Free Online JC PURE INSPIRATION for free birds 🐦 🦢 🦅 to grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒 Youniversity
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
January 2022
M T W T F S S
« Dec   Feb »
 12
3456789
10111213141516
17181920212223
24252627282930
31  
01/14/22
𝓛𝓔𝓢𝓢𝓞𝓝 4314 Sat 15 Jan 2022 All men & women start growing vegetables & fruit bearing dwarf plants in pots to overcome hunger the worst kind of illness & to save precious lives.Share this with all Political leaders,religious heads and universities of the world.Then we will create Awakened Universe.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:53 am
𝓛𝓔𝓢𝓢𝓞𝓝 4314 Sat 15 Jan 2022
All
men&women start growing vegetables&fruit bearing dwarf plants
in pots to overcome hunger the worst kind of illness&to save
precious lives.Share this with all Political leaders,religious
heads&universities of the world.Then we create Awakened Universe.

To:tushark186@gmail.com
Cc:Jagatheesan Chandrasekharn,NS Pradeepkumar,Pradeepkumar Harshith

Sat, 15 Jan at 7:43 pm




Happy Birthday to Behenji Mayawati to  be ever happy, well and secure!
May she live long at least for 150 years with the support of the latest NAD pills! 
May she become the PM of Prabuddha Bharat!
And
with her best governance ask people to grow vegetables 🥦 in pots and
fruit 🍎 bearing trees 🌳 like Ashoka the great all over his empire. 


Places
Without Reported COVID-19 Cases Tuvalu,Turkmenistan,Tonga,Tokelau,Saint
Helena,Pitcairn Islands,North Korea,Niue,Nauru,Kiribati,Federated
States of Micronesia,Cook Islands all in a single video and
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.
Wear only smile 😊 not face masks 😷

Live
upto 150 years for the price of coffee Nicotinamide Adenine
Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating
energy in the human body available ‘for the price of a coffee a day’ a
Stunning anti-ageing breakthrough could see humans live to 150 years and
regenerate organ.New
process has been found by Harvard
Professor David Sinclair and researchers from the University of New
South Wales, involving cell reprogramming may she convert the whole
world into Awakened Universe with calm quiet, alert, attentive and have
equanimity mind with a clear understanding that everything is changing
!



A Zen Harvest


“Even fear is frightened by the bodhisattva’s fearlessness.”



Earth, air, water, fire and space


Combine to make this food


Numberless beings give their life and labor that we may eat.


May we be nourished that we may nourish life!
Public

“harvest” is derived from the old English “haerfest,” meaning autumn.

Cutting Vegetables This Is Happening GIF - Cutting Vegetables This Is Happening Harvesting GIFs

अच्छा करें मन-जागृत एक
सभी पुरुष और महिलाएं बर्तनों में सब्जियां और फल असर बौने पौधों को बढ़ाने शुरू करती हैं
भूख
को दूर करने के लिए सबसे बुरी तरह की बीमारी और कीमती जीवन को बचाने के
लिए। सभी राजनीतिक नेताओं, धार्मिक प्रमुखों और दुनिया के विश्वविद्यालयों
के साथ इसे साझा करें। फिर हम जागृत ब्रह्मांड बनाते हैं।
“हार्वेस्ट” पुरानी अंग्रेजी “हेयरफेस्ट” से लिया गया है जिसका अर्थ शरद ऋतु है।
सुपर सामान्य आठ गुना कदम सामंजस्यपूर्ण परिप्रेक्ष्य, अभिविन्यास, भाषण, कार्रवाई, जीवनशैली, व्यायाम, ध्यान, और संतुलन हैं।

youtube.com
छत पर पड़े गमलो में लगाया मालामाल पपीता - how to grow papaya in Pot on Terrace


13) Classical Assamese-ধ্ৰুপদী অসমীয়া
Public

ভাল কৰক😊মন-জাগ্ৰত
এটা কৰক সকলো পুৰুষ-মহিলাই পাত্ৰত পাচলি আৰু ফল যুক্ত বামুণ গছ খেতি কৰা
আৰম্ভ কৰে আটাইতকৈ বেয়া ধৰণৰ ৰোগৰ ভোক দূৰ কৰা আৰু মূল্যৱান জীৱন ৰক্ষা
কৰা। এইটো বিশ্বৰ সকলো ৰাজনৈতিক নেতা, ধৰ্মীয় মুৰব্বী আৰু বিশ্ববিদ্যালয়ৰ
সৈতে ভাগ বতৰা কৰক। তাৰ পিছত আমি জাগ্ৰত বিশ্বব্ৰহ্মাণ্ড সৃষ্টি কৰোঁ।
“শস্য চপোৱা” পুৰণি ইংৰাজী “হেৰফেষ্ট”ৰ পৰা আহৰণ কৰা হৈছে, যাৰ অৰ্থ হৈছে
শৰৎকাল। চুপাৰ নৰ্মাল এইটফোল্ড পদক্ষেপবোৰ হৈছে সুসংগত দৃষ্টিভংগী,
অভিমুখীকৰণ, কথা, কাৰ্য, জীৱনশৈলী, ব্যায়াম, মনোযোগ, আৰু সন্তুলন।

Harvest Carrot GIF - Harvest Carrot Farm GIFs

17) Classical Bengali-ক্লাসিক্যাল বাংলা,
Public

মস্তিষ্কের মন-জাগ্রত এক
সমস্ত পুরুষ ও মহিলাদের ক্রমবর্ধমান সবজি এবং ফল বহন বামন গাছপালা
ক্ষুধাটি
সবচেয়ে খারাপ ধরনের অসুস্থতা ও মূল্যবান জীবন বাঁচাতে। এই সব রাজনৈতিক
নেতাদের, বিশ্বের ধর্মীয় প্রধান ও বিশ্ববিদ্যালয়গুলির সাথে এটি ভাগ করুন।
তারপর আমরা জাগ্রত মহাবিশ্ব তৈরি করি।
“ফসল” পুরানো ইংরেজী “হেরফেস্ট,” থেকে উদ্ভূত হয়, যার মানে শরৎ।
সুপার স্বাভাবিক আটগুণ পদক্ষেপ সুসংগত দৃষ্টিকোণ, অভিযোজন, বক্তৃতা, কর্ম, জীবনধারা, ব্যায়াম, মনোযোগ, এবং ভারসাম্য।
ফুল ফল সবজি সব গাছে সারাবছর ব্যবহার করার মত মিশ্র জৈব সার / Mixed organic fertilizer for all plants

23) Classical Chinese (Simplified)-古典中文(简体),
做得好,令人醒目的头脑
所有男女都开始在盆栽中生长蔬菜和水果含矮人植物
克服饥饿是最糟糕的疾病,拯救宝贵的生命。与世界各地的政治领导人,宗教公主和大学。我们创造了令人敬畏的宇宙。
“收获”是秋天的旧英语“HAERFEST”的秋天。
超级正常的八倍步是和谐的视角,方向,言语,行动,生活方式,运动,关注和均衡。
最全面总结【种菜徒长】的原因和解决办法 Causes and solutions of leggy plants




