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MOTHER MARY

Posted by quintustheresraj on March 18, 2013 at 2:15 AM

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ARTICLE

2) Spiritual Profits of Rosary

3) Medjugorje

Why is the importance given to Rosary and why together with Mary?

I believe there is a very special reason for this. The Rosary is at the same time a contemplative prayer and a vocal prayer. We pray vocally, and as we pray vocally, we contemplate the mysteries of our own salvation.

The mystery of salvation is divided into the four sets of Mysteries:

the Joyful Mysteries,

the Luminous Mysteries,

the Sorrowful Mysteries,

the Glorious Mysteries.

In fact, through these four sets of Mysteries, the Church sets before us the whole mystery of salvation. And we contemplate this mystery of salvation together with Mother Mary.

Now, you might wonder, why together with Mother Mary?

It is because Mother Mary is the one who understood the mystery of salvation the best way.

Why?

Because it is she who accepted this mystery - the mystery of salvation in the best way.

Whom did God turn to when He wanted to save the world?

God turned to Mary, the virgin girl from Nazareth. God sent his angel. God asked for her consent to become the mother of the Redeemer.

With her, we contemplate the mysteries of salvation. But then, in our daily routine, when we are busy with a lot of things in our lives, we are not able to concentrate on our contemplation all the time. We need help to concentrate on our contemplation on the mystery of salvation and for that we pray vocally.

And what are we praying vocally?

We are praying in the first part of the Hail Mary, the Word of God. "Hail Mary! Full of grace, The Lord is with you." It is all the Word of God as mentioned in Luke 1:28. It is what the Angel Gabriel said. "Hail Mary!" greeting Mary. "Full of grace" - there was no sin in her. She was all the time full of God's favour and full of God's grace. There was not a single moment in her life when she rebelled against God. No! In every moment, she was the handmaid of the Lord. That is why the angel said "full of grace" - a greeting so true and so inspiring that when we say that in "Hail Mary! Full of grace," we understand how sinful we are and we repent over our sins. We ask God for the grace to remain full of grace - never to rebel against God. Therefore, at the beginning of our prayer, we keep Mother Mary before us. We want to be like Mother Mary - always, always as the handmaid of the Lord. Never to rebel against God's Word. So with that spirit of repentance, we begin our prayer, asking for God's pardon and before we lost the grace of our God.

When we recite the Rosary, and when we say "Blessed are you among women," we want to understand this blessedness came to her because she believed. She believed as Elizabeth said in Luke 1:46, "Blessed are you because you believed." And Jesus also said it. Jesus knew his mother so well. And so when we pray the Rosary, we make a decision. We make a decision t o become blessed like Mother Mary To become blessed by doing God's Will at all times.

This word "Blessed woman" is to be taken in the background of what happened to Eve, the first mother. She was a cursed woman. She brought a curse to the whole of humankind because she disobeyed God's Word. And now here stands a Mother - a Mother that making our lives blessed by obeying God's Word totally.

Let us pray together:

O God, we thank you for giving us such a wonderful Mother.

A Mother to understand us. A Mother to be with us.

A Mother to take all our tears, all our problems, all our sins, all our sufferings to Jesus.

Mother Mary, pray for us at all times.

And together with you, Mother, we want to go to Jesus. Amen

LABELS: MOTHER MARY, ROSARY

2 COMMENTS:

Anonymous said...

I Don't understand why people (protestants) don't accept Mother Mary even after witnessing so many miracles and hearing so many apparitions. It pains when they say that those are all just stories. Any specific reason that they don't accept Mother Mary, Eucharist and our sacraments?

August 3, 2011 12:05 AM

Anonymous said...

Just as the Star of Bethlehem did not have the same significance to many as it did to the Magi and a few others, our Queen and Mother is not accepted by many. May the Queen of Peaceintercede for all who accept her.

