104) Classical Telugu- క్లాసికల్ తెలుగు,

https://www.youtube.com/watch?v=wPtqDMAmrwA

మంచి శుద్ధి మనస్సు జాగృతం ఒక చెప్పారు

ఐదు వర్తకులు ఆయుధాలు, మానవులు, మాంసం, విషపూరితం మరియు పాయిజన్ తన లే అనుచరులు మేల్కొనే ఒకదానిని నిర్దేశిస్తారు.

బదులుగా అన్ని పురుషులు & మహిళలు పెరుగుతున్న కూరగాయలు & పండు బేరింగ్ బేరింగ్ భూగర్భ మొక్కలు అధిగమించడానికి

హంగర్ గ్రేటెస్ట్ అనారోగ్యం, గొప్ప బాధ-కండీషన్యత, అది ఈ రియాలిటీ తెలుసుకోవడం జాగృతం అన్నారు:

అల్టిమేట్ హ్యాపీనెస్ సుప్రీం బాధ ముగింపు.

భూమి యొక్క వసంత ఋతువు (అముడా సురాభి, గాలి, నీరు, అగ్ని & స్పేస్

ఈ ఆహారాన్ని తయారు చేయడానికి మిళితం చేయండి.

సంఖ్యాపరమైన సంహాంత మరియు జ్ఞానమాత్రపు జీవుల వారి జీవితాన్ని మరియు కార్మికను మేము తినవచ్చు.

మేము జీవనశైలిని పోషించవచ్చని మేము పోషించాము!

“బోధిసత్తా యొక్క నిర్భయత ద్వారా భయపడటం కూడా భయపడింది.”

అప్పుడు జాగృతమైన యూనివర్స్ సృష్టించబడుతుంది.

———————-

ఐదు లావాదేవీల వ్యాపారం ఆయుధాలు, మానవులు, మాంసం, విషప్రయోగం మరియు పాయిజన్ తన లే అనుచరులచే నిర్వహించబడకూడదు.

youtube.com

వంకాయ అంటు కట్టించాం.. 5 ఎకరాల్లో 170 టన్నులు.. రాబడి 40 లక్షలు | Telugu Rythubadi

వంకాయ సాకులో అత్యధిక దిగుబడి తీయడంతోపాటు.. ధర కూడా కలిసి రావడంతో ఒకే సీజన్‌లో ౩౦ లక్షలకు పైగా లాభం పొందిన రైతు స…..

105) Classical Thai-ภาษาไทยคลาสสิก,

https://www.youtube.com/watch?v=NOrLzW_g9Zg

ทำใจให้บริสุทธิ์ที่ดีกล่าวว่าคนที่ตื่นขึ้น

ห้าธุรกิจการค้าในอาวุธมนุษย์เนื้อสัตว์ความเป็นพิษและพิษไม่ควรดำเนินการโดยผู้ติดตามของเขาระบุว่าตื่นขึ้นมา

แทนผู้ชายและผู้หญิงทั้งหมดเริ่มปลูกผักและผลไม้แบริ่งแคระพืชในหม้อเพื่อเอาชนะ

ความหิวความเจ็บป่วยที่ยิ่งใหญ่ที่สุดความทุกข์ทรมานที่ยิ่งใหญ่ที่สุดกล่าวว่าตื่นขึ้นมาคนหนึ่งรู้ว่าความเป็นจริงนี้อยู่ที่นี่คือ:

สุดยอดความสุขสูงสุดนั่นคือจุดจบของความทุกข์ทรมาน

Earth The Spring of Nector (Amudha Surabhi, อากาศ, น้ำ, ไฟและพื้นที่

รวมกันเพื่อทำอาหารนี้

สิ่งมีชีวิตที่ไร้เดียงสาและสิ่งมีชีวิตที่ไม่ใช่อารมณ์ให้ชีวิตและแรงงานที่เราอาจกิน

ขอให้เราได้รับการบำรุงเลี้ยงที่เราอาจบำรุงชีวิต!