24) Classical Chinese (Traditional)-古典中文(繁體),
Public

做得好,令人醒目的頭腦
所有男女都開始在盆栽中生長蔬菜和水果含矮人植物
克服飢餓是最糟糕的疾病,拯救寶貴的生命。與世界各地的政治領導人,宗教公主和大學。我們創造了令人敬畏的宇宙。
“收穫”是秋天的舊英語“HAERFEST”的秋天。
超級正常的八倍步是和諧的視角,方向,言語,行動,生活方式,運動,關注和均衡
【种植30】10种不用种子就能种的菜,超市买来的菜直接种,没有根也能种,快速,趣味种菜 | 10 vegetables don’t need to grow from seeds
从超市买回来的菜,或者甚至用菜的某个部位进行种植,没有根也能种,零成本,好玩,有的还具有观赏性,种起来又快,简直太棒了!这10种蔬菜分别是:1.
油菜 / 上海青 Pok Choy:0:372. 西芹 Celery:02:303. 空心菜 / 通菜 /雍菜 Wat…




41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
મનને જાગૃત કરો-જાગૃત કરો
બધા પુરુષો અને સ્ત્રીઓ પોટ્સમાં શાકભાજી અને ફળ બેરિંગ ડ્વાર્ફ છોડને વધારી રહ્યા છે
ભૂખને
સૌથી ખરાબ પ્રકારની બીમારીને દૂર કરવા અને કિંમતી જીવન બચાવવા માટે. આ
તમામ રાજકીય નેતાઓ, ધાર્મિક હેડ અને વિશ્વની યુનિવર્સિટીઓ સાથે આ શેર કરો.
પછી અમે જાગૃત બ્રહ્માંડ બનાવીએ છીએ.
“હાર્વેસ્ટ” જૂના અંગ્રેજી “હૈફસ્ટ” પરથી આવ્યો છે જેનો અર્થ પાનખર થાય છે.
સુપર સામાન્ય આઠમા પગલાઓ સુમેળમાં પરિપ્રેક્ષ્ય, અભિગમ, ભાષણ, ક્રિયા, જીવનશૈલી, વ્યાયામ, ધ્યાન અને સંતુલન છે.
શાકભાજી ના નામ ગુજરાતીમાં | Shakbhaji na Nam Gujarati Ma
Name
of vegetables in Gujaratiબાળમિત્રો, આ વિડિઓ માં હું તમને ગુજરાતી માં
શાકભાજી ના નામ કહીશ, જે તમે રોજબરોજ ખાતા અથવા જોતા હશો, તમને ….




53) Classical Japanese-古典的なイタリア語,
マインドアウェイリングを整えることをします
すべての男性&女性が植物野菜&フルーツを搭載している鉢植えの植物の成長を始めます
飢餓を克服するために最悪の種類の病気を克服するために貴重な命を救うためにこれをすべての政治的指導者、世界の宗教的な頭と大学でシェアします。
「収穫」は、秋の旧英語「Haerfest」から派生しています。
超正常8倍のステップは、調和のとれた視点、向き、スピーチ、行動、ライフスタイル、運動、注意、そして平衡です。
How Do PUMPKINS GROW FROM SEEDS For HALLOWEEN | Pumpkins for KIDS

55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

ಮನಸ್ಸಿನ ಜಾಗೃತಗೊಂಡ ಒಂದನ್ನು ಒಳ್ಳೆಯದು ಮಾಡಿ
ಎಲ್ಲಾ ಪುರುಷರು ಮತ್ತು ಮಹಿಳೆಯರು ಬೆಳೆಯುತ್ತಿರುವ ತರಕಾರಿಗಳು ಮತ್ತು ಮಡಿಕೆಗಳಲ್ಲಿ ಕುಬ್ಜ ಸಸ್ಯಗಳ ಬೇರಿಂಗ್
ಹಸಿವು
ಜಯಿಸಲು ಕೆಟ್ಟ ರೀತಿಯ ಅನಾರೋಗ್ಯದ ಮತ್ತು ಅಮೂಲ್ಯ ಜೀವನದ ಉಳಿಸಲು. ಎಲ್ಲಾ ರಾಜಕೀಯ
ನಾಯಕರು, ಧಾರ್ಮಿಕ ಮುಖಂಡರು ಮತ್ತು ವಿಶ್ವದ ವಿಶ್ವವಿದ್ಯಾಲಯಗಳು. ನಾವು ಜಾಗೃತ
ಬ್ರಹ್ಮಾಂಡವನ್ನು ರಚಿಸಲು.
“ಹಾರ್ವೆಸ್ಟ್” ಅನ್ನು ಹಳೆಯ ಇಂಗ್ಲಿಷ್ “ಹೇರ್ಫೆಸ್ಟ್” ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ.
ಸೂಪರ್ ಸಾಧಾರಣ ಎಂಟು ಎಂಟು ಹಂತಗಳು ಸಾಮರಸ್ಯ ದೃಷ್ಟಿಕೋನದಿಂದ, ದೃಷ್ಟಿಕೋನ, ಭಾಷಣ, ಕ್ರಿಯೆ, ಜೀವನಶೈಲಿ, ವ್ಯಾಯಾಮ, ಗಮನ, ಮತ್ತು ಸಮತೋಲನ.



🍊🥦 과일. 야채. Fruits. Vegetables. 과일과 채소의 종류.
🍊🥦 과일. 야채. 과일과 채소의 종류. 한글과 영어로 된 과일, 채소 이름.🍊🥦 Fruits. Vegetables. Types of fruits and vegetables. Fruit, vegetable names in Korean and English.🎯 더 많은 동영…



62) Classical Lao-ຄລາສສິກລາວ,
Public

ຜູ້ຊາຍແລະຜູ້ຊາຍທຸກຄົນເລີ່ມຕົ້ນປູກຜັກແລະໂຮງງານຜະລິດຫມາກໄມ້ໃນຫມໍ້
ເພື່ອເອົາຊະນະຄວາມອຶດຢາກຂອງຄວາມອຶດຢາກທີ່ຮ້າຍແຮງທີ່ສຸດແລະຊ່ວຍຊີວິດທີ່ມີຄ່າທີ່ຮ້າຍແຮງທີ່ສຸດ.
“ການເກັບກ່ຽວ” ແມ່ນມາຈາກພາສາອັງກິດເກົ່າ “Haerfest,” ຫມາຍຄວາມວ່າລະດູໃບໄມ້ປົ່ງ.
ຂັ້ນຕອນໃນການແປດແມ່ນປົກກະຕິແມ່ນມຸມມອງ, ການກໍານົດທິດທາງ, ການປາກເວົ້າ, ການດໍາເນີນຊີວິດ, ການອອກກໍາລັງກາຍ, ແລະຄວາມດຸ່ນດ່ຽງ.
How to make Green Cabbages Pickle Lao food วิธีทำส้มผักกาดเขียวปลี ของลาว ฝั่งโขง ສົ້ມຜັກກາດຕີນຫມີ
*
2 kg Green cabbage2 Tbsp salt * 2 Tbsp salt 2 tsp msg 50g sticky rice *
50 g sticky rice + 2 1/2 liter water bored only 3 minutes - Live in the
warm room …




