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Hindi

ਹਿੰਦੀ ਭਾਸ਼ਾ

Last Update: 2015-04-05
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flirchi meaning

flirchi अर्थ

Last Update: 2014-10-22
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profit and loss of internet essay in hindi

ਲਾਭ ਅਤੇ ਹਿੰਦੀ ਵਿਚ ਇੰਟਰਨੈੱਟ ਲੇਖ ਦੇ ਨੁਕਸਾਨ

Last Update: 2015-01-29
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profit and loss of science essay in hindi

लाभ और हिन्दी में विज्ञान निबंध का नुकसान

Last Update: 2014-12-25
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essay on country desh bhakti in hindi language

ਹਿੰਦੀ ਭਾਸ਼ਾ 'ਚ ਦੇਸ਼ ਦੇਸ਼ ਭਗਤੀ' ਤੇ ਲੇਖ

Last Update: 2015-01-15
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essay in hindi language vigyan laabh aur haani

ਵਿਗਿਆਨ laabh ਔਰ haani ਹਿੰਦੀ ਭਾਸ਼ਾ ਵਿੱਚ ਲੇਖ

Last Update: 2015-01-18
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kamut grain hindi name

kamut தானிய இந்தி பெயர்

Last Update: 2014-12-15
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cwe area for which applied for-meaning

जिसके लिए CWE क्षेत्र-अर्थ के लिए आवेदन किया

Last Update: 2015-01-01
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profit and loss of internet essay in hindi

