Nefret, Yanılgısı’nda, hangi Banyosu vardı, ve Åimdi bu Ƨok
Hayat He iƧinde Burada ve Åimdi Good.So olan Yok, Daha Parched yok
olduÄunu, AƧgƶzlĆ¼lĆ¼k, Nefret & Sanrı Are sƶnmĆ¼Å & Out SoÄutmalı
Onun Yangınlar yoktur; Kendisi de Bliss, Hey Abides ilahi Saf yaÅayın.
107) Classical TurkmenBilim
Manusmriti ıalana vs Arya Samaj
Betnebislik, sĆ¶Ć½er, zatdy, HaĆ½sy Bath bardy, we Indi bolsa ƶrƤn
durmuÅynda ol Ć½erde & HƤzir Good.So bolsa hiƧ, has suwsan No,
betnebislik, Ć½igrenƧ we zatdy are sƶner we Out SoÄutmalı ĆzĆ¼niÅ Fires
bar; ĆzĆ¼ne duĆ½guda, Hey tabynlykda Gƶkler Pure synap gƶrmegiÅizi.
111) Classical Uzbek-Klassik oāz,Fan
Manusmriti Debunked kabilar Arya Samaj
Ochko’zlik, nafrat, g’ururdan, qaysi hammom bor edi, va endi bu Juda
hayoti ham shu yerda & Endi Good.So emas, yo’q, Boshqa qurigan Yo’q,
Ochko’zlik, Xotami & g’ururdan are so’nib & Out sovutish Uning
yong’in mavjud; O’zidan ham Bliss, Hey sodiq Xudo Pure tajriba.
112) Classical Vietnamese-Tiįŗæng Viį»,Arya
Samaj vs Khoa hį»c Manusmriti Debunked
Roedd Trachwant, Casineb, dwyll, Pa Bath, & Now Mae Dim, Pa un yw
Good.So Yma & Nawr yn y Bywyd Ef Iawn yw parched No More, Ei Tanau
Trachwant, Casineb a dwyll yn cael eu diffodd & oeri Allan; Profiad
Bliss, Hey glynu dwyfol Pur yn ei Hun.
114) Classical Xhosa-IsiXhosa zesiXhosa,
I-Arya Sammaj vs iNzululwazi ye-Mnusmritie
Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.
(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)
In
this deep and very interesting sutta, the Buddha defines among other
things what are the investigations of pleasant, unpleasant and neutral
mental feelings, and also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasÄrathÄ«ā.
The
eighteen explorations for the intellect should be known’: thus was it
said. And in reference to what was it said? Seeing a form via the eye,
one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; hearing a sound via the
ear, one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; smelling an aroma via
the nose, one explores an aroma that can act as the basis for happiness,
one explores an aroma that can act as the basis for unhappiness, one
explores an aroma that can act as the basis for equanimity; tasting a
flavor via the tongue, one explores a flavor that can act as the basis
for happiness, one explores a flavor that can act as the basis for
unhappiness, one explores a flavor that can act as the basis for
equanimity; feeling a tactile sensation via the body, one explores a
tactile sensation that can act as the basis for happiness, one explores a
tactile sensation that can act as the basis for unhappiness, one
explores a tactile sensation that can act as the basis for equanimity;
cognizing an idea via the intellect, one explores an idea that can act
as the basis for happiness, one explores an idea that can act as the
basis for unhappiness, one explores an idea that can act as the basis
for equanimity. Thus the six happiness-explorations, the six
distress-explorations, the six equanimity-explorations, the eighteen
explorations for the intellect should be known’: thus was it said. And
in reference to this was it said.
And
what are the six kinds of household joy? The joy that arises when one
regards as an acquisition the acquisition of forms cognizable by the eye
ā agreeable, pleasing, charming, endearing, connected with worldly
baits ā or when one recalls the previous acquisition of such forms after
they have passed, ceased, & changed: That is called household joy.
The joy that arises when one regards as an acquisition the acquisition
of sounds cognizable by the ear ā agreeable, pleasing, charming,
endearing, connected with worldly baits ā or when one recalls the
previous acquisition of such sounds after they have passed, ceased,
& changed: That is called household joy. The joy that arises when
one regards as an acquisition the acquisition of aromas cognizable by
the nose ā agreeable, pleasing, charming, endearing, connected with
worldly baits ā or when one recalls the previous acquisition of such
aromas after they have passed, ceased, & changed: That is called
household joy. The joy that arises when one regards as an acquisition
the acquisition of flavors cognizable by the tongue ā agreeable,
pleasing, charming, endearing, connected with worldly baits ā or when
one recalls the previous acquisition of such flavors after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
tactile sensations cognizable by the body ā agreeable, pleasing,
charming, endearing, connected with worldly baits ā or when one recalls
the previous acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect ā agreeable, pleasing, charming, endearing,
connected with worldly baits ā or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed:
That is called household joy.
And
what are the six kinds of renunciation joy? The joy that arises when ā
experiencing the inconstancy of those very forms, their change, fading,
& cessation ā one sees with right discernment as it actually is that
all forms, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when ā
experiencing the inconstancy of those very sounds, their change, fading,
& cessation ā one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when ā
experiencing the inconstancy of those very aromas, their change, fading,
& cessation ā one sees with right discernment as it actually is
that all aromas, past or present, are inconstant, stressful, subject to
change:
That
is called renunciation joy. The joy that arises when ā experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation ā one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: That is called renunciation joy. The joy that arises
when ā experiencing the inconstancy of those very ideas, their change,
fading, & cessation ā one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change: That is called renunciation joy.
And
what are the six kinds of household distress? The distress that arises
when one regards as a non-acquisition the non-acquisition of forms
cognizable by the eye ā agreeable, pleasing, charming, endearing,
connected with worldly baits ā or when one recalls the previous
non-acquisition of such forms after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of sounds
cognizable by the ear ā agreeable, pleasing, charming, endearing,
connected with worldly baits ā or when one recalls the previous
non-acquisition of such sounds after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of aromas
cognizable by the nose ā agreeable, pleasing, charming, endearing,
connected with worldly baits ā or when one recalls the previous
non-acquisition of such aromas after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of flavors
cognizable by the tongue ā agreeable, pleasing, charming, endearing,
connected with worldly baits ā or when one recalls the previous
non-acquisition of such flavors after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of tactile
sensations cognizable by the body ā agreeable, pleasing, charming,
endearing, connected with worldly baits ā or when one recalls the
previous non-acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household distress. The
distress that arises when one regards as a non-acquisition the
non-acquisition of ideas cognizable by the mind ā agreeable, pleasing,
charming, endearing, connected with worldly baits ā or when one recalls
the previous non-acquisition of such ideas after they have passed,
ceased, & changed: That is called household distress.
And
what are the six kinds of renunciation distress? The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when ā experiencing the inconstancy of those very
forms, their change, fading, & cessation ā he sees with right
discernment as it actually is that all forms, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress. The distress coming from the longing that arises in one who is
filled with longing for the unexcelled liberations when ā experiencing
the inconstancy of those very sounds, their change, fading, &
cessation ā he sees with right discernment as it actually is that all
sounds, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: ‘O when will I enter & remain in
the dimension that the noble ones now enter & remain in?’ This is
called renunciation distress. The distress coming from the longing that
arises in one who is filled with longing for the unexcelled liberations
when ā experiencing the inconstancy of those very aromas, their change,
fading, & cessation ā he sees with right discernment as it actually
is that all aromas, past or present, are inconstant, stressful, subject
to change and he is filled with this longing: ‘O when will I enter &
remain in the dimension that the noble ones now enter & remain in?’
This is called renunciation distress. The distress coming from the
longing that arises in one who is filled with longing for the unexcelled
liberations when ā experiencing the inconstancy of those very flavors,
their change, fading, & cessation ā he sees with right discernment
as it actually is that all flavors, past or present, are inconstant,
stressful, subject to change and he is filled with this longing: ‘O when
will I enter & remain in the dimension that the noble ones now
enter & remain in?’ This is called renunciation distress.
The
distress coming from the longing that arises in one who is filled with
longing for the unexcelled liberations when ā experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation ā he sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change and he is filled with this longing: ‘O when will I
enter & remain in the dimension that the noble ones now enter &
remain in?’ This is called renunciation distress. The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when ā experiencing the inconstancy of those very
ideas, their change, fading, & cessation ā he sees with right
discernment as it actually is that all ideas, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress.
And
what are the six kinds of household equanimity? The equanimity that
arises when a foolish, deluded person ā a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action{2}
& who is blind to danger{3} ā sees a form with the eye. Such
equanimity does not go beyond forms, which is why it is called household
equanimity. The equanimity that arises when a foolish, deluded person ā
a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger ā
hears a sound with the ear. Such equanimity does not go beyond sounds,
which is why it is called household equanimity. The equanimity that
arises when a foolish, deluded person ā a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger ā odors an aroma with the nose. Such
equanimity does not go beyond aromas, which is why it is called
household equanimity. The equanimity that arises when a foolish, deluded
person ā a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger ā
tastes a flavor with the tongue. Such equanimity does not go beyond
flavors, which is why it is called household equanimity. The equanimity
that arises when a foolish, deluded person ā a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger ā feels a tactile sensation with the body.
Such equanimity does not go beyond tactile sensations, which is why it
is called household equanimity. The equanimity that arises when a
foolish, deluded person ā a run-of-the-mill, untaught person who has not
conquered his limitations or the results of action & who is blind
to danger ā cognizes an idea with the intellect. Such equanimity does
not go beyond ideas, which is why it is called household equanimity.
And
what are the six kinds of renunciation equanimity? The equanimity that
arises when ā experiencing the inconstancy of those very forms, their
change, fading, & cessation ā one sees with right discernment as it
actually is that all forms, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond forms, which is why it is
called renunciation equanimity. The equanimity that arises when ā
experiencing the inconstancy of those very sounds, their change, fading,
& cessation ā one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: This equanimity goes beyond sounds, which is why it is called
renunciation equanimity. The equanimity that arises when ā experiencing
the inconstancy of those very aromas, their change, fading, &
cessation ā one sees with right discernment as it actually is that all
aromas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond aromas, which is why it is called
renunciation equanimity. The equanimity that arises when ā experiencing
the inconstancy of those very flavors, their change, fading, &
cessation ā one sees with right discernment as it actually is that all
flavors, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond flavors, which is why it is called
renunciation equanimity. The equanimity that arises when ā experiencing
the inconstancy of those very tactile sensations, their change, fading,
& cessation ā one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond tactile sensations, which
is why it is called renunciation equanimity. The equanimity that arises
when ā experiencing the inconstancy of those very ideas, their change,
fading, & cessation ā one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change:
This
equanimity goes beyond tactile sensations, which is why it is called
renunciation equanimity. The equanimity that arises when ā experiencing
the inconstancy of those very ideas, their change, fading, &
cessation ā one sees with right discernment as it actually is that all
ideas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond ideas, which is why it is called
renunciation equanimity.
But
steered by the Tathagata ā worthy and rightly self-awakened ā the
person to be tamed fans out in eight directions. Possessed of form,
he/she sees forms. This is the first direction.
The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.
‘Among
master trainers, he is said to be ‘the unexcelled trainer of those
people fit to be tamed’: thus was it said. And in reference to what was
it said? Steered by the elephant trainer, the elephant to be tamed runs
in only one direction: east, west, north, or south. Steered by the horse
trainer, the horse to be tamed runs in only one direction: east, west,
north, or south. Steered by the ox trainer, the ox to be tamed runs in
only one direction: east, west, north, or south.
Not percipient of form internally, he/she sees forms externally. This is the second direction.
Subhantveva adhimutto hoti: ayaį¹ tatiyÄ disÄ;
He/she is intent only on the beautiful. This is the third direction.
With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space. This is the fourth
direction.
With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth
direction.
With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness. This is the sixth direction.
With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception. This is the seventh direction.
With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling. This is the eighth direction.
——————————-
In
this deep & very interesting sutta,the Buddha defines among other
things what are the investigations of pleasant,unpleasant & neutral
mental feelings, & also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasÄrathÄ«ā.
——————
Steered
by the Tathagata worthy & rightly self-awakenedāthe person to be
tamed fans out in eight directions.’Among master trainers,he is said to
be the unexcelled trainer of those people fit to be tamed’: thus was it
said & in reference to this was it said
—————–
That is what the Blessed One said.Gratified,the monks delighted in the Blessed One’s words.
āChattiį¹sa
sattapadÄ veditabbÄāti: iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca
vuttaį¹? Cha gehasitÄni somanassÄni, cha nekkhammasitÄni somanassÄni, cha
gehasitÄni domanassÄni, cha nekkhammasitÄni domanassÄni, cha gehasitÄ
upekkhÄ, cha nekkhammasitÄ upekkhÄ.
The
thirty-six states to which beings are attached{1} should be known’:
thus was it said. And in reference to what was it said? Six kinds of
household joy & six kinds of renunciation joy; six kinds of
household distress & six kinds of renunciation distress; six kinds
of household equanimity & six kinds of renunciation equanimity.