69) Classical Malay-Melayu Klasik,
Public

Berbuat baik dengan minda-terbangun
Semua lelaki & wanita mula tumbuh sayur-sayuran & buah-buahan yang mempunyai tumbuhan kerdil di dalam periuk
Untuk
mengatasi kelaparan jenis penyakit yang paling teruk & untuk
menyelamatkan nyawa yang berharga.Share ini dengan semua pemimpin
politik, ketua agama & universiti di dunia. Kemudian kami membuat
alam semesta yang terbangun.
“Harvest” berasal dari bahasa Inggeris lama “Haerfest,” yang bermaksud musim luruh.
Langkah-langkah
Super Normal Langkah-langkah adalah perspektif, orientasi, ucapan,
tindakan, gaya hidup, senaman, perhatian, dan keseimbangan.
BAHASA ARAB 6TAHUN: BUAH-BUAHAN DAN SAYUR- SAYURAN



70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
Public

മനസ്സിനെ ഉണർത്ത ഒന്ന് ചെയ്യുക
എല്ലാ പുരുഷന്മാരും സ്ത്രീകളും പച്ചക്കറികളും പഴങ്ങളും വളർത്താൻ തുടങ്ങുന്നു കുള്ളൻ ചെടികളിൽ ചട്ടിയിൽ
വിശപ്പ് ഏറ്റവും മോശമായ അസുഖത്തെ മറികടക്കാൻ ഏറ്റവും മോശമായ ജീവിതം ലാഭിക്കാൻ.
ശരത്കാലം എന്നർത്ഥം വരുന്ന പഴയ ഇംഗ്ലീഷ് “ഹൈഫെസ്റ്റിൽ നിന്നാണ്” വിളവെടുപ്പ് “ഉത്ഭവിച്ചത്.
ശക്തമായ
സാധാരണ എട്ട്ഫോൾഡ് ഘട്ടങ്ങൾ യോജിപ്പില്ലാത്ത കാഴ്ചപ്പാട്, ഓറിയന്റേഷൻ,
സ്പീച്ച്, പ്രവർത്തനം, ജീവിതരീതി, വ്യായാമം, ശ്രദ്ധ, സന്തുലിതാവസ്ഥ
എന്നിവയാണ്.
കടങ്കഥകൾ [ പഴങ്ങൾ, പച്ചക്കറികൾ ]/question bank
Thanks for watching😍

73) Classical Marathi-क्लासिकल माओरी,
मन-जागृत मनाने एक जागृत करा
सर्व पुरुष आणि महिला भांडी भाज्या आणि फळांच्या फळांच्या वाढत्या वनस्पतींमध्ये वाढतात
सर्वात
वाईट प्रकारची आजारपण आणि मौल्यवान जीवनाचे वाचन करणे. हे सर्व राजकीय
नेत्यांना, धार्मिक प्रमुख आणि जगातील विद्यापीठांसह. हे आम्ही जागृत विश्व
तयार करतो.
“कापणी” जुन्या इंग्रजी “हरीफेस्ट” म्हणजे शरद ऋतूतील आहे.
सुपर सामान्य आठपट चरणे सौम्य दृष्टीकोन, अभिमुखता, भाषण, क्रिया, जीवनशैली, व्यायाम, लक्ष आणि समतोल.
आयुर्वेदीक हरभर्याची भाजी,suger,kidney stone, gavakadchi vat,



75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
စိတ်ကိုနိုးထစေပါ
ယောက်ျားလေးများနှင့်အမျိုးသမီးများအားလုံးသည်အိုးများ၌ထောင်ပြီးသောအပင်များပါ
0 င်သောဟင်းသီးဟင်းရွက်များနှင့်သစ်သီးများစိုက်ပျိုးကြသည်
ငတ်မွတ်ခေါင်းပါးမှုကိုကျော်လွှားရန်အဆိုးဝါးဆုံးရောဂါနှင့်အဖိုးတန်သောဘ
0 များကိုကယ်တင်ရန်နှင့်ကမ္ဘာ၏နိုင်ငံရေးခေါင်းဆောင်များ,
ဘာသာရေးခေါင်းဆောင်များ,
“ရိတ်သိမ်းခြင်း” ကိုအင်္ဂလိပ် “haerfest” မှဆင်းသက်လာသည်။
စူပါပုံမှန်ပုံမှန်ပုံမှန်အဆင့်ဆင့်အဆင့်များသည်သဟဇာတဖြစ်မှု, အပြောအဆို, မိန့်ခွန်း, လှုပ်ရှားမှု,
လည်ချောင်းကင်ဆာရောဂါခံစားနေရသူများအတွက်အလွယ်ကူဆုံးဆေးနည်း




76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
Public
सबै पुरुष र महिलाहरूले ब्रशहरूमा तरकारीहरू र फल फलाउने बस्तीहरू बोटहरू बढ्न थाल्छन्
भोक
ओभरचर पार गर्न सबैभन्दा खराब प्रकारको रोग र बहुमूल्य जीवन बचाउन। हजुर,
यसले सबै राजनीतिक नेताहरू, धार्मिक हेड र विश्वका विश्वविद्यालयहरू
सिर्जना गर्न। तब हामी ब्रह्माण्ड जगाउने छौं।
“फसल” पुरानो अंग्रेजी “हेरोफस्ट,” को अर्थबाट प्राप्त गरिएको छ।
सुपर सामान्य आठ समूह चरणहरू सामर्थ्य दृष्टिकोण, अभिमुखिकरण, बोली, कार्य, जीवनशैली, व्यायाम, ध्यान, ध्यान, र सन्तुलन।
WOW! Most Amazing Fruits & Vegetables Farming Technique - Agriculture Technology
Most
Amazing Fruits & Vegetables Farming Technique. Top Amazing Fruits
& Vegetables Farming Technique all over the World. Vegetable farming
is the growing of…

78) Classical Odia (Oriya)
ଗୁଡପେଭ୍ୟୁଜ୍ ମନ-ଜାଗ୍ରତ ହେଲେ
ସମସ୍ତ ପୁରୁଷ ଏବଂ ମହିଳା ପନିପରିବା ଏବଂ ଫଳ ହାଣ୍ଡିରେ ଥିବା ବଲଫ୍ ଉଦ୍ଭିଦକୁ ବ growing ିବାରେ ଆରମ୍ଭ କରନ୍ତି |
କ୍ଷୁଦ୍ର
ପ୍ରକାରର ରୋଗକୁ ଦୂର କରିବା ପାଇଁ ଏବଂ ମୂଲ୍ୟବାନ ଜୀବନ ବଞ୍ଚାଇବା ପାଇଁ ଏହାକୁ
ସମସ୍ତ ରାଜନ political ତିକ ଲି ନେତା, ଧାର୍ମିକ ହେଡିସ୍ ଏବଂ ବିଶ୍ୱବିଦ୍ୟାଳୟ ସହିତ
ଏହି ସମସ୍ତ ରାଜନ political ତିକତା ଏବଂ ବିଶ୍ୱବିଦ୍ୟାଳୟ ସହିତ ଏହାକୁ ସମସ୍ତ ରାଜନ
political ତିକ ମିଡ୍ ଏବଂ ବିଶ୍ୱବିଦ୍ୟାଳୟ ସହିତ | ଏହା ଆମେ ଜାଗ୍ରତ ବ୍ରହ୍ମାଣ୍ଡ
ସୃଷ୍ଟି କରିବା |
“ଅମଳ” ପୁରୁଣା ଇଂରାଜୀରୁ ଉତ୍ପନ୍ନ “ହେୟାରଫେଷ୍ଟ,” ଅର୍ଥ ଶରତ |
ସୁପର ସାଧାରଣ ଆଠଟି ଦୃଷ୍ଟିକୋଣ ପଦକ୍ଷେପ, ଅର୍ମେତା, ବକ୍ତବ୍ୟ, କାର୍ଯ୍ୟ, ଜୀବନଶ lifestyle ଳୀ, ଏବଂ ସନ୍ତୁଳନ ଏବଂ ସନ୍ତୁଳନ |
Eight notable Fruit Plants that you can grow in pots/आठ विशिष्ट फलदार पौधे।

