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Inglés

Nepalí

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Inglés

supposed

Nepalí

मानिन्छ

Última actualización: 2016-04-24
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Inglés

you are supposed to be my friend

Nepalí

तिमी मेरो साथी हुन मानिन्छ छन्

Última actualización: 2017-03-03
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Inglés

this helper utility is not supposed to be called directly.

Nepalí

यो मद्दत युटिलिटीलाई प्रत्यक्ष रूपमा कल गरिदैन ।

Última actualización: 2011-10-23
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Inglés

this helper utility is not supposed to be called directly.

Nepalí

यो सहयोगीलाई प्रत्यक्ष कल गर्न मिल्दैन ।

Última actualización: 2011-10-23
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Inglés

unable to install (supposed) new info file `%.250s'

Nepalí

नयाँ सूचना फाइल स्थापन (मानेको) गर्न अक्षम`%.250s'

Última actualización: 2014-08-15
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Inglés

this is not supposed to happen; please file a bug report.

Nepalí

यो हुनको लागि होइन; कृपया बग प्रतिवेदन फाइल गर्नुहोस् ।

Última actualización: 2014-08-20
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Inglés

you were supposed to call me on today,weren’t you?

Nepalí

तपाईंले आज मलाई कल गर्नु पर्ने थियो

Última actualización: 2020-04-25
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Inglés

assume srgb (like images from the web are supposed to be seen)

Nepalí

(वेबबाट छवि देखिए जस्तै) srgb मान्नुहोस्

Última actualización: 2011-10-23
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Inglés

this list contains all plugins that are supposed to be automatically activated.

Nepalí

स्वत: क्रियाशील मानिएको सबै प्लगइनहरू यो सूचीले समावेश गर्दछ।

Última actualización: 2014-08-20
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Inglés

in march 2020, the israeli government enabled security agencies to track mobile phone data of people supposed to have coronavirus.

Nepalí

मार्च 2020 मा, इजरायल सरकारले कोरोना भाइरस लाग्न सक्ने मानिसहरूको मोबाइल फोन डाटालाई ट्र्याक गर्नका लागि सुरक्षा निकायहरू सक्षम गर्‍यो।

Última actualización: 2020-08-25
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Inglés

klauncher: this program is not supposed to be started manually. klauncher: it is started automatically by kdeinit4.

Nepalí

klauncher: यो कार्यक्रम म्यानुअलि सुरु नहुने मानिन्छ । klauncher: यसलाई kdeinit4 द्वारा स्वचालित रूपमा सुरु गरिन्छ ।

Última actualización: 2011-10-23
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Inglés

children are supposed to enjoy some rights.they are right to food, right to shelter, right to health care,right to love etc

Nepalí

बच्चाहरूले केहि अधिकारहरूको आनन्द लिने मानिन्छ। ती खानाहरूमा अधिकार, आश्रयको अधिकार, स्वास्थ्य सेवाको अधिकार, प्रेमको हक आदि हुन्।

Última actualización: 2020-01-18
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Inglés

there are many sports played around the world and football is one of them. it is a very popular and exciting game and also happens to be one of the oldest games. in earlier times, many such games were played. people love watching a football game. football is played by a team of 11 players, and there are two teams playing against each other. the football is round in shape and is kicked by the players. the players are not supposed to use hands to pass the ball. the aim is to hit the goal. to play we need energy.

Nepalí

संसारभरि धेरै खेलहरू खेलाइन्छन् र फुटबल तिनीहरू मध्ये एक हो। यो एक धेरै लोकप्रिय र रोमाञ्चक खेल हो र साथै सबै भन्दा पुरानो खेलहरू मध्ये एक हुन जान्छ। पहिलेको समयमा, त्यस्ता धेरै खेलहरू खेलाइन्थ्यो। मानिसहरूलाई फुटबल खेल हेर्न मनपर्छ। फुटबल ११ खेलाडीहरूको टोलीले खेलेको छ, र त्यहाँ दुई टोलीहरू एक अर्का विरुद्ध खेलिरहेका छन्। फुटबल आकारमा गोल हो र खेलाडीहरूले लात हान्छन्। खेलाडीहरूले बल पास गर्न हातहरू प्रयोग गर्नु हुँदैन। लक्ष्य गोल हिट गर्न को लागी हो। खेल्नु

Última actualización: 2021-07-02
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Inglés

this creates the condition for the existence of democratic citizenship rights. it also challenges the supposed universality of human rights, since those excluded from the demos, such as refugees, stateless persons or the prisoners at guantanamo bay, have no government to protect their supposedly natural rights.