“แม้แต่ความกลัวก็กลัวความกลัวของพระโพธิสัตว์”

จากนั้นสร้างจักรวาลที่ตื่นขึ้นแล้ว

———————-

ห้าธุรกิจการค้าขายในอาวุธมนุษย์เนื้อสัตว์ความเป็นพิษและพิษไม่ควรดำเนินการโดยผู้ติดตามการวางของเขาระบุคนที่ตื่นขึ้นในการตื่นขึ้นมาทุกคนและผู้หญิงเริ่มปลูกผักและผลไม้แบริ่งพืชแคระในกระถางเพื่อเอาชนะความหิวโหย

youtube.com

ทำไมเราถึงต้องเลิกกินเนื้อสัตว์? - Why do we have to stop eating meat?

https://www.youtube.com/watch?v=pu8MdhXZpbk

اچھا لگاؤ ​​دماغ نے کہا کہ بیداری ایک

ہتھیاروں،
انسانوں، گوشت، زہریلا اور زہر میں پانچ تجارت کاروبار اس کے لے جانے والے
پیروکاروں کی طرف سے نہیں کیا جانا چاہئے بیداری ایک کی وضاحت کرتا ہے.

اس کے بجائے تمام مردوں اور عورتوں پر قابو پانے کے لئے سبزیاں اور پھل بیئرنگ بونے پودوں میں اضافہ شروع ہوتا ہے

بھوک سب سے بڑی بیماری، سب سے بڑی مصیبت کی حالت میں، بیداری نے یہ حقیقت یہ ہے کہ یہ حقیقت یہ ہے کہ:

حتمی خوشی سپریم جو مصیبت کا خاتمہ ہے.

زمین کے موسم بہار کے موسم بہار (امودہ سوربی، ہوا، پانی، آگ اور خلائی

یہ کھانا بنانے کے لئے یکجا.

بے شمار جذباتی اور غیر جذباتی مخلوق ان کی زندگی اور مزدور دیتے ہیں جو ہم کھا سکتے ہیں.

ہم اس پر غور کر سکتے ہیں کہ ہم زندگی کو فروغ دے سکتے ہیں!

“یہاں تک کہ بدقسمتی سے خوف سے خوفزدہ ہے.”

پھر بیداری کائنات پیدا کی گئی ہے.

———————-

ہتھیاروں،
انسانوں، گوشت، زہریلا اور زہر میں پانچ تجارت کاروباری اداروں کو اس کے
لے جانے والے پیروکاروں کی طرف سے نہیں کیا جانا چاہئے بیداری ایک کی وضاحت
کرتا ہے. تمام مردوں اور عورتوں نے سبزیوں اور پھلوں کو بھوک پر قابو پانے
کے لئے سبزیاں اور پھل بیئرنگ بونے پودوں کو بڑھتی ہوئی سب سے بڑی بیماری
پر قابو پانے کے لئے شروع کر دیا.

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Mirch Ki Paneeri ki Kasht, Green Chili Cultivation - سبز مرچ کی پنیری کی کاشت - |BaKhabar Kissan|

112) Classical Vietnamese-Tiếng Việ,

https://www.youtube.com/watch?v=DvENrpSaAwA

Làm tâm trí thanh lọc tốt cho biết một người thức dậy

Năm
ngành kinh doanh buôn bán vũ khí, con người, thịt, độc tính & chất
độc không nên được thực hiện bởi những người theo giáo dân của anh ta
chỉ định một người thức dậy.

Thay vào đó, tất cả đàn ông và phụ nữ bắt đầu trồng rau và trái cây mang cây lùn trong chậu để vượt qua

Hunger Bệnh lớn nhất, điều trị đau khổ lớn nhất, được đánh thức một cách thức tỉnh khi biết thực tế này tại đó là:

Hạnh phúc tối thượng tối cao đó là sự kết thúc của đau khổ.

