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Inglés

Tamil

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Inglés

life is a one time offer use it well

Tamil

வாழ்க்கையில் ஒரு முறை வாய்ப்பை நன்றாக பயன்படுத்த

Última actualización: 2018-04-19
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Inglés

Life is a lesson learn it

Tamil

எந்த பாடமும் கற்ற பாடம் இல்லை

Última actualización: 2020-02-06
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Inglés

the man who has no inner life is a slave to his surroundings

Tamil

எந்த உள் வாழ்க்கை கொண்ட மனிதன் தனது சூழலில் ஒரு அடிமை ஆகிறது

Última actualización: 2015-08-27
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Inglés

[Their share of the present life is] a trifling enjoyment, and there will be a painful punishment for them.

Tamil

(இத்தகைய பொய்யர்கள் அனுபவிப்பதெல்லாம்) சொற்ப இன்பம் தான்; (மறுமையிலோ) அவர்களுக்கு நோவினை செய்யும் வேதனையுண்டு.

Última actualización: 2014-07-03
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Inglés

SOCKS This module allows you to configure KDE support for a SOCKS server or proxy. SOCKS is a protocol to traverse firewalls as described in RFC 1928. If you have no idea what this is and if your system administrator does not tell you to use it, leave it disabled.

Tamil

SOCKSþó¾ ÜÚ¸û ¯í¸¨Ç KDE Ш½ÒâÔõ SOCKS. §ºÅ¸ý « øÄÐ Á¡ üÚ §ºÅ¸¨É ¯ûǨÁì¸ Å¢ÎõSOCKS ´Õ RFC 1928 ŨÃÔÚìÌõ ¾£îÍÅ÷ Á¡ üÈ ¡¦¿ È¢Ó¨È. ¯í¸ÙìÌ ±ó¾ §Â¡ º¨½Ôõ þÐ ±ñ½ ÁüÚõ ¯í¸û « ¨ÁôÒ ¯í¸¨Ç ÀÂýÀÎò¾ ÜÈÅ¢ø¨Ä ¦ÂñÈ¡ ø þ¨¾ ¦ºÂø ¿£ì¸×õ..

Última actualización: 2011-10-23
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2.1 Tagore – Sadhana I – III Chapters Introduction 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 63 64 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 65 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 66 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 union. 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 67 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 68 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 70 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 71 extraordinary qualities of Naipaul’s observations ,they are keen ,detailed and exact . 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

Tamil

தமிழ் மொழிபெயர்ப்பு ஆங்கிலம் பத்தி ஆன்லைன்

Última actualización: 2016-05-25
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time is gold esThere is a saying “Time and tide waits for none”. The saying is indeed true. Time waits for none. It comes and goes. Time is absolutely unbound able. Neither money nor position can buy it. Nothing on earth can subdue or conquer it. The most remarkable feature of time is its preciousness. Its value is unfathomable and its power is inestimable. Its potential is something which we cannot calculate. A minute is enough to win a victory. A second is enough to make you the richest man in the world. A fraction of a sec¬ond can make a difference between life and death. Every moment brings with it thousands of golden opportunities. Every minute is a store-house of ‘chances’. Therefore, we must not allow such precious time to slip away. If we do so, we allow those golden opportunities and chances to slip away too. As we go through life, we realise for ourselves that, if there is anything in the world which will never come back, it is time. Once time crosses into the threshold of the past, it never again returns to the ‘present’. Those who have realised this basic truth of life, never allow time to pass away unused. To utilise time fruitfully, we must take concrete steps as to how we are going to use it and what we are going to do with it. Until and unless we set up a time-table for ourselves and make a general division of time for the various tasks and jobs at our hand, time will keep slipping away with its golden opportunities unnoticed. Unplanned living is the surest way to kill time. Those individuals who plan beforehand, seldom fail. They are able to start their work on time and are able to complete it in time. Having worked out every minute of the allotted time, they do not hurry. Planning and proper implementation of that always brings in success. Those who plan their living and activities seldom face heartaches, mental tensions and worries. A careful glance into the life history of successful men and women all over the world will reveal the basic truth that success is the outcome of planned utilisation of time. Therefore, if we want to succeed in life we ought to chalk out what we are going to do with the minutes, hours, days, months and years at our disposal. This is the first step to success. Secondly, work must never be postponed; tomorrow’ may never materialise. We can only be sure of the present’ which in our hands. Postponement and laziness are the ropes which strangle time. Thus, time can create us or destroy us. It all depends on how we utilise time. say