Nepalí

यसले लोकतान्त्रिक नागरिकता अधिकारहरूको अस्तित्वको लागि सर्त सिर्जना गर्दछ। यसले मानवअधिकारको कथित सार्वभौमिकतालाई पनि चुनौती दिएको छ किनकि प्रजातन्त्रबाट बाहिरिएका व्यक्तिहरू जस्तै शरणार्थी, राज्यविहीन व्यक्ति वा ग्वान्टानामो खाडीमा रहेका कैदीहरूसँग उनीहरूको प्राकृतिक अधिकारको रक्षा गर्न सरकार छैन।

Última actualización: 2020-07-21
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translator’s note one of the characteristics of foucault’s language is his repeated use of certain key words. many of these present no difficulty to the translator. others, however, have no normal equivalent. in such cases, it is generally preferable to use a single unusual word rather than a number of familiar ones. when foucault speaks of la clinique, he is thinking of both clinical medicine and the teaching hospital. so if one wishes to retain the unity of the concept, one is obliged to use the rather odd-sounding ‘clinic’. similarly, i have used the unusual ‘gaze’ for the common ‘regard’, except in the book’s subtitle, where i have made a concession to the unprepared reader. ix preface this book is about space, about language, and about death; it is about the act of seeing, the gaze. towards the middle of the eighteenth century, pomme treated and cured a hysteric by making her take ‘baths, ten or twelve hours a day, for ten whole months’. at the end of this treatment for the desiccation of the nervous system and the heat that sustained it, pomme saw ‘membranous tissues like pieces of damp parchment …peel away with some slight discomfort, and these were passed daily with the urine; the right ureter also peeled away and came out whole in the same way’. the same thing occurred with the intestines, which at another stage, ‘peeled off their internal tunics, which we saw emerge from the rectum. the oesophagus, the arterial trachea, and the tongue also peeled in due course; and the patient had rejected different pieces either by vomiting or by expectoration’ [1]. less than a hundred years later, this is how a doctor observed an anatomical lesion of the brain and its enveloping membranes, die socalled ‘false membranes’ frequently found on patients suffering from ‘chronic meningitis:’ their outer surface, which is next to the arachnoidian layer of the dura mater, adheres to this layer, sometimes very lightly, when they can be separated easily, sometimes very firmly and tightly, in which case it can be very difficult to detach them. their internal surface is only contiguous with the arachnoid, and is in no way joined to it…. the false membranes are often transparent, especially when they are very thin; but usually they are white, grey, or red in x preface colour, and occasionally, yellow, brown, or black. this matter often displays different shades in different parts of the same membrane. the thickness of these accidental productions varies greatly; sometimes they are so tenuous that they might be compared to a spider’s web…. the organization of the false membranes also displays a great many differences: the thin ones are buffy, like the albuminous skins of eggs, and have no distinctive structure of their own. others, on one of their sides, often display traces of blood vessels crossing over one another in different directions and injected. they can often be reduced to layers placed one upon another, between which discoloured blood clots are frequently interposed [2]. between pomme, who carried the old myths of nervous pathology to their ultimate form, and bayle, who described the encephalic lesions of general paralysis for an era from which we have not yet emerged, the difference is both tiny and total. for us, it is total, because each of bayle’s words, with its qualitative precision, directs our gaze into a world of constant visibility, while pomme, lacking any perceptual base, speaks to us in the language of fantasy. but by what fundamental experience can we establish such an obvious difference below the level of our certainties, in that region from which they emerge? how can we be sure that an eighteenth-century doctor did not see what he saw, but that it needed several decades before the fantastic figures were dissipated to reveal, in the space they vacated, the shapes of things as they really are? what occurred was not a ‘psychoanalysis’ of medical knowledge, nor any more or less spontaneous break with imaginary investments; ‘positive’ medicine is not a medicine that has made an ‘objectal’ choice in favour of objectivity itself. not all the powers of a visionary space through which doctors and patients, physiologists and practitioners communicated (stretched and twisted nerves, burning dryness, hardened or burnt organs, the new birth of the body in the beneficent element of cool waters) have disappeared; it is, rather, as if they had been displaced, enclosed within the singularity of the patient, in that region of ‘subjective symptoms’ that—for the doctor—defines not the mode of knowledge, but the world of objects to be known. far from being broken, the fantasy link between knowledge and pain is reinforced by a more complex means than the mere permeability of the imagination; the presence of disease in the body, with its tensions preface xi and its burnings, the silent world of the entrails, the whole dark underside of the body lined with endless unseeing dreams, are challenged as to their objectivity by the reductive discourse of the doctor, as well as established as multiple objects meeting his positive gaze. the figures of pain are not conjured away by means of a body of neutralized knowledge; they have been redistributed in the space in which bodies and eyes meet. what has changed is the silent configuration in which language finds support: the relation of situation and attitude to what is speaking and what is spoken about. from what moment, from what semantic or syntactical change, can one recognize that language has turned into rational discourse? what sharp line divides a description that depicts membranes as being like ‘damp parchment’ from that other equally qualitative, equally metaphorical description of them laid out over the tunic of the brain, like a film of egg whites? do bayle’s ‘white’ and ‘red’ membranes possess greater value, solidity, and objectivity—in terms of scientific discourse—than the horny scales described by the doctors of the eighteenth century? a rather more meticulous gaze, a more measured verbal tread with a more secure footing upon things, a more delicate, though sometimes rather confused choice of adjective—are these not merely the proliferation, in medical language, of a style which, since the days of galenic medicine, has extended whole regions of description around the