Results for we are most alive when we’re in love translation from English to Hindi

we are most alive when we are in love
we are most alive when we are in love

we are in love
fir milenge chalte chalte

"we are most alone when we are with the myths."
"हममिथकोंके साथकररहेहैंजब हम सबसे अकेले हैं."

we are in love again, let's go
hum hai rahi pyar ke phir melange chalte chalte

and we are most surely they who declare the glory .
और हम तो यक़ीनी तस्बीह पढ़ा करते हैं

it is to ratna mudaliar that we are most indebted for the book .
उक़्त पुस्त केलिएह म रत्न मुदलियार के प्रति ही , सबसे अधिक आभारी हैं .

we are living in a era where people fall in love because of misunderstanding and breakup when they understand each other
हम एक ऐसे युग में रह रहे हैं जहां लोग एक-दूसरे को समझने के दौरान गलतफहमी और ब्रेकअप के कारण प्यार में पड़ जाते हैं

they said : our lord knows that we are most surely apostles to you .
तब उन पैग़म्बरों ने कहा हमारा परवरदिगार जानता है कि हम यक़ीनन उसी के भेजे हुए हैं और

avery things looks beautiful when 'we are in love, because one person is special in are heart and soul.
avery things looks beautiful 'when we are in love, because one person is special. in are heart and soul.

once again we are most grateful to all those who took the time and effort to inform our work .
हम , एक बार उन सभी लोगों सभी लोगों के आभारी हैं जिन्होंने हमारे कार्य के बारे जानकारी देने के लिये समय निकाला और प्रयास किया ।

it is in programmes of development that we are most strongly attacked and accused of deviating from the gandhian way .
हमें हमारे विकास कार्यक्रमों को लेकर इस आलोचना और आरोप का सबसे ज्यादा शिकार होना पड़ता है कि हम गांधीजी के बताए मार्ग से भटक गए हैं ।

i need hardly say that we are most sympathetic to the sikh sentiment in regard to their shrines and the threat to the villages on the borders of india and pakistan .
2 . यह कहना मेरे लिए शायद ही जरूरी है कि गुरूद्वारों के बारे में और भारत तथा पाकिस्तान की सीमाओं पर बसे गांवों के भय के बारे में सिखों की जो भावना तथा पाकिस्तान की सीमाओं पर बसे गांवों के भय के बारे में सिखों की जो भावना है , उसके प्रति हम सबकी अधिक से अधिक सहानुभूति है ।

hence it goes without saying that winter is the time when we are most comfortable and probably need to visit the doctor the least .
अंतः यह कहने की आवश्यकता नहीं है कि सर्दी का समय ऐसा समय होता है जब हम सुखद स्थिति में होते हैं और डाक्टर के पास कम से कम जाते हैं ।

we are most knowing of how they listen to it when they listen to you and when they are in private conversation , when the wrongdoers say , " you follow not but a man affected by magic . "
जब वे तुम्हारी ओर कान लगाते हैं तो हम भली - भाँति जानते है कि उनके कान लगाने का प्रयोजन क्या है और उसे भी जब वे आपस में कानाफूसियाँ करते है , जब वे ज़ालिम कहते है , " तुम लोग तो बस उस आदमी के पीछे चलते हो जो पक्का जादूगर है । "

she is making us fall in love with a creature that we are already looking forward to eating."
वह हमें एक ऐसे जानवर से प्यार करवा रही है जिसे खाने की तमन्ना मन में जाग गई है।"

when they said , “ indeed yusuf and his brother * are dearer to our father than we are , and we are one group ; undoubtedly our father is , clearly , deeply engrossed in love . ”
कि जब कहा कि बावजूद कि हमारी बड़ी जमाअत है फिर भी यूसुफ़ और उसका हकीक़ी भाई हमारे वालिद के नज़दीक बहुत ज्यादा प्यारे हैं इसमें कुछ शक़ नहीं कि हमारे वालिद यक़ीनन सरीही ग़लती में पड़े हैं