08) Classical Afrikaansā Klassieke Afrikaans Steered
by the Tathagata worthy & rightly self-awakenedāthe person to be
tamed fans out in eight directions.’Among master trainers,he is said to
be the unexcelled trainer of those people fit to be tamed’: thus was it
said & in reference to this was it said
09) Classical Albanian-Shqiptare klasike,Gestuur
deur die Tathagata waardig en terecht selfwekend-die persoon wat in agt
rigtings geteister word Verwysing hiervoor is dit gesĆŖ
14) Classical Azerbaijani- Klassik AzÉrbaycan,Tathagata
Worthy & haqlı olaraq ƶzĆ¼nĆ¼ oyandırdıÄını ÅÉxs sÉkkiz
directions.’Among usta tÉlimƧi hÉyata azarkeÅlÉri ƶyrÉdilmiÅ olması ilÉ
idarÉ, o insanların ƶyrÉdilmiÅ uyÄun bir unexcelled mÉÅqƧi olduÄu ifadÉ
edilir: belÉ deyilir & oldu bu istinad deyilir idi
15) Classical Basque- Euskal klasikoa,
Tathagatak merezi du eta zuzeneko norberak zuzenduta. Zortzi norabidetan
zaletu beharreko pertsona da. Master entrenatzaile nagusiak, esan ohi
da pertsona horien tramankatutako entrenatzailea dela: horrela esan zuen
Honen erreferentzia esan zen
18) Classical Bosnian-KlasiÄni bosanski,Upravlja
TathÄgata dostojan i pravom self-probuÄene-lice koje se ukrotiti
navijaÄa u osam directions.’Among master trenera, on je rekao da je
neprevaziÄen trener tih ljudi stane da se ukrotiti ‘: tako je to rekao i
u pozivanje na ovaj je to rekao
21) Classical Cebuano-Klase sa Sugbo, Migiya
sa Tathagata takus & hustong-sa-kaugalingon nahigmata-ang tawo sa
anaron fans gikan sa walo ka directions.’Among agalon trainers, siya
miingon nga ang mga hitupngang trainer sa mga tawo takus sa anaron ‘,
mao kini miingon nga kini & sa paghisgot niini nga mao kini miingon
22) Classical Chichewa-Chikale cha Chichewa,Zamphamvu
ndi Tathagata woyenera & moyenerera kudziletsa kudzutsidwa-munthu
kuti akuweta mafani mu eyiti directions.’Among mbuye aphunzitsi, iye
anati kukhala unexcelled mphunzitsi wa anthu woyenera analamulira ‘:
Motero zinali anati & mu Buku limeneli linali ilo linati
25) Classical Corsican-Corsa Corsicana,Guidatu
da a degna di u tatathagata ĆØ di a denunziata Ć l’auto in ottu
direzzione.’among Maestru Trainer, hĆØ dettu chƬ hĆØ u trainer incoltuatu
di quelli chƬ si sĆ² dettu: dunque hĆ dettu & In Riferimentu Ć questu
hĆØ dettu
26) Classical Croatian-KlasiÄna hrvatska,Upravljao
je Tathagata dostojan i pravilnoj samostalno probudio-osobe koje treba
ukrotiti navijaÄa u osam directions.’Among master trenera, on je rekao
da se neprevaziÄen trener ti ljudi pristaju biti pitoma ‘: tako je
pisalo i na pozivanje na to je li to rekao
28) Classical Danish-Klassisk dansk,Klassisk dansk,Styret
af Tathagata vƦrdig & rette selvstƦndige vƦkket-personen, som skal
tƦmmes fans ud i otte directions.’Among master-trƦnere, er han siges at
vƦre den uovertrufne trƦner af disse mennesker passer til at blive
tƦmmet ‘: derfor var det sagt & i henvisning til dette var det sagt
29) Classical Dutch- Klassiek Nederlands,Aangestuurd
door de Tathagata waardige en terecht zichzelf ontwaakt-de persoon die
moet worden getemd fans uitgevoerd in acht directions.’Among meester
trainers, is hij gezegd dat de onovertroffen trainer te zijn van die
mensen om fit te zijn getemd ‘: zo werd gezegd & in verwijzing naar
dit gezegd
30) Classical English,Roman,Steered
by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
it Said & In Reference to this was it said
31) Classical Esperanto-Klasika Esperanto,Regita
de la Tathagata, inda & prave mem-vekita-la persono esti dresita
fanoj en ok directions.’Among mastro trejnistoj, li laÅdire estas la
nesuperebla trejnisto De Tiuj homoj meritas esti dresita ‘: estis
osmanthus Said & en referenco al Äi tiu estis Åin Said
32) Classical Estonian- klassikaline eesti keel,Mida
juhib Tathagata, vƤƤrt ja Ƶigesti ise Ƥrganud-isik, taltsutatud fƤnnid
lƤbi kaheksa directions.’Among kapten koolitajad, ta on ƶelnud, et
unexcelled treener neid inimesi sobivaks taltsutatud “: see oli
osmanthus Said & viidates sellele oli see Said
33) Classical Filipino klassikaline filipiinlane,Steered
sa pamamagitan ng Tathagata, karapat-dapat at nang makatwiran sa sarili
nagising-ang tao upang mapaamo tagahanga out sa walong
directions.’Among master trainers, siya ay Said na maging ang unexcelled
trainer Ng Yaong mga tao magkasya sa amak ‘: ito ay osmanthus Said
& bilang pagtukoy sa ito ay ito Said
34) Classical Finnish- Klassinen suomalainen,Ohjaama
Tathagata arvoinen ja oikeutetusti itse herƤnnyt-henkilƶ kesytetyksi
fanit kahdeksassa directions.’Among mestari kouluttajien, hƤn on sanottu
olevan unexcelled kouluttaja niitƤ ihmisiƤ mahtuu kesytetyksi ‘: se oli
osmanthus Said & viitaten tƤmƤ oli se Mainitut
36) Classical Frisian- Klassike Frysk,Stjoerd
troch de Tathagata wurdich en mei rjocht wekker - de persoan om fan
fans te wĆŖzen yn ‘e acht rjochting. Lawat it net fersykjen fan’ e
unexcelled trener fan dy minsken passe om te tamt ‘: sa waard it sein en
yn Ferwizing nei dit waard it sein
39) Classical German- Klassisches Deutsch,Von
der Tathagata wĆ¼rdig und richtig selbst aufgewacht - die Person, die in
acht Richtungen gezĆ¼chtet werden soll Hinweis darauf wurde gesagt
42) Classical Haitian Creole-Klasik kreyĆ²l,Diriger
pa Tathagata merite & Rezon Oto-reveye-a moun nan yo dwe aprivwaze
Fanatik soti nan Uit Directions.’Among MĆØt FĆ²matĆØ, li te di se yo
antrenĆØ a unexcelled nan moun sa yo Fit yo dwe aprivwaze ‘: Men li te Di
& Nan referans a sa a te li te di
43) Classical Hausa-Hausa Hausa,Tathagata
da ya dace & Daidai da kai da kansa ya kai magoya baya a cikin
manyan masu horar.’among Masters Tunanin wannan an ce
44) Classical Hawaiian-Hawaiian Hawaiian,HoŹ»okeleŹ»ia
ma ka Tathagata pono & pono ka hoŹ»oponopono-hoala ae lakou i-ka
Person e E Tamed Fans lawe aku ai i loko o Ewalu Directions.Ź»Among Haku
Trainers, He mea I mai la ia, e E ke koa kanaka aŹ»o o ka poe People e
pono e E Tamed ‘: Ke’Ä« mai ua mea la & In Reference i keia ua mea la
49) Classical Igbo,KlassĆskt Igbo,Duziri
site Tathagata Kwesį»rį» Inye & ziri ezi na Self-n’į»„ra-The Onye Nwee
jiwo Fans į» na asatį» Directions.’Among Master Trainers, į» bį»„ kwuru
ga-Unexcelled į»zu Ndį» People Fit Nwee jiwo ‘: OtĆŗ į» bį»„ na į» sį» & Na
Reference na nke a bį»„ ya kwuru
50) Classical Indonesian-Bahasa Indonesia Klasik,Dikarahkan
oleh Tathagata yang layak & benar-benar dibangkitkan sendiri -
orang yang akan dijinakkan penggemar di delapan arah Referensi untuk ini
katanya
52) Classical Italian-Italiano classico,Guidato
dal Tathagata Degno & perfettamente svegliato-la persona da Tamed
Fans in otto Directions.’Among Master Trainers, Egli si dice che sia
l’insuperabile Trainer di quelle persone Fit to Be Tamed ‘: CosƬ ĆØ stato
detto & A il riferimento a questo ĆØ stato detto
54) Classical Javanese-Klasik Jawa,Steered
dening Tathagata Worthy & Rightly Self-Awakened-The Person dadi
Tamed Fans Out ing Wolung Directions.’Among Master Trainers,
Panjenenganipun punika Said dadi The Unexcelled Trainer Wong Wong Fit
dadi Tamed ‘: Mangkono iku Said & Ing Wigati kanggo iki ngandika
58) Classical KinyarwandaYayobowe
na Tathagata akwiriye & Kubyuka byiza-gukanguka - umuntu ugomba
gushyirwaho abajura mu byerekezo umunani.’amng abatoza, avugwa ko ari bo
bivugwa ko ari bo bihuye ‘: bityo byavuzwe & in Reba kuri ibi byari
byavuzwe
60) Classical Kurdish (Kurmanji)-KurdĆ® (KurmancĆ®),Ve
ji aliyĆŖ Tathagata MĆ»ÅĆ® & RaÅĆ®t Self-Åiyar-The Person to Be Fans
QezexistanĆŖ Out li Eight Directions.’Among Master Trainers, Ew e Said to
Be The Unexcelled Trainer ji wan kesĆŖn ku Fit to Be QezexistanĆŖ ‘: Bi
vĆ® awayĆ® bĆ» ew Said & In ĆavkanĆ® ji bo vĆŖ bĆ», got:
63) Classical Latin-LXII) Classical Latin,Steered
by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
it Said & In ad hoc enim ait:
64) Classical Latvian-KlasiskÄ latvieÅ”u valoda,Kuru
vada TathÄgata CienÄ«gs un pamatoti Self-pamodies-personu uz pieradinÄja
Fans aptver astoÅas Directions.’Among Master Trenažieri, viÅÅ” teica Esi
unexcelled treneris no tiem cilvÄkiem, Fit to pieradinÄja “: TÄtad tas
bija Said & In Atsauce uz Ŕo tas bija teikts
65) Classical Lithuanian-KlasikinÄ lietuvių kalba,pagal
Tathagata Vertas & teisingai savivaldos pažadintas-Asmens
vairuojami ÄÆ prijaukinti gerbÄjų aÅ”tuoniose Directions.’Among Master
Trainers, Jis sako, kad nepranoksta treneris iŔ tų žmonių, tinkami
prijaukinti “: Taigi buvo sakoma & Be nuoroda ÄÆ tai buvo sakoma
68) Classical Malagasy,ŠŗŠ»Š°ŃŠøŃŠµŠ½ Š¼Š°Š»Š³Š°ŃŠŗŠø,Steered
ny Tathagata mendrika & Hevero ho Self-hofohazina-ilay olona mba ho
tambatambazana Fans Avy amin’ny valo Directions.’Among Master Trainers,
Izy no Said ho Mpanazatra ny Unexcelled Ireo Olona mendrika ny ho ho
tambatambazana ‘: Ka izany Said & In Reference ho izany dia nanao
hoe:
69) Classical Malay-Melayu Klasik,Dikuasai
oleh Tathagata Worthy & betul-betul dibangkitkan-orang yang menjadi
peminat yang dijinakkan dalam lapan arah.’Among Master Trainers, beliau
dikatakan sebagai pelatih yang tidak terkawal dari orang-orang yang
patut dijinakkan ‘: Oleh itu, ia berkata dan masuk Rujukan kepada ini
Adakah ia berkata
71) Classical Maltese-Klassiku Malti,Mmanuvrati
mill-Tathagata Jixirqilhom & Ä ustament Awto-tkebbset-Il-persuna li
Jridu Fannijiet tamed Out fil Tmien Directions.’Among Master Trainers,
Huwa Said Be Il Trainer unexcelled ta Dawk Nies Waħħal li Jridu tamed “:
Għalhekk ma kien Said & Fl referenza għal dan kien qal
72) Classical Maori-Maori Maori,I
tukuna e te Tathagata Pai me te ara-tika-a-tangata kia tokowhitu ki a
ia i roto i te waru o nga kaiwhakangungu rangatira.’among. Tohutoro ki
tenei i kii
77) Classical Norwegian-Klassisk norsk,Styrt
av Tathagata verdig og med rette selvvƄknet - personen som skal tames
fans ut i Ć„tte veibeskrivelser Henvisning til dette var det sagt
81) Classical Polish-JÄzyk klasyczny polski,Kierowane
przez Tathagata Worthy & Self-sÅusznie obudziÅo-osoba, ktĆ³ra ma
zostaÄ ujarzmiony fanĆ³w w oÅmiu Directions.’Among Mistrza TrenerĆ³w,
ktĆ³ry jest uważany za nieprzeÅcignionego nauczyciela z tych ludzi,
ktĆ³rych można ujarzmiÄ ā: tak powiedziano & W odniesienie do tego
byÅo powiedziane
84) Classical Romanian-Clasic romĆ¢nesc,DirecČionatÄ
de Tathagata demn Či de sine stÄtÄtoare de sine - persoana care urmeazÄ
sÄ fie ventilatoare Ć®n opt direcČii. Formatori de master, el se spune
cÄ este antrenorul onest al acelor oameni potriviČi sÄ fie Ć®mblĆ¢nzitÄ “:
Astfel a fost spus Či Ć®n Referire la acest lucru a fost spus
86) Classical Samoan-Samoan Samoa,Uli
e le Tathagata Agavaa & saŹ»o Self-fagua-O le Tagata e Avea Tamed
ili Atu i le Toavalu Directions.Ź»Among Matai Trainers, Ia Said e Avea le
faiaoga Unexcelled o latou tagata e tatau ona Ia Tamed ‘: Sa faapea