83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
Public

ਚੰਗੇ ਨਾ ਕਰੋ ਮਨ-ਜਾਗਿਆ
ਸਾਰੇ ਆਦਮੀ ਅਤੇ ਰਤਾਂ ਬਰਤਨਾਂ ਵਿਚ ਸਬਜ਼ੀਆਂ ਅਤੇ ਫਲ ਉਜਾਗਰੀਆਂ ਸ਼ੁਰੂ ਕਰਦੀਆਂ ਹਨ
ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ
“ਵਾ vest ੀ” ਪੁਰਾਣੇ ਅੰਗਰੇਜ਼ੀ “ਹੌਰਫੈਸਟ” ਤੋਂ ਭਾਵ ਪਤਝੜ ਤੋਂ ਲਿਆ ਗਿਆ ਹੈ.
ਸੁਪਰ ਸਧਾਰਣ ਅੱਠ ਗੁਣਾ ਕਦਮ ਇਕਜੁਟ ਪਰਿਪੇਖ, ਰੁਝਾਨ, ਭਾਸ਼ਣ, ਕਿਰਿਆ, ਜੀਵਨ ਸ਼ੈਲੀ, ਕਸਰਤ, ਧਿਆਨ ਅਤੇ ਸੰਤੁਲਨ ਹਨ.
ਇਸ ਤਰਾਂ ਪਾਉ ਫਲਾਂ ਸਬਜੀਆਂ ਵਿਚੋ ਸੁੰਡੀਆਂ ਤੋ ਛੁਟਕਾਰਾ ਘਰ ਵਿਚ ਟਰੈਪ ਤਿਆਰ ਕਰੋ 10 ਰੁਪਏ ਵਿਚ
ਬਿਨਾ ਕਿਸੇ ਕੈਮੀਕਲ ਸਪਰੇ ਦੇ ਆਪਾਂ 10 ਰੁਪਏ ਦੇ ਕਰੀਬ ਖਰਚਾ ਕਰ ਕੇ ਟਰੈਪ ਬਣਾ ਕੇ ਘਰ ਅਤੇ ਖੇਤਾਂ ਵਿਚ ਲਗਾਏ ਫਲ਼ਾਂ ਅਤੇ ਸਬਜੀਆਂ ਨੂੰ ਬਿਨਾ ਜ…..
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
ढ्O ङ्OOढ्😊PऊऱीFय़् ंईण्ढ्-आWआKEण्Eढ् Oण्E
आल्ल् मेन्&wओमेन् स्टर्ट् ग्रोwइन्ग् वेगेटब्लेस्&फ़्रुइट् बेअरिन्ग् ड्wअर्फ़् प्लन्ट्स् इन् पोट्स्
टो
ओवेर्cओमे हुन्गेर् ते wओर्स्ट् किन्ड् ओफ़् इल्ल्नेस्स्&टो सवे
प्रेcइओउस् लिवेस्.षरे तिस् wइत् अल्ल् Pओलिटिcअल् लेअडेर्स्,रेलिगिओउस्
हेअड्स्&उनिवेर्सिटिएस् ओफ़् ते wओर्ल्ड्.थेन् wए cरेअटे आwअकेनेड्
ऊनिवेर्से.
“हर्वेस्ट्” इस् डेरिवेड् फ़्रोम् ते ओल्ड् ऍग्लिश् “हएर्फ़ेस्ट्,” मेअनिन्ग् औटुम्न्.
Sउपेर्
णोर्मल् Eइघ्ट्फ़ोल्ड् Sटेप्स् अरे हर्मोनिओउस्
पेर्स्पेcटिवे,ओरिएन्टटिओन्,
स्पीच्,अcटिओन्,लिफ़ेस्ट्य्ले,एxएर्cइसे,अट्टेन्टिओन्, अन्ड् एक़ुइलिब्रिउम्.


92) Classical Sindhi,
سٺو ذهن کي جاڳايو
سڀني مردن ۽ عورتن کي ڀا vegetables ين ۽ ميوي جي ٻڪرين کي پوکڻ شروع ڪري ٿو
انهن کي قابو پائڻ جي بدترين قسم جي بيماري ۽ قيمتي حال ۾ هن سڀني سياسي اڳواڻن، مذهبي سرن ۽ يونيورسٽين يونيورسٽين.
“فصل” پراڻي انگريزي “هيرفسٽ،” معنى خزاں جو نڪتل آهي.
سپر عام اٺن جا مرحلا هم آهنگي، تعارفي تناظر، تعارفي، تقرير، طرز، ورزش، ڌيان، ۽ متوازن.
فقط یک حبه سیر رو داخل آن بگذارید و نتیجه آن!
به
کانال بدانیم تی وی خوش آمدید . نظرات و پیشنهادات خود رو برای ما کامنت
کنید. سپاس از همراهی شما.________اگه تا حالا در “بدانیم تی وی - Bedanim
TV ” عضو نشد…

93) Classical Sinhala-සම්භාව්ය සිංහල,
මනෝවිතයි මනෝභාවය මනසින් අවදි කරන්න
සියලුම පිරිමි සහ ගැහැණු ළමයින් භාජන වල වාමන පැලෑටි දරණ එළවළු සහ පළතුරු වගා කිරීමට පටන් ගනී
කුසගින්න
මඟහරවා ගැනීම සඳහා දරුණුතම රෝගාබාධ හා වටිනා ජීවිත බේරා ගැනීම සහ ලෝකයේ
සියලුම දේශපාලන නායකයින්, ආගමික ප්රධානීන්, ආගමික ප්රධානීන්, අවදි වූ
විශ්වයක් ඇත.
“අස්වැන්න” යනු සරත් සෘතුවේ අර්ථය වන පැරණි ඉංග්රීසි “හාර්ෆෙස්ට්” වලින් ලබාගෙන ඇත.
සුපිරි
සාමාන්ය අට ගුණයකින් යුත් පියවර වන්නේ එකඟතාව, දිශානතිය, කථනය, ක්රියාව,
ක්රියාව, ජීවන රටාව, ව්යායාම, අවධානය සහ සමතුලිතතාවයයි.
එළවලු වවන්න නොමිලේ සපයාගත හැකි සුපිරිම ස්වභාවික පොහොර වර්ග 08ක් | 8 Best Homemade Garden Fertilizers
    • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
      Public