January 10, 2012 9:53 PM

shine timeing

Posted by quintustheresraj on March 18, 2013 at 2:15 AM

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January

01 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

02 - 06 Sun - Thu Inner Healing Retreat (Tamil )

06 - 09 Thu - Sun Special Retreat for Youth in Tamil

09 - 13 Sun - Thu Inner Healing Retreat (Tamil)

16 - 20 Sun

Sun - Thu Divine Mercy Family Fellowship

Retreat for the sick (Tamil)

22 Sat Night Vigil in English (9 p.m – 5 a.m)

23 - 27 Sun –Thu Inner Healing Retreat (English )

February

05 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

06 - 10 Sun - Thu Inner Healing Retreat (Tamil )

13 - 17 Sun - Thu Inner Healing Retreat (Tamil )

19 Saturday Special prayer for 10th & 12th Std. Students (Tamil)

20 - 24 Sun

Sun - Thu Divine Mercy Family Fellowship

Prayer experience retreat

26 Sat Night Vigil in English (9 p.m – 5 a.m)

27 - March 03 Sun –Thu Inner Healing Retreat (English )

March

05 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

06 - 10 Sun - Thu Inner Healing Retreat (Tamil )

13 - 17 Sun - Thu Inner Healing Retreat (Tamil )

20 - 24 Sun

Sun - Thu Divine Mercy Family Fellowship

Passion of Christ Experience Retreat

26 Sat Night Vigil in English (9 p.m – 5 a.m)

27 - 31 Sun –Thu Inner Healing Retreat (English )

April

02 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

03 - 07 Sun - Thu Inner Healing Retreat (Tamil )

10 - 14 Sun - Thu Inner Healing Retreat (Tamil )

17 - 21 Sun

Sun - Thu Divine Mercy Family Fellowship

Lenten Retreat (Tamil)

23 Sat Night Vigil in English (9 p.m – 5 a.m)

24 - 28 Sun –Thu Inner Healing Retreat (English )

29 - May 01 Fri - Sun 5th Elavur Bible Convention

May

01 - 05 Sun - Thu Inner Healing Retreat (Tamil )

07 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

08 - 12 Sun - Thu Inner Healing Retreat (Tamil )

15 - 19 Sun

Sun - Thu Divine Mercy Family Fellowship

Retreat for Parents and Children (Tamil)

22 - 26 Sun –Thu Inner Healing Retreat (English )

28 Saturday Night Vigil in English (9 p.m – 5 a.m)

June

04 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

05 - 09 Sun - Thu Inner Healing Retreat (Tamil )

12 - 16 Sun - Thu Inner Healing Retreat (Tamil )

19 - 23 Sun

Sun - Thu Divine Mercy Family Fellowship

Eucharistic Experience Retreat (Tamil)

25 Sat Night Vigil in English (9 p.m – 5 a.m)

26 - 30 Sun –Thu Inner Healing Retreat (English )

July

02 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

03 - 07 Sun - Thu Inner Healing Retreat (Tamil )

10 - 14 Sun - Thu Inner Healing Retreat (Tamil )

14 - 17 Childless Couple Retreat

17 - 21 Sun

Sun - Thu Divine Mercy Family Fellowship

Retreat for Financial Blessing (Tamil)

23 Sat Night Vigil in English (9 p.m – 5 a.m)

24 - 28 Sun –Thu Inner Healing Retreat (English )

August

06 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

07 - 11 Sun - Thu Inner Healing Retreat (Tamil )

14 - 18 Sun - Thu Inner Healing Retreat (Tamil )

21- 25 Sun

Sun - Thu Divine Mercy Family Fellowship

Deliverance Retreat (Tamil)

26 - 28 Fri - Sun Malayalam Retreat

27 Sat Night Vigil in English (9 p.m – 5 a.m)

28 - 01 Sep. Sun –Thu Inner Healing Retreat (English )

September

03 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

04 - 08 Sun - Thu Inner Healing Retreat (Tamil )