Trái đất Mùa xuân của Nector (Amudha Surabhi, Không khí, Nước, Lửa & Không gian

Kết hợp để làm cho thực phẩm này.

Sinh đôi vô số và những sinh vật không có sức sống và lao động mà chúng ta có thể ăn.

Chúng ta có thể được nuôi dưỡng rằng chúng ta có thể nuôi dưỡng cuộc sống!

“Ngay cả nỗi sợ hãi thậm chí sợ hãi bởi sự không sợ hãi của Bồ tát.”

Sau đó đánh thức vũ trụ được tạo ra.

———————-

Năm
doanh nghiệp buôn bán vũ khí, con người, thịt, độc tính và chất độc
không nên được thực hiện bởi những người theo giáo dân của anh ta chỉ
định một người thức tỉnh. Tìm kiếm tất cả đàn ông và phụ nữ bắt đầu
trồng rau và trái cây mang cây lùn trong chậu để vượt qua cơn đói.

youtube.com

VTC14_Phân biệt hoa quả có tính nóng và tính mát trong ngày hè

Kênh
truyền hình VTC14 - Đài truyền hình Kỹ thuật số VTCHoa quả rất giàu giá
trị dinh dưỡng, nó cung cấp nhiều vitamin và khoáng chất có lợi cho sức
khoẻ nê…

While the Buddha’s statement on non-injury is
quite simple and straightforward, later commentaries give a detailed
analysis of the principle. A treatise from Thailand, written by an
erudite Thai patriarch, collates a mass of earlier material into an
especially thorough treatment, which we shall briefly summarize here.29
The treatise points out that the taking of life may have varying
degrees of moral weight entailing different consequences. The three
primary variables governing moral weight are the object, the motive, and
the effort. With regard to the object there is a difference in
seriousness between killing a human being and killing an animal, the
former being kammically heavier since man has a more highly developed
moral sense and greater spiritual potential than animals. Among human
beings, the degree of kammic weight depends on the qualities of the
person killed and his relation to the killer; thus killing a person of
superior spiritual qualities or a personal benefactor, such as a parent
or a teacher, is an especially grave act.

The motive for killing also influences moral
weight. Acts of killing can be driven by greed, hatred, or delusion. Of
the three, killing motivated by hatred is the most serious, and the
weight increases to the degree that the killing is premeditated. The
force of effort involved also contributes, the unwholesome kamma being
proportional to the force and the strength of the defilements.

The positive counterpart to abstaining from
taking life, as the Buddha indicates, is the development of kindness and
compassion for other beings. The disciple not only avoids destroying
life; he dwells with a heart full of sympathy, desiring the welfare of
all beings. The commitment to non-injury and concern for the welfare of
others represent the practical application of the second path factor,
right intention, in the form of good will and harmlessness.

(2) Abstaining from taking what is not given (adinnadana veramani)

“Taking what is not given” means appropriating
the rightful belongings of others with thievish intent. If one takes
something that has no owner, such as unclaimed stones, wood, or even
gems extracted from the earth, the act does not count as a violation
even though these objects have not been given. But also implied as a
transgression, though not expressly stated, is withholding from others
what should rightfully be given to them.

Commentaries mention a number of ways in which
“taking what is not given” can be committed. Some of the most common may
be enumerated:

(1) stealing: taking the belongings of others secretly, as in housebreaking, pickpocketing, etc.;

(2) robbery: taking what belongs to others openly by force or threats;

(3) snatching: suddenly pulling away another’s possession before he has time to resist;

(4) fraudulence: gaining possession of another’s belongings by falsely claiming them as one’s own;

(5) deceitfulness: using false weights and measures to cheat customers.31

The degree of moral weight that attaches to the
action is determined by three factors: the value of the object taken;
the qualities of the victim of the theft; and the subjective state of
the thief. Regarding the first, moral weight is directly proportional to
the value of the object. Regarding the second, the weight varies
according to the moral qualities of the deprived individual. Regarding
the third, acts of theft may be motivated either by greed or hatred.
While greed is the most common cause, hatred may also be responsible as
when one person deprives another of his belongings not so much because
he wants them for himself as because he wants to harm the latter.
Between the two, acts motivated by hatred are kammically heavier than
acts motivated by sheer greed.