Said & I faasinomaga i lenei na fai mai
88) Classical Scots Gaelic-GĆ idhlig Albannach Clasaigeach,Air
a stiĆ¹ireadh le Tathagata Worthy & ceart FĆØin-dĆ¹sgadh-The Person a
bhith Tamed Fans Out ann an Ochd Directions.’Among Master Trainers, Tha e
ag rĆ dh gur e Unexcelled Trainer nan daoine Fit a bhith Tamed “: Mar a
bha e Said & Ann Fiosrachadh a bha seo thuirt e
90) Classical Sesotho-Seserbia ea boholo-holo,Tsamaisoa ke Tatagagata se tŔoanelehang le ho tsosoa ka nepo Ho bua ka sena ho ile ha bolela
91) Classical Shona-Shona Shona,Pavakandirambidza
kushamwaridzana nerimwe nokuda Tathagata Vakakodzera & Vane
Self-kumutswa-The Person Kuva akapingudzwa Fans Out muna misere
Directions.’Among Master nevadzidzisi, Ndiye Said Kuva Unexcelled
Trainer Vaya People Kukodzera kudzikama ‘: Saizvozvo wakange Said &
In Reference iyi akanga akati
95) Classical Slovenian-KlasiÄna slovenska,ki
jih je Tathagata Vredni in pravilno Self-prebudil-oseba, ki usmerja k
Bodite udomaÄil Ventilatorji v osmih Directions.’Among Master trenerje,
On je dejal, da je Unexcelled Trener tistih ljudi, sposobne za udomaÄil
“: Tako je bilo reÄeno & V sklicevanje na to je bilo reÄeno
96) Classical Somali-Soomaali qowmiyadeed,Livorno
oo ay ku Tathagata Istaahil & hagaagsan Is-toosay-The Person in
Noqo Taageerayaasha rabbeeyey Out in Siddeed Directions.’Among Master
Tababarayaasha, wuxuuna la sheegay in Unexcelled tababaraha ee ah kuwa
Dadka istaahilin in loogu rabbeeyey ’saasaana ku jiray Said & In
tixraaca in this ahaa waxa uu sheegay in
97) Classical Spanish-EspaƱol clƔsico,Dirigido
por Tathagata digno y con razĆ³n, ausentada, la persona que se le debe
dominar a los fanĆ”ticos en ocho direcciones. “JamĆ”s maestros
entrenadores, se dice que es el entrenador sin excedentes de aquellas
personas que encajan para ser domesticadas”: asĆ se dijo y en La
referencia a esto fue dicho
99) Classical Swahili,Kiswahili cha Classical,Lililoongozwa
na Tathagata anastahili na haki ya kujitegemea-mtu anayepigwa mashabiki
nje ya maelekezo nane.’among wakufunzi wa bwana, anasemekana kuwa
mkufunzi asiyejulikana wa watu hao wanafaa kuwa amepigwa ‘: hivyo
ilikuwa imesema & ndani Rejea ya hii ilikuwa alisema
100) Classical Swedish-Klassisk svensk,Styrd
av Tathagata vƤrdig och med rƤtta sjƤlvvƤckt-den person som ska tƤmjas
fans ute i Ć„tta riktlinjer. “Among master trƤnare, han sƤgs vara den
oexcellerade trƤnaren av de mƤnniskor som passar att vara tamed”:
SƄledes sagt och i HƤnvisning till detta var det sagt
106) Classical Turkish-Klasik TĆ¼rk,Tathagata
tarafından yƶnetilecek ve haklı olarak kendini uyandırdı - sekiz yƶnde
hayranlıkları evcilleÅtirilecek kiÅi. ‘OMong Master Trainers, bu
insanların mutfsuz eÄitmen olduÄu sƶyleniyor’: Bƶylece ve iƧinde dedi.
Buna referans sƶylendi
107) Classical TurkmenSekiz
Directions.’Among Master Instruktor Out tƶtƤnden Fans Be Tathagata
baÅarnykly we dogry ƶz-Ć½aradypdy-The adam tarapyndan goldanan hem Alla
Said tƶtƤnden boluÅ adamlaryna ITF Unexcelled Trainer bolup durĆ½ar:
ÅeĆ½lelikde boldy diĆ½ildi we Ć½ylda goÅulĆ½an, aĆ½dylĆ½ar boldy
111) Classical Uzbek-Klassik oāz,Sakkiz
Directions.’Among Master trenerlar bilan Out tiyilgan va tiyilmoqda
Fans bo’ling uchun Tathagata loyiq & az Self-uyg’ongan-The Shaxsning
uddaladi, dedi tiyilgan va tiyilmoqda bo’ling odamlarni yaroqli noyob
Trainer bo’lish: Shunday qilib bo’ldi bu Said & yilda bu yozuvlar u
dedi edi
113) Classical Welsh-Cymraeg Clasurol,Wedi’i
lywio gan y tagahata teilsy a hunan-ddeffroad-deffro-y person i fod yn
gefnogwyr tamed allan yn wyth prif hyfforddwyr gyfarwyddyd. Cyfeiriodd
at hyn a ddywedodd
114) Classical Xhosa-IsiXhosa zesiXhosa, Ubhekiswe
yi Tathagata Sifanele & Bonakalisa Self-ayivukanga-The Person ukuba
ziyadanjiswa Fans Out ngo Eight Directions.’Among Master Abaqeqeshi,
yena kuthiwa The Unexcelled Trainer Wabo Abantu Lingana ziyadanjiswa ‘:
Wamhle ke Said & E Isalathisi koku kusithiwa
116) Classical Yoruba-Yoruba Yoruba, Titegun
nipasįŗ¹ Thagagata yįŗ¹ & LƵtį» di mimį»-eniyan-įŗ¹ni ti o wa lati ta awį»n
egeb onijakidijagan ti o wa ni awį»n itį»nisį»na mįŗ¹jį».’among Itį»kasi si eyi
ni o sį»
117) Classical Zulu-I-Classical ZuluIqondiswa
iphini le Tathagata Njengabakufanelekele & Abathambekele
Self-ukuvuswa-UMuntu zingezokuthanjiswa Abalandeli Out e Eight
Directions.’Among Master Abaqeqeshi, He is kuthiwa Unexcelled Umqeqeshi
Walabo Abantu Fit zingezokuthanjiswa ‘: Ngakho kwaba ke Said & Ngo
Inkomba lokhu kwaba ke wathi
To cultivate harmony among the worldās religious &
To foster their engagement with the world & its guiding institutions to address the critical issues of our time.
Events
2023 Parliament of the World’s Religions
August 14 - 18, 2023 | Chicago, IL. USA
1Year
194Days
17Hours
Parliament Convenings
The
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Todayās Parliament Convenings are the
worldās largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
Our Work
CLIMATE ACTION
INDIGENOUS PEOPLES
NEXT GENERATION
PEACE AND JUSTICE
THE GLOBAL ETHIC
UN World Interfaith Harmony Week
WOMEN’S DIGNITY
Get Involved
The
work of the Parliament of the World’s Religions is made possible
through the support and engagement of individuals and organizations like
you. Explore the ways to stay connected with the Parliament!
The
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Todayās Parliament Convenings are the
worldās largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
Many questions are being raised on the silence of the Center on Pegasus report: Mayawati
Bahujan
Samaj Party (BSP) President Mayawati has targeted the BJP-led central
government in the Pegasus case, saying that instead of giving credible
answers by being accountable and responsible to the country and the
people, the silence of the Center raises new questions. does.
Bahujan
Samaj Party (BSP) President Mayawati targeted the BJP-led central
government in the Pegasus case, saying that instead of giving credible
answers by being accountable and responsible to the country and the
people, the silence of the Center and also raises new questions. While
tweeting on this issue, Mayawati said ā āThe ghost of Pegasus espionage
scandal is continuously making the central government and BJP sleepless.
New revelations are being made every day in this very serious matter,
yet instead of giving credible answers by being accountable and
responsible to the country and the people, the silence of the Center
raises new questions. Let the government disclose.
In
a series of tweets, Mayawati said, āAlso, comments like āsupari mediaā
by former army chief and union minister on new Pegasus facts are highly
indecent, which proves the narrow thinking of the government. In the
Pegasus case, Indiaās name coming in the category of rulers of countries
like Mexico, Poland, Hungary etc. is no less a matter of concern.
UP elections: Mayawati attacks Congress, calls it āVotkatwaā party in Uttar Pradesh
It
is noteworthy that a report in American newspaper New York Times
claimed that India had bought Pegasus spyware in 2017 as part of a $2
billion defense deal with Israel, after which a major controversy arose
on Saturday. And the opposition accused the government of being involved
in illegal espionage and termed it as ātreasonā.
New petition filed in SC in Pegasus case, seeking registration of FIR against those involved in the deal
Many questions are being raised on the silence of the Center on Pegasus report: Mayawati
The
ghost of Pegasus espionage case is continuously making the central
government and BJP sleepless. New revelations are being made regularly
in this very serious matter, yet instead of giving credible answers by
being accountable and responsible towards the country and the people,
the silence of the Center raises new questions. The government should
disclose
At
the same time, comments like ’supari media’ of former army chief and
union minister on new facts of Pegasus are very indecent, which proves
the narrow thinking of the government. In Pegasus case, India’s name
coming in the category of rulers of countries like Mexico, Poland,
Hungary etc. is also not a matter of less concern.
Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org
to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.
(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)
12) Classical Armenian-Õ¤Õ”Õ½Õ”ÕÆÕ”Õ¶ Õ°Õ”ÕµÕ„ÖÕ„Õ¶,SakkapaƱhÄ Sutta
- Åakka sual -
BĆ¼tĆ¼n Societies Final MÉqsÉd qovuÅacaq
YaxÅı et!
Vegetable & Fruit Food bitir!
Purify Mind!
MĆ¼layim ol!
BÉzi insanlar son mÉqsÉdÉ nail sÉbÉbi budur: Buddha Sakka sualına bir olduqca sadÉ cavab verir?
14) Classical Azerbaijani- Klassik AzÉrbaycan,SakkapaƱhÄ Sutta
- Åakka sual -
BĆ¼tĆ¼n Societies Final MÉqsÉd qovuÅacaq
YaxÅı et!
Vegetable & Fruit Food bitir!
Purify Mind!
MĆ¼layim ol!
BÉzi insanlar son mÉqsÉdÉ nail sÉbÉbi budur: Buddha Sakka sualına bir olduqca sadÉ cavab verir?
15) Classical Basque- Euskal klasikoa,SakkapaƱhÄ sutta
- Sakkaren galdera -
Gizarte guztiak azken helburua lortzeko
Ondo egin!
Landare eta fruta janaria hazten!
Garbitu gogoa!
Atsegina izan!
Buda-k erantzun sinple bat ematen dio Sakkaren galderari: Zein da pertsona batzuek azken helburua lortzeko?
18) Classical Bosnian-KlasiÄni bosanski,SakkapaƱhÄ sutta
- Saka pitanje -
Sva druÅ”tva za postizanje konaÄnog cilja
Uradi dobro!
Grow povrÄa i voÄa Food!
ProÄistiti Mind!
Budi ljubazan!
Buda daje priliÄno jednostavan odgovor na pitanje Saka-a: Å”ta je razlog zaÅ”to neki ljudi postizanja konaÄnog cilja?
21) Classical Cebuano-Klase sa Sugbo, SakkapaƱhÄ Sutta
- ni Sakka pangutana -
Ang tanan nga Society sa Pagkab-ot Katapusang Tumong
Ba Maayo!
Motubo Utanon & Bunga Pagkaon!
Sa pagpanghinlo sa Hunahuna!
Mahimong Matang!
Ang Buddha naghatag sa usa ka yano nga tubag ni Sakka pangutana: unsa
ang rason ngano nga ang ubang mga tawo makab-ot ang katapusan nga
tumong?
22) Classical Chichewa-Chikale cha Chichewa,SakkapaƱhÄ Sutta
- funso Sakka a -
Societies onse afike Final Goal
Kodi Good!
Kukula masamba & Zipatso Chakudya!
Yeretsani Mind!
Khalani Mtundu!
The Buddha amayankha wapamwamba funso Sakka: Kodi ndi chifukwa anthu ena akapeze cholinga komaliza?
25) Classical Corsican-Corsa Corsicana,SakkapaƱhÄ
Sutta
- quistione di l’Sakka -
All suceta Ć avĆØ Goal Final
Do Good!
Crisciri verdura & frutta e verdura!
Cun tĆØ, Mind!
Esse soir!
The Buddha dĆ una risposta piuttostu sĆØmplice a quistione di l’Sakka:
ciĆ² chƬ hĆØ la ragiuni pirchƬ certi pirsuni avĆØ u scopu finale?
26) Classical Croatian-KlasiÄna hrvatska,SakkapaƱhÄ Sutta
- Sakka je pitanje -
Sva druÅ”tva postiÄi konaÄni cilj
Äiniti dobro!
Å iri povrÄa i voÄa hrane!
ProÄistite um!
Be Kind!
