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Tamoul

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Anglais

you are the one pure heart person be bold stay forever ever. you are the one part of our family nanba

Tamoul

you are the one pure hear person in my nanba be bold stay forever ever. you are the one part of our family nanba

Dernière mise à jour : 2021-12-01
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Anglais

desi tales popular stories erotica sex secrets submit story sex cams my sex queen – my dear mom vishalt 2020-10-08 comments 162 1125 episode 1: my introduction to the world of incest hello everyone, my name is vishal, aged 21 years, from mysore. i’m pursuing engineering from a local college. i can say i’m pretty good in studies, though casual in attitude. my daily routine is to go to college, get back and roam with friends and that’s it nowadays. life is going along smoothly. my physical specifications are as follows: i’m quite tall, around 5′ 9″ having quite a healthy body and my dick size is around 7 inches when erect. this story is a must for all of you and especially for guys like me, who are very much interested in sexual relationships with anyone who has an age difference and is more mature than you are. this is my first writing assignment, so kindly bear with me. now i’ll introduce my family which consists of me, my mom, dad, grandfather, and my little brother who goes to school. my dad who is around 55 years of age, runs an electronics store that has sales and services of electronic products. my grandfather is quite old and is around 80 years but he’s still a strong person and can walk and work independently. we are basically a traditional family, my parents and grandfather do a lot of worships and poojas and i can say our financial condition is good as dad’s business runs quite well. now coming to the lead character of my life, whom i believe is my sex goddess and my sex queen. i’m her sex slave, she is my lovely and dearest mom. she is the love of my life and i think that i can do anything to submit myself to her as a sex slave. she’s a very traditional lady and very innocent. all she does is care for her family and nothing else. she just can’t take anything bad in her family and she loves all her family more than anything, especially me. she loves me like anything and has never scolded or beaten me in my whole life till now. i think she loves me more than my dad and the same goes from my side too as i reciprocate the same amount of love that she showers on me. i used to share anything and everything that happens in my life with her, each and everything that’s how much we love each other. now coming to mom’s physical description, she’s tall and has a good amount of fleshy fat wherever it is required on her body, giving her a perfect shape which makes me feel like calling her a sex goddess. she’s 5′ 7″ in height and her figure is 38-d breasts, 36 waist, and 42 hips. she has a wheatish complexion, with attractive eyes, juicy lips, voluptuous boobs, deep navel. you can say she has an hourglass-shaped figure considering her waist and hips. these include her humungous hips, thunderous thighs, sexy feet, and the sexiest glory holes in front and back which are the honey pots of mom. these taste like honey and the erotically exotic aroma of her armpits, adds fuel to my fire. she looks similar to shweta menon, (malayalam actress). my mom’s name is poornima – my sex queen. she mostly wears sarees even at home and very rarely salwar- suit when going outside and rarely nightie at home. the cotton and fancy sarees that she wears are a bit transparent and half sleeves blouses which are front hooked and bra of 38-d and v-shaped panties. what a good collection of bras, panties, and sarees she has! there are also a few padded bras for occasions. normally she wears her saree below the navel and has deep neck blouses which are always a bit tight for her huge melons. her boobs and hips are so soft, spongy, and huge that they create periodic oscillations of bouncing whenever she walks around. this makes my dick rock hard and keeps me in a state of arousal. when i am aroused, i feel like to jump on her and bang her right there. her daily routine is to wake up early in the morning at around 5:30 am and clean all around the home, prepare breakfast for us all. my little bro goes to school at 7:30 am and dad leaves for work at 9:30. my grandfather goes for his walks at 6 am and has breakfast after coming back and then goes to his room. he generally takes rest there. i go to college at 11 am and come back in the evening around 5 pm. my brother comes back from school in the afternoon and dad comes back at 9 pm. we live in a 3 bhk home, where one room is for my brother and me, one for my mom and dad and the other is for my grandfather. we usually sleep at around 11 pm. this is the daily routine of our family. now, time to begin my story. it all actually started when i completed my 12th std. when i was younger, my mother used to change her clothes in front of me. she never used to sense my presence when i was a young kid. this was because i was obviously innocent. i was very close to her and often spent time in her room. she even used to bathe me when she took a bath herself. often she used to ask me to unhook her bra when she couldn’t reach behind her back. i did this until i was about ten. she never asked me to leave if she had to change, and i used to just go about my business as well, never feeling as if i had to leave or look away. but, when i started growing she made me change that habit, and then i never saw her again changing before me or bathing with me or naked as i started growing into a young boy. i too began to understand why she’s not letting me watch her changing or accompany her while bathing. i even understood