greyness of things and their shapes? in order to determine the moment at which the mutation in discourse took place, we must look beyond its thematic content or its logical modalities to the region where ‘things’ and ‘words’ have not yet been separated, and where—at the most fundamental level of language—seeing and saying are still one. we must re-examine the original distribution of the visible and invisible insofar as it is linked with the division between what is stated and what remains unsaid: thus the articulation of medical language and its object will appear as a single figure. but if one poses no retrospective question, there can be no priority; only the spoken structure of the perceived—that full space in the hollow of which language assumes volume and size—may be brought up into the indifferent light of day. we must place ourselves, and remain once and for all, at the level of the fundamental spatialization and verbalization of the pathological, where the loquacious gaze with which the xii preface doctor observes the poisonous heart of things is born and communes with itself. modern medicine has fixed its own date of birth as being in the last years of the eighteenth century. reflecting on its situation, it identifies the origin of its positivity with a return—over and above all theory—to the modest but effecting level of the perceived. in fact, this supposed empiricism is not based on a rediscovery of the absolute values of the visible, nor on the predetermined rejection of systems and all their chimeras, but on a reorganization of that manifest and secret space that opened up when a millennial gaze paused over men’s sufferings. nonetheless the rejuvenation of medical perception, the way colours and things came to life under the illuminating gaze of the first clinicians is no mere myth. at the beginning of the nineteenth century, doctors described what for centuries had remained below the threshold of the visible and the expressible, but this did not mean that, after over-indulging in speculation, they had begun to perceive once again, or that they listened to reason rather than to imagination; it meant that the relation between the visible and invisible—which is necessary to all concrete knowledge—changed its structure, revealing through gaze and language what had previously been below and beyond their domain. a new alliance was forged between words and things, enabling one to see and to say. sometimes, indeed, the discourse was so completely ‘naive’ that it seems to belong to a more archaic level of rationality, as if it involved a return to the clear, innocent gaze of some earlier, golden age. in 1764, j.f.meckel set out to study the alterations brought about in the brain by certain disorders (apoplexy, mania, phthisis); he used the rational method of weighing equal volumes and comparing them to determine which parts of the brain had been de-hydrated, which parts had been swollen, and by which diseases. modern medicine has made hardly any use of this research. brain pathology achieved its ‘positive’ form when bichat, and above all récamier and lallemand, used the celebrated ‘hammer, with a broad, thin end. if one proceeds with light taps, no concussion liable to cause disorders can result as the skull is full. it is better to begin from the rear, because, when only the occipital has to be broken, it is often so mobile that one misses one’s aim…. in the case of very young children, the bones are too supple to be broken and too thin to be preface xiii sawn; they have to be cut with strong scissors’ [3]. the fruit is then opened up. from under the meticulously parted shell, a soft, greyish mass appears, wrapped in viscous, veined skins: a delicate, dingylooking pulp within which—freed at last and exposed at last to the light of day—shines the seat of knowledge. the antisanal skill of the brain-breaker has replaced the scientific precision of the scales, and yet our science since bichat identifies with the former; the precise, but immeasurable gesture that opens up the plenitude of concrete things, combined with the delicate network of their properties to the gaze, has produced a more scientific objectivity for us than instrumental arbitrations of quantity. medical rationality plunges into the marvelous density of perception, offering the grain of things as the first face of truth, with their colours, their spots, their hardness, their adherence. the breadth of the experiment seems to be identified with the domain of the careful gaze, and of an empirical vigilance receptive only to the evidence of visible contents. the eye becomes the depositary and source of clarity; it has the power to bring a truth to light that it receives only to the extent that it has brought it to light; as it opens, the eye first opens the truth: a flexion that marks the transition from the world of classical clarity—from the ‘enlightenment’—to the nineteenth century. for descartes and malebranche, to see was to perceive (even in the most concrete kinds of experience, such as descartes’s practice of anatomy, or malebranche’s microscopic observations); but, without stripping perception of its sensitive body, it was a matter of rendering it transparent for the exercise of the mind: light, anterior to every gaze, was the element of ideality—the unassignable place of origin where things were adequate to their essence—and the form by which things reached it through the geometry of bodies; according to them, the act of seeing, having attained perfection, was absorbed back into the unbending, unending figure of light. at the end of the eighteenth century, however, seeing consists in leaving to experience its greatest corporal opacity; the solidity, the obscurity, the density of things closed in upon themselves, have powers of truth that they owe not to light, but to the slowness of the gaze that passes over them, around them, and gradually into them, bringing them nothing more than its own light. the residence of truth in the dark centre of things is linked, paradoxically, to this sovereign power of the empirical gaze that turns their darkness into xiv preface light. all light has passed over into the thin flame of the eye, which now flickers around solid objects and, in so doing, establishes their place and form. rational discourse is based less on the geometry of light than on the insistent, impenetrable density of the object, for prior to all knowledge, the source, the domain, and the boundaries of experience can be found in its dark presence. the gaze is passively linked to the primary passivity that dedicates it to the endless task of absorbing experience in its entirety, and of mastering it. the task lay with this