Kuna dawa ya kuacha Pombe?

Kuna dawa ya kuacha Pombe?

Copro mtego said:
Ni Aya gani inaruhusu
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Mwanzo 27:28,
2Nyakati2:10,2:15
Mithali 21:17

Mhubiri 9:7 Nenda ukale chakula chako kwa furaha, ukanywe na divai yako kwa moyo mchangamfu, maana Mungu amekwisha ikubali kazi yako. Vaa vizuri, jipake mafuta kichwani. Furahia maisha pamoja na mke wako umpendaye muda wote wa maisha yako ya bure ambayo Mungu amekujalia hapa duniani; maana hilo ndilo ulilopangiwa maishani, katika kazi zako hapa duniani


Vivyo hivyo mashemasi na wawe wastahivu; si wenye kauli mbili, si watu wa kutumia mvinyo sana, si watu wanaotamani fedha ya aibu 1Timotheo 3:8{ hapa elewa neno lililo tumika "si watu wakutumia mvinyo sana" manake wakitumia kidogo sio kosa ama kwa kifupi wasiwe walevi bali wanywaji}

soma pia 1timotheo 5:23

Torati 14:26 na zile fedha zitumie kwa chochote itakachotamani roho yako, ng'ombe, au kondoo, au divai, au kileo, au roho yako itakacho kwako chochote; nawe utakula huko mbele za BWANA, Mungu wako; tena furahi, wewe na nyumba yako

HIZI NI BAADHI TU YA AYA NAOMBA KWAKO ZINAZO KATAZA POMBE{ MVINYO,DIVAI NA KILEO}
 
Kuna kunywa for recreational purpose yaan enjoyment & refreshment una piga zako Smirnoff black ace mbili tatu au Hanson choice KIASI e.t.c

Siku zoteee huwa nawa ambiaga watu POMBE sio tatizo tatizo Ni mtumiaji mwenyewe

Unatakiwa uwe na scale ⚖️ ku balance ♎ unywaji wako Mbona wazungu wengi wanatumia mvinyo na hauwezi Kuta wanafanya Mambo ya ajab ajab

NB: To much of everything is Harmful ✍️
 
Poppy Hatonn said:
At that time the monk Seyassaka was ignorant,inexperienced, full of offences, not rid of them; he lived in company with householders in unbecoming association with householders.1 So much so that the monks were done up2 with granting him probation, sending him back to the beginning, imposing mānatta, rehabilitating him.3 Those who were modest monks looked down upon, criticised, spread it about, saying: “How can the venerable Seyyasaka, ignorant, inexperienced . . . rehabilitating him?” Then these monks told this matter to the Lord. Then the Lord, on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Is it true, as is said, monks, that the monk Seyyasaka, ignorant, inexperienced . . . rehabilitating him?” “It is true, Lord.” The Awakened One, the Lord, rebuked them, saying: “It is not suitable, monks, it is not becoming in this foolish man, it is not fitting, it is not worthy of a recluse, it is not allowable, it is not to be done. For how, monks, can this foolish man, ignorant, inexperienced . . . rehabilitating him? It is not, monks, for pleasing those who are not (yet) pleased, nor for increasing the number of those who are pleased . . .” And having rebuked them, having given reasoned talk, he addressed the monks, saying: [ 7 ] “Well then, monks, let the Order carry out a (formal) act of guidance4 for the monk Seyyasaka, saying: ‘You should live in dependence’.5 || 1 || “And thus, monks, should it be carried out: First, the monk Seyyasaka should be reproved; having reproved him, he should be made to remember; having made him remember, he should be accused of the offence; having accused him of the offence, the Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This monk Seyyasaka, ignorant, inexperienced . If it seems right to the Order, let the Order carry out a (formal) act of guidance for the monk Seyyasaka, saying: ‘You should live in dependence’. This is the motion. Honoured sirs, let the Order listen to me. This monk Seyyasaka, ignorant, inexperienced . . . rehabilitating him. The Order is carrying out a (formal) act of guidance for the monk Seyyasaka, saying: ‘You should live in dependence’. If the carrying out of the (formal) act of guidance, saying: ‘You should live in dependence,’ for the monk Seyyasaka is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. And a second time I speak forth this matter . . . And a third time I speak forth this matter . . . he to whom it is not pleasing should speak. A (formal) act of guidance, saying: ‘You should live in dependence,’ is being carried out by the Order for the monk Seyyasaka. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’ || 2 | 10 || Then the Order carried out a (formal) act of guidance for the monk Seyyasaka, saying: “You should live in dependence.” After the (formal) act of guidance had been carried out by the Order, he, choosing, associating with, visiting friends who were lovely (in deed), making them recite, interrogating them, came to be one who had heard much,2 one to whom the tradition was handed down; an expert in dhamma, an expert in discipline, an expert in the headings; experienced, wise, modest, scrupulous, desirous of the training; he conducted himself properly, was subdued, and mended his ways; and, having approached monks, he spoke thus: “I, your reverences,inexperienced,
Nitafanya editing baadaye.