why she’s not asking me to help her to unhook her bra and blouses. it’s all because i started growing and i too didn’t think much of it at that time and years went by, neither did i bother or ever think about all this a single time. but i now know that it’s all because of traditional barriers we have within ourselves and in our society which makes a mom and son be just mom and son. it makes them forget that they both are humans first and more importantly that they are men and women. as per the natural law of the universe, there will be an attraction between a man and a woman even if it is a mom and her son. each has opposite genitals and these will have an attraction towards each other. that is nature’s way of bonding between a man and a woman, but tradition hinders the thought that sex is the basic key of continuity of humanity. nature never makes differentiation, it just needs a man and a woman to procreate and this is also applicable for a mom and her son. this is the reason why i say incest is just normal. it’s nothing bad and it’s the purest form of love and ecstasy that’s why i feel mom-son sex is just a mutual relationship of enjoyment and happiness. i didn’t know all this at a young age, in fact, i didn’t even know there can be a sexual relationship between mom and son until i completed my 12th std. so here we get back to the story. i completed my 12th std. and was waiting for the results of the entrance exam so that i could get into engineering as i didn’t have any interest in medicine. so during this vacation, i used to enjoy and roam around the city with my friends and used to do much naughty stuff during these days. in the afternoons and at nights we used to watch porn or masala movies in any of my friend’s homes secretly in their rooms. it’s all had become so normal. one day it so happened that we came across a mom-son porn clip and at least for me, i was seeing such a clip for the first time. i felt a bit awkward and resisted watching mom-son themed clips. but after a long discussion between my friends and me, i decided to look it as they convinced me that it’s just a porn clip and the porn stars who are in the video might not be related to each other. this may have been true, but the title of the video never went away from my mind. it got implanted like a virus in my thoughts and there started a bundle of questions in mind about it. it started a new curiosity in me and i started to think of it all day and night and finally, i decided to explore it over the internet whether it really exists or it was just a lie. on googling ‘mom-son sex’, for the first time i came across the word incest. upon some deep searching, i came to know it really exists in our society but it was not so openly spoken about and its popularity was shrouded because of traditional barriers. day by day i started to know about different incest relationships like mom-son, bro-sis, dad-daughter, and all. it became routine for me to just think about the mom-son relationship as i didn’t have a sister. then one fine day while exploring the internet, i landed into this very popular site indiansexstories.net and saw that it too had an incest section that generated curiosity within me about a mom-son relationship. i started to find all the mom-son sex stories very interesting and sexy. without any idea to myself, i started imagining me and my mom in those stories. without delving deep into the cause, i started getting aroused and my dick started getting hard by the thought of me and my mom. this made me recall all those moments which are so precious, where i used to freely enjoy with mom and watch her change and bathe with her. besides all those nude moments with mom while i was young. all those moments started to flash before my eyes and i started to feel that sexual feeling for mom which a normal man feels for a female and my dick became rock hard and my hand went and gripped my dick. i unknowingly started masturbating and started doing it rigorously. after many strokes, my semen pumped out so forcefully that i had never experienced such feeling and release of stress before. this made me completely exhausted and i fell back on my bed. as a common symptom after ejaculation, i too started to feel numb. i also started to feel guilty about what i did thinking about my mom. i slapped myself several times and cried, feeling very bad that night and slept. but deep down in my heart, i was also seriously telling myself that it was the best ejaculation i ever had. i decided not to do this again. but as all of you know, if a young man becomes an incestualized son then there’s no way back from such a relationship. so this is a brief introduction to my family and my queen, my mom. i have described how it all started with me. stay tuned to know what happened next. this is a series of stories that involve me and my mom. read how i learned about incest, how i convinced my mum, and the difficulties i faced convincing mom. there are various different situations in life. i and mom enjoyed our sex life, romancing, and everything about me and mom. the actual story begins in the next episode please stay tuned for suggestions and to contact, ping me at unofficialvish22@gmail.com what did you think of this story?? 162 1125 click the links to read more stories from the category incest or similar stories about busty boobs, indian incest sex, mom-son, sex goddess you may also like these sex stories spicing up sex life of a marathi couple group sex adventure with aunty and uncle my first sex with virgin classmate priya hot english teacher fucked at her house mesmerizing sexual voyage with mom's hot friend bangalore visit of hot kusuma mami with hubby comments sex story categories best erotic stories work with us! privacy policy cookie policy contact us about us ipe blog © 2002 - 2021 desi tales.