Buddha daje priliÄno jednostavan odgovor na Sakka pitanje: Å to je razlog zaÅ”to neki ljudi postigli konaÄni cilj?
28) Classical Danish-Klassisk dansk,Klassisk dansk,SakkapaƱhÄ sutta.
- Sakka’s spĆørgsmĆ„l -
Alle samfund for at nƄ det endelige mƄl
GĆør det godt!
Grow vegetabilsk & frugt mad!
Rense sind!
VƦr sĆød!
Buddha giver et ret simpelt svar pĆ„ Sakka’s spĆørgsmĆ„l: Hvad er grunden til, at nogle mennesker opnĆ„r det endelige mĆ„l?
29) Classical Dutch- Klassiek Nederlands,SakkapaƱhÄ
sutta
- Sakkka’s vraag -
Alle samenlevingen om het einddoel te bereiken
Goed doen!
Grow plantaardig en fruitvoer!
Zuivere geest!
Wees aardig!
De Boeddha geeft een nogal simpel antwoord op de vraag van Sakkka: wat
is de reden waarom sommige mensen het uiteindelijke doel bereiken?
30) Classical English,Roman,SakkapaƱhÄ Sutta
- Sakka’s question -
All Societies to Attain Final Goal
Do Good!
Grow Vegetable & Fruit Food!
Purify Us!
Be Kind!
The Buddha gives a rather simple answer to Sakka’s question: what is the reason why some people Attain the final goal?
31) Classical Esperanto-Klasika Esperanto,SakkapaƱhÄ sutta
- La demando de Sakka -
Äiuj socioj por atingi finan celon
Faru bonon!
Kreskigu legoman kaj fruktan manÄaĵon!
Purigu menson!
Estu infano!
La Budho donas iom simplan Anser al la demando de Sakka: Kio estas la kialo, kial iuj homoj atingas la finan celon?
32) Classical Estonian- klassikaline eesti keel,SakkapaƱhÄ Sutta
- Sakka infotunni -
KƵik Societies saavutada lƵppeesmƤrk
Teha head!
Kasva kƶƶgiviljade ja puuviljade Food!
Puhasta Mind!
Ole lapse!
Buddha annab kĆ¼llaltki lihtne Anser et Sakka tema KĆ¼simus: Mis on pƵhjus, miks mƵned inimesed saavutada lƵppeesmƤrk?
33) Classical Filipino klassikaline filipiinlane,SakkapaƱhÄ
sutta
- ni Sakka Tanong -
Lahat ng Samahan para Matatamo Final Goal
DO GOOD!
Lumago Gulay at Prutas Pagkain!
Maglinis ng isip!
Maging isang bata!
Ang Buddha Ay nagbibigay ng isang halip Simple Anser sa Sakka Tanong:
Ano ang Dahilan Bakit Ang ilang mga tao Makuha Ang Final Layunin?
34) Classical Finnish- Klassinen suomalainen,SakkapaƱhÄ
Sutta
- Sakka kyselytunnin -
Kaikissa yhteiskunnissa Saavuttaa lopullinen tavoite
TEHDĆ HYVĆĆ!
Grow Kasvis & Fruit Ruoka!
Purify Mind!
Olla lapsi!
Buddha antaa varsin yksinkertaisella Anser ettƤ Sakka n kysymykseen:
MikƤ on syy, miksi jotkut ihmiset saavuttavat lopullinen tavoite?
36) Classical Frisian- Klassike Frysk,SakkapaƱhÄ sutta
- Sakka Fraach fan -
Alle Societies te ferwĆŖzentlikjen Finale Goal
GOED DWAAN!
Grow Vegetable & Fruit Food!
Suverje Mind!
WĆŖs in bern!
De Buddha Jout in Leaver Simple Anser nei Sakka fan Fraach: Wat is de reden WĆŖrom Guon People ferwĆŖzentlikjen The Final Goal?
39) Classical German- Klassisches Deutsch,SakkapaƱhÄ
sutta
- Sakka Frage -
Alle Gesellschaften Schluss Ziel zu erreichen
GUTES TUN!
Wachsen GemĆ¼se und Obst Food!
Entschlacken Verstand!
Seien Sie ein Kind!
Der Buddha gibt ein ziemlich einfaches Anser zu Sakka der Frage: Was ist
der Grund, warum einige das letzte Ziel Erreiche Menschen?
42) Classical Haitian Creole-Klasik kreyĆ²l,SakkapaƱhÄ suta
- Kesyon Sakka la -
Tout Sosyete yo atenn Final Objektif
FĆØ sa ki byen!
Grandi legim & fwi Manje!
Pirifye tĆØt ou!
FĆØ yon timoun!
Bouda a bay yon olye ki senp Anser Kesyon Sakka a: Ki sa ki se rezon an pou kisa Gen kĆØk Moun atenn objektif final la?
43) Classical Hausa-Hausa Hausa,SakkapaƱhÄ sutta
- Sakka ta Tambaya -
All} ungiyoyin kai ga makƵma take
KyautatĆ£wa.
Girma Kayan & Fruit Abinci!
Tsarkake Zuciya!
Zama wani yaro!
A Buddha Ya yi kyauta ƒa Simple Anser zuwa Sakka ta Tambaya: Mene ne dalilin da ya sa wasu mutane suka kai ga makƵma take?
44) Classical Hawaiian-Hawaiian Hawaiian,SakkapaƱhÄ sutta
- Sakka ka Question -
All nÄ kaiapili e hiki aku hope pahu hopu
Hana i ka maikai!
Ulu nÅ hoŹ»i & hua Food!
Huikala ia ke Anuenue!
E ke keiki!
Ka Buddha haawi i ka Aka Simple Anser i Sakka ka Question: He aha ka ke kumu i kekahi People hiki aku i ka hope loa pahuhopu?
46) Classical Hmong- Lus Hmoob,SakkapaƱhÄ
sutta
- Sakka lub Lus Nug -
Tag nrho cov Societies rau lub kawg lub hom phiaj
DO ZOO!
Loj hlob Zaub & Txiv hmab txiv ntoo Khoom noj khoom haus!
Purify siab!
Nco ib tug me nyuam!
Cov hauj sam Muab ib tug Es yam yooj yim Anser rau Sakka lub Lus Nug:
Yuav ua li cas yog lub vim li cas vim li cas ib txhia neeg lub qhov kawg
lub hom phiaj?
49) Classical Igbo,KlassĆskt Igbo,SakkapaƱhÄ sutta
- Sakka si Question -
All Societies na Nweta Final Mgbaru į»sį»
DO mma!
Too Akwukwo nri & Mkpį»„rį»„ Food!
Sachapį»„ Mind!
Nwee a nwa!
The Buddha-enye a Kama Simple Anser ka Sakka si Ajį»„jį»„: Gį»nį» bį»„ ihe mere į»„fį»dį»„ Ndį» mmadį»„ Nweta The Final Mgbaru į»sį»?
50) Classical Indonesian-Bahasa Indonesia Klasik,SakkapaƱhÄ
Sutta.
- Pertanyaan Sakka -
Semua masyarakat untuk mencapai tujuan akhir
Lakukan dengan baik!
Tumbuh makanan sayur & buah!
Purifikasi pikiran!
Jadilah anak!
Sang Buddha memberikan anser yang agak sederhana untuk pertanyaan Sakka:
Apa alasan mengapa beberapa orang mencapai tujuan akhir?
52) Classical Italian-Italiano classico,SakkapaƱhÄ
utta.
- Domanda di Sakka -
Tutte le societĆ per raggiungere l’obiettivo finale
FARE DEL BENE!
Grescia vegetale e cibo di frutta!
Purificare la mente!
Sii un figlio!
Il Buddha dĆ un anser piuttosto semplice alla domanda di Sakka: qual ĆØ
il motivo per cui alcune persone raggiungono l’obiettivo finale?
60) Classical Kurdish (Kurmanji)-KurdĆ® (KurmancĆ®),sutta SakkapaƱhÄ
- PirsgirĆŖka Sakka da -
HemĆ» civakĆŖn ku bigihĆ®jin Goal Final
QenciyĆŖ!
Mezin dibin Veg & Fruit Food!
Qij Mind!
Be a zarok!
The Buddha degeyenĆŖt a anser Simple LĆŖ ji bo pirsa Sakka ye: ji ber vĆŖ yekĆŖ hin kes bigihĆ®jin Armanc Final Ƨi ye?
62) Classical Lao-ąŗąŗ„ąŗ²ąŗŖąŗŖąŗ“ąŗąŗ„ąŗ²ąŗ§,SakkapaƱhÄ Sutta
- Sakka ąŗąŗąŗąŗą»ąŗ²ąŗąŗ²ąŗ” -
ąŗŖąŗ°ąŗ”ąŗ²ąŗąŗ»ąŗ”ąŗąŗ±ąŗąŗ«ąŗ”ąŗ»ąŗąŗąŗµą»ąŗąŗ°ąŗąŗ±ąŗąŗ„ąŗøą»ąŗąŗ»ą»ąŗ²ąŗ«ąŗ”ąŗ²ąŗąŗŖąŗøąŗąŗą»ąŗ²ąŗ
DO GOOD!
ąŗąŗ²ąŗąŗąŗ°ąŗ«ąŗąŗ²ąŗąŗąŗ»ąŗ§ąŗąŗ±ąŗą»ąŗ„ąŗ°ąŗ«ąŗ”ąŗ²ąŗąŗąŗ²ąŗ«ąŗ²ąŗ!
Mind Purified!
ą»ąŗąŗ±ąŗą»ąŗąŗ±ąŗąŗą»ąŗąŗ!
ąŗąŗ£ąŗ°ąŗąŗøąŗąŗąŗ°ąŗąŗ»ąŗą»ąŗ«ą»ą»ąŗąŗ±ąŗą»ąŗąŗąŗąŗµą»ąŗąŗ° Anser Simple ąŗąŗ±ąŗ Sakka ąŗąŗąŗąŗą»ąŗ²ąŗąŗ²ąŗ”: ą»ąŗ«ąŗąŗąŗ»ąŗąŗąŗµą»ą»ąŗąŗ±ąŗąŗ«ąŗąŗ±ąŗąŗąŗ°ąŗąŗ²ąŗąŗ»ąŗąŗąŗ²ąŗąŗąŗ±ąŗąŗ„ąŗøą»ąŗąŗ»ą»ąŗ²ąŗ«ąŗ”ąŗ²ąŗąŗąŗ±ą»ąŗąŗą»ąŗ²ąŗ§ąŗŖąŗøąŗąŗą»ąŗ²ąŗą»ąŗ”ą»ąŗąŗ«ąŗąŗ±ąŗ?
63) Classical Latin-LXII) Classical Latin,SakkapaƱhÄ
sutta
- Quaeritur Sakka est -
Omnium societatum attingere finem
BENE FACITIS!
& Vegetabile, fructus crescere cibum!
Purify Maria!
Et puer?
Anser autem dat melodiis quidem simplicibus a Buddha scriptor Sakka
Quaeritur: Quae est ratio cur Quidam populus assequantur metam?
64) Classical Latvian-KlasiskÄ latvieÅ”u valoda,SakkapaƱhÄ sutta
- Sakka jautÄjums -
Visiem biedrÄ«bas, lai sasniegtu galÄ«go mÄrÄ·i
DARI LABU!
Grow dÄrzeÅu un augļu PÄrtikas!
Attīrīt Mind!
Esi bÄrns!
Buddha Dod diezgan vienkÄrÅ”s Anser uz Sakka jautÄjumu: KÄds ir iemesls, kÄpÄc daži cilvÄki Sasniegt galarezultÄts?
65) Classical Lithuanian-KlasikinÄ lietuvių kalba,SakkapaƱhÄ Sutta
- Sakka klausimas -
Visose visuomenÄse pasiekti galutinÄÆ tikslÄ
DARYK GERÄ!
Grow daržovių ir vaisių maistas!
IŔgryninkite Protas!
BÅ«kite vaikas!
Buda Duoda gana paprasta Anser ÄÆ Sakka klausimÄ : Kas yra priežastis, kodÄl kai kurie žmonÄs pasiekia galutinis tikslas?
68) Classical Malagasy,ŠŗŠ»Š°ŃŠøŃŠµŠ½ Š¼Š°Š»Š³Š°ŃŠŗŠø,SakkapaƱhÄ sutta
- Sakka Ny Fanontaniana -
Fikambanana Mampiely rehetra no Hahitana Final Goal
Hanao Zava-tsoa!
Grow legioma & Voankazo Food!
Hanadio ny Saina!
Aoka ianao ho zaza!
Ny Bouddha Manome kosa Simple Anser ny Sakka ny Fanontaniana: Inona no antony sasany Hahazoanao ny Loka Olona The Final Tanjona?
69) Classical Malay-Melayu Klasik,SakkapaƱhÄ sutta
- Sakka ini Soalan -
Semua Pertubuhan untuk Mencapai Matlamat Final
BUAT BAIK!
Berkembang Vegetable & Fruit Food!
Bersihkanlah Mind!
Seorang kanak-kanak!
Buddha Memberi Sebaliknya Anser Mudah untuk Sakka ini Soalan: Apakah Sebab Mengapa Sesetengah Orang Mencapai Matlamat Final?
71) Classical Maltese-Klassiku Malti,SakkapaƱhÄ sutta
- Mistoqsija Sakka tal -
Kollha SoÄjetajiet li jintlaħaq għan Finali
DO TAJBA!
Kabbar veĔetali & Frott Ikel!