11 - 15 Sun - Thu Inner Healing Retreat (Tamil )

18- 22 Sun

Sun - Thu Divine Mercy Family Fellowship

Evangelization Training Retreat (Tamil)

24 Sat Night Vigil in English (9 p.m – 5 a.m)

25 - 29 Sun –Thu Inner Healing Retreat (English )

30 - Oct.02 Fri - Sun Malayalam Retreat

October

01 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

02 - 06 Sun - Thu Inner Healing Retreat (Tamil )

09 - 13 Sun - Thu Inner Healing Retreat (Tamil )

13 - 16 Retreat for Marriage and Job blessing

16 - 20 Sun

Sun - Thu Divine Mercy Family Fellowship

Marian Retreat (Tamil)

22 Sat Night Vigil in English (9 p.m – 5 a.m)

23 - 27 Sun –Thu Inner Healing Retreat (English )

28 - 30 Fri - Sun Malayalam Retreat

November

05 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

06 - 10 Sun - Thu Inner Healing Retreat (Tamil )

13 - 17 Sun - Thu Inner Healing Retreat (Tamil )

20- 24 Sun

Sun - Thu Divine Mercy Family Fellowship

Retreat for infilling of the Holy Spirit (Tamil)

25 - 27 Fri - Sun Malayalam Retreat

26 Sat Night Vigil in English (9 p.m – 5 a.m)

27 - 01 Dec. Sun –Thu Inner Healing Retreat (English )

December

03 Saturday Night Vigil in Tamil (9 p.m – 5 a.m)

04 - 08 Sun - Thu Inner Healing Retreat (Tamil )

11 - 15 Sun - Thu Inner Healing Retreat (Tamil )

18- 22 Sun

Sun - Thu Divine Mercy Family Fellowship

Retreat for Family Blessing (Tamil)

24 Sat Night Vigil in English (9 p.m – 5 a.m)

25 - 29 Sun –Thu Inner Healing Retreat (English )

30 - Jan. 01 Fri - Sun Malayalam Retreat

"Mankind Will Not

jesus

Posted by quintustheresraj on March 16, 2013 at 12:35 AM

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Jesus

From Wikipedia, the free encyclopedia

This article is about Jesus of Nazareth. For other uses, see Jesus (disambiguation).

"Jesus Christ" redirects here. For Christian views of Jesus, see Jesus in Christianity.

Jesus

Jesus depicted as the Good Shepherd

(stained glass at St John's Ashfield)

Born 7–2 BC/BCE[1]

Judea, Roman Empire[2]

Died 30–36 AD/CE[3]

Judea, Roman Empire

Cause of death Crucifixion[4][5]

Home town Nazareth, Galilee[6]

Part of a series on

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Jesus (pron.: /ˈdʒiːzəs/; Greek: Ἰησοῦς Iēsous; 7–2 BC/BCE to 30–36 AD/CE), also referred to as Jesus of Nazareth, is the central figure of Christianity, whom the teachings of most Christian denominations hold to be the Son of God, and is regarded as a major Prophet in Islam.[7] Christians hold Jesus to be the awaited Messiah of the Old Testament and refer to him as Jesus Christ or simply as Christ,[8] a name that is also used secularly.

Virtually all contemporary scholars of antiquity agree that Jesus existed.[9][10] While the quest for the historical Jesus has produced little agreement on the historicity of gospel narratives and their theological assertions of his divinity,[11][12] most scholars agree that Jesus was a Jewish teacher from Galilee in Roman Judea, was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect, Pontius Pilate.[4][13][10] Scholars have offered various portraits of the historical Jesus, which at times share a number of overlapping attributes, such as the leader of an apocalyptic movement, Messiah, a charismatic healer, a sage and philosopher, or a social reformer who preached of the "Kingdom of God" as a means for personal and egalitarian social transformation.[14][15] Scholars have correlated the New Testament accounts with non-Christian historical records to arrive at an estimated chronology of Jesus' life.[16]

