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Did you know that we are one of the most literate states in India? With over 80% of our population being literate, we have the highest student population in the country right from primary education to higher education. Did you know that our Gross Enrollment Ratio i.e. learners coming to join, in primary and higher education is 100%? These are no small achievements. We have worked hard to be here. When we took the reins of governance in 1969, Tamil Nadu’s literacy was pegged at 39%. Today, with a lot of progressive measures introduced into methods of education, you the students of Tamil Nadu, are ready to become global citizens. DMK has been at the forefront in launching and improvising on many path-breaking schemes that provide holistic support to students viz., Mid-day Meal Scheme Early Childhood Care and Education (ECCE) Girls education Computer education Integrated Education for the Disabled (IED) Program of Education for Girls at Elementary Level Distribution of free text books Distribution of free uniforms Distribution of free bus pass Many states and the Government at the Centre have taken a leaf out of our initiatives and implementation methods, and have created their schemes. The DMK is respected across India, for its organizational abilities and its definitive determination to carry out welfare schemes to fruition. At a personal level, I always believe that: Education is the harbinger of hope to millions. It’s a basic right – Not something one has to fight for. At the headquarters, there are often brain storming sessions to come up with schemes and measures to ensure that this basic right expands and becomes holistic in implementation -Whether it’s our free uniform, free text books and free bus pass schemes or noon meal scheme with focus on nutrition or the Samacheer Kalvi initiative – we’ve always worked for equality and enablement, across sections of students. Have we achieved everything? Not really. Because with every new generation, there come new avenues of opportunities. That implies a new wave of learning that must be embedded into the system, so that everyone can tap these opportunities. Today, it is a reality that we cease to exist, if we don’t have a grasp of the virtual world – The world of technology and internet. As students some of you are already using technology in a big way, at home and at schools. For those who are using it, do remember that there are many of your brothers and sisters across the state who either do not have access, but if they do, do not have the skills to access. Is access restricted because of lack of physical infrastructure viz., computers, laptops, phones? No. To a large extent, DMK’s welfare measures have ensured that most students have access to technology, along with nutrition and healthcare. But what needs to be done is putting this to good use; bridging the digital divide among urban and rural children; providing access to learning systems that can change the way the future citizens of Tamil Nadu perceive their empowerment. When I think of today’s students, this is the most defining thought that dominates my mind. Even all those who use computers, may not understand the impact of technology and how it has changed the way we think, work and live. Now think about all those who do not have access to these. We are slowly heading to a situation that is creating a huge digital divide among us. If there is one challenge that we must combat at this state, then it must be the challenge of bridging this digital divide. Unlike leadership of the party in power, at the DMK, we understand that reaching laptops to students is not going to do them any good – But, enabling them with the right skills to put technology to use will empower them as learners.Even here, the software is more important than the hardware. But what I see is that most students do not know to use the laptop, because no training has been provided on the operating system and applications. Not having access to applications in Tamil is a huge deterrent. What does this mean? It is a clear denial of access to information and hence knowledge to rural and non-English literate students. This is creating another platform for inequality And this is a basic tenet that is against the very DMK ideology. But, we are working on combating this too. I request all of you – my dear cadre and students to do your bit to bridge the digital divide. Join us in our efforts to reach computing and technology access to a section of people who need it more for learning and information, than for entertainment. All those Smart Students who understand the power of learning through mobile phones and computers, do reach me with your idea. The DMK Youth Wing will support your idea of online or offline methodologies, if we can enable Tamil-based learning through technology. We welcome developers who work on Mobile Apps and Technology platforms to enable Tamil computing. Do you have something to share with us? Reach me, and we like to evaluate your App. Join us in our efforts to enrich the educational needs of students from Tamil Nadu.
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A little girl and her father were crossing a bridge. The father was kind of scared so he asked his little daughter, “Sweetheart, please hold my hand so that you don’t fall into the river.” The little girl said, “No, Dad. You hold my hand.” “What’s the difference?” Asked the puzzled father. “There’s a big difference,” replied the little girl. “If I hold your hand and something happens to me, chances are that I may let your hand go. But if you hold my hand, I know for sure that no matter what happens, you will never let my hand go.” In any relationship, the essence of trust is not in its bind, but in its bond. So hold the hand of the person whom you love rather than expecting them to hold yours… தமிழ் இந்த பத்தி மொழிபெயர்க்க செய்யவும்
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2.1 Tagore – Sadhana I – III Chapters
Rabindranath Tagore born in Calcutta on 7th May 1861 was the youngest
but one child of Debandranath Tagore. In the words of Tagore himself his father
was one whom “I saw very seldom; he was away a great deal, but his presence
pervaded the whole house and was one of the deepest influence on my life…’.