      புத்திசாலித்தனமாக மனதில் விழித்தெழுந்த ஒரு
      அனைத்து ஆண்கள் & பெண்கள் வளர்ந்து வரும் காய்கறிகள் மற்றும் பானைகளில் குள்ள தாவரங்கள் தாங்கி பழங்கள்
      பசி
      கடக்க மற்றும் விலைமதிப்பற்ற உயிர்களை காப்பாற்ற & விலைமதிப்பற்ற
      உயிர்களை காப்பாற்ற. இந்த அனைத்து அரசியல் தலைவர்களும், மதத்
      தலைவர்களுடனும், உலகின் மதத் தலைவர்களும் பல்கலைக்கழகங்களுடனும் இதைச்
      செய்கிறோம். நாங்கள் எழுந்திருக்கிறோம் பிரபஞ்சத்தை உருவாக்குகிறோம்.
      “அறுவடை” பழைய ஆங்கிலத்தில் இருந்து “ஹேர்ஃபெஸ்ட்,” இலையுதிர்காலத்தில் இருந்து பெறப்படுகிறது.
      சூப்பர்
      இயல்பான எட்டு மடங்கு படிகள் இணக்கமான முன்னோக்கு, நோக்குநிலை, பேச்சு,
      நடவடிக்கை, வாழ்க்கை முறை, உடற்பயிற்சி, கவனம் மற்றும் சமநிலை.
      மறைந்து வரும் அரிய வகை காய்கறிகள் / தாவரங்கள் | Rare vegetables / plants |eeram tv

109) Classical Urdu- کلاسیکی اردو


“harvest” is derived from the old English “haerfest,” meaning autumn.
“హార్వెస్ట్” అనేది పాత ఆంగ్ల “హెర్ఫెస్ట్” నుండి ఉద్భవించింది, అంటే శరదృతువు.
“அறுவடை” என்பது பழைய ஆங்கில “ஹேர்ஃபெஸ்ட்” என்பதிலிருந்து பெறப்பட்டது, அதாவது இலையுதிர் காலம்.
To
build back up request all men & women followers &
agriculturists grow vegetables & fruits in pots to overcome hunger
the worst kind of illness for their happiness & to protect them.

List of all universities of the world working for growing vegetables in pots to overcome hunger the worst kind of illness.
gardening.ces.ncsu.eduhttps://gardening.ces.ncsu.edu › gardening-plants
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 …
Search
domain cdss.ca.govhttps://www.cdss.ca.gov › agedblinddisabled › res ›
VPTC2 › 9 Food Nutrition and Preparation ›
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.
Search domain files.eric.ed.govhttps://files.eric.ed.gov › fulltext › EJ1108430.pdf
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).
Search domain blog.feedspot.comhttps://blog.feedspot.com › vegetable_gardening_blogs
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
Search domain growing-minds.orghttps://growing-minds.org › steps-to-a-classroom-garden
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 …
Search domain garden.orghttps://garden.org › learn › library › foodguide › veggie
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.
Search domain academia.eduhttps://www.academia.edu › 7144294 › Project_proposal_on_fruit_and_vegetable_production
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
Search domain garden.orghttps://garden.org › plants
There
are 759,713 plants, and 701,894 images in this world class database of
plants, which is collaboratively developed by over 4,000 Garden.org members from around the globe. ( View more stats) Visit our plant-specific databases: Daylilies. Irises.
Search domain insteading.comhttps://insteading.com › blog › sustainable-farming-fruits-vegetables
2)
Cover Cropping. In perennial tree and vine crops, the “middles” (the
space between the rows) can be managed as a permanent cover crop. This
avoids erosion, reduces dust, provides a home for beneficial insects and
can provide some of the crop’s nitrogen is a legume is included. In dry
areas this should be a drought tolerant mix of …
Search domain theguardian.comhttps://www.theguardian.com › teacher-network › 2016 › mar › 15 › schools-benefit-growing-produce
15
Mar 2016Good things to plant. Quick crops such as lettuce, rocket,
radish, potatoes and courgettes require little maintenance, making them a
perfect starting point for a school vegetable patch.
Top 10 Agriculture Universities in the World, Best List - AgriFarming
২৭
ডিসেম্বর, ২০২১ — Degrees such as agricultural sciences will study the
process of farming in the microcosm and in doing so will seek
environmental
World Vegetable Center: Home
The
World Vegetable Center promotes healthier lives and more resilient
livelihoods through greater diversity in what we grow and eat.
vegetable | Description, Types, Farming, & Examples | Britannica
৩০
নভেম্বর, ২০২১ — Vegetable, in the broadest sense, any kind of plant
life or plant product; … Vegetables can be roots, stems, leaves,
flowers, fruits, … · পৃষ্ঠাটি
The Top 50 Agriculture Colleges in the World Countdown
Latest
annual ranking of academic excellence is revealed. Learn which schools
earned all A’s in farming-related education and research.
Count Down the World’s Top 30 Agriculture Colleges
Familiar
names and several new faces among annual ranking’s elite. … to being
among the world’s top agriculture & forestry colleges, consistency
counts.
Healthy Eating Plate | The Nutrition Source
Make
most of your meal vegetables and fruits – ½ of your plate. … Fish,
poultry, beans, and nuts are all healthy, versatile protein sources—they
can be … · পৃষ্ঠাটি অনুবাদ করুন
অনুপস্থিত: videos ‎| এটি থাকতেই হবে: videos
Danone: World food company
Danone,
a world leading food company built on four business lines: Essential
Dairy and Plant-based Products, Waters, Early Life Nutrition, and
Advanced … · পৃষ্ঠাটি অনুবাদ করুন
অনুপস্থিত: universities ‎videos
History of Soybeans and Soyfoods in China and Taiwan, and in …
William Shurtleff, H.T. Huang, Akiko Aoyagi — 2014 · Soybean
Manufacturer’s
Name: Mutual Trading Co., Inc. Imported from China. Manufacturer’s
Address: 431 Crocker St., Los Angeles, CA 90013. Phone: (213)
garden.org
The National Gardening Association
Learn how to garden and grow plants successfully from the National
Buddha Words

I will speak.”

“And
what is the Super Normal Eightfold Steps? It is harmonious
perspective,harmonious orientation, harmonious speech,harmonious
action,harmonious lifestyle,harmonious exercise,harmonious attention,
and harmonious equilibrium.

SN 45.8 Noble EightFold Path Analysis | Ariya Aṭṭhangika Magga Vibhanga Sutta Samyutta Nikaya Pitaka
Buddha Words Dhamma

Samyutta
Nikaya 45.8 Noble EightFold Path or Super Normal EightFold Steps -
Linked Discourses 45.8 Ariya Aṭṭhangika Magga from Sutta Pitaka
At Savatthi.

“Mendicants, I will teach and analyze for you the Super Normal Eightfold Steps. Listen and pay close attention, I will speak.”
“And
what is the Super Normal Eightfold Steps? It is harmonious perspective,
harmonious orientation, harmonious speech, harmonious action,
harmonious lifestyle, harmonious exercise, harmonious attention, and
harmonious equilibrium.
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Magga Saṃyutta
English
SN 45.8 (S v 2)
Vibhaṅga Sutta
— A detailed explanation —
[vibhaṅga]

Here the Buddha defines precisely each factor of the eightfold noble path.

