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Anglais

kewra essence

Tamoul

kewra நீர்

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Anglais

kewra flavour

Tamoul

thalampoo

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Anglais

kewra water

Tamoul

kewra நீர்

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Anglais

what is kewra water in tamil

Tamoul

தமிழ் மொழியில் கெவரா நீர் என்ன

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Anglais

We created man from an essence of clay,

Tamoul

நிச்சயமாக நாம் (ஆதி) மனிதரைக் களி மண்ணிலிருந்துள்ள சத்தினால் படைத்தோம்.

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Anglais

The essence of purity is the essence

Tamoul

தூய்மை முக்கியத்துவம் என்ற கட்டுரை

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Anglais

We created the human from an essence of clay:

Tamoul

நிச்சயமாக நாம் (ஆதி) மனிதரைக் களி மண்ணிலிருந்துள்ள சத்தினால் படைத்தோம்.

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Anglais

Never doubt that the essence of truth comes from your Lord

Tamoul

(கிப்லாவைப் பற்றிய) இவ்வுண்மை உம் இறைவனிடமிருந்து வந்ததாகும்;. ஆகவே (அதனைச்) சந்தேகிப்போரில் ஒருவராக நீர் ஆகிவிட வேண்டாம்.

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Anglais

Only the Supreme Essence of your Glorious and Gracious Lord will remain forever.

Tamoul

மிக்க வல்லமையும், கண்ணியமும் உடைய உம் இறைவனின் முகமே நிலைத்திருக்கும்.

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Anglais

Allah blots out, and He establishes what He will. With Him is the Essence of the Book.

Tamoul

(எனினும்,) தான் நாடியதை (அதிலிருந்து) அல்லாஹ் அழித்து விடுவான். (தான் நாடியதை அதில்) நிலைத்திருக்கவும் செய்வான் - அவனிடத்திலேயே உம்முல் கிதாப் (மூலப் பதிவேடும்) இருக்கறது.

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Anglais

God blots out, and He establishes whatsoever He will; and with Him is the Essence of the Book.

Tamoul

(எனினும்,) தான் நாடியதை (அதிலிருந்து) அல்லாஹ் அழித்து விடுவான். (தான் நாடியதை அதில்) நிலைத்திருக்கவும் செய்வான் - அவனிடத்திலேயே உம்முல் கிதாப் (மூலப் பதிவேடும்) இருக்கறது.

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Anglais

and behold, it is in the Essence of the Book, with Us; sublime indeed, wise.

Tamoul

இன்னும் நிச்சயமாக, இது நம்மிடத்திலுள்ள உம்முல் கிதாபில் (தாய் நூலில்) இருக்கிறது. (இதுவே வேதங்களில்) மிக்க மேலானதும், ஞானம் மிக்கதுமாகும்.

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Anglais

(Muhammad, the essence of) the Truth is from your Lord. Never have any doubt about it.

Tamoul

(நபியே! ஈஸாவைப் பற்றி) உம் இறைவனிடமிருந்து வந்ததே உண்மையாகும்;. எனவே (இதைக் குறித்து) ஐயப்படுவோரில் நீரும் ஒருவராகிடாதீர்.

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Anglais

And when your Lord said to the angels: Surely I am going to create a mortal of the essence of black mud fashioned in shape.

Tamoul

(நபியே!) உம்முடைய இறைவன் மலக்குகளிடம்; "ஓசை தரும் கருப்பான களிமண்ணிலிருந்து, மனிதனை நிச்சயமாக நான் படைக்கப்போகிறேன்" என்றும்,

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Anglais

He said: I am not such that I should make obeisance to a mortal whom Thou hast created of the essence of black mud fashioned in shape.

Tamoul

அதற்கு இப்லீஸ், "ஓசை தரும் கருப்பான களிமண்ணிலிருந்து, நீ படைத்துள்ள (ஒரு) மனிதனுக்கு நான் சிரம் பணிவதற்கில்லை!" என்று கூறினான்.