Wakati huo mtawa Seyassaka alikuwa mjinga, asiye na uzoefu, aliyejawa na makosa, hakuyaondoa; aliishi pamoja na wenye nyumba katika ushirika usiofaa na wenye nyumba.1 Kiasi kwamba watawa walifanywa2 kwa kumpa rehema, wakimrudisha mwanzo, wakiweka mānatta, kumrekebisha.3 Wale waliokuwa watawa wanyenyekevu walidharauliwa. iliyochambuliwa, ikaeneza, ikisema: “Inakuwaje Seyyasaka mwenye kuheshimika, mjinga, asiye na uzoefu . . . kumrekebisha?” Ndipo watawa hawa wakamwambia Bwana jambo hili. Kisha Bwana, katika pindi hii, kuhusiana na jambo hili, akiwa ameitisha Daraja la watawa, akawauliza watawa hao, akisema: “Je, ni kweli, kama inavyosemwa, watawa, kwamba mtawa Seyyasaka, mjinga, asiye na uzoefu . . . kumrekebisha?” "Ni kweli, Bwana." Aliyeamka, Bwana, aliwakemea, akisema: “Haifai, watawa, haifai katika mtu huyu mpumbavu, haifai, haifai kutengwa, haifai, haifai. kufanyika. Kwa jinsi gani, watawa, mtu huyu mpumbavu, mjinga, asiye na uzoefu . . . kumrekebisha? Watawa si kwa ajili ya kuwaridhisha wale ambao bado hawajaridhia, wala si kuongeza idadi ya walio radhi. . .” Na baada ya kuwakemea, baada ya kutoa hoja, akawahutubia watawa, akasema: [7] “Basi, enyi watawa, basi amri itekeleze amri (ya kawaida) kwa mtawa Seyyasaka, akisema: utegemezi'.5 || 1 | “Na hivyo, watawa, iwapo itatekelezwa: Kwanza, mtawa Seyyasaka anapaswa kukemewa; akiisha kumkemea, na akumbukwe; baada ya kumfanya akumbuke, anapaswa kushtakiwa kwa kosa hilo; baada ya kumshtaki kwa kosa hilo, Agizo hilo lapasa kujulishwa na mtawa mwenye uzoefu na uwezo, akisema: ‘Mabwana waheshimiwa, acha Agizo hilo linisikilize. Mtawa huyu Seyyasaka, mjinga, asiye na uzoefu. Ikionekana kuwa sawa kwa Agizo hilo, basi Amri hiyo itekeleze kitendo (rasmi) cha mwongozo kwa mtawa Seyyasaka, ikisema: ‘Unapaswa kuishi kwa kutegemewa’. Huu ndio mwendo. Waheshimiwa waheshimiwa, Agizo linisikilize. Mtawa huyu Seyyasaka, mjinga, asiye na uzoefu. . . kumrekebisha. Amri hiyo inatekeleza tendo (rasmi) la mwongozo kwa mtawa Seyyasaka, likisema: ‘Unapaswa kuishi kwa kutegemewa’. Iwapo kutekeleza amali (ya kawaida) ya uwongofu, kusema: ‘Muishi kwa kutegemewa,’ kwani mtawa Seyyasaka ni radhi kwa waheshimiwa, wanapaswa kunyamaza; asiyependa aseme naye. Na mara ya pili ninasema jambo hili. . . Nami nasema jambo hili mara ya tatu . . . asiyependa aseme naye. Tendo (rasmi) la mwongozo, linalosema: ‘Unapaswa kuishi kwa kutegemewa,’ linatekelezwa na Amri kwa ajili ya mtawa Seyyasaka. Inapendeza kwa Agizo, kwa hivyo iko kimya. Hivi ndivyo ninavyoelewa hili.’ || 2 | 10 | Kisha Amri hiyo ikafanya kitendo (rasmi) cha mwongozo kwa mtawa Seyyasaka, ikisema: "Unapaswa kuishi kwa kutegemea." Baada ya kitendo cha muongozo (rasmi) kutekelezwa na Amri, yeye, kuchagua, kushirikiana na, kutembelea marafiki waliokuwa wapenzi (kitendo), akiwafanya wasome, kuwahoji, akawa ni mwenye kusikia mengi. mmoja ambaye alikabidhiwa mapokeo; mtaalam wa dhahama, mtaalam wa nidhamu, mtaalam wa vichwa; uzoefu, hekima, kiasi, waangalifu, wanaotaka mafunzo; alijiendesha ipasavyo, alitiishwa, na kurekebisha njia zake; na, akiwakaribia watawa, alisema hivi: “Mimi, heshima zenu, mjinga,
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Umenikumbusha sana Buddhist Temple na Rev. Pannasekara pale Upanga.

Kazi ya kutafsiri Dhamapada kwenda Kiswahili iliisha?
 
Kuacha sio rahisi, niko na ngaut wangu, naona pombe inamuendesha, amekuwa mtumwa wa pombe, hawezi kujitawala wala kuamua kuwa leo nakunywa, leo sinywi, akiamka tu anachowaza ni Kvant yake ndogo kwenye gari ndio maisha yaanze siku hiyo. Kifupi yeye sasa ni mraibu, very sad.

Maisha yanahitaji kiasi, wengi tunakunywa, ila ukishindwa kuiambia nafsi yako, ukishindwa kujitawala, pombe ni mbaya sana, inakutoa kwenye mfumo, unakuwa kituko mbele za jamii. Mwenzangu familia inataka kumkimbia kisa pombe, watoto wanalia kisa baba kawa chapombe, sad!
 
Usikose kuwatembekea wamasai, kama wana dawa ya kuzuia simba asiingie kwenye zizi na kudhuru mifugo yao itakuwa hiyo dawa ndogo kabsa au omba uugue vidoda vya tumbo.
 
Acha tungi ni hasara!
anza kuvuta Ganja utakuja kunishukuru baadae.
 
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