Tamoul

Dernière mise à jour : 2021-01-06
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Anglais

i'm doing nothingi had been staying with a friend of mine, an artist and delightfully lazy fellow, at his cottage among the yorkshire fells, some ten miles from a railway-station; and as we had been fortunate enough to encounter a sudden spell of really warm weather, day after day we had set off in the morning, taken the nearest moorland track, climbed leisurely until we had reached somewhere about two thousand feet above sea-level, and had then spent long golden afternoon lying flat on our backs – doing nothing. there is no better lounging place than a moor. it is a kind of clean bare antechamber to heaven. beneath its apparent monotony that offers no immediate excitement, no absorbing drama of sound and colour, there is subtle variety in its slowly changing patterns of cloud and shadow and tinted horizons, sufficient to keep up a flicker of interest in the mind all day. with its velvety patches, no bigger than a drawing-room carpet, of fine moorland grass, its surfaces invite repose. its remoteness, its permanence, its old and sprawling indifference to man and his concerns, rest and cleanse the mind. all the noises of the world are drowned in the one monotonous cry of the curlew. day after day, then, found us full-stretched upon the moor, looking up at the sky or gazing dreamily at the distant horizon. it is not strictly true, of course, to say that we did absolutely nothing, for we smoked great quantities of tobacco, ate sandwiches and little sticks of chocolate, drank from the cold bubbling streams that spring up from nowhere, gurgle for a few score yards, then disappear again. occasionally we exchanged a remark to two. but we probably came as close to doing nothing as it is possible for two members of our race. we made nothing, not even any plans; not a single idea entered our heads; we did not even indulge in that genial boasting which is the usual pastime of two friendly males in conference. somewhere, far away, our friends and relatives were humming and bustling, shaping and contriving, planning, disputing, getting, spending; but we were gods, solidly occupied in doing nothing, our minds immaculate vacancies. but when our little hour of idling was done and we descended for the last time, as flushed as sunsets, we came down into this world of men and newspaper owners only to discover that we had just been denounced by mr gordon selfridge. when and where he had been denouncing us i do not know. nor do i know what hilarious company had invited and received his conferences. strange things happen at this season, when the unfamiliar sun ripens our eccentricities. it was only last year or the year before that some enterprising person who had organized a conducted tour to the continental arranged, as bait for the more intellectual holiday-makers, that a series if lectures should be given to the party by eminent authors at various places en route. the happy tourists set out, and their conductor was as good as his word, for behold – at the very first stopping-place dean inge gave them an address on the modern love of pleasure. but whether mr selfridge had been addressing a crowd of holiday-makers or a solemn conference of emporium owners, i do not know, but i do know that he said that he hated laziness more than anything else and held it the greatest of sins. i believe too that he delivered some judgment on persons who waste time, but i have forgotten his reasons and instances and, to be frank, would count it a disgraceful waste of time to discover again what they were. mr selfridge did not mention us by name, but it is hardly possible to doubt that he had us in mind throughout his attack on idleness. perhaps he had had a frantic vision of the pair of us lying flat on our backs on the moor, wasting time royally while the world’s work waited to be done, and, incidentally, to be afterwards bought and sold in mr selfridge’s store. i hope he had, for the sight should have done him good; we are a pleasing spectacle at any time, but when we are doing nothing it would do any man’s heart good to see us, even in the most fragmentary and baffling vision.

Tamoul

நான் ஒன்றும் செய்வதில்லை

Dernière mise à jour : 2021-10-26
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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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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

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Anglais

"our lord! and make us submissive unto you and of our offspring a nation submissive unto you, and show us our manasik (all the ceremonies of pilgrimage - hajj and 'umrah, etc.), and accept our repentance. truly, you are the one who accepts repentance, the most merciful.