Tamil

நேரம் தங்க ஓய்ந்த There is a saying “Time and tide waits for none”. The saying is indeed true. Time waits for none. It comes and goes. Time is absolutely unbound able. Neither money nor position can buy it. Nothing on earth can subdue or conquer it. The most remarkable feature of time is its preciousness. Its value is unfathomable and its power is inestimable. Its potential is something which we cannot calculate. A minute is enough to win a victory. A second is enough to make you the richest man in the world. A fraction of a sec¬ond can make a difference between life and death. Every moment brings with it thousands of golden opportunities. Every minute is a store-house of ‘chances’. Therefore, we must not allow such precious time to slip away. If we do so, we allow those golden opportunities and chances to slip away too. As we go through life, we realise for ourselves that, if there is anything in the world which will never come back, it is time. Once time crosses into the threshold of the past, it never again returns to the ‘present’. Those who have realised this basic truth of life, never allow time to pass away unused. To utilise time fruitfully, we must take concrete steps as to how we are going to use it and what we are going to do with it. Until and unless we set up a time-table for ourselves and make a general division of time for the various tasks and jobs at our hand, time will keep slipping away with its golden opportunities unnoticed. Unplanned living is the surest way to kill time. Those individuals who plan beforehand, seldom fail. They are able to start their work on time and are able to complete it in time. Having worked out every minute of the allotted time, they do not hurry. Planning and proper implementation of that always brings in success. Those who plan their living and activities seldom face heartaches, mental tensions and worries. A careful glance into the life history of successful men and women all over the world will reveal the basic truth that success is the outcome of planned utilisation of time. Therefore, if we want to succeed in life we ought to chalk out what we are going to do with the minutes, hours, days, months and years at our disposal. This is the first step to success. Secondly, work must never be postponed; tomorrow’ may never materialise. We can only be sure of the present’ which in our hands. Postponement and laziness are the ropes which strangle time. Thus, time can create us or destroy us. It all depends on how we utilise time. து