He was called Maharishi or the great saint who believed in the worship of
Invisible God. Tagore’s attitude to God and world was inherited from his father.
The Tagores were Vaishnavas in their religious outlook and were inclined to
vegetarianism in diet. They were a set of highly educated and enlightened
people who assisted Raja Ram Mohan Roy in his movement of social reform.
Rabindranath Tagore lived in a significant age when India was stirred
deeply by three movements – religious, literary and social to which the
contribution of the Tagore family was very great. The first movement was
religious and its founder was Raja Ram Mohan Roy, who believed that God is
one. One of the leaders of this movement was Debandranath Tagore,
Rabindranath’s father. The second movement was in the field of Literature and
Bakin Chandra tried to rescue Bengali language from the degradation of dead
forms to which it had fallen and bring a new critical attitude and make Bengali
language an instrument of the expression of rich imagination that would not
tolerate any restrictions imposed upon it from outside. The third movement was
national its was national; it was partly political and partly cultural. It raised a
voice of protest against the humiliation which the Indians were subjected to at
the hands of the westermers. It was not opposed to the introduction of western
thought, but it certainly was not in favour of indiscriminate rejection of
traditional Indian culture and values. Tagore’s father laid stress on the study of
the Upanishads and left no stone unturned to check the wave of conversion to
Christianity in Bengal.
Tagore passed his boyhood in the Jarasnako house with the atmosphere
that reverberated with the echoes of culture, refinement and art. He was from
very early years of his life fond of nature and longed for the outer world of
nature. He was made to study science, literature, music and painting without
taking into consideration whether he was interested in them or not. Learning all
his subjects in English, he learnt Bengali well. Educated in India and London
showed a great promise as a writer. He was influenced by the Vaishnava lyrical
poetry, which gave to the poet an impetus to be bold and strike a new path for
himself in the field of art and poetry.
The Awakening of the waterfall, his work showed a great unity of
meaning. What was memorable in this experienced was its human message and
the sudden expansion of his consciousness in the supernatural world of man.
There are three distinctive things which seem to come before us from this new
vision of the poet about life.
i. The human soul from which the creation and which its creative effort
draws it away from itself and harmonizes it with the inner life of
nature which is full of human significance.
ii. The union between man’s growing consciousness and the spirit of
nature is a source of joy and it is in this feeling of delight emerging
from a realization of inner harmony of objects that the poet seeks for
his definition of beauty.
iii. This seeking and this joy is similar to freedom, for it is only by
transcending the outer certain of common-placeness and triviality
that its real significance is discovered.
Published a number of collection of songs and poems in which the glorified
the ideals of ancient times against the background of the evils of western
nationalism which the condemned as the climax of greed. He waged a ceaseless
war against the two evils of caste which dehumanizes man and nationality in
the west which makes a brute of a man.
After the publication of Gitanjali which marked the transition in his life,
Tagore’s national aspirations got merged in the Universal. When the visited
England and Europe he was greated there as seer with a universal message. He
was awarded the Nobel Prize in 1913. The publication of Gitanjali in English
took the English – reading public by storm and they got examoured as much by
the nobility of its though as by the beauty of the language. During the course of
his visit to America in 1913 to deliver some addressed there, he made the
acquaintance of Rudolf Eucken, the famous German Philosopher, who was also
charmed on reading Gitanjali. The lectures he delivered in America were
published as Sadhana by Macmillan, along with The Gardener, The crescent
Moon and Chitra.
Tagore was a poet and a dreamer. He felt that the western civilization
was heading towards a crash or destruction. He started thinking of the crash or
destruction. He started thinking of the problems of life in a calm and detached
manner and the expression was marked by a sense of bold optimism attempting
to depict tot eh world the message of eternal peace. Peace and tranquility
proved to be the theme.