language of things, and perhaps with it alone, to authorize a knowledge of the individual that was not simply of a historic or aesthetic order. that the definition of the individual should be an endless labour was no longer an obstacle to an experience, which, by accepting its own limits, extended its task into the infinite. by acquiring the status of object, its particular quality, its impalpable colour, its unique, transitory form took on weight and solidity. no light could now dissolve them in ideal truths; but the gaze directed upon them would, in turn, awaken them and make them stand out against a background of objectivity. the gaze is no longer reductive, it is, rather, that which establishes the individual in his irreducible quality. and thus it becomes possible to organize a rational language around it. the object of discourse may equally well be a subject, without the figures of objectivity being in any way altered. it is this formal reorganization, in depth, rather than the abandonment of theories and old systems, that made clinical experience possible; it lifted the old aristotelian prohibition: one could at last hold a scientifically structured discourse about an individual. our contemporaries see in this accession to the individual the establishment of a ‘unique dialogue’, the most concentrated formulation of an old medical humanism, as old as man’s compassion. the mindless phenomenologies of understanding mingle the sand of their conceptual desert with this half-baked notion; the feebly eroticized vocabulary of encounter’ and of the ‘doctor/patient relationship’ (le couple médecin-malade) exhausts itself in trying to communicate the pale powers of matrimonial fantasies to so much non-thought clinical experience—that opening up of the concrete individual, for the first time in western history, to the language of rationality, that major event in the relationship of man to himself and of language to things—was soon taken as a simple, preface xv unconceptualized confrontation of a gaze and a face, or a glance and a silent body; a son of contact prior to all discourse, free of the burdens of language, by which two living individuals are ‘trapped’ in a common, but non-reciprocal situation. recently, in the interests of an open market, so-called ‘liberal’ medicine has revived the old rights of a clinic understood as a special contract, a tacit pact made between one man and another. this patient gaze has even been attributed with the power of assuming—with the calculated addition of reasoning (neither too much nor too little)—the general form of all scientific observation: in order to be able to offer each of our patients a course of treatment perfectly adapted to his illness and to himself, we try to obtain a complete, objective idea of his case; we gather together in a file of his own all the information we have about him. we ‘observe’ him in the same way that we observe the stars or a laboratory experiment [4]. miracles are not so easy to come by: the mutation that made it possible—and which continues to do so every day—for the patient’s ‘bed’ to become a field of scientific investigation and discourse is not the sudden explosive mixture of an old practice and an even older logic, or that of a body of knowledge and some strange, sensorial element of ‘touch’, ‘glance’, or ‘flair’. medicine made its appearance as a clinical science in conditions which define, together with its historical possibility, the domain of its experience and the structure of its rationality. they form its concrete a priori, which it is now possible to uncover, perhaps because a new experience of disease is coming into being that will make possible a historical and critical understanding of the old experience. a detour is necessary here if we are to lay the foundations of our discourse on the birth of the clinic. it is a strange discourse, i admit, since it will be based neither on the present consciousness of clinicians, nor even on a repetition of what they once might have said. it may well be that we belong to an age of criticism whose lack of a primary philosophy reminds us at every moment of its reign and its fatality: an age of intelligence that keeps us irremediably at a distance from an original language. for kant, the possibility and necessity of a critique were linked, through certain scientific contents, to the fact that there is such a thing as knowledge. in our time—and nietzsche xvi preface the philologist testifies to it—they are linked to the fact that language exists and that, in the innumerable words spoken by men—whether they are reasonable or senseless, demonstrative or poetic—a meaning has taken shape that hangs over us, leading us forward in our blindness, but awaiting in the darkness for us to attain awareness before emerging into the light of day and speaking. we are doomed historically to history, to the patient construction of discourses about discourses, and to the task of hearing what has already been said. but is it inevitable that we should know of no other function for speech (parole) than that of commentary? commentary questions discourse as to what it says and intended to say; it tries to uncover that deeper meaning of speech that enables it to achieve an identity with itself, supposedly nearer to its essential truth; in other words, in stating what has been said, one has to re-state what has never been said. in this activity known as commentary which tries to transmit an old, unyielding discourse seemingly silent to itself, into another, more prolix discourse that is both more archaic and more contemporary—is concealed a strange attitude towards language: to comment is to admit by definition an excess of the signified over the signifier; a necessary, unformulated remainder of thought that language has left in the shade—a remainder that is the very essence of that thought, driven outside its secret—but to comment also presupposes that this unspoken element slumbers within speech (parole), and that, by a super-abundance proper to the signifier, one may, in questioning it, give voice to a content that was not explicitly signified. by opening up the possibility of commentary, this double plethora dooms us to an endless task that nothing can limit: there is always a certain amount of signified remaining that must be allowed to speak, while the signifier is always offered to us in an abundance that questions us, in spite of ourselves, as to what it ‘means’ (veut dire). signifier and signified thus assume a substantial autonomy that accords the treasure of a virtual signification to each of them separately; one may even exist without the other, and begin to speak of itself: commentary resi