Última actualización: 2015-06-11
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In the state capital of Johor Bahru, known as the southern gateway to Peninsular Malaysia, are attractions suck as the beautiful Istana Besar (Grand Palace); the Royal Abu Bakar Living Royal Museum; and the ornate 100-year old Sultan Abu Bakar Mosque with its sweeping view of the Straits of Johor; City Square; and the Orchid Valley. Visitors often flock to Johor Bahru for its food and varied shopping in the malls and the duty-free outlet. Johor is home to the famous Endau Rompin Park, an ancient rainforest rich in flora and fauna. Beautiful beaches can be found in Desaru, Teluk Ramunia, Tanjung Balau, and near th fishing town of Mersing, and at the Kota Tinggi waterfalls is a protected marine park, attract keen scuba divers, smokeless and natures lovers. Island hopping is fun among the islands, some of which are still untouched. Accommodation on the islands of Sibu, Rawa, Besar, Tengah and Tinggi range from resort to basic chalets. Near the border with Malacca lies the picturesque river town of Muar, known for beautiful sunsets and fresh seafood, and the legendary Gunung Ledang (Mt.Ophir), a centre for nature-based activities. Johor Buhru Johor Bahru is the State Capital, built in 1855 by the late sultanate after the tall of Malacca till the final destruction of the fort in 1587. The earth mount fort has since been restored. Royal Abu Bakar Museum (The Grand Palace Johor) This beautiful palace was commissioned by Sultan Abu Bakar who laid the foundation stone in 1864. One of the oldest buildings in Johor Bahru, The Grand Place has a cosmopolitan architecture with clear Anglo-Malay influence. Today the palace assumes an additional role as the Royal Abu Baker Museum, displaying treasures of the royal collection. MAWAR (Majlis Wanita Johor-Johor Ladies Council) The existing Mawar house was stored at a great cost to preserve the rich architectural design cum heritage of Johor. The completed building is a stunning yet functional structure blending well with the new majectic Mawar Building. The Royal Mausoleum The Royal Mausoleum has been the final resting place for Royalty of Johor. The Mausoleum is situated along Jalan Mahmoodiah. An area where one can't help but appreciate the serene and tranquil atmosphere befitting a resting place for eternity. The Mausoleum's architecture is one of a fine, unique and aesthetic design of yesteryears. Sultan Abu Bakar Monument This Monument, created in the seafront opposite the courthouse commemorates Sultan Abu Bakar, as the modern architect of Johor. Kota Tinggi Waterfalls The waterfalls are a favorite spot for picnics and relaxation. The water cascades 34 m down into a pool deep enough for swimming. Fully furnished chalets complete with cooking facilities are available for booking. Johor Lama Johor Lama (Old Johor) is a quiet village 19 kilometers from Kota Tinggi on the banks of the Johor River. However, after the fall of Melaka it became the royal capital of the Sultans of Johor until the final destruction of the town fort by the Portuguese in 1587. Mersing Mersing is a pleasant town known for its large bustling fishing fleet. It is also the setting-off point for a large number of islands in the South China Sea, including the well-known Pulau Tioman in the state of Pahang. The Mersing Boat Hire Association provides boats for inter-island travel or fishing. Pontian The Johor countryside is well cultivated with pineapples. Just an hour's drive from Johor Bahru city, the fishing village has a settlement of fisherman living on stilts by shore. The town is also the staging point for visitors going to Gunung Pulai for waterfall picnics, jungle trekking or mountain climbing. Muar This picturesque town is well-known for its delicious and inexpensive footstalls and restaurants. the tree-lined Tanjung is ideal for evening strolls. The waterfalls at the foot of Mount Ophir (Gunung Ledang) is accessible from Muar. JOTIC (Johor Tourist Information Center) JOTIC is a one-stop center for visitors to get a better understanding of Johor. Besides, the availability of informative print materials like brochures on Johor, there are shops selling various types of handicrafts, which are mostly Johor's very own. Occasionally, visitors are entertained with live cultural performances. Traditional food can also be savoured at the center's food court. Sultan Abu Bakar Mosque Officially opened by the late Sultan Ibrahim in 1890, this mosque is considered one of the finest in Malaysia. It took 8 years to complete at a cost of RM400,000. Its architectural design and setting atop a hill with sweeping view of the Straits of Johor makes this mosque a famed landmark. Sultan Ibrahim Building The massive building on Bukit Timbalan dominates the skyline of Johor Bahru. The Saracenic character and fine mosaic detail particularly of the Grand Hall make this one of the most interesting buildings in Johor Bahru. Istana Bukit Serene His Majesty The Sultan of Johor resides in this palace. Perched on high ground with a 350 m tower, the palace is a landmark to travelers coming from the north. It contains one of the most beautiful gardens in Johor and a private zoo. Lido Beach This sun-drenched beach of Johor Bahru, stretching over 7 km provides city tourists a variety of water adventures from canoeing, sailing to cruising. Pasir Gudang The Federation International Motorcycle (FIM) has given the honor to his circuit to host one of the legs of the World Motorcycle Championship in 1998.It is one of the only two legs to be held in Asia. Despite its international status, this circuit is open to any motorsport enthusiasts to sample the thrill and spill of the speed adventure. Desaru Desaru is Johor's most famous beach with its white sands and clear blue waters. Located near Singapore (About 1hr 15 min drive from Johor Bahru). Imagine fabulous resort filled with exhilarating experiences 365 days a year ! It's all here at Desaru Impian Resort. The first all-suite beachfront theme resort in Malaysia. A fully integrated lifestyle destination of international standards. 25 acres of fun, excitement and adventure; lush landscaping and recreational facilities Air Papan The beach is a popular picnic area. The annual "Pesta Air Papan" celebrated on 1st May draws thousands of people. Th

Tamil

njuik

Última actualización: 2015-05-30
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And in the Taurat, We made it obligatory upon them that, “A life (is the retribution) for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for wounds is a retribution”; then whoever willingly agrees to retribution, it shall redeem him of his sin; and whoever does not judge according to what is sent down by Allah – it is they who are the unjust.

Tamil

அவர்களுக்கு நாம் அதில், "உயிருக்கு உயிர், கண்ணுக்கு கண், மூக்குக்கு மூக்கு, காதுக்கு காது, பல்லுக்குப் பல் ஆகவும்; காயங்களுக்கு(ச் சமமான காயங்களாகவும்) நிச்சயமாக பழி வாங்கப்படும் என்று விதித்திருந்தோம்;" எனினும் ஒருவர் (பழி வாங்குவதை) தர்மமாக விட்டுவிட்டால், அது அவருடைய பாவங்களுக்குப் பரிகாரமாகும்;. எவர்கள் அல்லாஹ் இறக்கி வைத்த (வேதக் கட்டளைப்)படி தீர்ப்பு வழங்கவில்லையோ நிச்சயமாக அவர்கள் அநியாயக்காரர்களே!

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Inglés

Have you not seen those to whom it has been said: 'Restrain your hands, establish your prayers and pay the obligatory charity' Then, as soon as fighting is written for them, there is a party of them fearing people as they would fear Allah, or with stronger fear. And they say: 'Our Lord, why have You written fighting for us, why not postpone us to a near term' Say: 'The pleasure of this life is little. The Everlasting Life is better for the cautious. You shall not be wronged a single tissue (of the fine skin that covers a date stone).