ਲਾਭ ਅਤੇ ਹਿੰਦੀ ਵਿਚ ਇੰਟਰਨੈੱਟ ਲੇਖ ਦੇ

Last Update: 2015-01-29
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essay diwali english translation iX. Guru Gobind Singh ji(1666 - 1708) The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki)on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, a group Kashmiri Brahmans, drivels to desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked Why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11 November 1675. Guru Gobind Singh was formally installed Guru on the Baisakhi day of 1733 Bk/29 March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic. He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny. Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah: When all other means have failed, It is but lawful to take to the sword. During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajpat hill rulers who led by Raja Fateh Chand of Garhval collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Guru Gobind Singh left Paonta and returned to Anandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Husaim battle (20 Februaly 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority. In 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. Sikhs, he instructed, should come to Anandpur straight without any intermediaries and bring their offerings personally. The Guru thus established direct relationship with his Sikhs and addressed them as his Khalsa, Persian term used for crown-lands as distinguished from feudal chiefs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi. Gurb Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Kuir Singh, Gurbilas Patshahz 10, spoke: "Is there present a true Sikh who would offer his head to the Guru as a sacrifice?" The words numbed the audience who looked on in awed silence. The Gurb repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Guru to a tent near by. The Gurb returned with his sword dripping blood, and asked for another head. At this Dharam Das, a Jat from Hastinapur, came forward and was taken inside the enclosure. Guru Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannath puri, and Sahib Chand, a barber from Bidar (Karnataka) responded one after another and advanced to offer their heads. All the five were led back from the tent dressed alike in saffron-coloured raiment topped over with neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind Singh then introduced khande da pahul, i.e. initiation by sweetened water churned with a double-edged broad sword (khanda). Those five Sikhs were the first to be initiated. Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru. These five, three of them from the so-called low-castes, a Ksatriya and a Jatt, formed the nucleus of the self-abnegating, martial and casteless fellowship of the Khalsa. All of them surnamed Singh, meaning lion, were required to wear in future the five symbols of the Khalsa, all beginning with the letter K the kes or long hair and beard, kangha, a comb in the kes to keep it tidy as against the recluses who kept it matted in token of their having renounced the world, Kara, a steel bracelet, kachch, short breeches, and kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in one God and to consider all human beings equal, irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites from five disciples, now invested with authority as Khalsa, and had his name changed from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh who is himself Master as well as disciple." Further injunctions were laid down for the Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh must not have sexual relationship outside the marital bond, nor eat the flesh of an animal killed slowly in the Muslim way (or in any sacrificial ceremony). These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite dire scarcity of food resulting from the prolonged blockade. While the besieged were reduced to desperate straits, the besiegers too were chagrined at the tenacity with which the Sikhs held out. At this stagy the besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December 1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa. Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk. Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh (b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpur betrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day. Befriended by another Muslim admirer, Ral Kalha of Raikot, Guru Gobind Singh reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had perjured their oath and treacherously attacked him once he was outside the safety of his fortification at Anandpur. It emphatically reiterated the sovereignty of morality in the affairs of State as much as in the conduct of human beings and held the means as important as the end. Two of the Sikhs, Daya Singh and Dharam Singh, were despatched with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town. From Dina, Guru Gobind Singh continued his westward march until, finding the host close upon his heels, he took position astride the water pool of Khidrana to make a last-ditch stand. The fighting on 29 December 1705 was hard and desperate. In spite of their overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire in defeat. The most valorous part in this battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur during the long siege, but who, chided by their womenfolk at home, had come back under the leadership of a brave and devoted woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and the town which has grown around them is called Muktsar, the Pool of liberations. After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a number of Sikhs rejoined him. He prepared a fresh recension of Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, as his amanuensis. From the number of scholars who had rallied round Guru Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's Kashi or seat of learning like Varanasi. The epistle Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to Ahkam-i-Alamgiri, the Emperor had a letter written to the deputy governor of Lahore, Munim Khan, to conciliate the Guru and make the required arrangements for his journey to the Deccan. Guru Gobind Singh had, however, already left for the South on 30 October 1706. He was in the neighbourhood of Baghor, in Rajasthan, when the news arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to return to the Punjab, via Shahjahanabad (Delhi) . That was the time when the sons of the deceased Emperor were preparing to contest succession. Guru Gobind Singh despatched for the help of the eldest claimant, the liberal Prince Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by the Prince who ascended the throne with the title of Bahadur Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707. Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had raised the standard of revolt. The Guru accompanied him and, as says Tarzkh-i-Bahadur Shahi, he addressed assemblies of people on the way preaching the word of Guru Nanak. The two camps crossed the River Tapti between 11 and 14 June 1708 and the Ban-Ganga on 14 August, arriving at Nanded, on the Godavari, towards the end of August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a Bairagi recluse, Madho Das, whom he converted a Sikh administering to him the vows of the Khalsa, renaming him Gurbakhsh Singh (popular name Banda Singh ). Guru Gobind Siligh gave Banda Singh five arrows from his own quiver and an escort, including five of his chosen Sikhs, and directed him to go to the Punjab and carry on the campaign against the tyranny of the provincial overlords. Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their marching together to the South made him jealous, and he charged two of his trusted men with murdering the Guru before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian pursued the Guru secretly and overtook him at Nanded, where, according to Sri Gur Sobha by Senapati, a contemporary writer, one of them stabbed the Guru in the left side below the heart as he lay one evening in his chamber resting after the Rahrasi prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sabre, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadur Shah's camp, he sent expert surgeons, including an Englishman, Cole by name, to attend on the Guru. The wound was stitched and appeared to have healed quickly but, as the Guru one day applied strength to pull a stiff bow, it broke out again and bled profusely. This weakened the Guru beyond cure and he passed away on Kattak sudi 5, 1765 Bk/7 October 1708. Before the end came, Guru Gobind Singh had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi Talauda Parganah Jind: "Guru Gobind Singh, the Tenth Master, son of Guru Teg Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, of the family of Guru Ram Das Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh, on Wednesday, 7 October 1708, to fetch Sri Granth Sahib. In obedience to his orders, Daya Singh brought Sri Granth Sahib. The Guru placed before it five pice and a coconut and bowed his head before it. He said to the sangat, "It is my commandment: Own Sri Granthji in my place. He who so acknowledges it will obtain his reward. The Guru will rescue him. Know this as the truth". Guru Gobind Singh thus passed on the succession with due ceremony to the Holy Book, the Guru Granth Sahib, ending the line of personal Gurus. "The Guru's spirit," he said, "will henceforth be in the Granth and the Khalsa. Where the Granth is with any five Sikhs representing the Khalsa, there will the Guru be." The Word enshrined in the Holy Book was always revered by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. One day the Word was to take the place of the Guru. The inevitable came to pass when Guru Gobind Singh declared the Guru Granth Sahib as his successor. It was only through the Word that the Guruship could be made everlasting. The Word as contained in the Guru Granth Sahib was henceforth, and for all time to come to be the Guru for the Sikhs. n punjabi