Nepalí

Última actualización: 2021-02-28
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Inglés

the story starts out with a nine-tailed fox. this nine-tailed fox was destroying a hidden village. the powerful, giant, and red fox swung it’s tails and created tsunamis, destroying the village’s ninja which were fighting against it. thousands of ninja died due to this horrid monster. thousands of people including someone known as the fourth hokage. the fourth hokage, who was standing on top of a giant frog ( see character biographies), used a special technique which sealed the monster away, but unfortunately, killed himself in the process. he sealed the monster into a newly-born boy. re-construction of the village begun. his death brought pain to the village, but the third hokage kept the village’s ninja’s strong. twelve years later, after the re-construction of the village, the village seems to be in peace. well, almost in peace. naruto, a blond haired 12-year-old boy was vandalizing the great stone faces of the hokages! was naruto doing a prank? there was paint through and throughout all of the stone faces’ noses, eyes, and mouths! naruto was stopped when his sensei, iruka, caught him. iruka was furious with naruto. he tied him up and through him into the academy, as school was currently in session. in front of all the other students, iruka was desperately trying to tell naruto to focus on his ninja training instead of doing pranks. naruto ignored him, and iruka boiled up! he told all of the class to review the transformation jutsu! all the other students in the class complained and blamed naruto for his stuborness. iruka told the students to transform into him and that he would give them marks for it. one by one, each student in the academy transformed into an iruka. a few students transformed into him a little off, but the majority did perfect! next was naruto’s turn . . . naruto molds his energy around his whole body, and with a sudden ‘boom!’, steam arises all over the now-transformed naruto. naruto had turned into a naked, sexy woman. naruto laughed as much as he could laugh. he explained to iruka that it was his new transformation jutsu he made up. the ‘sexy jutsu’. iruka was super-angry! he chucked naruto to the stone hokage faces and told him to clean all the paint up! as iruka watches naruto clean up all the paint in disgust, he tells him to hurry up and he can go home. naruto complains ... ‘there’s not anyone waiting at home for me anyway!’ he says. the sentence left iruka’s face un-fixed. he asked naruto if he wanted to go eat ramen with him at the ramen shop, when he was done. naruto was incredibly happy! he loved ramen! he finished up the mess in no time! both iruka and naruto eat together at the ramen shop. iruka asks him why he did that to the village’s stone hokage faces, and he even knows who they are. naruto is surprised that iruka asked him such an obvious question. the hokages are the ones who are the strongest and wisest in the village. they make really good decisions, and become the leader of the leaf village. naruto also knows that the fourth hokage, the one who died twelve years ago, was the one who saved the leaf village from the nine-tailed monster fox. naruto knew it all to well. iruka asked him why he did that then, if he knew the hokages were so great. it was because naruto wanted to be better than all of them. he wanted recognition, whether it be in a bad way or a good way. naruto wanted to be the next hokage. iruka chuckled a little. naruto ignored his chuckle, and asks his sensei if he could wear iruka’s leaf forehead protector just to see how it feels. the leaf forehead protector is a sign that the ninja is a true ninja, and a sign of graduation from the ninja academy. iruka refuses to let him wear it, and tells him that if he passes the final graduation exam tomorrow, he’ll be able to get his own. naruto in anxious and nervous about the next day. in the academy the next day, the teachers reveal that the final graduation exam will be over the cloning jutsu, which was naruto’s worst jutsu. naruto was unbelievebly tense. he stinked at creating a fake clone of himself. naruto’s name was called, and he had to go in a small room with two judges (iruka and a long white haired man named mizuki). naruto is ready to create his replication in front of iruka and mizuki. he molds his energy throughout his body, and creates a a replication! . . . but it’s only one, which was lying flat on the ground with it’s foot off. it looked for like a rag doll instead of another naruto. iruka immediately fails naruto, but mizuki tells iruka that he did create a replication, and that’s what he’s supposed to do. naruto smiles for a while until iruka closes his eyes and explains to mizuki that all the other students created three or more replications, while naruto created one, which was pathetic. was naruto the only one who failed the exam, and will have to take it next year? that’s what it seems