2.2 The relation of the individual to the universe
The civilization of ancient Greece was nurtured within city walls. These
walls leave their mark deep in the minds of men. They setup a principle of
‘divide and rule’ in our mental outlook, which begets in us a habit of securing
all our conquests by fortifying them and separating them from one another. We
divide nation and nation, knowledge and knowledge, man and nature. It breeds
in us a strong suspicion of whatever is beyond the barriers we have built an
everything has to fight hard for its entrance its our recognition.
In India when the first Aryan invaders appeared, the vast forests
provided them some special advantage of natural protection, food and water in
plenty. Thus our civilization had its birth and it took a distinct character from
this origin and environment. Surrounded by vast life of nature, was fed and
clothed by her, having the closest and most constant intercourse with her
varying objects. This atmosphere instead of dulling human intelligence and
dwarfing the incentives to progress, gave it to a particular direction. Having
constant contact with the living growth of nature, his mind was fee from the
desire to extend his mind was free from the desire to extend his dominion by
erecting boundary walls around his acquisitions. His aim was not to acquire
but to realize, to enlarge his consciousness by growing with and growing into
his surroundings. He felt that truth is all comprehensive that there is no such
thing as absolute isolation in existence and the only way of attaining truth is
through the interpretation of our being into all objects. This harmony between
man’s spirit and the spirit of the world was the endeavour of the forest dwelling
sages of ancient India. In future even when Mighty Kingdoms were established –
even in the heyday of its material prosperity – the heart of India ever looked
back with adoration upon the early ideal of strenuous self-realization and the
dignity of the simple life of the forest hermitage.
Westerners took pride in subduing nature, as if we are living in a hostile
world creating and artificial dissociation between himself and the universal
nature within whose bosom he lies. But Indians believed that there is a rational
connection between him and nature. We are in harmony with nature and the
thoughts are in harmony with things – the power is in harmony with the power
which is universal. According to it, everything that is low in the scale of being is
merely nature, and whatever has stamp of perfection on it, intellectual or moral,
in human-nature. The earth, water and light, fruits and flowers to India were
not merely physical phenomena to be turned to and then left aside. The man
who has his spiritual eyes open knows the ultimate truth about earth and water
lies in our apprehension of the eternal world. There is not mere knowledge, as
science is, but it is a perception of the soul by soul. This gives us not power but
joy. When a man does not realize his kinship with the world, he lives in a prison
– house whose walls are alien to him. When the meets the eternal spirit in all
objects, them he is emancipated, for them he discovers the fullest significance
of the world into which he is born. Thus the text of our everyday mediation is
the Gayathri, a verse which is considered to be the epitome of all the Vedas. By
its help we try to realize the essential unity of the world with the conscious soul
of man. We understand the Eternal spirit, whose power creates The Earth, the
Sky and the stars. It is not in the power of possession but in the power of
India knew that when by physical and mental barriers we violently
detach ourselves from the inexhaustible life of nature, when we become man,
man in the universe, we crate bewildering problems. Man must realize the
wholeness of his existence, his place in the infinite. The Rishis were they, who
having reached the supreme God from all sides had found abiding peace, had
become united with all, had entered into the life of the Universe. Thus the state
of realizing our relationship with all, of entering into everything through union
with God, was considered in India to be the ultimate and fulfillment of
humanity. His freedom and fulfillment is in love, which is another name for
perfect comprehension. This is why the Upanishads describe those who have
attained the goal of human life as ‘peaceful’ and as ‘at one with God’, meaning
that they are in perfect harmony with man and nature, and therefore in
undisturbed union with God.
We have a glimpse of the same truth in the teachings of Jesus when he
says, ‘It is easier for a camel to pass through the eye of a needle than for a rich
man to enter the kingdom of heaven – which implies that whatever we treasure
for ourselves separates us from others; our possession are our limitations. It is
the one living truth that makes all realities true. This truth is not only of
knowledge but of devotion. Buddha, who developed the practical side of the
teaching of the Upanishads, preached the same. The Upanishad says that the
being who is in his essence of light and life of all, who is world – conscious, is
Brahma. Upanishad also says ‘thou shalt gain by giving away. Thou Shalt not
covet’. In the Gita we are advised to work
disinterestingly, abandoning all lust for the result. Everything his sprung from
immoral life and is vibrating with life, for life is immense.