पंजाबी में निबंध दीवाली अंग्रेजी अनुवाद

Last Update: 2015-02-27
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hindi essay on balanced diet

ਸੰਤੁਲਿਤ ਖੁਰਾਕ 'ਤੇ ਹਿੰਦੀ ਲੇਖ

Last Update: 2014-12-24
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what means of phudi

ਕੀ phudi ਦੇ ਮਤਲਬ ਹੈ

Last Update: 2014-12-10
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Lund Ka chousna Posted by admin at 7:21 AM Dec 1, 2009 The delights of fellatio were probably savored even in the dawn of civilization. Maybe the early Middle Easterners learned it in the most natural manner: by observing nature, that is, by watching domesticated and wild animals licking each other's genitals - Thus, from natural observation, investigation, and experimentation, emerge the arts of love. As the Old Testament so often reminds us, the Jews were surrounded by incorrigible sodomites, the Babylonians, Philistines, Chaldeas, Egyptians, etc., who, we can be sure, didn't ignore penis-sucking when it came time to having a good time. There are very old Egyptian pictures that seem to suggest fellatory activity. In ancient Greece, fellatio was known as "playing the flute." Its praises were sung by Greek and Roman Poets, and so it must have been fairly widespread. Priapus comments, "Through the middle of boys and girls travels the member; when it meets beaded chins then it aspires to the heights." The Roman poet Martial counsels an aging friend, "Why do you plague in vain unhappy vulvas and posteriors; gain but the heights, for there any old member revives." And the poet Lucian mentions the fellatory rape of the Syrian Timarchus.... In India the art of fellatio has a long history, going back perhaps to the birth of Christ. One of the first love manuals, the Kama Sutra (ca. 100-300 A.D.) has a whole chapter on Oparishtaka, "mouth congress" saying that: "The male servants of some men carry on the mouth congress with their masters. It is also practiced by some citizens, who know each other well, among themselves." In India it is also known as mukhamethuna ("oral churning") and ambarchusi ("mango-fruit sucking"). Fellatio has been highly praised from North Africa eastward, being "common and customary among all classes and races," often deemed even more intimate and enrapturing than genital union, perhaps because oral excitation yields the most acute and intense pleasure. The sensations produced by the caressing mouth of one's beloved seem more ardent and enravishing than those produced by the penis or vagina. In Turkey, it's felt that fellatio allows greater variety and subtler nuances of pleasure than vaginal or anal activity, which are more or less restricted in their execution and effect. In a word, as the Turks say, "Penis sucking is better than fucking!" Throughout the Arab world, the slang word for fellatio is "qerdz". In Tunisia, Egypt, Arabia, Persia, Afghanistan, and farther, to Malaya, from which there is this sex-party account: "The scene is the same all over the room. While the man lies at full length on a couch or sits reclined in a chair, the boy --kneeling or stooping-- holds and kisses his penis, sucks it, and receives the emission of semen in his mouth, right up to the very last drop." In all, there are many places in the world where the finer joys were and are savored and cultivated. The "Arabian voluptuary," as Victorian England knew him, or the "damnable Toork" of an earlier era, could appreciate a darting tongue, wet, firm lips, and sucked- in cheeks clinging to a quivering stalk. Basic Penis Education LOOK at your partners penis, examine it and see how wonderfully created it is for your sexual pleasure. The shaft, the head (technically the glans penis, with glans coming from the Latin which means "acorn"). Look at it closely. The outside of the glans penis is the corona. This joins the head to the shaft. This is the most sensitive part on the penis and where most of your attention should be in giving oral sex. On the underside of the glans there is a point of juncture where the two ends of this irregular circle come together. If the male is not circumcised, this will be where the foreskin is attached. This tiny area is the most sexually sensitive spot on his entire body, and is similar to the woman's clitoris. It may be possible to bring your partner to a climax simply by gently tapping the tip of your tongue directly on it. Beneath the glans is the shaft of the penis. The shaft does not have many nerve endings and does not, therefore, provide a man with any high degree of stimulation when caressed either manually or with your tongue to the exclusion of the glans penis itself. It always amazes me to note the number of women who believe that sucking up and down on the shaft will get the guy off. That's not it, folks! If it works it is because the back of your throat is playing tricks on his glans penis. Your throat is giving head to his head! Beneath the shaft are the testicles. The testicles ("balls" in slang) are extremely sensitive to pain and are not usually considered subject to erotic stimulation