like. naruto exited the building, as he saw other fathers and mothers congradulate their sons. naruto sat on a swing by himself, sad. but mizuki appeared out of no where and walked up to naruto. he told him that iruka wasn’t trying to make him fail, and instead, trying to make naruto a stronger and better ninja. naruto complains, and is still sad. mizuki smiles at him, and decides to tell him something . . . he decides to tell me a little secret! iruka right now laying in his bed, with thoughts storming through his mind. he remembers what the current hokage (the third hokage) told him, and he remembers his parents dying when trying to defeat the nine-tails fox. knocks seem to hit iruka’s door, which makes him quickly switch to the present. it was mizuki. he tells iruka that naruto has just stole a sacred scroll from the hokage, the scroll of sealing, a scroll which contains various forbidden jutsus. mizuki spreads the word all around konoha, the village. the village men are angry at naruto, and claim that he’s gone to far this time, they all spread out to find naruto on the third hokage’s command. iruka is the one who manages to find naruto, tired with scratches all around his body. iruka assumes he was trying to learn a technique. naruto, not all that sad, tells iruka to take a look at the new jutsu he mastered so he ca graduate. iruka, wondering where naruto got this idea, asks him. naruto tells iruka that mizuki was the one who told him that if he showed iruka one of the techniques from the scroll of sealing, iruka would let naruto graduate. iruka is shocked and wondering why mizuki would say such a thing. with a bit of thought put into it, iruka hit naruto to the side, making him barely miss the kunai’s thrown towards naruto from nowhere. it was mizuki. instead of hitting naruto, when iruka blocked it, iruka was attacked instead. iruka wonders why this is all happening. naruto is very confused. mizuki threatens to kill naruto and take the scroll of sealing to himself. he also says he’ll kill iruka since he found out his idea. mizuki had told naruto to get the scroll of sealing, so he could kill naruto, and take the scroll of sealing for himself, making people think naruto ran away with it or just disappeared with it. mizuki also yells to naruto and iruka from a tree, about a law passed down after the nine-tails battle. the law about no one telling naruto, that the nine-tails fox, is sealed inside of naruto. naruto tries not to believe it, but he knows it’s true. why else would people not respect and acknowledge naruto in his dream? why was he treated like dirt? mizuki also tells a lie, that iruka is also mad at naruto for killing his parents. iruka starts to remember what the hokage said to him this morning. he remembers the hokage telling him, that he passed this law down because he wanted the villages people to see naruto as a hero, for having the fox sealed in him, instead of being a villan. the hokage had also told iruka, that the parents’ rude way to naruto is slowly passing down to the children (who don’t know about the nine-tails), and making naruto a lonely child. mizuki now throws his giant shuriken at naruto, but iruka seems to get in the way and saves naruto. naruto, very confused now, just runs away from the situation. mizuki runs after naruto, and iruka attempts to chase after them both in his hurt state. it seems naruto is running away from both. naruto meets up with iruka, who tells naruto to hand over the scroll. naruto, without saying a word, attacks iruka, sending him flying and hurt. iruka pants for a little while. iruka wonders how naruto knew ... how naruto knew he was actually mizuki. 'iruka' transformed back into mizuki and asked naruto how he knew. naruto smiles, and he transforms . . . he was iruka. which meant naruto was hidden some place close. naruto is actually behind the nearby tree along with the scroll, listening to iruka and mizuki’s conversation. mizuki asks iruka why he’s trying to protect the one who “murdered” iruka’s own parents. iruka tells mizuki that naruto isn’t the monster. naruto cries behind the tree at the words iruka says. mizuki, who has had enough, throws his shuriken at the weakened iruka ... naruto comes in the way and kicks it out of the way. mizuki is surprised while naruto tells him that if he harms iruka, naruto will kill him. mizuki, mad, challenges naruto. naruto quickly uses his newly learned jutsu, the shadow clone jutsu. naruto had created over 100 copies of himself, which were all real, unlike a normal replication. iruka, now grinning, is also very surprised at what naruto accomplished in such a little time. naruto quickly defeats mizuki, who is so hurt, he cannot say a word. iruka is so happy, he tells him he has a surprise for naruto. naruto closes his eyes ... seconds later, naruto is seen with a konoha village forehead protector. iruka congratulates him on his late graduation. naruto, not knowing what to say, jumps at iruka and hugs him.