Thus I have heard:
On
one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove,
Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the bhikkhus:
– Bhikkhus.
– Bhaddante promised the bhikkhus. The Bhagavā said:

Bhikkhus, I will teach you and explain you in detail the ariya
aṭṭhaṅgika magga. Listen to it with thorough attention, I shall speak.
– Yes, Bhante, promised the bhikkhus. The Bhagavā said:
And
what, bhikkhus, is the ariya aṭṭhaṅgika magga? It is just sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati and sammāsamādhi.
And
what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of
dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the
ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus,
sammādiṭṭhi.
And
what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are
saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā,
those are called, bhikkhus, sammāsaṅkappas.
And
what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from
musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and
abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.
And
what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining
from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.
And
what, bhikkhus, is sammā-ājīva? Here, bhikkhus, a noble disciple,
having abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammā-ājīva.
And
what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his
chanda for the non-arising of unarisen pāpaka and akusala dhammas, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives; he generates his chanda for the forsaking of arisen pāpaka and
akusala dhammas, he exerts himself, rouses his viriya, applies
vigorously his citta and strives; he generates his chanda for the
arising of unarisen kusala dhammas, he exerts himself, rouses his
viriya, applies vigorously his citta and strives; he generates his
chanda for the steadfastness of arisen kusala dhammas, for their absence
of confusion, for their increase, their development, their cultivation
and their completion, he exerts himself, rouses his viriya, applies
vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.
An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu

kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
This is called, bhikkhus, sammāsati.
And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a bhikkhu,
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
vitakkavicārānaṃ
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati;
sukhassa
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
This is called, bhikkhus, sammāsamādhi.
Pāḷi
Evaṃ me sutaṃ:
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta-vane anāthapiṇḍikassa ārāme. Tatra kho bhagav
– ‘Bhikkhavo’ ti.
– ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:
– Ariyaṃ vo, bhikkhave, aṭṭhaṅgikaṃ maggaṃ desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī ti.
– ‘Evaṃ, Bhante’ ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:
Katamo
ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati, sammāsamādhi.
Katamā
ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ,
dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā
paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
Katamo
ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo ,
abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave,
sammāsaṅkappo.
Katamā
ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī,
pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā
veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.
Katamo
ca, bhikkhave, sammā-kammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī,
adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave,
sammā-kammanto.
Katamo
ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ
pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave,
sammā-ājīvo.
Katamo
ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ
pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati
vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ
akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya
chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya
vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu

kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
Ayaṃ vuccati, bhikkhave, sammāsati.
Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
vitakkavicārānaṃ
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati;
sukhassa
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.
youtube.com
SN 45.8 Noble EightFold Path Analysis | Ariya Aṭṭhangika Magga Vibhanga Sutta Samyutta Nikaya Pitaka
Samyutta
Nikaya 45.8 Noble EightFold Path or Super Normal EightFold Steps -
Linked Discourses 45.8 Ariya Aṭṭhangika Magga from Sutta PitakaAt
Savatthi.“Mendi…

Noble Eightfold Path


Mental Development


Right Effort



(Samma Vayama)


The purification of conduct established
by the prior three factors serves as the basis for the next division of
the path, the division of concentration (samadhikkhandha). This present
phase of practice, which advances from moral restraint to direct mental
training, comprises the three factors of right effort, right
mindfulness, and right concentration. It gains its name from the goal to
which it aspires, the power of sustained concentration, itself required
as the support for insight-wisdom. Wisdom is the primary tool for
deliverance, but the penetrating vision it yields can only open up when
the mind has been composed and collected. Right concentration brings the
requisite stillness to the mind by unifying it with undistracted focus
on a suitable object. To do so, however, the factor of concentration
needs the aid of effort and mindfulness. Right effort provides the
energy demanded by the task, right mindfulness the steadying points for
awareness.


The commentators illustrate the
interdependence of the three factors within the concentration group with
a simple simile. Three boys go to a park to play. While walking along
they see a tree with flowering tops and decide they want to gather the
flowers. But the flowers are beyond the reach even of the tallest boy.
Then one friend bends down and offers his back. The tall boy climbs up,
but still hesitates to reach for the flowers from fear of falling. So
the third boy comes over and offers his shoulder for support. The first
boy, standing on the back of the second boy, then leans on the shoulder
of the third boy, reaches up, and gathers the flowers.36


In this simile the tall boy who picks
the flowers represents concentration with its function of unifying the
mind. But to unify the mind concentration needs support: the energy
provided by right effort, which is like the boy who offers his back. It
also requires the stabilizing awareness provided by mindfulness, which
is like the boy who offers his shoulder. When right concentration
receives this support, then empowered by right effort and balanced by
right mindfulness it can draw in the scattered strands of thought and
fix the mind firmly on its object.


Energy (viriya), the mental factor
behind right effort, can appear in either wholesome or unwholesome
forms. The same factor fuels desire, aggression, violence, and ambition
on the one hand, and generosity, self-discipline, kindness,
concentration, and understanding on the other. The exertion involved in
right effort is a wholesome form of energy, but it is something more
specific, namely, the energy in wholesome states of consciousness
directed to liberation from suffering. This last qualifying phrase is
especially important. For wholesome energy to become a contributor to
the path it has to be guided by right view and right intention, and to
work in association with the other path factors. Otherwise, as the
energy in ordinary wholesome states of mind, it merely engenders an
accumulation of merit that ripens within the round of birth and death;
it does not issue in liberation from the round.


Time and again the Buddha has stressed
the need for effort, for diligence, exertion, and unflagging
perseverance. The reason why effort is so crucial is that each person
has to work out his or her own deliverance. The Buddha does what he can
by pointing out the path to liberation; the rest involves putting the
path into practice, a task that demands energy. This energy is to be
applied to the cultivation of the mind, which forms the focus of the
entire path. The starting point is the defiled mind, afflicted and
deluded; the goal is the liberated mind, purified and illuminated by
wisdom. What comes in between is the unremitting effort to transform the
defiled mind into the liberated mind. The work of self-cultivation is
not easy — there is no one who can do it for us but ourselves — but it
is not impossible. The Buddha himself and his accomplished disciples
provide the living proof that the task is not beyond our reach. They
assure us, too, that anyone who follows the path can accomplish the same
goal. But what is needed is effort, the work of practice taken up with
the determination: “I shall not give up my efforts until I have attained
whatever is attainable by manly perseverance, energy, and endeavor.”37


The nature of the mental process effects a division of right effort into four “great endeavors”:


  1. to prevent the arising of unarisen unwholesome states;
  2. to abandon unwholesome states that have already arisen;
  3. to arouse wholesome states that have not yet arisen;
  4. to maintain and perfect wholesome states already arisen.

The unwholesome states (akusala dhamma)
are the defilements, and the thoughts, emotions, and intentions derived
from them, whether breaking forth into action or remaining confined
within. The wholesome states (kusala dhamma) are states of mind
untainted by defilements, especially those conducing to deliverance.
Each of the two kinds of mental states imposes a double task. The
unwholesome side requires that the defilements lying dormant be
prevented from erupting and that the active defilements already present
be expelled. The wholesome side requires that the undeveloped liberating
factors first be brought into being, then persistently developed to the
point of full maturity. Now we will examine each of these four
divisions of right effort, giving special attention to their most
fertile field of application, the cultivation of the mind through
meditation.