to any particular degree. Not true! You can add a high degree of pleasure for him by paying the right kind of attention to the testicles. The opening in the tip of the glans penis is the meatus. Here is where the cum spurts. The sad fact is that most people, men and women, do not have the slightest idea of how to suck a penis. Most seem to think that simply by making a cunt of their mouth, closing it around a man's penis, and bobbing their heads lustily up and down until he climaxes automatically makes them an expert. Au contraire! Consummate skill is required to suck a man and provide him with the highest degree of pleasure possible. When a woman first starts her quest she usually has no one to turn to for advise and counsel. It was all hunt and suck. Hunt and suck. Find that one technique that could and would set him on fire! Also some men are more stimulated by oral sex than others. For most men it is very stimulating but for others its not. In order for you to observe your man's reactions and get the most information possible about his responses, try the following: While his erect penis points toward the ceiling, cup his balls in one hand and gently, using only your tongue, lick softly, but carefully along the entire underside of his erect organ. As you suck along the underbelly you will learn those areas that give him the greatest pleasure when your tongue is touching them. Unless he is made of stone, your partner will provide you with vivid clues as to which areas are most pleasurable. As you discover these areas of enhanced pleasure, concentrate on them. For most men the most sensitive area will be the point where the ring (or corona) of the head and the foreskin are attached. Or were attached prior to his circumcision. By continued licking and tapping along this area with your tongue you may bring forth a geyser. If you are not skilled and you want to please him in a hurry I suggest that you get him off in this manner in order to become familiar at first hand with the nature and delight of his climax. As he is getting ready for climax you will note changes in his penis. These signs will be the same every time he climaxes so that you can prepare for his cum properly. The head of the penis may swell somewhat larger then it is during the normal course of his erection. He may thrust his hips forward as he wants to send his body hurtling out his penis with his cum. And for most men, immediately prior to the cum, there will appear at the tiny, lovely lips at the tip of the penis a clear drop or two of fluid. When you see this or feel the opening at the meateus through his condom you know that the moment of truth is at hand. Launch the torpedoes, full cum ahead! Where should you be when you are sucking his penis? Between his legs, on top of him, in a sixty nine position? Where? Because of the structure of his penis, as well as the structure of your mouth, lips, tongue, and teeth, you can provide the highest degree of sensation to yourself and your partner by kneeling between his legs and approaching his penis from the bottom rather than from the side or the top. Place his stiff penis inside your mouth but do not tighten your lips around the shaft. With your head begin a circle motion. The penis will slide to different places in your mouth as you continue the circle motion. Watch your teeth on this one. A kneeling position will suffice but it is also effective when your partner is on his back and your head is directly over his penis. The circle should be executed in both clockwise and counterclockwise motions in a slow, purposeful manner. With your man sitting in an elevated position and you on your knees in front of him lift his hard penis to reveal his balls. With your tongue find the underside of his balls. Now, while resting his balls on your wet tongue, lick in an upward motion to the very tip of his penis. It is permissible to use your hands in this technique. It is better to do this technique several times in succession-like licking a lollipop or ice cream cone. Right now lets discuss a technique that is probably the most common penissucking technique in the world. Take his penis in your mouth but not deeply. We will get to deep throating later on. It's great, not over-rated, but if you want to be an expert at deep throat, start with the right techniques and work your way down, so to speak. Take his penis in your mouth by sliding your moistened tongue lovingly over the head until your lips close around the shaft at the point just behind the corona. Don't just open your mouth and close it around his penis. Slide it in. He will enjoy it much more. Encase the shaft of his penis with your hand. Remember the shaft is relatively insensitive to any kind of stimulation. By enclosing his penis with your hand you give him the sensation of having his penis encased. Now you have several options. Try twisting your head from side to side making sure your moist lips stay in contact with the coronal ridge. While doing this gently move your hand up and down the shaft. When he climaxes he may want