Tamil

"உங்களுடைய கைகளை(ப் போர் செய்வதினின்றும்) தடுத்துக் கொண்டும், தொழுகையை நிலைநிறுத்தியும், ஜக்காத்தை கொடுத்தும் வருவீர்களாக!" என்று எவர்களுக்குக் கூறப்பட்டதோ அவர்களை (நபியே!) நீங்கள் பார்க்கவில்லையா? பின்னர், போர் செய்ய வேண்டும் என்று அவர்களுக்குக் கட்டளையிடப்பட்டபோது, அவர்களில் ஒரு பிரிவினர் அல்லாஹ்வுக்குப் பயப்படுபவதைப் போல் அல்லது அதைவிட அதிகமாகவே மனிதர்களுக்குப் பயப்பட்டு "எங்கள் இறைவனே! எங்கள் மீது ஏன் (இப்) போரை விதியாக்கினாய்? சிறிது காலம் எங்களுக்காக இதைப் பிற்படுத்தியிருக்கக் கூடாதா? என்று கூறலானார்கள். (நபியே!) நீர் கூறுவீராக, "இவ்வுலக இன்பம் அற்பமானது, மறுவுலக(இன்ப)ம், பயபக்தியுடையோருக்கு மிகவும் மேலானது. நீங்கள் எள்ளளவேனும் அநியாயம் செய்யப்படமாட்டீர்கள்."

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Inglés

Know that the life of this world is but play and an amusement, and adornment, and a cause for boasting among you, a rivalry for greater riches and children. It is like rain whose vegetation pleases the unbelievers, but then it withers and turns yellow, becoming broken stubble. In the Everlasting Life is a terrible punishment, forgiveness, and great pleasure from Allah. The life of this world is nothing except the joy of delusion.

Tamil

அறிந்து கொள்ளுங்கள்: "நிச்சயமாக இவ்வுலக வாழ்க்கை விளையாட்டும், வேடிக்கையும், அலங்காரமுமேயாகும், மேலும் (அது) உங்களிடையே பெருமையடித்துக் கொள்வதும், பொருள்களையும், சந்ததிகளையும் பெருக்குவதுமேயாகும், (இது) மழையின் உதாரணத்துக்கு ஒப்பாகும், (அதாவது:) அது முளைப்பிக்கும் பயிர் விவசாயிகளை ஆனந்தப் படுத்துகிறது, ஆனால், சீக்கரமே அது உலர்ந்து மஞ்சள் நிறம் ஆவதை நீர் காண்கிறீர்; பின்னர் அது கூளமாகி விடகிறது, (உலக வாழ்வும் இத்தகையதே, எனவே உலக வாழ்வில் மயங்கியோருக்கு) மறுமையில் கடுமையன வேதனையுண்டு; (முஃமின்களுக்கு) அல்லாஹ்வின் மன்னிப்பும், அவன் பொருத்தமும் உண்டு - ஆகவே, இவ்வுலக வாழ்க்கை ஏமாற்றும் சொற்ப சுகமே தவிர (வேறு) இல்லை.

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Inglés

Know that the present life is but a sport and a diversion, an adornment and a cause for boasting among you, and a rivalry in wealth and children. It is as a rain whose vegetation pleases the unbelievers; then it withers, and thou seest it turning yellow, then it becomes broken orts. And in the world to come there is a terrible chastisement, and forgiveness from God and good pleasure; and the present life is but the joy of delusion.

Tamil

அறிந்து கொள்ளுங்கள்: "நிச்சயமாக இவ்வுலக வாழ்க்கை விளையாட்டும், வேடிக்கையும், அலங்காரமுமேயாகும், மேலும் (அது) உங்களிடையே பெருமையடித்துக் கொள்வதும், பொருள்களையும், சந்ததிகளையும் பெருக்குவதுமேயாகும், (இது) மழையின் உதாரணத்துக்கு ஒப்பாகும், (அதாவது:) அது முளைப்பிக்கும் பயிர் விவசாயிகளை ஆனந்தப் படுத்துகிறது, ஆனால், சீக்கரமே அது உலர்ந்து மஞ்சள் நிறம் ஆவதை நீர் காண்கிறீர்; பின்னர் அது கூளமாகி விடகிறது, (உலக வாழ்வும் இத்தகையதே, எனவே உலக வாழ்வில் மயங்கியோருக்கு) மறுமையில் கடுமையன வேதனையுண்டு; (முஃமின்களுக்கு) அல்லாஹ்வின் மன்னிப்பும், அவன் பொருத்தமும் உண்டு - ஆகவே, இவ்வுலக வாழ்க்கை ஏமாற்றும் சொற்ப சுகமே தவிர (வேறு) இல்லை.