(1) To prevent the arising of unarisen unwholesome states


Herein the disciple rouses his will to avoid the
arising of evil, unwholesome states that have not yet arisen; and he
makes effort, stirs up his energy, exerts his mind and strives.38


The
first side of right effort aims at
overcoming unwholesome states, states of mind tainted by defilements.
Insofar as they impede concentration the defilements are usually
presented in a fivefold set called the “five hindrances”
(pañcanivarana): sensual desire, ill will, dullness and drowsiness,
restlessness and worry, and doubt.39
They receive the name “hindrances” because they block the path to
liberation; they grow up and over the mind preventing calm and insight,
the primary instruments for progress. The first two hindrances, sensual
desire and ill will, are the strongest of the set, the most formidable
barriers to meditative growth, representing, respectively, the
unwholesome roots of greed and aversion. The other three hindrances,
less toxic but still obstructive, are offshoots of delusion, usually in
association with other defilements.


Sensual
desire is interpreted in two
ways. Sometimes it is understood in a narrow sense as lust for the “five
strands of sense pleasure,” i.e., agreeable sights, sounds, smells,
tastes, and touches; sometimes a broader interpretation is given, by
which the term becomes inclusive of craving in all its modes, whether
for sense pleasures, wealth, power, position, fame, or anything else it
can settle upon. The second hindrance, ill will, is a synonym for
aversion. It comprises hatred, anger, resentment, repulsion of every
shade, whether directed towards other people, towards oneself, towards
objects, or towards situations. The third hindrance, dullness and
drowsiness, is a compound of two factors linked together by their common
feature of mental unwieldiness. One is dullness (thina), manifest as
mental inertia; the other is drowsiness (middha), seen in mental
sinking, heaviness of mind, or excessive inclination to sleep. At the
opposite extreme is the fourth hindrance, restlessness and worry. This
too is a compound with its two members linked by their common feature of
disquietude. Restlessness (uddhacca) is agitation or excitement, which
drives the mind from thought to thought with speed and frenzy; worry
(kukkucca) is remorse over past mistakes and anxiety about their
possible undesired consequences. The fifth hindrance, doubt,
signifies a chronic indecisiveness and lack of resolution: not the
probing of critical intelligence, an attitude encouraged by the Buddha,
but a persistent inability to commit oneself to the course of spiritual
training due to lingering doubts concerning the Buddha, his doctrine,
and his path.


The first effort to be made regarding
the hindrances is the effort to prevent the unarisen hindrances from
arising; this is also called the endeavor to restrain (samvarappadhana).
The effort to hold the hindrances in check is imperative both at the
start of meditative training and throughout the course of its
development. For when the hindrances arise, they disperse attention and
darken the quality of awareness, to the detriment of calm and clarity.
The hindrances do not come from outside the mind but from within. They
appear through the activation of certain tendencies constantly lying
dormant in the deep recesses of the mental continuum, awaiting the
opportunity to surface.


Generally what sparks the hindrances
into activity is the input afforded by sense experience. The physical
organism is equipped with five sense faculties each receptive to its own
specific kind of data — the eye to forms, the ear to sounds, the nose
to smells, the tongue to tastes, the body to tangibles. Sense objects
continuously impinge on the senses, which relay the information they
receive to the mind, where it is processed, evaluated, and accorded an
appropriate response. But the mind can deal with the impressions it
receives in different ways, governed in the first place by the manner in
which it attends to them. When the mind adverts to the incoming data
carelessly, with unwise consideration (ayoniso manasikara), the sense
objects tend to stir up unwholesome states. They do this either
directly, through their immediate impact, or else indirectly by
depositing memory traces which later may swell up as the objects of
defiled thoughts, images, and fantasies. As a general rule the
defilement that is activated corresponds to the object: attractive
objects provoke desire, disagreeable objects provoke ill will, and
indeterminate objects provoke the defilements connected with delusion.


Since an uncontrolled response to the
sensory input stimulates the latent defilements, what is evidently
needed to prevent them from arising is control over the senses. Thus the
Buddha teaches, as the discipline for keeping the hindrances in check,
an exercise called the restraint of the sense faculties (indriya-samvara):


When he perceives a form with the eye, a sound with
the ear, an odor with the nose, a taste with the tongue, an impression
with the body, or an object with the mind, he apprehends neither the
sign nor the particulars. And he strives to ward off that through which
evil and unwholesome states, greed and sorrow, would arise, if he
remained with unguarded senses; and he watches over his senses,
restrains his senses.40


Restraint
of the senses does not mean
denial of the senses, retreating into a total withdrawal from the
sensory world. This is impossible, and even if it could be achieved, the
real problem would still not be solved; for the defilements lie in the
mind, not in the sense organs or objects. The key to sense control is
indicated by the phrase “not apprehending the sign or the particulars.”
The “sign” (nimitta) is the object’s general appearance insofar as this
appearance is grasped as the basis for defiled thoughts; the
“particulars” (anubyanjana)
are its less conspicuous features. If sense control is lacking, the
mind roams recklessly over the sense fields. First it grasps the sign,
which sets the defilements into motion, then it explores the
particulars, which permits them to multiply and thrive.


To restrain the senses requires that
mindfulness and clear understanding be applied to the encounter with the
sense fields. Sense consciousness occurs in a series, as a sequence of
momentary cognitive acts each having its own special task. The initial
stages in the series occur as automatic functions: first the mind
adverts to the object, then apprehends it, then admits the percept,
examines it, and identifies it. Immediately following the identification
a space opens up in which there occurs a free evaluation of the object
leading to the choice of a response. When mindfulness is absent the
latent defilements, pushing for an opportunity to emerge, will motivate a
wrong consideration. One will grasp the sign of the object, explore its
details, and thereby give the defilements their opportunity: on account
of greed one will become fascinated by an agreeable object, on account
of aversion one will be repelled by a disagreeable object. But when one
applies mindfulness to the sensory encounter, one nips the cognitive
process in the bud before it can evolve into the stages that stimulate
the dormant taints. Mindfulness holds the hindrances in check by keeping
the mind at the level of what is sensed. It rivets awareness on the
given, preventing the mind from embellishing the datum with ideas born
of greed, aversion, and delusion. Then, with this lucent awareness as a
guide, the mind can proceed to comprehend the object as it is, without
being led astray.


(2) To abandon the arisen unwholesome states


Herein the disciple rouses his will to overcome the
evil, unwholesome states that have already arisen and he makes effort,
stirs up his energy, exerts his mind and strives.41


Despite the effort at sense control the
defilements may still surface. They swell up from the depths of the
mental continuum, from the buried strata of past accumulations, to
congeal into unwholesome thoughts and emotions. When this happens a new
kind of effort becomes necessary, the effort to abandon arisen
unwholesome states, called for short the endeavor to abandon (pahanappadhana):


He does not retain any thought of sensual lust, ill
will, or harmfulness, or any other evil and unwholesome states that may
have arisen; he abandons them, dispels them, destroys them, causes them
to disappear.42


Just as a skilled physician has
different medicines for different ailments, so the Buddha has different
antidotes for the different hindrances, some equally applicable to all,
some geared to a particular hindrance. In an important discourse the
Buddha explains five techniques for expelling distracting thoughts.43
The first is to expel the defiled thought with a wholesome thought
which is its exact opposite, analogous to the way a carpenter might use a
new peg to drive out an old one. For each of the five hindrances there
is a specific remedy, a line of meditation designed expressly to deflate
it and destroy it. This remedy can be applied intermittently, when a
hindrance springs up and disrupts meditation on the primary subject; or
it can be taken as a primary subject itself, used to counter a
defilement repeatedly seen to be a persistent obstacle to one’s
practice. But for the antidote to become effective in the first role, as
a temporary expedient required by the upsurge of a hindrance, it is
best to gain some familiarity with it by making it a primary object, at
least for short periods.