to push your head further down the shaft of his penis. He wants to envelop you with his penis. As you are learning his climax, you will miss the fine points if you deep throat at this time. Instead gently suck around the corona as he climaxes so that you can intensify his pleasure and increase the force of his orgasm. As you gain more experience you will be able to tell exactly when his climax is approaching. There is one further refinement to this basic technique, which will heighten his orgasm. If you place your thumb at the very base of the penis in such a way as to block the tube through which the cum spurts, the semen cannot escape even though he is spasming and going through the reflex action of ejaculating semen. If at the same time you suck vigorously on the head of his penis you can delay his cum for several long moments. When you finally allow the cum to spurt it will last much longer and be just as intense as a result. Even though you delay the cum for only a few short moments, you will be surprised by the intensity of his cum. These techniques are the basis of penissucking. Do not go beyond them until you have become an expert, not only in the techniques themselves, but also in the reading and interpreting of your partner's responses to such a point that you know exactly how he is getting off on what you are doing. When you have reached this point, you are ready for the more subtle, more advanced techniques. Don't be so slavish that you miss out on the fun of self discovery. Find out what works for you and for your partner and make your penissucking as individual as your signature. After all, you want your man to pick you out in the dark among a hundred slobbering penissuckers. One of the first things you encountered when you first started to suck penis was a gag reflex. Most men seem to want to force their penis down your throat as far as they can get it. Particularly at the moment when they cum! Consider for a moment that the average length of your oral cavity is three to three and a half inches while the average Caucasian penis length is five to five and a half inches. The laws of nature would seem to dictate that getting all that penis into your mouth is an impossibility. It can be done. If you understand your anatomy you will begin to understand the requirements that allow you to take his hard penis into your mouth and down your throat. The biggest obstacle to taking all of his penis down your throat is the fact that there is a bend of almost ninety degrees behind your tongue leading down into your throat. So the first thing to do is get the penis past that angle. Get past the angle of the dangle! In order to practice this, get in a position where you can turn your head in such a way that your mouth and throat lie almost in a straight line. The best position to accomplish this is to lie on a bed so that your head is near the edge with your body sprawled across the bed so that your head is tipped sharply back. This position will put your mouth and throat nearly in a line and will allow your partner to approach you in such a way that insertion of his penis can be made so deeply that his pubic hair presses against your lips. The natural tendency of the body is to gag when a foreign object such as a deeply thrusting penis is being forced down your throat. You can overcome this tendency by completely relaxing your throat at the moment the insertion is made. It is equally important that you maintain this relaxation during the entire deep throating. Let him put his penis down your throat and hold it still while you find the most comfortable way to proceed. Because of your position you will not be able to move or to offer him any greater stimulation than simply keeping your mouth tightly closed around his throbbing penis. If you are able try, to stimulate his underbelly with your tongue. You will only be able to relax and take his penis in this way if you completely trust your partner. Your partner is in full control. He must initiate and maintain all the motion. This is the only exercise in which you relinquish your control of the situation to your partner. He will relish this for the simple fact that for the first time he can insert his penis as deeply down your throat as he wants to. Now your partner begins an in and out movement that is just like fucking. He should start slowly, especially if this is a completely new experience for the two of you. After all, if he hurts you he cuts himself off from one of the great pleasures in life. His only other requirement during this exercise is to keep the motion in the same direction throughout this oral exercise, as there is simply no leeway for him to vary the motion from side to side. One other word of caution. Don't let your partner get carried away at the moment he starts to cum. At that spectacular moment he will be able for the first time to thrust his penis all the way inside your oral cavity and that is the most important lesson of this exercise! His only other requirement during the exercise is to keep the motion in the same