Jippurifika Mind!
Huma tfal!
Il Buddha Jagħti Anser sempliÄi Pjuttost Mistoqsija Sakka s: X’inhu l-RaÄ”uni Għalfejn Xi nies Jintlaħaq l-Għan Finali?
72) Classical Maori-Maori Maori,SakkapaƱhÄ sutta
- a Sakka Question -
Tauturu katoa ki te whiwhi WhÄinga Whakamutunga
DO GOOD!
Tupu Huawhenua & Fruit Food!
Me pure ano Mind!
Kia te tamaiti!
Te Buddha E horo’a te Anser Simple Engari ki PÄtai o Sakka: He aha te mea te Take aha tae Ätahi tangata te WhÄinga Whakamutunga?
77) Classical Norwegian-Klassisk norsk,SakkapaƱhÄ Sutta
- Sakka spĆørretime -
Alle samfunn Ƅ oppnƄ endelige mƄlet
GJĆRE DET BRA!
Grow grĆønnsaker og frukt mat!
Rens Mind!
VƦre et barn!
Buddha Gir en ganske enkel Anser til Sakka sin SpĆørsmĆ„l: Hva er grunnen til at noen mennesker oppnĆ„ det endelige mĆ„let?
81) Classical Polish-JÄzyk klasyczny polski,SakkapaƱhÄ sutta.
- Pytanie Sakki -
Wszystkie spoÅeczeÅstwa do osiÄ gniÄcia ostatecznego celu
ROBIÄ DOBRE UCZYNKI!
UprawiaÄ jedzenie warzywne i owocowe!
OczyÅÄ umysÅ!
ByÄ dzieckiem!
Budda daje doÅÄ prosty anser do pytania Sakki: Jaki jest powĆ³d, dla ktĆ³rego niektĆ³rzy ludzie osiÄ gnÄli ostateczny cel?
84) Classical Romanian-Clasic romĆ¢nesc,SakkapaƱhÄ
sutta.
- Ćntrebarea lui Sakka -
Toate societÄČile sÄ atingÄ obiectivul final
FACE BINE!
CreČteČi alimentele de legume Či fructe!
PurificaČi mintea!
Fii copil!
Buddha oferÄ un anser destul de simplu la Ć®ntrebarea lui Sakka: Care
este motivul pentru care unii oameni ating obiectivul final?
86) Classical Samoan-Samoan Samoa,SakkapaƱhÄ sutta
- Fesili a Sakka -
Uma Sosaiete ina ia ausia Sini Mulimuli
Faia mea lelei!
Grow Food fualaau faisua & Fua!
Faamamaina Mind!
Ia o se tamaitiiti!
O le Buddha Tuuina a Anser Faatauvaa Nai i Fesili a Sakka: O le a le Mafuaaga Aisea nisi tagata mauaina o le Mulimuli Sini?
88) Classical Scots Gaelic-GĆ idhlig Albannach Clasaigeach,SkkapaƱhÄ
sutta
- Ceist Sakka -
A h-uile comainn gus an amas deireannach a choileanadh
DĆØan math!
FĆ s biadh glasraich & measan!
Purify Mind!
Bi nad phĆ iste!
Tha am Buddha a ‘toirt anser caran sƬmplidh gu ceist Sakka: dĆØ an
adhbhar a tha cuid de dhaoine a’ ruighinn an amas mu dheireadh?
90) Classical Sesotho-Seserbia ea boholo-holo,SakkapaƱhÄ sutta
- Sakka ya Potso -
Mekhatlo hore bohle ba fihle qetela Pakane
Ho etsa se molemo!
Hola Meroho & Fruit Lijo!
Le hloekise Kelello!
Ba le ngoana!
Buddha Fanang ka-na le hoo Simple Anser ho Potso Sakka ha a re: ke eng Lebaka Lebaka Leo ba Bang Batho fihle ho Pakane qetela?
91) Classical Shona-Shona Shona,SakkapaƱhÄ sutta
- Sakka zvaJehovha Mubvunzo -
Societies vose vasvike Final Chinangwa
DO AKANAKA!
Kura Muriwo & Fruit Food!
Muzvinatse Mind!
Iva mwana!
The Buddha Anopa Panzvimbo Simple Anser kuna Sakka kuti Mubvunzo: Chii Chikonzero Vamwe Vanhu kuzowana Final Chinangwa?
95) Classical Slovenian-KlasiÄna slovenska,SakkapaƱhÄ sutta.
- Sakka je vpraŔanje -
Vse družbe za doseganje konÄnega cilja
NAREDI DOBRO!
Rastite zelenjavo in sadno hrano!
OÄistite um!
Bodi otrok!
Buda daje precej preprost anser v Sakkovo vpraÅ”anje: kaj je razlog, zakaj nekateri ljudje dosežejo konÄni cilj?
96) Classical Somali-Soomaali qowmiyadeed,SakkapaƱhÄ sutta
- Sakka ee Su’aasha -
All Societies in ay ballankaas helaan Goal Final
DO WANAAGSAN!
Grow qudaar & Fruit Cuntada!
Isdaahiriyo Mind!
Noqo ilmaha!
Buddha The Siinaya Halkii Anser a Sahlan ee Sakka ee Su’aal: Waa maxay sababta Dadka qaarkood waxay gaadhi Goal The Final?
99) Classical Swahili,Kiswahili cha Classical,SakkapaƱhÄ sutta
- Sakka ya Swali -
Vyama wote ya Kupata mwisho Goal
TENDA WEMA!
Kukua Vegetable & Fruit Food!
Itakaseni Mind!
Kuwa mtoto!
Buddha Hutoa Badala Simple Anser kwa Swali Sakka ya: Je Sababu nini baadhi ya watu kufikia lengo ya mwisho?
100) Classical Swedish-Klassisk svensk,SakkapaƱhÄ Sutta
- Sakka FrƄga -
Alla samhƤllen fƶr att nƄ slutmƄlet
GĆR GOTT!
Odla grƶnsaker och frukt mat!
Rena sinne!
Vara ett barn!
Buddha ger en ganska enkel Anser till Sakka FrƄga: Vad Ƥr anledningen till att vissa mƤnniskor att uppnƄ det slutliga mƄlet?
106) Classical Turkish-Klasik TĆ¼rk,SakkapaƱhÄ Sutta
- Sakka en Soru -
TĆ¼m Dernekleri Nihai Hedefi KavuÅamamak
Ä°YÄ° YAP!
Sebze ve Meyve Yiyecek bĆ¼yĆ¼tĆ¼n!
Arındırmak Zihin!
Bir Ƨocuk ol!
Bazı insanlar Nihai Hedefi Attain Neden Nedeni nedir: Buda Sakka en Sorunu’nun Aksine Basit ANSER verir?
113) Classical Welsh-Cymraeg Clasurol,SakkapaƱhÄ sutta
- Cwestiwn Sakka - yn
Pob Cymdeithasau i Ennill Goal Terfynol
DO DA!
Tyfu Llysiau & Ffrwythau Bwyd!
Puro Mind!
Fod yn blentyn!
Mae’r Bwdha Yn rhoi hytrach Anser Syml i Gwestiwn Sakka yn: Beth yw’r Rheswm Pam Rhai Pobl Cyrraedd y Nod Terfynol?
114) Classical Xhosa-IsiXhosa zesiXhosa, SakkapaƱhÄ
sutta
- Umbuzo Sakka yakhe -
Zonke Uluntu sifikelele usukelo Final
DO EZIMNANDI!
Lima Imifuno & Fruit Food!
Balihlambulule Mind!
Yiba umntwana!
The Buddha Unika i Kunokuba Simple Anser ku Umbuzo Sakka esithi: Yintoni
na Isizathu Sokuba Abanye Abantu nisamkela isiphelo Final?
The
Gardening Portal at NC State University provides access to a wealth of
information, events, and resources for gardeners in North Carolina.
Managed by the State Consumer and Community Horticulture Specialist and
Cooperative Extension Horticulture Agents throughout the state, it is
your doorway to guidance about successfully growing vegetables, herbs,
fruits, flowers, and ornamentals in your …
https://www.cdss.ca.gov āŗ agedblinddisabled āŗ res āŗ
VPTC2 āŗ 9 Food Nutrition and Preparation āŗ
Cultural_Consider_in_Nutrition_and_Food_Prep.pdf
At
the base of this pyramid are all of the plant based foods as the
foundation of the meal. Whole grains (including barley, bulgur, faro,
rice, polenta couscous, and pastas), fruits, vegetables, beans, nuts and
seeds, and legumes provide are healthy choices. Vegetables are normally
cooked and drizzled with olive oil.
Children
who grow their own food are more likely to eat fruits and vegetables
(Bell & Dyment, 2008) and to show higher levels of knowledge about
nutrition (Waliczek, Bradley & Zajicek, 2001). They are also more
likely to continue healthy eating habits throughout their lives (Morris
& Zidenberg-Cherr, 2002).
This
site is a resource for all interested in growing food on a green roof.
It chronicles the design, construction, planting, harvesting, cooking
and eating of vegetables, fruits, herbs and berries on the green roof of
a LEED Platinum building 35 floors above New York harbor in lower
Manhattan. batteryrooftopgarden.org
All
of these veggies should be ready to harvest (except potatoes, which are
dug in the late summer/fall) before school lets out! The following
fruits and vegetables are examples of “warm season” plants, and can be
planted in May, after the danger of frost has passed. Make sure to check
the seed packages, because many warm season plants …
step by step guide to create best free online university with ebook to practice & propagate exclusively to grow vegetables and fruits in pots
free online university to overcome hunger-grow vegetables , , , , beans in pots dwarf fruits all over the world and in space. be one of billions mindful aquatics cmjcbuddha, sujata manimegalai’s amudha surabhi, ashoka & mayawati.
Read online English-Sinhala Fruits and Vegetables Children …
Kushinara
nibbÄna bhumi pagoda - positive good news from 3-12-2021 world will be
free- swim and meditate - propagate to grow vegan and dwarf fruit
bearing trees through out the world to consume raw food like birds free
from hunger from free online research and practice university in 117
languages
Download
or Read online How to Create a New Vegetable Garden full in PDF, ePub
and kindle. this book written by Charles Dowding and published by Green
Books which was released on 12 February 2015 with total page 256 pages.
We cannot guarantee that How to Create a New Vegetable Garden book is
available in the library, click Get Book button and read full online
book in your kindle, tablet, IPAD …
[PDF] Easy And Healthy Ways To Prepare Fresh Vegetables …
Download
or Read online Paleo Easy Vegetables Meals full in PDF, ePub and
kindle. this book written by Marcel The Caveman Fortune and published by
Unknown which was released on 20 April 2021 with total page 114 pages.
We cannot guarantee that Paleo Easy Vegetables Meals book is available
in the library, click Get Book button and read full online book in your
kindle, tablet, IPAD, PC or mobile …
The Beginners Guide To Growing Great Vegetables | Download …
the
beginners guide to growing great vegetables Download the beginners
guide to growing great vegetables or read online books in PDF, EPUB,
Tuebl, and Mobi Format. Click Download or Read Online button to get the
beginners guide to growing great vegetables book now. This site is like a
library, Use search box in the widget to get ebook that you …
Brush Up on Your Gardening Skills with These Free Online Classes
ą§§
ą¦ą¦Ŗą§ą¦°ą¦æą¦², ą§Øą§¦ą§Øą§¦ ā Never grown your own food or want to learn how to tackle
a new landscaping project? These courses will have you up to speed in
no time! Ā· ą¦Ŗą§ą¦·ą§ą¦ ą¦¾ą¦ą¦æ ą¦ ą¦Øą§ą¦¬ą¦¾ą¦¦ ą¦ą¦°ą§ą¦Ø
40+ Short Term Online Courses in Horticulture - Careers360
ą§Øą§Ø
ą¦øą§ą¦Ŗą§ą¦ą§ą¦®ą§ą¦¬ą¦°, ą§Øą§¦ą§Øą§§ ā Build a career in horticulture for indoor and
outdoor gardening and … fruits and vegetables, and decorative indoor
and landscape plants. Ā· ą¦Ŗą§ą¦·ą§ą¦ ą¦¾ą¦ą¦æ ą¦ ą¦Øą§ą¦¬ą¦¾ą¦¦ ą¦ą¦°ą§ą¦Ø
Online Gardening Courses: 40+ Garden Classes To Take At Home
There
are TONS of great online gardening courses and classes to help you
learn more … The course covers the basic steps of creating an edible
garden, … Ā· ą¦Ŗą§ą¦·ą§ą¦ ą¦¾ą¦ą¦æ ą¦ ą¦Øą§ą¦¬ą¦¾ą¦¦ ą¦ą¦°ą§ą¦Ø
Fruit and Vegetables - Study horticulture courses by distance …
This
course covers 14 lessons: Lesson Structure. Food from the garden. What
can you produce in your garden? Deciding what to grow; Successful
growing. Ā· ą¦Ŗą§ą¦·ą§ą¦ ą¦¾ą¦ą¦æ ą¦ ą¦Øą§ą¦¬ą¦¾ą¦¦ ą¦ą¦°ą§ą¦Ø
Your Own Vegetable Garden by Isabelle Ferdy - Audiobook | Scribd
Your
Own Vegetable Garden: Get a Step-by-Step Guide and Learn All the
Knowledge … will allow you to grow your fresh food which will not only
taste better, … Ā· ą¦Ŗą§ą¦·ą§ą¦ ą¦¾ą¦ą¦æ ą¦ ą¦Øą§ą¦¬ą¦¾ą¦¦ ą¦ą¦°ą§ą¦Ø
20 Best Gardening Online Courses & Classes [Updated January 2022]
These
online gardening classes focus on teaching you how to grow fruits and
vegetables. … you would discover the best practices for container
gardening. Ā· ą¦Ŗą§ą¦·ą§ą¦ ą¦¾ą¦ą¦æ ą¦ ą¦Øą§ą¦¬ą¦¾ą¦¦ ą¦ą¦°ą§ą¦Ø
Message Wall:61Storm | The Secret Society - Hidden Mystery Wiki
However,
on July 11, 1798, Congress ordered the creation of the Corps, named it
the United States Marine Corps (USMC) and directed that it be available
for …
Best free online it courses - Study Online And For Free
Boost
Your Knowledge Of Modern IT In Just A Few Hours With Our Range Of
Online Courses. Find Your Area Of Interest With Our Category List And
Expand Your Horizons! No Enrolment Fees.
Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org
to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.
(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)
The
Buddha gives a rather simple answer to Sakka’s question: what is the
reason why some people attain the final goal while others don’t?
On
one occasion, the BhagavÄ was dwelling at RÄjagahÄ, on Mount Vulture’s
Peak. Then Sakka the lord of the devas approached the BhagavÄ; having
approached the BhagavÄ, having paid homage to him, he stood to one side;
standing to one side, Sakka the lord of the devas said to the BhagavÄ:
ā
What is the cause, Bhante, what is the reason why some beings do not
attain ParinibbÄna in these visible phenomena? And what is the cause,
Bhante, what is the reason why some beings do attain ParinibbÄna in
these visible phenomena?
ā
There are, lord of the devas, forms cognizable by the eye which are
pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu delights in them, welcomes them and clings to
them. In one who delights in them, welcomes them and clings to them,
Consciousness is dependent on them, clings to them. With clinging, lord
of the devas, a bhikkhu does not attain ParinibbÄna.
There
are, lord of the devas, sounds cognizable by the ear which are
pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu delights in them, welcomes them and clings to
them. In one who delights in them, welcomes them and clings to them,
Consciousness is dependent on them, clings to them. With clinging, lord
of the devas, a bhikkhu does not attain ParinibbÄna.
There
are, lord of the devas, odors cognizable by the nose which are
pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu delights in them, welcomes them and clings to
them. In one who delights in them, welcomes them and clings to them,
Consciousness is dependent on them, clings to them. With clinging, lord
of the devas, a bhikkhu does not attain ParinibbÄna.
There
are, lord of the devas, tastes cognizable by the tongue which are
pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu delights in them, welcomes them and clings to
them. In one who delights in them, welcomes them and clings to them,
Consciousness is dependent on them, clings to them. With clinging, lord
of the devas, a bhikkhu does not attain ParinibbÄna.
There
are, lord of the devas, bodily phenomena cognizable by the body which
are pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu delights in them, welcomes them and clings to
them. In one who delights in them, welcomes them and clings to them,
Consciousness is dependent on them, clings to them. With clinging, lord
of the devas, a bhikkhu does not attain ParinibbÄna.
There
are, lord of the devas, mental phenomena cognizable by the mind which
are pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu delights in them, welcomes them and clings to
them. In one who delights in them, welcomes them and clings to them,
Consciousness is dependent on them, clings to them. With clinging, lord
of the devas, a bhikkhu does not attain ParinibbÄna.
This is the cause, lord of the devas, this is the reason why some beings do not attain ParinibbÄna in these visible phenomena.
There
are, lord of the devas, forms cognizable by the eye which are pleasing,
enjoyable, charming, agreeable, connected with sensuality, enticing.
And a bhikkhu does not delight in them, welcome them nor cling to them.
In one who does not delight in them, welcome them nor cling to them,
Consciousness is not dependent on them, does not cling to them. Not
clinging, lord of the devas, a bhikkhu attains ParinibbÄna.
There
are, lord of the devas, sounds cognizable by the ear which are
pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu does not delight in them, welcome them nor cling
to them. In one who does not delight in them, welcome them nor cling to
them, Consciousness is not dependent on them, does not cling to them.
Not clinging, lord of the devas, a bhikkhu attains ParinibbÄna.
There
are, lord of the devas, odors cognizable by the nose which are
pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu does not delight in them, welcome them nor cling
to them. In one who does not delight in them, welcome them nor cling to
them, Consciousness is not dependent on them, does not cling to them.
Not clinging, lord of the devas, a bhikkhu attains ParinibbÄna.
There
are, lord of the devas, tastes cognizable by the tongue which are
pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu does not delight in them, welcome them nor cling
to them. In one who does not delight in them, welcome them nor cling to
them, Consciousness is not dependent on them, does not cling to them.
Not clinging, lord of the devas, a bhikkhu attains ParinibbÄna.
There
are, lord of the devas, bodily phenomena cognizable by the body which
are pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu does not delight in them, welcome them nor
cling to them. In one who does not delight in them, welcome them nor
cling to them, Consciousness is not dependent on them, does not cling to
them. Not clinging, lord of the devas, a bhikkhu attains ParinibbÄna.
There
are, lord of the devas, mental phenomena cognizable by the mind which
are pleasing, enjoyable, charming, agreeable, connected with sensuality,
enticing. And a bhikkhu does not delight in them, welcome them nor
cling to them. In one who does not delight in them, welcome them nor
cling to them, Consciousness is not dependent on them, does not cling to
them. Not clinging, lord of the devas, a bhikkhu attains ParinibbÄna.
This is the cause, lord of the devas, this is the reason why some beings do attain ParinibbÄna in these visible phenomena.
ā
ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattÄ diį¹į¹heva
dhamme no parinibbÄyanti? ko pana, bhante, hetu, ko paccayo yena
midhekacce sattÄ diį¹į¹heva dhamme parinibbÄyantÄ«Ā·ti?
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
PÄįø·i which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.comin
How the food you eat affects your brain - Mia Nacamulli
View
full lesson:
http://ed.ted.com/lessons/how-the-food-you-eat-affects-your-brain-mia-nacamulliWhen
it comes to what you bite, chew and swallow, your choic…
ą¹ąøąøąø£ąø±ą¹ąøą¹ąøąøµąø¢ąø§BhagavÄąøąøµą¹ąøąø²ąøØąø±ąø¢ąøąø¢ąø¹ą¹ąøąøµą¹RÄjagahÄąøąøąø¢ąøąøą¹ąøąø² Mount Vulture ąøąø²ąøąøąø±ą¹ąø Sakka ąø„ąøąø£ą¹ąøąøąøąøą¹ąøą¹ąø§ąøą¹ąøą¹ąø²ąø«ąø²BhagavÄ; ąø”ąøµąøąø²ąø£ą¹ąøą¹ąø²ąø«ąø²BhagavÄą¹ąøąø¢ąøą¹ąøąøą¹ąøŖąøµąø¢ą¹ąøąø“ąøąøąø±ąøą¹ąøąø²ą¹ąøąø²ąø¢ąø·ąøą¹ąøąøµąø¢ąøąøą¹ąø²ąøąø«ąøąø¶ą¹ąø; Sakka Sakka The Lord of the Devas ąøąø„ą¹ąø²ąø§ąøąø±ąøBhagavÄ:
ą¹ąøąø£ąøµąø¢ąøąøą¹ąø³ąøąø²ąøąø±ąøąøą¹ąø³ą¹ąøąø”ąø«ąø²ąøŖąø”ąøøąøąø£ - ąøąø±ąøŖąøŖąøøąøŖąø¹ąøąø£ | Assu Sutta (Tears) with English Subtitle
Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org
to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.
THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD) 9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,
Bangalore-560075
Phone: 25288672
Email: ablehand@vsnl.com
(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)
Tree >> Sutta Piį¹aka >> Saį¹yutta NikÄya >> Indriya Saį¹yutta
English
SN 48.43 (S v 219)
SÄketa Sutta
{excerpt}
ā In SÄketa ā
In
this sutta, the Buddha states that the balas and the indriyas can be
considered as one and the same thing or as two different things.
That,
bhikkhus, which is the indriya of saddhÄ is the bala of saddhÄ, and
that which is the bala of saddhÄ is the indriya of saddhÄ. That which is
the indriya of vīriya is the bala of vīriya, and that which is the bala
of vīriya is the indriya of vīriya. That which is the indriya of sati
is the bala of sati, and that which is the bala of sati is the indriya
of sati. That which is the indriya of samÄdhi is the bala of samÄdhi,
and that which is the bala of samÄdhi is the indriya of samÄdhi. That
which is the indriya of paĆ±Ć±Ä is the bala of paƱƱÄ, and that which is
the bala of paĆ±Ć±Ä is the indriya of paƱƱÄ.
Just
as, bhikkhus, if there was a river flowing, going, leading towards the
east, with an island in the middle. There is an analysis according to
which the river has only one stream. There is also, bhikkhus, an
analysis according to which the river has two streams.
History of Bengaluru | Part - 1 | Documentary Film
PART
2: https://youtu.be/1HLmS_rcMawThis is a one man documentary of brief
history of Bangalore. Some people who have made Bangalore home in the
recent years…
Learn
how to garden and grow plants successfully from the National Gardening
Association. Read articles about vegetables, flowers, and herb and much
more.
Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org
to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.
THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD) 9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,
Bangalore-560075
Phone: 25288672
Email: ablehand@vsnl.com
(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)
Tree >> Sutta Piį¹aka >> Saį¹yutta NikÄya >> Saįø·Äyatana Saį¹yutta
30 Classical English,Roman
SN 35.60 (S iv 33)
SabbupÄdÄnapariĆ±Ć±Ä Sutta
ā The complete understanding of all attachment ā
[sabbaĀ·upÄdÄnaĀ·pariƱƱÄ]
The
Buddha, while expounding the complete understanding of all attachment,
gives a deep and yet very clear explanation: contact arises on the basis
of three phenomena.
I
will expound you the Dhamma, bhikkhus, for the complete understanding
of all upÄdÄna. Listen to it. And what, bhikkhus, is the Dhamma for the
complete understanding of all upÄdÄna?
On
account of the eye and visible forms, cakkhuĀ·viƱƱÄį¹a arises. The
meeting of the three is phassa. PhassaĀ·paccayÄ vedanÄ. Seeing thus,
bhikkhus, a sutavÄ ariyasÄvaka is disgusted by the eye, he is disgusted
by visible forms, he is disgusted by the eye-viƱƱÄį¹a, he is disgusted by
eye-phassa, he is disgusted by vedanÄ. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upÄdÄna has been completely understood by me’.
On
account of the ear and sounds, ear-viƱƱÄį¹a arises. The meeting of the
three is phassa. PhassaĀ·paccayÄ vedanÄ. Seeing thus, bhikkhus, a sutavÄ
ariyasÄvaka is disgusted by the ear, he is disgusted by sounds, he is
disgusted by the ear-viƱƱÄį¹a, he is disgusted by ear-phassa, he is
disgusted by vedanÄ. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upÄdÄna has been
completely understood by me’.
On
account of the nose and odors, nose-viƱƱÄį¹a arises. The meeting of the
three is phassa. PhassaĀ·paccayÄ vedanÄ. Seeing thus, bhikkhus, a sutavÄ
ariyasÄvaka is disgusted by the nose, he is disgusted by odors, he is
disgusted by the nose-viƱƱÄį¹a, he is disgusted by nose-phassa, he is
disgusted by vedanÄ. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upÄdÄna has been
completely understood by me’.
On
account of the tongue and tastes, tongue-viƱƱÄį¹a arises. The meeting of
the three is phassa. PhassaĀ·paccayÄ vedanÄ. Seeing thus, bhikkhus, a
sutavÄ ariyasÄvaka is disgusted by the tongue, he is disgusted by
tastes, he is disgusted by the tongue-viƱƱÄį¹a, he is disgusted by
tongue-phassa, he is disgusted by vedanÄ. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upÄdÄna has been completely understood by me’.
On
account of the body and bodily phenomena, body-viƱƱÄį¹a arises. The
meeting of the three is phassa. PhassaĀ·paccayÄ vedanÄ. Seeing thus,
bhikkhus, a sutavÄ ariyasÄvaka is disgusted by the body, he is disgusted
by bodily phenomena, he is disgusted by the body-viƱƱÄį¹a, he is
disgusted by body-phassa, he is disgusted by vedanÄ. Being disgusted, he
gets detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upÄdÄna has been completely understood by me’.
On
account of mana and dhammas, manaĀ·viƱƱÄį¹a arises. The meeting of the
three is phassa. PhassaĀ·paccayÄ vedanÄ. Seeing thus, bhikkhus, a sutavÄ
ariyasÄvaka is disgusted by mana, he is disgusted by dhammas, he is
disgusted by the manaĀ·viƱƱÄį¹a, he is disgusted by manaĀ·phassa, he is
disgusted by vedanÄ. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upÄdÄna has been
completely understood by me’.
This, Bhikkhus, is the Dhamma for the complete understanding of all upÄdÄna.