2.3 Soul consciousness
The aspiration of ancient India was to live and move and have is joy is
Brahma- the all conscious and all pervading spirit, by extending its field of
consciousness all over the world. By beginning to try to realize all, one has to
end by realizing nothing. But, in reality, it is not so absurd as it sounds. Facts
are many, but the truth is one. The animal intelligence knows facts, the human
mind has power to apprehend truth. This discovery of truth is pure joy to man –
it is a liberation of his mind. Truth opens up a whole horizon, it leads us to the
infinite. Upanishad says ‘know thine own soul’ – realize the one great principle
of unity that there is in every man.
All our egoistic impulses, our selfish desires, obscure our true vision of
the soul. When we are conscious of our soul, we perceive the inner being that
transcends our ego and has its deeper affinity with the All. Like children
learning the alphabets, words and then sentences, our soul when detached and
imprisoned within the narrow limits of a self loses its significance. In love he
use of difference is obliterated and the human soul fulfils its purpose in
perfection, transcending the limits of itself and reaching across the threshold of
the infinite. Therefore love is the highest bliss that man can attain. Our great
‘Revealers’ are they who man manifest the true meaning of the soul by giving up
self for the love of mankind. We call then ‘Mahatmas’ – the men of the great
soul? ‘Paramathma’ is the supreme soul in me and my joy is in the realization
of this truth. The joys and sorrows of our loved ones are joys and sorrows of our
loved ones, because in them we have grown larger, in them we have touched
that great truth which comprehends the whole universe. Our highest joy is in
the losing of our egoistic self and in the uniting with others. According to the
Upanishads, the key to cosmic consciousness, to God- consciousness, is in the
consciousness of the soul. The chick knows when it breaks through the selfcentered
isolation of its egg that the hard shell which covered it so long was not
really a part of its life. In Sanskrit, the bird has been called the twice-born : so
too the man is named, who has gone through the ceremony of the discipline of
self-restraint and high thinking – who has come out simple in wants, pure in
heart and ready to take up all the responsibilities of life in a disinterested
largeness of spirit. He is considered to have had his rebirth from the blind
envelopment of self to the freedom of soul life. When Jesus said, ‘Blessed are
the meek, for they shall inherit the earth’ he meant this. The doctrine of
deliverance that Buddha preached was the freedom from the thralldom of
Avidya (ignorance), when he attains ‘Bodhi’, i.e., the awakenment from the sleep
of self to the perfection of consciousness, he becomes But Man’s poverty is
abysmal, his wants are endless till he becomes truly conscious of his soul. The
vision of the supreme one in our own soul is a direct and immediate intuition.
Sin is the blurring of truth which clouds the purity of our consciousness. It is
the supreme one which makes man feel the pang of his separation from God
and gives rise to the earnest prayer,
‘O God, O Father, completely sweap away all our sins’. Give into us that
which is good? Man’s cry reach his fullest expression. It is this desire for self69
expression that leads him to attain perfection. Man becomes perfect man, he
attains his fullest expression, when his soul realizes itself in the infinite being
who is Avih whose very essence is expression. When a man’s life rescued from
distractions finds its unity in the soul, then the consciousness of the infinite
becomes at once direct and natural to it as the light is to the flame. All the
conflicts and contradictions of life are reconciled; knowledge, love and action
harmonized; the formless appears to us in the form of the flower, of the fruit as
the supreme one.
2.4 The problem of Evil
The question why there is evil in existence is the same as why there is
imperfection on or why there is creation at all. Imperfection is not a negation of
perfectness; finitude is not contradictory to infinity; they are but completeness
manifested in parts, infinity revealed within bounds. Pain, which is the feeling
of our finiteness, is not a fixture in our life. It is not an end in itself, as joy is.