human interference with our environment is excessive, and the situation is rapidly worsening due to our population growth. policies must therefore be changed. these policies affect basic economic, technological, and ideological structures. the way to these policy changes is in the “deep ecology” ecosophy (110). deep ecology is a philosophical way of looking at our environmental problems that was founded in 1972 by norwegian arne naess, a former head of the philosophy department at the university of oslo. naess’ writings show us what is wrong with the world and give us a blueprint by which we can bring about change. in its most basic form, deep ecology is a necessary wisdom, requiring humans to see themselves as part of the bigger picture. that picture is our sacred relationship with earth and all beings. many believe overpopulation, the greenhouse effect, global warming, and loss of habitat are no cause for alarm. some, in fact, claim media and politicians perpetuate the hysteria regarding our environmental decline because they have something to gain by painting such a bad picture. countless studies i have read or am personally involved with, however, have convinced me these problems are real and can be resolved if the following are supported: 1. continued inquiry into the appropriate human roles on our planet. 2. root cause analysis of unsustainable practices. 3. reduction of human consumption. 4. conservation and restoration of ecosystems. 5. a life of committed action for earth. (oslo 1973) the solution to our ecosystem mess is through the principles dr. naess has developed. these principles begin with a statement that all life, human and nonhuman, has intrinsic value. this means everything about life is valuable, including individuals, cultures, species, habitats, and populations. another principle states that the diversity of life forms contribute to our appreciation of their value, but these forms also have value in and of themselves. a person with first hand experience, or one who works in the ecological field, is mindful of the live-and-let-live axiom but, unfortunately, most relate this only to humans. naess makes it another principle that humans have no right to reduce riches, resources, and diversity of life, except to fulfill vital needs. human interference with the nonhuman world is out of control and getting worse (drengson). . therefore, the another principle requires strategies be put in place for the first-world nations to overcome delusions and laziness on these issues the next principle requires a major change in the policies that affect our economic, technologic and ideological norms. our society's values are geared toward wealth and technological advancement, which result in reckless buying and careless disposal of our mass waste (burton 2002). we need to appreciate life’s quality instead of what society sets as standards. this is the next principle, but the notion is difficult to characterize since quality of life cannot be quantified. the last principle simply states that if you believe in what deep ecology teaches, then you should do your best to employ those changes. as you can see, the fundamental principles of deep ecology outlined in arne naess’ writings demand radical changes in our life. changes that affect our population growth, hazardous waste, and global warming dilemmas must include birth control, recycling, and yielding sustainable resources for energy and building. population growth drives or multiplies most of our environmental problems. between 1900 and 1999, world population quadrupled. just between 1960 and 1999 it more than doubled, from three billion to over six billion and currently, we are growing more than 80 million people every year (2002 world population data sheet). this growth means more energy and resource needs, more land occupied, and more waste. as population and consumption increase, there are fewer resources available per person. at some point, there are not enough resources to go around, and scarcity occurs. resource scarcity is the root of many problems. if there are not enough resources to adequately support the population, poverty results. greater environmental destruction occurs, as people are forced to over-exploit the resource base (burton 2002). scarcity leads to discrimination, because when resources are scarce, someone gets less. girls, women, ethnic or religious minorities, the poor, and the elderly are most often victims of this (population reference bureau 2002). scarcity also leads to migration, conflict between bands, tribes or nations as they fight to obtain resources. this has been evidenced by the aztec people’s demise. we should teach the deep ecology philosophy in school when the kids are small. this will ensure that our earth’s future will be in the hands of humans who have appreciation of our world and its inhabitants, living and nonliving. it will teach harmony instead of killing and dominance because deep ecology discards the survival of the fittest concept. (oslo 1973) in closing, the earth is a living entity that is being snuffed-out by too many people. selfishness and egocentricity is rampant and these attitudes need to be changed. the deep ecology philosophy, if made available to the world will do this. just as philosophies taught by aristotle, hume, and kant have open the door to new thinking, so can naess beliefs.
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