Contact (phassa), consciousness (viƱƱana), and feeling (vedanÄ) with Bhante Sarananda
In
his last lecture on the Four Foundations of #Mindfulness, Bhante
Sarananda from the Mahamevnawa Buddhist Meditation Center of New jersey.
illustrates the …
Bodhidharma: Founder of Zen, from India to Shaolin
Todayās
protagonist was born as a Prince in a southern Indian kingdom, but he
soon discarded his palace life to embrace the study of Buddhism. As a
travellin…
Growing
Vegetables Gardening Guide for Beginners. To get started, choose what
you want to grow from the list below. Tomatoes. Sweet Corn. Eggplant,
Peppers and Okra. Lettuce and Greens. Broccoli, Cabbage, Cauliflower
& Company. Beans and Asparagus. Onions.
Broccoli Know-How
Timing Basics
Broccoli planting strategy calls for sowing seeds indoors 6 to 8 weeks
before the last spring frost and transplant into the garden 3 to 4 weeks
later for an early summer harvest. While this schedule is fine in most
regions.
If you thought broccoli
was a once-a-year, one-shot affair, think again. Just about any
gardener in the United States can harvest crops two, or even three times
a year. How? In most areas, by sowing seed in July. For that third
harvest of the year, gardeners in zones US Hardiness Zone 7b through 9a
can sow certain varieties again in late summer for an overwintering
crop. You’ll find all the whys and wherefores later in the article, but
you’ll have to know first what zone you live in.
Timing Basics
Standard
broccoli planting strategy calls for sowing seed in spring.
Specifically, sow seeds indoors 6 to 8 weeks before the last spring
frost and transplant into the garden 3 to 4 weeks later for an early
summer harvest. While this schedule is fine in most regions, only
gardeners in northern, short-season zones 3 to 4a are limited to it.
These gardeners, in cities such as Bismarck, Minneapolis, and
Montpelier, Vermont, should choose any of the standard southern European
varieties from the list below.
Gardeners in zones 9b and 10 are
similarly limited, but to the opposite season. Cool spring is too short,
and summer is too hot in zones 9b and 10 for broccoli. In cities such
as Houston, New Orleans, Phoenix, and Orlando, sow seed in fall for an
early spring harvest. Choose any variety from the list below.
If you live in zones 4b to 6a:
Although the cold temperatures and shorter days of fall come quickly in
the North, you can harvest an early summer crop from a late spring
planting; or harvest in September and October from an early summer (June
or July) planting. For the latter, choose a variety that matures
quickly and that has good frost tolerance, such as ‘Green Valiant‘, in case there’s an early frost.
Start
seeds indoors or direct sow into the garden 10 to 12 weeks before the
first expected frost in your area. If you buy transplants, plant them 6
to 8 weeks before the first frost. For best germination when direct
seeding, sow seeds about 3/4 to 1 inch deep, keep the soil moist and
shaded. Whether you start with seeds or transplants, planting in
midsummer means heat is likely to stress young broccoli plants. Provide
afternoon shade until harvest by erecting shade cloth, or grow broccoli
plants in north-south rows on the east side of tall summer crops, such
as pole beans and sweet corn.
If you live in zones 6b to 7a:
Summer comes quicker in these regions, so gardeners here are better off
forgoing the spring crop and planting only for a fall crop following
the planting schedule outlined in the previous section.
To
stagger the fall harvest, plant broccoli blends (such as George’s
Favorite Blend, which mixes three or four varieties together) or make
your own blend by planting some early, midseason, and late-maturing
varieties simultaneously. This way you can stretch your harvest season
from October to perhaps January.
If you live in zones 7b to 9a:
Gardeners in these zones can grow any of the standard broccolis for a
fall harvest (again following the directions above) as well as the
northern European overwintering varieties of broccoli. Transplanted in
late summer these varieties grow slowly through the winter and head up
in March to May.
NG test gardeners planted these overwintering
broccolis last fall and several reported good results to temperatures as
low as 10Ā° F. And Tim Peters at Peters Seed and Research Company tells
me that one variety, ‘Spring Green Mix’, is hardy to 0Ā° F.
Most
of these genetically distinct strains of broccoli look like familiar
market broccoli, which originated in southern Europe. Others look more
like cauliflower and some have purplish shoots.
These
overwintering types need a cold period to head properly. That’s why, in
contrast to the standard varieties, these succeed only as overwintered
crops in zones 7b to 9a.
Start overwintering broccolis early in
summer and transplant them in August, so plants have time to grow by
January. Plants that are either too small or too large at the onset of
low temperatures will suffer. Also, don’t overfertilize. Use one-half
the recommended rate — about 3/4 cup of 5-10-10 per plant — at
planting time and apply the other half the following spring.
Soil and Nutrients
All
broccolis are heavy feeders. Before planting standard varieties, mix
into your soil 2 cubic feet of aged manure or 3 pounds of a 5-10-10
fertilizer per 100 square feet. Sidedress with a pound of blood meal per
100-square-foot area when the transplants are about 6 inches tall.
Broccoli is sensitive to some nutrient deficiencies — especially boron
(a common deficiency of coastal plain soils from New Jersey to
Louisiana). Without adequate boron, plants develop small,
mouse-ear-sized top leaves and hollow stems. If your soil tests low in
boron, apply 1/2 tablespoon of borax mixed with compost over 100 square
feet of garden.
Space plants 18 inches apart for large-sized
heads. For better overall production, but smaller heads, space plants 12
inches apart. Mulch with a 4- to 6-inch-thick layer of straw to keep
the soil cool and moist.
Insects and Other Pests
Summer
insects can quickly kill a young broccoli plant. To control the most
devastating ones (imported cabbageworm, cabbage looper, harlequin bugs,
and cabbage maggots), cover broccoli transplants with a lightweight row
cover, such as Agrofabric Pro-10. Leave it on throughout the season. The
cover will let in light, air, and water, but unlike traditional row
covers, it won’t increase the temperature by more than 5oF. More
important, the cover will prevent harlequin bugs from feeding and the
adult forms of these other cabbage pests from laying eggs on the plants.
If you prefer not to use row covers, spraying with Bt will
control any larvae, and pyrethrin will control harlequin bugs. Spray
when you first see signs of insect damage. Place tar paper mats around
young broccoli transplants to stop the cabbage maggot fly from laying
eggs.
Varieties
Here are the broccoli
varieties I recommend for a fall or early spring harvest. It’s based on
discussions with gardeners and researchers throughout the United States,
as well as my own experience here in Vermont. Information included is
whether the variety is hybrid or open-pollinated (you can save your own
seeds from the latter), the days to maturity from transplant (so you can
mix early, midseason, and late varieties to extend harvest), and the
variety’s genetic ancestry, which indicates cold tolerance.
‘Arcadia‘ (hybrid, 63 days). A large, late-maturing variety with good disease and cold tolerance; southern European.
‘Calabrese‘
(open-pollinated, 58 days). An Italian heirloom sprouting type that
produces lots of small (3- to 5-inch) heads over a long period; southern
European.
‘DeCicco‘
(open-pollinated, 48 days). A very early maturing sprouting type
similar to ‘Calabrese’ but with larger heads; southern European.
George’s
Favorite Blend (hybrid, 60-70 days). A blend of early, midseason, and
late-maturing varieties in one packet; southern European.
‘Green Valiant‘
(hybrid, 59 days). A compact midseason variety with good side shoot
production. It’s also one of the most cold tolerant of the southern
European varieties. Needs high fertility to produce well.
‘Marathon‘
(hybrid, 68 days). The number one broccoli variety grown in the world;
often planted as a fall and winter crop. It’s late maturing, produces
uniform 6-inch-diameter heads, withstands cool conditions, and has good
side shoot production; southern European.
‘Packman‘ (hybrid, 50 days). An early, fast-maturing variety - good if you’re late starting a fall crop; southern European.
‘Premium
Crop’ (hybrid, 64 days). A midseason variety that produces large
(9-inch) heads and has disease and heat tolerance; southern European.
‘Purple-Sprouting‘
(open-pollinated, 220-250 days). An overwintering type that produce
large yields of open purple heads in early spring. Also available as a
white sprouting type. NG test gardeners report reliable production in
zone 7b; northern European.
‘Spring Green Mix’ (open
pollinated, 210 days). An overwintering mix of super hardy broccolis
that produce large, 6- to 8-inch heads; northern European.
‘Thompson 92‘ (open-pollinated, 70 days). A large-headed, late-season crop that matures over several weeks; southern European.
‘Umpqua‘ (open-pollinated, 55 days). A midseason variety with a domed head and good side shoot production; southern European.
‘Walcherin’
(open-pollinated 210-270 days). A series of northern European,
overwintering cauliflowers from Holland that are technically
white-headed broccolis. Individual varieties have similar
characteristics, but mature at different times. NG tested ‘Fleurly’, ‘Galleon‘, and ‘Maystar’; ‘Maystar’ was preferred.
‘Waltham 29‘
(open-pollinated, 75 days). A late-maturing heirloom known for its cold
tolerance and abundant side shoot production; southern European.
About Charlie Nardozzi
Charlie
Nardozzi is an award winning, nationally recognized garden writer,
speaker, radio, and television personality. He has worked for more than
30 years bringing expert gardening information to home gardeners through
radio, television, talks, tours, on-line, and the printed page. Charlie
delights in making gardening information simple, easy, fun and
accessible to everyone. He’s the author of 6 books,
has three radio shows in New England and a TV show. He leads Garden
Tours around the world and consults with organizations and companies
about gardening programs. See more about him at Gardening With Charlie.
3.
Provision of seed and tools: When the farmers are Land shortage is a
common and serious problem in trained, they will be provided with seeds
of fruits and Wolaitta. This has led to over cultivation of the land
that in vegetable and gardening tools. turn causes soil erosion and poor
soil fertility. All of these 4
To Practice and propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org wishes to be your working partner to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! To get trained on best raw vegetable and fruit salads for mindful swimmers.
THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD) 9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,
Bangalore-560075
Phone: 25288672
Email: ablehand@vsnl.com
(ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
APD. We provide a variety of plants and growth supplements inculuding:
Indoor & Outdoor flowering & foliage plants. Ornamental
Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
also available to give Home service.)
Very interesting sutta, where the different ways by which the Äsavas, fermentating defilements of the mind, are dispelled.
I
have heard that on one occasion the Blessed One was staying at
Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed
the monks:
ā Monks!
ā Yes, lord, the monks responded. The Blessed One said:
ā Monks, I will teach you the method for the restraint of all fermentations. Listen & pay close attention. I will speak.
ā As you say, sir, the monks replied. The Blessed One said:
ā
Monks, the ending of the fermentations is for one who knows & sees,
I tell you, not for one who does not know & does not see. For one
who knows what & sees what? Appropriate attention &
inappropriate attention. When a monk attends inappropriately, unarisen
fermentations arise, and arisen fermentations increase. When a monk
attends appropriately, unarisen fermentations do not arise, and arisen
fermentations are abandoned.
There
are fermentations to be abandoned by seeing, those to be abandoned by
restraining, those to be abandoned by using, those to be abandoned by
tolerating, those to be abandoned by avoiding, those to be abandoned by
destroying, and those to be abandoned by developing.
(Fermentations to be abandoned by seeing)
And
what are the fermentations to be abandoned by seeing? There is the case
where an uninstructed, run-of-the-mill person ā who has no regard for
noble ones, is not well-versed or disciplined in their Dhamma, who has
no regard for men of integrity, is not well-versed or disciplined in
their Dhamma ā does not discern what ideas are fit for attention or what
ideas are unfit for attention. This being so, he does not attend to
ideas fit for attention and attends [instead] to ideas unfit for
attention.
And
what are the ideas unfit for attention that he attends to? Whatever
ideas such that, when he attends to them, the unarisen fermentation of
sensuality arises in him, and the arisen fermentation of sensuality
increases; the unarisen fermentation of becoming arises in him, and
arisen fermentation of becoming increases; the unarisen fermentation of
ignorance arises in him, and the arisen fermentation of ignorance
increases. These are the ideas unfit for attention that he attends to.
And
what are the ideas fit for attention that he does not attend to?
Whatever ideas such that, when he attends to them, the unarisen
fermentation of sensuality does not arise in him, and the arisen
fermentation of sensuality is abandoned; the unarisen fermentation of
becoming does not arise in him, and arisen fermentation of becoming is
abandoned; the unarisen fermentation of ignorance does not arise in him,
and the arisen fermentation of ignorance is abandoned. These are the
ideas fit for attention that he does not attend to.
Through
his attending to ideas unfit for attention and through his not
attending to ideas fit for attention, both unarisen fermentations arise
in him, and arisen fermentations increase.
This
is how he attends inappropriately: ‘Was I in the past? Was I not in the
past? What was I in the past? How was I in the past? Having been what,
what was I in the past? Shall I be in the future? Shall I not be in the
future? What shall I be in the future? How shall I be in the future?
Having been what, what shall I be in the future?’ Or else he is inwardly
perplexed about the immediate present: ‘Am I? Am I not? What am I? How
am I? Where has this being come from? Where is it bound?’
As
he attends inappropriately in this way, one of six kinds of view arises
in him: The view “I have a self” arises in him as true &
established, or the view “I have no self” arises in him as true &
established, or the view “It is precisely by means of self that I
perceive self” arises in him as true & established, or the view “It
is precisely by means of self that I perceive not-self” arises in him as
true & established, or the view “It is precisely by means of
not-self that I perceive self” arises in him as true & established,
or else he has a view like this: “This very self of mine, the knower
that is sensitive here & there to the ripening of good & bad
actions, is the self of mine that is constant, everlasting, eternal, not
subject to change, and will stay just as it is for eternity”. This is
called a thicket of views, a wilderness of views, a contortion of views,
a writhing of views, a fetter of views. Bound by a fetter of views, the
uninstructed run-of-the-mill person is not freed from birth, aging,
& death, from sorrow, lamentation, pain, distress, & despair. He
is not freed, I tell you, from suffering & stress.