For desire a remedy of general
application is the meditation on impermanence, which knocks away the
underlying prop of clinging, the implicit assumption that the objects
clung to are stable and durable. For desire in the specific form of
sensual lust the most potent antidote is the contemplation of the
unattractive nature of the body, to be dealt with at greater length in
the next chapter. Ill will meets its proper remedy in the meditation on
loving-kindness (metta), which banishes all traces of hatred and anger
through the methodical radiation of the altruistic wish that all beings
be well and happy. The dispelling of dullness and drowsiness calls for a
special effort to arouse energy, for which several methods are
suggested: the visualization of a brilliant ball of light, getting up
and doing a period of brisk walking meditation, reflection on death, or
simply making a firm determination to continue striving. Restlessness
and worry are most effectively countered by turning the mind to a simple
object that tends to calm it down; the method usually recommended is
mindfulness of breathing, attention to the in-and-out flow of the
breath. In the case of doubt the special remedy is investigation: to
make inquiries, ask questions, and study the teachings until the obscure
points become clear.44


Whereas this first of the five methods
for expelling the hindrances involves a one-to-one alignment between a
hindrance and its remedy, the other four utilize general approaches. The
second marshals the forces of shame (hiri) and moral dread (ottappa) to
abandon the unwanted thought: one reflects on the thought as vile and
ignoble or considers its undesirable consequences until an inner
revulsion sets in which drives the thought away. The third method
involves a deliberate diversion of attention. When an unwholesome
thought arises and clamours to be noticed, instead of indulging it one
simply shuts it out by redirecting one’s attention elsewhere, as if
closing one’s eyes or looking away to avoid an unpleasant sight. The
fourth method uses the opposite approach. Instead of turning away from
the unwanted thought, one confronts it directly as an object,
scrutinizes its features, and investigates its source. When this is done
the thought quiets down and eventually disappears. For an unwholesome
thought is like a thief: it only creates trouble when its operation is
concealed, but put under observation it becomes tame. The fifth method,
to be used only as a last resort, is suppression — vigorously
restraining the unwholesome thought with the power of the will in the
way a strong man might throw a weaker man to the ground and keep him
pinned there with his weight.


By applying these five methods with
skill and discretion, the Buddha says, one becomes a master of all the
pathways of thought. One is no longer the subject of the mind but its
master. Whatever thought one wants to think, that one will think.
Whatever thought one does not want to think, that one will not think.
Even if unwholesome thoughts occasionally arise, one can dispel them
immediately, just as quickly as a red-hot pan will turn to steam a few
chance drops of water.


(3) To arouse unarisen wholesome states


Herein the disciple rouses his will to arouse
wholesome states that have not yet arisen; and he makes effort, stirs up
his energy, exerts his mind and strives.45


Simultaneously with the removal of
defilements, right effort also imposes the task of cultivating wholesome
states of mind. This involves two divisions: the arousing of wholesome
states not yet arisen and the maturation of wholesome states already
arisen.


The
first of the two divisions is also known as the endeavor to develop
(bhavanappadhana).
Though the wholesome states to be developed can be grouped in various
ways — serenity and insight, the four foundations of mindfulness, the
eight factors of the path, etc. — the Buddha lays special stress on a
set called the seven factors of enlightenment (satta bojjhanga):
mindfulness, investigation of phenomena, energy, rapture, tranquillity,
concentration, and equanimity.


Thus he develops the factors of
enlightenment, based on solitude, on detachment, on cessation, and
ending in deliverance, namely: the enlightenment factors of mindfulness,
investigation of phenomena, energy, rapture, tranquillity,
concentration, and equanimity.46


The seven states are grouped together as
“enlightenment factors” both because they lead to enlightenment and
because they constitute enlightenment. In the preliminary stages of the
path they prepare the way for the great realization; in the end they
remain as its components. The experience of enlightenment, perfect and
complete understanding, is just these seven components working in unison
to break all shackles and bring final release from sorrow.


The way to enlightenment starts with mindfulness.
Mindfulness clears the ground for insight into the nature of things by
bringing to light phenomena in the now, the present moment, stripped of
all subjective commentary, interpretations, and projections. Then, when
mindfulness has brought the bare phenomena into focus, the factor of investigation
steps in to search out their characteristics, conditions, and
consequences. Whereas mindfulness is basically receptive, investigation
is an active factor which unflinchingly probes, analyzes, and dissects
phenomena to uncover their fundamental structures.


The work of investigation requires energy,
the third factor of enlightenment, which mounts in three stages. The
first, inceptive energy, shakes off lethargy and arouses initial
enthusiasm. As the work of contemplation advances, energy gathers
momentum and enters the second stage, perseverance, wherein it propels
the practice without slackening. Finally, at the peak, energy reaches
the third stage, invincibility, where it drives contemplation forward
leaving the hindrances powerless to stop it.


As
energy increases, the fourth factor of enlightenment is quickened. This
is rapture,
a pleasurable interest in the object. Rapture gradually builds up,
ascending to ecstatic heights: waves of bliss run through the body, the
mind glows with joy, fervor and confidence intensify. But these
experiences, as encouraging as they are, still contain a flaw: they
create an excitation verging on restlessness. With further practice,
however, rapture subsides and a tone of quietness sets in signalling the
rise of the fifth factor, tranquillity. Rapture remains present, but it
is now subdued, and the work of contemplation proceeds with
self-possessed serenity.


Tranquillity brings to ripeness concentration,
the sixth factor, one-pointed unification of mind. Then, with the
deepening of concentration, the last enlightenment factor comes into
dominance. This is equanimity, inward poise and balance free from the
two defects of excitement and inertia. When inertia prevails, energy
must be aroused; when excitement prevails, it is necessary to exercise
restraint. But when both defects have been vanquished the practice can
unfold evenly without need for concern. The mind of equanimity is
compared to the driver of a chariot when the horses are moving at a
steady pace: he neither has to urge them forward nor to hold them back,
but can just sit comfortably and watch the scenery go by. Equanimity has
the same “on-looking” quality. When the other factors are balanced the
mind remains poised watching the play of phenomena.


(4) To maintain arisen wholesome states


Herein the disciple rouses his will to maintain the
wholesome things that have already arisen, and not to allow them to
disappear, but to bring them to growth, to maturity, and to the full
perfection of development; and he makes effort, stirs up his energy,
exerts his mind and strives.47


This
last of the four right efforts aims
at maintaining the arisen wholesome factors and bringing them to
maturity. Called the “endeavor to maintain” (anurakkhanappadhana), it is
explained as the effort to “keep firmly in the mind a favorable object
of concentration that has arisen.”48
The work of guarding the object causes the seven enlightenment factors
to gain stability and gradually increase in strength until they issue in
the liberating realization. This marks the culmination of right effort,
the goal in which the countless individual acts of exertion finally
reach fulfillment.


comments (0)