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Anglais

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

Tamoul

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Anglais

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

Tamoul

தமிழ் மொழிபெயர்ப்பு ஆங்கிலம் பத்தி ஆன்லைன்

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Anglais

Humanity can be defined as quality of being human; the peculiar nature of man, by which he is distinguished from other beings. Being human does not mean that an individual possesses humanity. If you want to understand the quality of humanity in an individual take note of what he does for people who give noting back in return to the favour they have offered. One of the most outstanding examples of extra- ordinary humanity in a human being has been portrayed beautifully by Mother Teresa. Humanity means caring for and helping others whenever and wherever possible. Humanity means helping others at times when they need that help the most, humanity means forgetting your selfish interests at times when others need your help. Humanity means extending unconditional love to each and every living being on Earth. A perfect example of humanity can be demonstrated by the following story. A king with a kind heart once saw a pigeon and an Eagle fighting. He possessed the ability of communicating with the birds and animals. The pigeon asked the king to save him from the eagle. The king told the eagle that he is ready to pay any price in return for saving the pigeon. The eagle asks the king to give him the equal amount of flesh to the weight of the flesh of the pigeon. Agreeing to the Eagle’s condition, the king starts chopping off his own flesh equal to the flesh of the pigeon. After donating a little bit of his flesh, he still finds the pigeon heavier. Finally he surrenders the whole of himself to the Eagle to eat. That is the moment when both the Eagle and the pigeon turn into angels who appeared on the earth to test the extent of the king’s humanity. The king is now rewarded with the most precious rewards and heaven after life for his deed of humanity. This story can be understood as an exaggerated statement so that individuals understand the importance of humanity in their day to day lives. It is important to understand one important fact; an individual’s life is successful not by the number of degrees he or she attains but by the degree of humanitarian activities that individual is into on a day to day basis. Serving the poor and the disabled is one of the greatest humanitarian help an individual can provide in his or her lifetime. It is essential to understand the fact that we are extremely lucky to have everything we desire at any point of the time we need. Serving the needy means that you yourself think that you have more than enough resources to your disposal. People who always crib that they do not have sufficient facilities available despite having everything can never provide humanitarian services because if one has the mind set of not being self- sufficient, how can he or she help someone else. One is always remembered for his or her good deeds and it is essential to understand that there is no better deed than providing services for humanitarian causes. If eating and having fun is only what we are born to do then we should keep one thing in mind; even animals can do such activity; if God has made us humans there has to be some reason behind it. Only human beings can understand the importance of humanity and it is humanity as a result of intelligence which actually gives the core essence to human existence. You will not need a hefty bank account to contribute towards humanitarian activities. Paying your domestic help fairly is also humanity. You are willing to pay thousands of bucks for your medical check- up but when it comes to paying your employee; you want to save every penny. Humanitarian activities should never be performed in order to achieve fame or to gain a status symbol. You can easily achieve fame by the work you do. Lifting the heavy bag of an old woman is humanity, helping a disabled to cross the road is humanity, helping your mom in doing work is humanity; in fact helping anyone who is in need is humanity. As soon as we understand the importance of humanity in day to day life, the purpose for which we are on Earth is automatically fulfilled.