Nepalí

कार्यकारी सारांश

Última actualización: 2021-11-12
Frecuencia de uso: 2
Calidad:

Referencia: Anónimo

Inglés

janai purnima is observed in the month of shrawan. it is called rakshya bandhan as this festival observes the bond of purity and security.  this festival is celebrated by hindus all over the world.  janai purnima is sacred thread festival. on this day, hindu men, especially the brahmins and chettris perform their annual change of janai and all who celebrates this festival put a scared thread around their wrist. janai purnima janai purnima is known as the sacred thread festival. on this day hindu men, especially the brahmans and chettris perform their annual change of janai, a yellow cotton string worn across the chest or tied around the wrist of the right hand. this thread is only given to males during a lengthy and impressive religious ceremony called the ‘bratabandhan’. this cord initiates them into manhood and commands them to faithfuly the follow the relegion. the janai must be worn everyday of their lives from this day onwards. the ‘triple cord’ is a symbol of body, speech and mind, and when the knots are tied the wearer is supposed to gain complete control over each. this cord is changed if it becomes frayed or defiled, for example, when the wearer touches a woman in menstruation, during which she is considered ‘unclean’. but according to hindu rules the cord must be changed without fail by a brahman on this day, janai meaning sacred thread, and purni meaning purnima or the full moon, thus pointing to the change of the thread on the auspicious full moon day. on janai purnima, there is a big mela (fair) at kumbeshwor in lalitpur. devotees come here to worship lord mahadev and to tie a knot around their wrists. on the preceding day the wearer makes himself ‘clean’ by shaving, cutting the hair and bathing. he undergoes a partial fast, taking only one meal of foods considered to be ‘clean’ – no meat, onions or garlic. the next morning the family priest comes to the house. the entire family gathers around him as he reads from a holy book, performs a ceremony, which sanctifies the new thread, and places it about the recipient’s neck across .