We feel that good is the positive element in man’s nature, and in every age and
every clime what man values west is his ideal of goodness. Will is the supreme
wish of larger life, the life whose greater partition is out of our present reach,
whose objects are not for the most part before our sight. Then we begin to
distinguish between what we
immediately desire and what is good. Good is that which is desirable for our
greater self. Thus sense of goodness comes out of truer view of life. In this he
becomes great, for the realizes truth. Life is not made up of fragments,
purposeless and discontinuous. It is a truth that man is not a detached being,
that he has a universal aspect; and when he recognizes this he becomes great;
very often it is our moral strength which gives us most effectively the power to
do evil, to exploit other individuals for our own benefit, to rob other people of
their just rights. The life of an animal is unmoral, for it is aware only of an
immediate present; the life of a man can be immoral, but that only means that
it must have a moral basis. Not to see is to be blind, but to see wrongly is to see
only in an imperfect manner. To live the life of goodness is to live the life of all.
Pleasure is for one’s own self, but goodness is concerned with the happiness of
all humanity and for all time. From the point of view of the good, pleasure pain
appear in a different meaning. Martyrs prove is in history and we prove it every
day in our little martyrdoms. To live in perfect goodness is to realize one’s life in
the infinite. Our body can only die if it tries to eat its own substance, and our
eye loses the meaning of its function if it can only see itself. We see then that
man’s individuality is not his highest truth, there is that in him which is
universal. Our organ of sight, our organ of locomotion, our physical strength
becomes worldwide; steam and electricity become our nerve and muscle. It is
the same with our spiritual life. Yet we complain that we are not happy, as if
there were something inherent in the nature of things to make us miserable.
The universal spirit is waiting to crown us with happiness, but our individual
spirit would not accept it. The most important lesson that man can learn from
his life is not that there is pain in this world, but it depends upon him to turn it
is not good account, that it is possible for him to transmute it into joy.
NON – DETTTTAILED – 2 . 5 .AN AREA OF DARKNESS -V.S.NAIPAUL
V.S.Naipul’s position as a third generation Caribbean settled in England makes
the idea of the return (to an unsullied past ,and threby a complete, rooted
identity )doubly problematic . In one of his essays ,Naipaul wrote , “ although
the English language was mine , [ …] its tradition was not ” . There is no
virtually Caribbean ‘ tradition’ that he can fall back upon , and this perhaps is
the basis for his anguished sense . The aboriginal peoples of the Caribbean
have long been extinct .Naipaul has also in his many interviews and essays
,made his own myth into that of the writer as a displaced person ,one who does
not “ have a side , doesn’t have a country ;doesn’t have a community ; one who
is entirely an individual ” , a figure who has achieved a ‘Brahminical ideal of
non –attachment ’,a man without a home . His protagonist Mr . Boswas depicts
this linked to the ownership of ‘a house ’ – ‘a home ’.The slow and stately
rhythm of his prose ,the measured tone ,reflects a grim solidity , and grants to
it something of the status of fact . Naipaul visited India for many months on
different occasions in order to gather ‘materials’ for his ‘An Area of Darkness ’
(1964),India :A Wounded Civilisation (1977),andIndia:A Mmillion Mutinies Now
(1990). They are serious undertakings that entail much thought and analysis ;
thus ,the eye-witness account gives ‘authority’ to his writings . It is a first hand
account of what happened and who was involved . No one can doubt the
extraordinary qualities of Naipaul’s observations ,they are keen ,detailed and
In ‘An Area of Darkness’ , the ‘quest’ for ‘self ’ is notable : there is an intence
preoccupation withself, and this colours all of Naipaul’s observations and
comments . The narrative is replete ,with confessional statements ,with
philosophical commentaries ,his own fears and anxieties about India . The
philosophical perspective is imbedded everywhere in both of Naipaul’s fiction
and traver narratives ;it is this substantive –idea that permeates his writings
,and is at times connected with the ‘autobiographical ’sense. In many passages
philosophical ideas are brought out through autobiographical instances there is
a dynamic interrelationship between both travel and fictional writings . The
sharp literary image gives his travel narratives the necessary ‘literariness’ , and
at the same time ,his travel narrative
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Fireworks are traditional for independence day celebration. Funny how so many died for our freedom to have a government that would not control and boss people around and now that same government we are celebrating is trying to stomp out the celebrations.
Automobiles kill more people than fireworks.
Abortion clinics kill more people than fireworks
Cigarettes kill more people than fireworks.
The number one reason to not ban fireworks is freedom. Our government is supposed to be limited. It has become a big bossy gorilla.