The
well-instructed disciple of the noble ones ā who has regard for noble
ones, is well-versed & disciplined in their Dhamma; who has regard
for men of integrity, is well-versed & disciplined in their Dhamma ā
discerns what ideas are fit for attention and what ideas are unfit for
attention. This being so, he does not attend to ideas unfit for
attention and attends [instead] to ideas fit for attention.
And
what are the ideas unfit for attention that he does not attend to?
Whatever ideas such that, when he attends to them, the unarisen
fermentation of sensuality arises in him, and the arisen fermentation of
sensuality increases; the unarisen fermentation of becoming arises in
him, and arisen fermentation of becoming increases; the unarisen
fermentation of ignorance arises in him, and the arisen fermentation of
ignorance increases. These are the ideas unfit for attention that he
does not attend to.
And
what are the ideas fit for attention that he does attend to? Whatever
ideas such that, when he attends to them, the unarisen fermentation of
sensuality does not arise in him, and the arisen fermentation of
sensuality is abandoned; the unarisen fermentation of becoming does not
arise in him, and the arisen fermentation of becoming is abandoned; the
unarisen fermentation of ignorance does not arise in him, and the arisen
fermentation of ignorance is abandoned. These are the ideas fit for
attention that he does attend to.
Through
his not attending to ideas unfit for attention and through his
attending to ideas fit for attention, unarisen fermentations do not
arise in him, and arisen fermentations are abandoned.
He
attends appropriately: “This is stress”, he attends appropriately:
“This is the origination of stress”, he attends appropriately: “This is
the cessation of stress”, he attends appropriately: “This is the way
leading to the cessation of stress”. As he attends appropriately in this
way, three fetters are abandoned in him: identity-view, doubt, and
grasping at precepts & practices.
These are called the fermentations to be abandoned by seeing.
(Fermentations to be abandoned by developing)
And
what are the fermentations to be abandoned by developing? There is the
case where a monk, reflecting appropriately, develops mindfulness as a
factor for Awakening dependent on seclusion, dependent on dispassion,
dependent on cessation, resulting in letting go. Reflecting
appropriately, he develops analysis of qualities as a factor for
Awakening dependent on seclusion, dependent on dispassion, dependent on
cessation, resulting in letting go. Reflecting appropriately, he
develops persistence as a factor for Awakening dependent on seclusion,
dependent on dispassion, dependent on cessation, resulting in letting
go. Reflecting appropriately, he develops rapture as a factor for
Awakening dependent on seclusion, dependent on dispassion, dependent on
cessation, resulting in letting go. Reflecting appropriately, he
develops serenity as a factor for Awakening dependent on seclusion,
dependent on dispassion, dependent on cessation, resulting in letting
go. Reflecting appropriately, he develops concentration as a factor for
Awakening dependent on seclusion, dependent on dispassion, dependent on
cessation, resulting in letting go. Reflecting appropriately, he
develops equanimity as a factor for Awakening dependent on seclusion,
dependent on dispassion, dependent on cessation, resulting in letting
go.
(Fermentations to be abandoned by restraining)
And
what are the fermentations to be abandoned by restraining? There is the
case where a monk, reflecting appropriately, dwells restrained with the
restraint of the eye-faculty. The fermentations, vexation, or fever
that would arise if he were to dwell unrestrained with the restraint of
the eye-faculty do not arise for him when he dwells restrained with the
restraint of the eye-faculty.
Reflecting
appropriately, he dwells restrained with the restraint of the
ear-faculty. The fermentations, vexation, or fever that would arise if
he were to dwell unrestrained with the restraint of the ear-faculty do
not arise for him when he dwells restrained with the restraint of the
ear-faculty.
Reflecting
appropriately, he dwells restrained with the restraint of the
nose-faculty. The fermentations, vexation, or fever that would arise if
he were to dwell unrestrained with the restraint of the nose-faculty do
not arise for him when he dwells restrained with the restraint of the
nose-faculty.
Reflecting
appropriately, he dwells restrained with the restraint of the
intellect-faculty. The fermentations, vexation, or fever that would
arise if he were to dwell unrestrained with the restraint of the
intellect-faculty do not arise for him when he dwells restrained with
the restraint of the intellect-faculty.
Reflecting
appropriately, he dwells restrained with the restraint of the
tongue-faculty. The fermentations, vexation, or fever that would arise
if he were to dwell unrestrained with the restraint of the
tongue-faculty do not arise for him when he dwells restrained with the
restraint of the tongue-faculty.
Reflecting
appropriately, he dwells restrained with the restraint of the
body-faculty. The fermentations, vexation, or fever that would arise if
he were to dwell unrestrained with the restraint of the body-faculty do
not arise for him when he dwells restrained with the restraint of the
body-faculty.
The
fermentations, vexation, or fever that would arise if he were to dwell
unrestrained with restraint do not arise for him when he dwells
restrained with restraint. These are called the fermentations to be
abandoned by restraining.
(Fermentations to be abandoned by using)
And
what are the fermentations to be abandoned by using? There is the case
where a monk, reflecting appropriately, uses the robe simply to
counteract cold, to counteract heat, to counteract the touch of flies,
mosquitoes, wind, sun, & reptiles; simply for the purpose of
covering the parts of the body that cause shame.
Reflecting
appropriately, he uses almsfood, not playfully, nor for intoxication,
nor for putting on bulk, nor for beautification; but simply for the
survival & continuance of this body, for ending its afflictions, for
the support of the holy life, thinking, ‘Thus will I destroy old
feelings [of hunger] and not create new feelings [from overeating]. I
will maintain myself, be blameless, & live in comfort.’
Reflecting
appropriately, he uses lodging simply to counteract cold, to counteract
heat, to counteract the touch of flies, mosquitoes, wind, sun, &
reptiles; simply for protection from the inclemencies of weather and for
the enjoyment of seclusion.
Reflecting
appropriately, he uses medicinal requisites that are used for curing
the sick simply to counteract any pains of illness that have arisen and
for maximum freedom from disease.
The
fermentations, vexation, or fever that would arise if he were not to
use these things [in this way] do not arise for him when he uses them
[in this way]. These are called the fermentations to be abandoned by
using.
(Fermentations to be abandoned by tolerating)
And
what are the fermentations to be abandoned by tolerating? There is the
case where a monk, reflecting appropriately, endures. He tolerates cold,
heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun,
& reptiles; ill-spoken, unwelcome words & bodily feelings that,
when they arise, are painful, racking, sharp, piercing, disagreeable,
displeasing, & menacing to life.
(Fermentations to be abandoned by avoiding)
And
what are the fermentations to be abandoned by avoiding? There is the
case where a monk, reflecting appropriately, avoids a wild elephant, a
wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a
chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he
avoids sitting in the sorts of unsuitable seats, wandering to the sorts
of unsuitable habitats, and associating with the sorts of bad friends
that would make his knowledgeable friends in the holy life suspect him
of evil conduct.
The
fermentations, vexation, or fever that would arise if he were not to
avoid these things do not arise for him when he avoids them. These are
called the fermentations to be abandoned by avoiding.
(Fermentations to be abandoned by destroying)
And
what are the fermentations to be abandoned by destroying? There is the
case where a monk, reflecting appropriately, does not tolerate an arisen
thought of sensuality. He abandons it, destroys it, dispels it, &
wipes it out of existence. Reflecting appropriately, he does not
tolerate an arisen thought of ill will. He abandons it, destroys it,
dispels it, & wipes it out of existence. Reflecting appropriately,
he does not tolerate an arisen thought of cruelty. He abandons it,
destroys it, dispels it, & wipes it out of existence. Reflecting
appropriately, he does not tolerate arisen evil, unskillful mental
qualities. He abandons them, destroys them, dispels them, & wipes
them out of existence.
The
fermentations, vexation, or fever that would arise if he were not to
develop these qualities do not arise for him when he develops them.
These are called the fermentations to be abandoned by developing.
The
fermentations, vexation, or fever that would arise if he were not to
destroy these things do not arise for him when he destroys them. These
are called the fermentations to be abandoned by destroying.
When
a monk’s fermentations that should be abandoned by seeing have been
abandoned by seeing, his fermentations that should be abandoned by
restraining have been abandoned by restraining, his fermentations that
should be abandoned by using have been abandoned by using, his
fermentations that should be abandoned by tolerating have been abandoned
by tolerating, his fermentations that should be abandoned by avoiding
have been abandoned by avoiding, his fermentations that should be
abandoned by destroying have been abandoned by destroying, his
fermentations that should be abandoned by developing have been abandoned
by developing, then he is called a monk who dwells restrained with the
restraint of all the fermentations. He has severed craving, thrown off
the fetters, and, through the right penetration of conceit, has made an
end of suffering & stress.
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
PÄįø·i
Evaį¹ me sutaį¹: ekaį¹ samayaį¹ bhagavÄ sÄvatthiyaį¹ viharati jetavane anÄthapiį¹įøikassa ÄrÄme. Tatra kho bhagavÄ bhikkhÅ« Ämantesi:
ā ābhikkhavoāti.
ā āBhadanteāti te bhikkhÅ« bhagavato paccassosuį¹. BhagavÄ etadavoca:
So
evaį¹ ayoniso manasi karoti: āahosiį¹ nu kho ahaį¹ atÄ«tamaddhÄnaį¹? Na nu
kho ahosiį¹ atÄ«tamaddhÄnaį¹? Kiį¹ nu kho ahosiį¹ atÄ«tamaddhÄnaį¹? Kathaį¹ nu
kho ahosiį¹ atÄ«tamaddhÄnaį¹? Kiį¹ hutvÄ kiį¹ ahosiį¹ nu kho ahaį¹
atÄ«tamaddhÄnaį¹? BhavissÄmi nu kho ahaį¹ anÄgatamaddhÄnaį¹? Na nu kho
bhavissÄmi anÄgatamaddhÄnaį¹? Kiį¹ nu kho bhavissÄmi anÄgatamaddhÄnaį¹?
Kathaį¹ nu kho bhavissÄmi anÄgatamaddhÄnaį¹? Kiį¹ hutvÄ kiį¹ bhavissÄmi nu
kho ahaį¹ anÄgatamaddhÄnaānti? Etarahi vÄ paccuppannamaddhÄnaį¹ ajjhattaį¹
kathaį¹kathÄ« hoti: āahaį¹ nu khosmi? No nu khosmi? Kiį¹ nu khosmi? Kathaį¹
nu khosmi? Ayaį¹ nu kho satto kuto Ägato? So kuhiį¹ gÄmÄ« bhavissatÄ«āti?
YaƱhissa,
bhikkhave, anadhivÄsayato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ,
adhivÄsayato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti,
bhikkhave, ÄsavÄ adhivÄsanÄ pahÄtabbÄ.
The
fermentations, vexation, or fever that would arise if he were not to
tolerate these things do not arise for him when he tolerates them. These
are called the fermentations to be abandoned by tolerating.
(ParivajjanÄ pahÄtabbÄsavÄ)
Katame
ca, bhikkhave, ÄsavÄ parivajjanÄ pahÄtabbÄ? Idha, bhikkhave, bhikkhu
paį¹isaį¹ khÄ yoniso caį¹įøaį¹ hatthiį¹ parivajjeti, caį¹įøaį¹ assaį¹ parivajjeti,
caį¹įøaį¹ goį¹aį¹ parivajjeti, caį¹įøaį¹ kukkuraį¹ parivajjeti, ahiį¹ khÄį¹uį¹
kaį¹į¹akaį¹į¹hÄnaį¹ sobbhaį¹ papÄtaį¹ candanikaį¹ oįø·igallaį¹. YathÄrÅ«pe anÄsane
nisinnaį¹ yathÄrÅ«pe agocare carantaį¹ yathÄrÅ«pe pÄpake mitte bhajantaį¹
viĆ±Ć±Å« sabrahmacÄrÄ« pÄpakesu į¹hÄnesu okappeyyuį¹, so taƱca anÄsanaį¹ taƱca
agocaraį¹ te ca pÄpake mitte paį¹isaį¹ khÄ yoniso parivajjeti.
YaƱhissa,
bhikkhave, aparivajjayato uppajjeyyuį¹ ÄsavÄ vighÄtapariįø·ÄhÄ,
parivajjayato evaį¹sa te ÄsavÄ vighÄtapariįø·ÄhÄ na honti. Ime vuccanti,
bhikkhave, ÄsavÄ parivajjanÄ pahÄtabbÄ.
Fatal error: Allowed memory size of 16777216 bytes exhausted (tried to allocate 303006 bytes) in /home/pegasus/SiteBlog-2.0.0-RELEASE_bundle/SiteBlog/wp-includes/functions-formatting.php on line 63
and fruits 
in pots
, 
, 
, 
, beans in pots dwarf fruits 
all over the world and in space. be one 
of billions mindful aquatics cmjcbuddha, sujata manimegalai’s amudha surabhi, ashoka & mayawati.
Gardening. 
Vegetable Gardening; 
Companion Planting; 
Soil Building & Compost; 
Foraging & Wild for 1 last update 26 Dec 2021 Plants
in pots to overcome Hunger the greatest ill,the greatest
| Chai Sutta Bar | Kulhad Chai | Tea | Chocolate Chai
Charlie
https://lnkd.in/g42qUNrs