direction against your lips as he cums. Because of your position in bed you will not be faced with the problem of swallowing his cum. The reason is because he has gotten his penis BEYOND your gag reflex! Without a condemn his cum will shoot directly into your stomach! If both you and your partner understand what it is that you are trying to do, as well as the possible problems that may "cum" up along the way, no harm or discomfort will happen to either of you. It is possible that not everyone will learn the "deep throat" technique, but this inability does not make you any less a penissucker. You must allow your throat to relax completely while your partner is thrusting his penis this deeply down your throat. To do this long enough for your partner to completely get it off is very difficult and may require lots of practice. It may be that you will be able to take your partner completely down your throat, but you will not be able to maintain proper relaxation of your throat until he shoots his load. Hopefully your partner will understand that this is not a rejection of him or of what he is offering you, and it is my sincere desire that you not stop here and think that you will never master the "deep throat" technique. Cum is a curious thing. It's taste varies from person to person, mild to tangy. It's good stuff nutritionally, being mostly protein and minerals; it's the minerals that give the unique flavor. Take it or leave it, there's nothing wrong with it, and it can turn out to be quite a nice treat. If you want to swallow it without hassle, take the climax deep in your mouth, and remember, "in each and every case, the faster it is swallowed, the less time the taste remains." Vomiting, noisy hawkings, or dashing to the bathroom can be very rude and demeaning to someone who's just climaxed, so if you don't want to swallow it, remove it quietly afterwards, into a handy towel or handkerchief. Or if you like, things can always be switched from fellatio to masturbation or something else beforehand, but don't do this too close to orgasm. THRUSTING So far I've been talking about fellatio where one person lays back and gets sucked off. There's another kind too, where one person slides his penis in and out of his friend's mouth. The Romans really liked this kind of fellatio, and called it "irrumatio". It gives a different experience to the person being fellated, because he's the one moving. He's more tense and active, he's controlling his experience much more so than in the other style, and he's moving his penis in an action called thrusting, which in itself can be a different and enjoyable sensation. If you and your partner want to try this, have him lie down on his back with a pillow under his head. Then you straddle him with your hands and knees so that your crotch is over his face, and your head is above his. Move around until you can easily fit your penis into his mouth. He should make his mouth wet and form a snug ring with his lips around your shaft, as he'd do for the sliding action described earlier. He should suck on your penis, and otherwise keep still. Now you want to slide you penis in and out. This thrusting is learned, and the only way to learn is by doing. Without moving your knees or using your hands, move your penis with your hips. Ask him to be patient and just experiment. Ask yourself, how in the world can I get myself to move in and out, and try out your muscles? Imagine a point at the base of your penis, and you want to cause this point to push out and up through your penis, and them pull back again. Everyone free of paralysis can do thrusting, if they want to. Just take your time and explore. Follow your sensations - see what feels good and do it again. Having an experienced guide or helper can be very useful too. That's basically all there is to it. You can add things like rocking your pelvis from side to side or circularly (called "grinding"). Or your partner can rock his head from side to side, or move it up and back to meet your strokes, or use his tongue if he likes. Also, there are lots of different positions, standing, kneeling, and so on. Many couples like to work out there own ways. I'm saying, here are possibilities; there you are- explore, take what you want, and enjoy! Some people can get into this second kind of fellatio, others don't like it. A frequent complaint is that the mouth-partner felt abused, that he had no control and the other thrust too deeply or violently, causing gagging, fear, or other troubles. This needn't happen if the two people can talk freely, and respect their own and each other's wants and needs. You might be able to work something out with the following suggestions: Awareness: if you're thrusting, you can be aware of your friend's comfort level, and with a little care, regulate the depth and strength of your thrusts. Pausing: try pausing for a moment between thrusts. The Stopper Technique: if your friend is thrusting in your mouth, you can have some control by wrapping one hand around his lower shaft, to use as a stopper, allowing o