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Inglés

Know that this world's life is only sport and play and gaiety and boasting among yourselves, and a vying in the multiplication of wealth and children, like the rain, whose causing the vegetation to grow, pleases the husbandmen, then it withers away so that you will see it become yellow, then it becomes dried up and broken down; and in the hereafter is a severe chastisement and (also) forgiveness from Allah and (His) pleasure; and this world's life is naught but means of deception.

Tamil

அறிந்து கொள்ளுங்கள்: "நிச்சயமாக இவ்வுலக வாழ்க்கை விளையாட்டும், வேடிக்கையும், அலங்காரமுமேயாகும், மேலும் (அது) உங்களிடையே பெருமையடித்துக் கொள்வதும், பொருள்களையும், சந்ததிகளையும் பெருக்குவதுமேயாகும், (இது) மழையின் உதாரணத்துக்கு ஒப்பாகும், (அதாவது:) அது முளைப்பிக்கும் பயிர் விவசாயிகளை ஆனந்தப் படுத்துகிறது, ஆனால், சீக்கரமே அது உலர்ந்து மஞ்சள் நிறம் ஆவதை நீர் காண்கிறீர்; பின்னர் அது கூளமாகி விடகிறது, (உலக வாழ்வும் இத்தகையதே, எனவே உலக வாழ்வில் மயங்கியோருக்கு) மறுமையில் கடுமையன வேதனையுண்டு; (முஃமின்களுக்கு) அல்லாஹ்வின் மன்னிப்பும், அவன் பொருத்தமும் உண்டு - ஆகவே, இவ்வுலக வாழ்க்கை ஏமாற்றும் சொற்ப சுகமே தவிர (வேறு) இல்லை.

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Inglés

They ask you (O Muhammad) concerning warfare in the prohibited month. Say, "Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever.

Tamil

(நபியே!) புனிதமான (விளக்கப்பட்ட) மாதங்களில் போர் புரிவது பற்றி அவர்கள் உம்மிடம் கேட்கிறார்கள்;. நீர் கூறும்; "அக்காலத்தில் போர் செய்வது பெருங் குற்றமாகும்; ஆனால், அல்லாஹ்வின் பாதையை விட்டுத் தடுப்பதும், அவனை நிராகரிப்பதும், மஸ்ஜிதுல் ஹராமுக்குள் (வரவிடாது) தடுப்பதும், அங்குள்ளவர்களை அதிலிருந்து வெளியேற்றுவதும் (-ஆகியவையெல்லாம்) அதைவிடப் பெருங் குற்றங்களாகும்;. ஃபித்னா (குழப்பம்) செய்வது, கொலையைவிடக் கொடியது. அவர்களுக்கு இயன்றால் உங்கள் மார்க்கத்திலிருந்து உங்களைத் திருப்பிவிடும் வரை உங்களுடன் போர் செய்வதை நிறுத்த மாட்டார்கள்;. உங்களில் எவரேனும் ஒருவர் தம்முடைய மார்க்கத்திலிருந்து திரும்பி, காஃபிராக (நிராகரிப்பவராக) இறந்துவிட்டால் அவர்களின் நற்கருமங்கள் இவ்வுலகத்திலும், மறு உலகத்திலும் (பலன் தராமல்) அழிந்துவிடும்;. இன்னும் அவர்கள் நரகவாசிகளாக அந்நெருப்பில் என்றென்றும் தங்கிவிடுவார்கள்."

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Inglés

An invitation creates a one-time password that allows the receiver to connect to your desktop. It is valid for only one successful connection and will expire after an hour if it has not been used. When somebody connects to your computer a dialog will appear and ask you for permission. The connection will not be established before you accept it. In this dialog you can also restrict the other person to view your desktop only, without the ability to move your mouse pointer or press keys. If you want to create a permanent password for Desktop Sharing, allow'Uninvited Connections' in the configuration.

Tamil

KDE மேல்மேசை பகிர்தல் இது தொலைதூரத்தில் உள்ளவரை அழைத்து உங்கள் பணிமேடையை பார்க்க மற்றும் கட்டுப்படுத்த செய்கிறது. மேலும் விவரங்கள்...

Última actualización: 2011-10-23
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