Nepalí

जनै पुर्णीमा श्रावणमा मनार्इन्छ । यो शुद्दता र सुरक्षा संग जोडिने भएकोले रक्षा बन्धन पनि भनिन्छ । यो पर्ब बिश्वभरका हिन्दु धर्मालम्विहरूले मनाउने गर्दछन् । यो पर्बमा मन्तरेको धागो प्रयोग हुन्छ । ब्राह्मण र क्षेत्रीहरू बर्षमा यो दिन जनै बदल्छन् र धागोलार्इ नाडीमा बेर्छन् ।

Última actualización: 2015-07-23
Frecuencia de uso: 1
Calidad:

Referencia: Marquish

Inglés

human beings want to enjoy freedom, justice and peace. children naturally want to enjoy rights. they are ignorant and deserve our love. children are supposed to enjoy some rights. they are right to shelter, right to food, right to health care, right to education, right to expression, right to games and so on. child rights are very important to enhance human dignity and prosperity. in nepal, the condition of children is not uniform. there are many children who cannot go to school.

Nepalí

मानव स्वतन्त्रता, न्याय र शान्तिको आनन्द लिन चाहन्छ। बच्चाहरू स्वाभाविक रूपमा अधिकारहरूको मजा लिन चाहन्छन्। तिनीहरू अनभिज्ञ छन् र हाम्रो प्रेमको योग्य छन्। बच्चाहरूले केहि अधिकारहरूको आनन्द लिनु पर्छ। तिनीहरू आश्रयको अधिकार, भोजनको अधिकार, स्वास्थ्य सेवाको अधिकार, शिक्षाको अधिकार, अभिव्यक्तिको अधिकार, खेल अधिकारको अधिकार इत्यादि हुन्। बाल अधिकार मानव सम्मान र समृद्धि बढाउनको लागि धेरै महत्त्वपूर्ण छ। नेपालमा बच्चाहरूको अवस्था समान छैन। त्यहाँ धेरै बच्चाहरू छन् जो स्कूल जान सक्दैनन्।

Última actualización: 2021-01-05
Frecuencia de uso: 2
Calidad:

Referencia: Anónimo

Inglés

character '%s' is not valid at the start of an entity name; the & character begins an entity; if this ampersand isn't supposed to be an entity, escape it as &

Nepalí

अस्तित्व नामको सुरुमा क्यारेक्टर '%s' वैध हुँदैन ; & क्यारेक्टरले एउटा अस्तित्वा सुरु गर्दछ ; यदि यो एम्परस्यान्ड भएमा एउटा अस्तित्वको रूपमा मानिँदैन,यसलाई & को रूपमा परित्याग गर्नुहोस्

Última actualización: 2014-08-20
Frecuencia de uso: 1
Calidad:

Referencia: Anónimo
Advertencia: contiene formato HTML invisible

Inglés

the image data you are trying to paste has no color profile information. on the web and in simple applications the data are supposed to be in srgb color format. importing as web will show it as it is supposed to look. most monitors are not perfect though so if you made the image yourself you might want to import it as it looked on you monitor. how do you want to interpret these data?

Nepalí

तपाईँले टाँस्न प्रयास गर्नु भएको छवि डेटासँग रङ प्रोफाइल जानकारी छैन । वेब र साधारण अनुप्रयोगमा डेटाहरू srgb रङ ढाँचामा हुने मानिन्छ । वेबको रूपमा आयात गर्दा यसलाई देखाउदछ र देखिने मानिन्छ । यदि तपाईँले छवि आफै बनाउनु भयो भने धेरै मोनिटर राम्रो हुदैनन् यसलाई मनिटरमा देखिए जस्तै तपाईँले यसलाई आयात गर्न चाहन सक्नुहुन्छ । ती डेटालाई कसरी व्याख्या गर्न चाहनुहुन्छ?

Última actualización: 2011-10-23
Frecuencia de uso: 1
Calidad:

Referencia: Anónimo

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