Tamoul

"எங்கள் இறைவனே! எங்கள் இருவரையும் உன்னை முற்றிலும் வழிபடும் முஸ்லிம்களாக்குவாயாக, எங்கள் சந்ததியினரிடமிருந்தும் உன்னை முற்றிலும் வழிபடும் ஒரு கூட்டத்தினரை (முஸ்லிம் சமுதாயத்தை)ஆக்கி வைப்பாயாக, நாங்கள் உன்னை வழிபடும் வழிகளையும் அறிவித்தருள்வாயாக, எங்களை(க் கருணையுடன் நோக்கி எங்கள் பிழைகளை) மன்னிப்பாயாக, நிச்சயமாக நீயே மிக்க மன்னிப்போனும், அளவிலா அன்புடையோனாகவும் இருக்கின்றாய்."

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Anglais

and restrain yourself along with those who pray to their lord morning and evening, seeking his pleasure; and may not your sight fall on anything besides them; would you desire the adornment of the life of this world? and do not follow him whose heart we have made neglectful of our remembrance – the one who has followed his own desires and his matter has crossed the limits.

Tamoul

(நபியே!) எவர் தம் இறைவனுடைய திருப்பொருத்த்தை நாடியவர்களாக காலையிலும், மாலையிலும் அவனைப் பிரார்த்தனை செய்து கொண்டிருக்கிறார்களோ, அவர்களுடன் நீரும் பொறுமையை மேற் கொண்டிருப்பீராக! இன்னும் உலக வாழ்க்கையின் அலங்காரத்தை நாடி அ(த்தகைய)வர்களை விட்டும் உம் இரு கண்களையும் திருப்பி விடாதீர்; இன்னும், எவனுடைய இதயத்தை நம்மை நினைவு கூர்வதிலிருந்து நாம் திருப்பி விட்டோமோ அவனை நீர் வழிபடாதீர்; ஏனெனில் அவன்தன் இச்சையைப் பின் பற்றியதனால் அவனுடைய காரியம் வரம்பு மீறியமாகி விட்டது.

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glory to (allah) who did take his servant for a journey by night from the sacred mosque to the farthest mosque, whose precincts we did bless,- in order that we might show him some of our signs: for he is the one who heareth and seeth (all things).

Tamoul

(அல்லாஹ்) மிகப் பரிசுத்தமானவன்; அவன் தன் அடியாரை பைத்துல் ஹராமிலிருந்து (கஃபத்துல்லாஹ்விலிருந்து தொலைவிலிருக்கும் பைத்துல் முகத்தஸிலுள்ள) மஸ்ஜிதுல் அக்ஸாவிற்கு ஓரிரவில் அழைத்துச் சென்றான்; (மஸ்ஜிதுல் அக்ஸாவின்) சுற்றெல்லைகளை நாம் அபிவிருத்தி செய்திருக்கின்றோம்; நம்முடைய அத்தாட்சிகளை அவருக்குக் காண்பிப்பதற்காக (அவ்வாறு அழைத்துச் சென்றோம்); நிச்சயமாக அவன் (யாவற்றையும்) செவியுறுவோனாகவும்; பார்ப்போனாகவும் இருக்கின்றான்.

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Anglais

he arranges (every) affair from the heavens to the earth, then it (affair) will go up to him, in one day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present world's time).

Tamoul

வானத்திலிருந்து பூமி வரையிலுமுள்ள காரியத்தை அவனே ஒழுங்குபடுத்துகிறான்; ஒரு நாள் (ஒவ்வொரு காரியமும்) அவனிடமே மேலேறிச் செல்லும், அந்த (நாளின்) அளவு நீங்கள் கணக்கிடக்கூடிய ஆயிரம் ஆண்டுகளாகும்.

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Anglais

then we have put you (o muhammad saw) on a plain way of (our) commandment [like the one which we commanded our messengers before you (i.e. legal ways and laws of the islamic monotheism)]. so follow you that (islamic monotheism and its laws), and follow not the desires of those who know not. [tafsir at-tabari vol. 25, page 146].

Tamoul

இதன் பின்னர் ஷரீஅத்தில் (மார்க்கத்தில்) ஒரு நேரான வழியில் நாம் ஆக்கியுள்ளோம். ஆகவே நீர் அதனையே பின்பற்றுவீராக அன்றியும், அறியாமல் இருக்கின்றார்களே அவர்களின் விருப்பங்களைப் பின்பற்றாதீர்.

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