Tamoul

humanity essay in tamil

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Anglais

WORSHIP The Christian’s Highest Occupation Alfred P. Gibbs Copyright © 1950 CHAPTER FIVE THE MEANING OF WORSHIP: THE Holy PERFUME As we further think of the definition of worship, let us now consider: 6. The Holy Perfume (Exodus 30:34-38) This very beautiful picture of worship is given to us as part of God’s revelation to Moses in regard to the Tabernacle, concerning which He had said: “Make me a sanctuary, that I may dwell among them” (Exodus 25:18). Minute instructions were given regarding the details of its furnishings, and we find God repeatedly saying to Moses: “And look that thou make them after their pattern, which was showed thee in the mount” (Exodus 25:9; 40:26, 30; 27:8, cp. Hebrews 8:5). “And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people” (Exodus 30:34-38) Three things impress themselves on the mind as one reads this passage regarding the holy perfume. (1) The Exclusive Use of It (verses 37-38) It was reserved solely for use in the worship of God in the sanctuary. God expressly forbade its manufacture for any other purpose. The obvious inference from this is that worship belongs to God alone, and that He will share this honor with none. David, “the sweet Psalmist of Israel,” by the Spirit’s inspiration wrote: “He is thy Lord, worship thou him . . . Exalt ye the Lord our God, and worship at his footstool, for he is holy . . . O come, let us worship and bow down: Let us kneel before the Lord, our Maker” (Psalm 45:11; 99:5; 95:6). It will be recalled that the first demand of the law was: “Thou shalt have no other gods before me . . . for I, the Lord thy God, am a jealous God” (Exodus 20:3-5). There is no substitute for spiritual worship. It is the unique right, the sole property, and the exclusive privilege of God Himself and He will not tolerate any rival. Idolatry, in its essence, is simply that by which man seeks to displace God, or which attempts to relegate Him to a position of secondary importance. An idol is anything that a man worships in his heart, to the exclusion of God. It was because of the idolatrous apostasy of Israel that God: - Set Israel aside nationally, - Allowed them to go into captivity, - Scattered them to the four corners of the earth. (See II Kings 17:7-18; II Chronicles 36:14-17). We do well to pay good heed to the Divine dictum: “I am the Lord, that is my name, and my glory will I not give to another” (Isaiah 42:8). He alone claims the title of, “Holy and Reverend” (Psalm 111:9). There is always the subtle danger of becoming more occupied with: - The visible, than the invisible; - With the temporal, than the eternal; - With an outward and formal ceremony, than an inward and spiritual reality. There can therefore be no substitute for spiritual worship: - However ornate may be the ritual, - Or gorgeous the vestments, - Or beautiful the building, - Or well phrased the prayers, - Or smoothly conducted the service. Undoubtedly all this has an appeal to the esthetic senses, and is well pleasing to the flesh, for man is naturally religious; but it is not spiritual, and consequently cannot please God. (2) The Ingredients that Formed it (verses 34-36) Four ingredients, compounded in equal proportions, composed this perfume, and each part was necessary to the whole. These ingredients were stacte, onycha, galbanum and frankincense. Each of these four things has a typical significance which we shall not dwell on now. Let us think of them as four elements which, when compounded together in the heart of the believer, as he sits in the presence of God, causes the perfume of his worship to ascend to the Father and the Son. The first ingredient is remembrance. It is good for the believer to use his memory to recall what he used to be by nature, and what he now is, by God’s matchless grace. The words of Paul to the saints at Ephesus are pertinent to this: “Wherefore remember that ye being in time past Gentiles in the flesh . . . but now, in Christ Jesus . . . are made nigh” (Ephesians 2:11, 13). Let each Christian call to mind his black past, when he was without God, without Christ, without life and without hope. Then let him contrast this with his present acceptance in the Beloved, together with all the spiritual blessings that are now his present and eternal possession. Surely the result of such remembrance will cause him to life his heart in adoration to the One who made this so blessedly actual to his experience. His memory should also be focused on the Person and work of the Lord Jesus Himself. The purpose of the Lord ’s Supper, as indicated by the Lord Himself is: “This do in remembrance of me.” In view of this, worship will become an essential feature of such a meeting, for worship is kindled upon the fires of remembrance. As David puts it: “While I was musing, the fire burned; then spake I with my tongue” (Psalm 39:3). It is memory that enables us to recall the record of His matchless life, as given in the holy Scriptures. The Christian should therefore concentrate upon: - Christ’s wondrous words, - His mighty deeds, - His perfect and holy character, - His absolute obedience to the father’s will, - His infinite grace in going to the cross, - His completed work of redemption accomplished by the sacrifice of Himself, - His victorious resurrection, - His glorious ascension, - His present ministry as the great HIGH PRIEST of His people. As he does so, the believer’s heart will warm within him, and his worship shall rise to God as a fragrant perfume. The second ingredient is gratitude. As memory recalls all that God is and has done, the heart responds, even as the strings of a harp break forth into song beneath the skilful hands of a master musician. We have before noted that the gratitude of the believer delights the heart of the Father. Socrates, the great Grecian philosopher, declared that gratitude was the greatest of all the virtues, and ingratitude the basest of all the vices. A study of the great worship hymns indicate how great a part gratitude plays in their composition. Hannah Burlington beautifully expresses it thus: “The knowing this, that us He loves, Hath made our cup run o’er; Jesus, Thy name our spirit moves, Today and evermore.” The “Ter Stegen” hymns are amongst the finest we have. One of them, by Ernst C. Homburg, written nearly 300 years ago, is redolent with gratitude: “O Lord, from my heart I do thank Thee For all Thou hast borne in my room, Thine agony, dying unsolaced, Alone in the darkness of doom, That I, in the glory of Heaven, For ever and ever might be -- A thousand, a thousand thanksgivings I bring, blessed Saviour, to Thee!” The third ingredient is reverence. This is produced as the soul apprehends, in some measure at least: - The greatness of God, - The majesty of His Divine character, - The glory of His unique attributes, As displayed in His - Omniscience, - Omnipotence, - Omnipresence - Immutability. We are living in an age characterized largely by cynicism, flippancy and lightness regarding Divine things. The modern trend is to humanize Deity and deify humanity, and that has not aided in man’s concept of God. One has only to read the Scriptures to discover that whenever a person was brought consciously into the presence of God, it filled him with a holy awe, humbled him in the dust and produced a deep reverence for God. Moses, the great leader of Israel, was taught this lesson many times. At God’s first revelation to him at the burning bush, the voice of Jehovah said: “Draw not nigh hither; put thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Exodus 3:5). At God’s revelation to him on the mount, in response to his request to see God’s glory, God gave him a vision of Himself. At this august spectacle we read: “Moses made haste, and bowed his head towards the earth, and worshipped” (Exodus 34:8). Isaiah, whose magnificent concept of Deity has thrilled the hearts of the people of God for twenty-five centuries, had to lay to heart this essential requirement. In chapter six of his prophecy, he describes the vision he had of