ਪੰਜਾਬੀ ਅਨੁਵਾਦ ਨੂੰ ਅੰਗਰੇਜ਼ੀ ਲਈ ਮੁਫ਼ਤ ਸਾਫਟਵੇਅਰ

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Did you know your mortgage life insurance goes down every time you make a mortgage payment? Well it’s true! The amount of life insurance you are paying for will only cover the outstanding balance of your mortgage. This means, as the years go by, and you pay down your mortgage or other insured loans, your level of life insurance coverage also goes down. You might think this is OK if your premiums for the insurance were also reducing accordingly. That seems logical. Unfortunately, this is not what happens. As you pay down your mortgage your premiums for the mortgage life insurance stay level. What seemed like a reasonable price for life insurance when you first took out your mortgage or loan can become the most expensive policy you have over time. Think of it this way. At age 35 you buy a home with a mortgage of $350,000. You and your spouse/significant other are paying $80 per month to each be insured for $350,000. Looking ahead 15 years, you are now age 50. You have been good at paying down your mortgage and are into the final stretch of getting it cleared away. You only have $50,000 of debt still owing on your house. Yet, the cost to be insured for just $50,000 is still $80 per month! This is a very expensive policy in comparison to what you could have bought. Personal life insurance offers level coverage for a level premium, guaranteed for a term number of years (like 10, 20 or 30 years) or for life. You know that while you have a personal life insurance plan, if anything happens to you, the payout to your beneficiaries will be exactly what you originally bought. IMPORTANT – When looking at the price of mortgage life insurance through your bank, the plan is designed to be more competitive in price for the typical age of Canadians buying a home. Prices from the late 20s through the early 40s are price somewhat competitive with personally owned life insurance. Once you get into your late 40s and up, the price for the bank’s mortgage insurance is terribly high, and can easily be beaten by shopping for your own personal life insurance policy

ਪੰਜਾਬੀ ਅਨੁਵਾਦ ਨੂੰ ਅੰਗਰੇਜ਼ੀ ਲਈ ਮੁਫ਼ਤ ਸਾਫਟਵੇਅਰ

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provided further that where in the fixation of pay, the pay of board employee drawing pay at more than three consecutive stages in the existing scale gets bunched, that mean to say, gets fixed in the revised scale of such of those board employee who are draw in the existing scale shall be stepped up by the grant of increment (s) in the revised scale in the following manner, namely:- for the board employee drawing pay from the fourth upto the sixth stage in the existing scale

ਪੰਜਾਬੀ ਅਨੁਵਾਦ ਨੂੰ ਅੰਗਰੇਜ਼ੀ ਲਈ ਮੁਫ਼ਤ ਸਾਫਟਵੇਅਰ

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As per Section 108 of the Companies Act, 2013 read with Clause 35B of the Listing Agreement, the Company is pleased to provide its members the facility to cast their votes by electronic means on all resolutions set forth in the Notice of the Annual General Meeting (AGM) through Karvy Computershare Private Limited (Karvy) which will commence on September 22, 2014 at 10:00 a.m. and end on September 23, 2014 at 5:00 p.m. No e-voting shall be allowed beyond September 23, 2014 at 5:00 p.m.

ਪੰਜਾਬੀ ਅਨੁਵਾਦ ਨੂੰ ਅੰਗਰੇਜ਼ੀ ਲਈ ਮੁਫ਼ਤ ਸਾਫਟਵੇਅਰ

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provided further that where in the fixation of pay, the pay of board employee drawing pay at more than three consecutive stages in the existing scale gets bunched, that mean to say, gets fixed in the revised scale of such of those board employee who are draw in the existing scale shall be stepped up by the grant of increment (s) in the revised scale in the following manner, namely:- for the board employee drawing pay from the fourth upto the sixth stage in the existing scale

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Last Update: 2014-08-26
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penchud

Last Update: 2014-05-10
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phenchod

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