The positive counterpart to abstaining from
stealing is honesty, which implies respect for the belongings of others
and for their right to use their belongings as they wish. Another
related virtue is contentment, being satisfied with what one has without
being inclined to increase one’s wealth by unscrupulous means. The most
eminent opposite virtue is generosity, giving away one’s own wealth and
possessions in order to benefit others.

(3) Abstaining from sexual misconduct (kamesu miccha-cara veramani)

The guiding purposes of this precept, from the
ethical standpoint, are to protect marital relations from outside
disruption and to promote trust and fidelity within the marital union.
From the spiritual standpoint it helps curb the expansive tendency of
sexual desire and thus is a step in the direction of renunciation, which
reaches its consummation in the observance of celibacy (brahmacariya)
binding on monks and nuns. But for laypeople the precept enjoins
abstaining from sexual relations with an illicit partner. The primary
transgression is entering into full sexual union, but all other sexual
involvements of a less complete kind may be considered secondary
infringements.

The main question raised by the precept
concerns who is to count as an illicit partner. The Buddha’s statement
defines the illicit partner from the perspective of the man, but later
treatises elaborate the matter for both sexes.33

For a man, three kinds of women are considered illicit partners:

(1) A woman who is married to another man. This
includes, besides a woman already married to a man, a woman who is not
his legal wife but is generally recognized as his consort, who lives
with him or is kept by him or is in some way acknowledged as his
partner. All these women are illicit partners for men other than their
own husbands. This class would also include a woman engaged to another
man. But a widow or divorced woman is not out of bounds, provided she is
not excluded for other reasons.

(2) A woman still under protection. This is a girl or
woman who is under the protection of her mother, father, relatives, or
others rightfully entitled to be her guardians. This provision rules out
elopements or secret marriages contrary to the wishes of the protecting
party.

(3) A woman prohibited by convention. This includes
close female relatives forbidden as partners by social tradition, nuns
and other women under a vow of celibacy, and those prohibited as
partners by the law of the land.

From the standpoint of a woman, two kinds of men are considered illicit partners:

(1) For a married woman any man other than her husband
is out of bounds. Thus a married woman violates the precept if she
breaks her vow of fidelity to her husband. But a widow or divorcee is
free to remarry.

(2) For any woman any man forbidden by convention,
such as close relatives and those under a vow of celibacy, is an illicit
partner.

Besides these, any case of forced, violent, or
coercive sexual union constitutes a transgression. But in such a case
the violation falls only on the offender, not on the one compelled to
submit.

The positive virtue corresponding to the
abstinence is, for laypeople, marital fidelity. Husband and wife should
each be faithful and devoted to the other, content with the
relationship, and should not risk a breakup to the union by seeking
outside partners. The principle does not, however, confine sexual
relations to the marital union. It is flexible enough to allow for
variations depending on social convention. The essential purpose, as was
said, is to prevent sexual relations which are hurtful to others. When
mature independent people, though unmarried, enter into a sexual
relationship through free consent, so long as no other person is
intentionally harmed, no breach of the training factor is involved.

Ordained monks and nuns, including men and
women who have undertaken the eight or ten precepts, are obliged to
observe celibacy. They must abstain not only from sexual misconduct, but
from all sexual involvements, at least during the period of their vows.
The holy life at its highest aims at complete purity in thought, word,
and deed, and this requires turning back the tide of sexual desire.

Heartiest congratulations to Shri S Somanath.

May you be ever happy,well and secure!

May you live long at least for 15 years with the support of latest NAD Pills to serve ISRO to become number one in the world!

Like NASA attempt to grow vegetable and fruit plants in the space to over come hunger the worst kind of illness.

May you be calm, quiet, alert, attentive and have equanimity mind with a clear understanding that everything is changing!