the glory of God which completely revolutionized his life. This sight not only filled him with a sense of his own littleness, uncleanness and insufficiency, but indelibly impressed upon him God’s greatness, holiness and power. Daniel, “the man of desires,” tells us that when he saw the majestic vision of God: “There remained no strength in me, for my comeliness was turned in me into corruption and I retained no strength” (Daniel 10:5-11). We could add others to this list, but these will suffice to indicate how necessary it is that godly reverence accompany all our dealings with Divine things. This reverence must always be present if our worship is to be acceptable to the One who is described as “The high and lofty One, who inhabiteth eternity,” and who hath declared: “Let all the earth fear the Lord: Let all the inhabitants of the world stand in awe of Him” (Psalm 33:8). Familiarity with God can never produce contempt, for those who know Him best, love and fear Him most. The more God impresses the soul with His Person, the greater that individual is filled with holy awe as he stands in the presence of Him, before Whose eyes “all things are open and naked” (Hebrews 4:13). It should be obvious that humility of mind, sobriety of manner, and sincerity of spirit are essential to and fitting in the presence of the One who said: “Ye shall . . . reverence my sanctuary. I am the LORD” (Leviticus 19:30). The fourth ingredient is amazement. We have before indicated that worship has, as one of its basic requirements, the element of wonder. He who ceases to wonder, ceases to worship. The hymn writer has put it thus: “I stand amazed in the presence Of Jesus the Nazarene, And wonder how He could love me, A sinner, condemned, unclean! O how wonderful! O how marvelous! And my song shall ever be, O how wonderful! O how marvelous! Is my Saviour’s love to me!” One of the many titles of Deity is “Wonderful.” Everything about the Almighty takes upon itself this character. As the believer thinks of the wonder of His Person, His creation, His word, His Son, His love, His salvation and of each Christian’s blessedness, he is led to exclaim with another: “That Thou should love a wretch like me, And be the God Thou art, Is darkness to my intellect, But sunshine to my heart!” (3) The Purpose of It. It was for God’s pleasure and for His glory. These ingredients, equally compounded together, combined to produce a perfume which ascended to God in a fragrant stream and brought great pleasure to Him. Likewise, when a believer sits in the presence of God, with an equal measure of remembrance, gratitude, reverence and amazement well compounded in his heart, there will undoubtedly rise, from the censer of his soul, a silver stream of humble, reverent, sincere and adoring worship to his God and Father, and to the Lord Jesus Christ. This, in turn, will delight God’s heart, for it fulfils His desire for the worship of His people. This was expressed by His Son in these words: “The hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and in truth; for the Father seeketh such to worship him” (John 4:23) Our last consideration, under the heading of the meaning of worship, is: 7. The Root Meaning of the Word in the Old Testament Those that understand such things have affirmed that the root meaning of the Hebrew word carries the thought of “a dog to its master.” As one approaches the town of Hartsdale from the city of New York, he will observe, to his left, an animal cemetery. It is perhaps the most ornate in the world. Beneath marble monuments, some costing hundreds of dollars, like the remains of pet animals and even birds. Many of these tombstone’s bear sentimental epitaphs, such as: “Momsie’s only baby.” Others are grotesque, as one over a dog which reads: “He cannot come to us, be we can go to him!” However, there is one epitaph that stands out from them all. It is of a dog whose master caused to be inscribed: “To the memory of Bruce, the devoted servant, faithful friend, warm admirer, and ardent worshipper of his master.” Then follows the name of its owner. Does this not aptly describe what a dog is? Dogs have been described, and not without some cause, as “man’s best friend.” A cynic once remarked: “The more I know of human beings, the better I appreciate dogs!” Let us use an illustration to clarify this point. We will suppose that a man, warmly clad, ventures forth on a blustery and bitterly cold night. The temperature is below zero, and the streets are practically deserted. Presently he sees a poor, neglected, shivering and half starved cur, sheltering behind a telephone pole from the biting wind. Some cruel boys have tied a can to its tail, and it has been kicked from pillar to post, until now it is almost at the end of its tether. It will never survive a night like this on the streets. The man pauses and looks the dog over. What a pitiable sight it is: thin, miserable, frightened, homeless, hungry and on its last legs! His compassion is stirred and, yielding to the impulse of the moment, he stoops down, reaches out his hand and calls to the dog. Suspicious as first, for the dog has good reasons for distrusting mankind, it gradually approaches, until at length it comes under his hand. The man pats it on the head, strokes it, all the while speaking kindly words. Then, after removing the string and the can from its tail, he lifts it up, opens his overcoat, pops it in, and carries it back to his home. When he enters his home he says to his wife: “I’ve found a poor starving dog on the street, that will surely die tonight, unless it finds a home. Please put a sack in the corner of the kitchen and we’ll take care of it for at least tonight.” Accordingly, the dog is gently placed on the sack, and a delicious bowl of hot bread and milk is given it, followed by some scraps from the evening meal. For the first time in many days the dog wags its tail in gratitude for this unusual kindness. The next morning it greets its benefactors with another friendly wag of its tail, and they decide to give it a permanent home. A month passes by, and what a wonderful change it produces in that dog! As a result of good food and proper care, one would scarcely recognize the fine looking animal as that miserable starving cur of four weeks ago. One evening, as the man is sitting in an easy chair, with one hand hanging over the arm of the chair, he suddenly feels something warm and wet on his hand. Glancing down he sees the dog looking up at him with adoring eyes as, again and again, it licks the hand of the one to whom it owes everything. The dog had not come into the room to beg for a bone, or even to be petted. It wanted nothing from its owner but the privilege of sitting in his presence, so that it might look at him with rapt, adoring eyes and, every now and then, to enjoy the privilege of licking the hand of the one whom it loved above all others. This is worship. Now apply this to the believer, who once was a lost, guilty and helpless sinner, deserving only the judgment of a holy God. Now, - Through the grace of the Lord Jesus Christ, - By faith in His substitutionary sacrifice and glorious resurrection, - By acceptance of Him as Saviour and Lord, He has been: - Redeemed, - Saved - Brought into a place of acceptance, provision and security. Surely it is not too much for the Lord to expect that His people, saved as such an infinite cost, will want, like that dog, to come into His presence in order to be occupied only with the One whom, “having not seen, they love” with all their hearts. May it be yours and mine to know something, by experience, of the real meaning and nature of worship, and thus fulfil His purpose in our salvation. The words of Miss C.A. Wellesley will form a fitting conclusion to this section of our study: “Occupied with Thee, Lord Jesus, in Thy grace; All Thy ways and thoughts about me Only trace Deeper stories of the glories Of Thy grace. Taken up with Thee Lord Jesus I would be; Finding joy and satisfaction All in Thee; Thou the nearest and the dearest Unto me.” ~ end of chapter 5 ~ http://www.baptistbiblebelievers.com/ ***