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air pollution of fire crFireworks are traditional for independence day celebration. Funny how so many died for our freedom to have a government that would not control and boss people around and now that same government we are celebrating is trying to stomp out the celebrations.
Automobiles kill more people than fireworks.
Abortion clinics kill more people than fireworks
Cigarettes kill more people than fireworks.
The number one reason to not ban fireworks is freedom. Our government is supposed to be limited. It has become a big bossy gorilla.ackers in tamil
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It Can Be Educational
Out of all the channels out there, many of them have educational programming that can benefit you and your family. The Public Broadcasting Servie (PBS) is a great example of this type of educational programming. PBS offers a lot of children’s programming in the mornings and afternoons. Fun and informative shows for kids include “Clifford the Big Red Dog,” “Sesame Street,” “Arthur,” “Sid the Science Kid” and more. For adults, PBS offers educational and intriguing programs such as “NOVA ScienceNow,” “Charlie Rose,” “Frontier House,” “This Old House,” “Monthly Business Report” and more.
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My mother is the most important person in my life. I have been mentioning her in almost all of the essays I write. The problem is, I cannot really express how I feel about her in just words. My mother is not my whole life, but she is a really big part of it. My whole world does not only revolve around her, but she is the most influential person who inspires me. My mother is not just another woman. She is extraordinary.
I have known her for sixteen years, three months, one day and nineteen hours. I know her very well, and I had learned to love her since the day we first met. Relatives always tell me stories about my birth. They tell me how important I was to my mom. I was the foundation of her joy, strength, peace and love. She has never lied to me about my father. I do not remember asking about him. Ever since, I already knew he was in a better place. I do not remember my mom having a hard time explaining to me my situation â€“ having no father. She was always straightforward. She explained things very simply, like she knew everything. I thank her for being simple. I thank her for telling me the truth, so that I did not need to believe a lie that would have made things â€˜easierâ€™ for me. When in fact, not knowing the truth would have made things complicated.
She has taught me all I need to know to live life as a sixteen-year old teenage girl. She taught me how to feel. Well, she did not only do that. She showed me how to handle these feelings of anger, fear, guilt, joy, sadness, excitement, hate and anxiety. She also showed me how to give and take. I learned from her that giving is a lot harder than taking, but the former is much more satisfying when it is done. She told me that giving makes one happy. I am sure she is right because half of her life, she has been giving me what I need, and in spite of all that years of giving, she is happy. Though very slowly, I am learning how to give freely. Little by little
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time is gold essaTime what is it. Is it that thing that we are always try to beat where ever we go. There are times when you wish that time did not exsist. You wish that you could just go through life at your own pase and do what ever you want when you want. If there was no time life would be a whole lot easier, people would be nicer, and there would be a lot less accidants. So then the big question is why do we have time. Why are you always looking at your clock to make sure that you have the right time and to make sure that you are on time. The answer is being on time to places shows your charecter. If you are going to meet somebody specail and you are late that shows them that you don't really care about them. Or if you are trying to get a job and you are late to the interview chances are you won't get that job. So take my advice and always be on time every where, it shows good character.y
time is gTime what is it. Is it that thing that we are always try to beat where ever we go. There are times when you wish that time did not exsist. You wish that you could just go through life at your own pase and do what ever you want when you want. If there was no time life would be a whole lot easier, people would be nicer, and there would be a lot less accidants. So then the big question is why do we have time. Why are you always looking at your clock to make sure that you have the right time and to make sure that you are on time. The answer is being on time to places shows your charecter. If you are going to meet somebody specail and you are late that shows them that you don't really care about them. Or if you are trying to get a job and you are late to the interview chances are you won't get that job. So take my advice and always be on time every where, it shows good character.old essay
time isTime what is it. Is it that thing that we are always try to beat where ever we go. There are times when you wish that time did not exsist. You wish that you could just go through life at your own pase and do what ever you want when you want. If there was no time life would be a whole lot easier, people would be nicer, and there would be a lot less accidants. So then the big question is why do we have time. Why are you always looking at your clock to make sure that you have the right time and to make sure that you are on time. The answer is being on time to places shows your charecter. If you are going to meet somebody specail and you are late that shows them that you don't really care about them. Or if you are trying to get a job and you are late to the interview chances are you won't get that job. So take my advice and always be on time every where, it shows good character. gold essay
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