Tamoul

senthamil

Dernière mise à jour : 2015-01-20
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Anglais

It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous. As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only God. And those firmly rooted in knowledge say, 'We believe in it; all is from our Lord'; yet none remembers, but men possessed of minds.

Tamoul

அவன்தான் (இவ்) வேதத்தை உம்மீது இறக்கினான். இதில் விளக்கமான வசனங்களும் இருக்கின்றன. இவைதான் இவ்வேதத்தின் அடிப்படையாகும். மற்றவை (பல அந்தரங்கங்களைக் கொண்ட) முதஷாபிஹாத் (என்னும் ஆயத்துகள்) ஆகும். எனினும் எவர்களுடைய உள்ளங்களில் வழிகேடு இருக்கிறதோ அவர்கள் குழப்பத்தை ஏற்படுத்துவதற்காக முதஷாபிஹ் வசனங்களின் விளக்கத்தைத் தேடி அதனைப் பின்பற்றுகின்றனர். அல்லாஹ்வைத் தவிர வேறு எவரும் அதன் உண்மையான விளக்கத்தை அறியமாட்டார்கள். கல்வியில் உறுதிப்பாடு உடையவர்கள் அவை அனைத்தும் எங்கள் இறைவனிடமிருந்து வந்தவைதான். நாங்கள் அதை நம்பிக்கை கொள்கிறோம், என்று அவர்கள் கூறுவார்கள். அறிவுடையோரைத் தவிர மற்றவர்கள் இதைக்கொண்டு நல்லுபதேசம் பெறமாட்டார்கள்.

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