Most Christians believe that Jesus was conceived by the Holy Spirit, born of a virgin, performed miracles, founded the Church, died sacrificially by crucifixion to achieve atonement, rose from the dead, and ascended into heaven, from which he will return.[17] The majority of Christians worship Jesus as the incarnation of God the Son, and the Second Person of the Holy Trinity.[18] A few Christian groups reject Trinitarianism, wholly or partly, as non-scriptural.[18][19]

In Islam, Jesus (commonly transliterated as Isa) is considered one of God's important prophets.[20] In Islam, Jesus is a bringer of scripture, and the product of a virgin birth, but not the victim of crucifixion. Judaism rejects the belief that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh.[21] Bahá'í scripture almost never refers to Jesus as the Messiah, but calls him a Manifestation of God.[22]

Contents [hide]

1 Etymology of names

2 Chronology

2.1 Year of birth

2.2 Years of ministry

2.3 Year of death

3 Life and teachings in the New Testament

3.1 Canonical gospel accounts

3.2 Genealogy and Nativity

3.3 Early life and profession

3.4 Baptism and temptation

3.5 Ministry

3.6 Teachings and preachings

3.7 Proclamation as Christ and Transfiguration

3.8 Final week: betrayal, arrest, trial, and death

3.9 Resurrection and ascension

4 Historical views

4.1 Existence

4.2 Ancient sources and archeology

4.3 Language, race and appearance

4.4 Depictions

4.5 Relics associated with Jesus

4.6 Historical analysis

5 Religious perspectives

5.1 Christian views

5.2 Jewish views

5.3 Islamic views

5.4 Bahá'í views

5.5 Other views

5.6 Criticism

6 See also

7 References

8 Bibliography

9 External links

Etymology of names

Further information: Jesus (name), Holy Name of Jesus, Name of God in Christianity, and Yeshua (name)

"Jesus" is a transliteration, occurring in a number of languages and based on the Latin Iesus, of the Greek Ἰησοῦς (Iēsoûs), itself a hellenization of the Aramaic/Hebrew ישוע‎ (Yēšûă‘) which is a post-Exilic modification of the Hebrew יְהוֹשֻׁעַ‎ (Yĕhōšuă‘, Joshua) under influence from Aramaic.[23] In the Quran, it is عيسى‎ (‘Īsa).[24][25]

The etymology of the name Jesus in the context of the New Testament is generally expressed as "Yahweh saves",[26] "Yahweh is salvation"[27] The name Jesus appears to have been in use in Judea at the time of the birth of Jesus.[28] The first century works of historian Flavius Josephus refer to at least twenty different people with the name Jesus.[29] Philo's reference (Mutatione Nominum item 121) indicates that the etymology of the name Joshua was known outside Judea at the time.[30]

In the Bible he is referred to as "Jesus from Nazareth",[Mt 21:11] "Joseph's son",[Lk 4:22] and "Jesus son of Joseph from Nazareth".[Jn 1:45] Paul the Apostle most often referred to Jesus as "Jesus Christ", "Christ Jesus", or "Christ".[31] "Christ" (pron.: /ˈkraɪst/) is derived from the Greek Χριστός (Khrīstos), meaning "the anointed" or "the anointed one", a translation of the Hebrew מָשִׁיחַ (Māšîaḥ), usually transliterated into English as "Messiah" (pron.: /mɨˈsaɪ.ə/).[32] In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus), the word "Christ" (Χριστός) was used to translate the Hebrew word "Messiah" (מָשִׁיחַ) into Greek.[33] In Matthew 16:16, the apostle Peter's profession "You are the Christ" identifies Jesus as the Messiah.[34] In postbiblical usage, "Christ" became viewed as a name, one part of "Jesus Christ", but originally it was a title ("Jesus the Anointed").[35]

Chronology

Main article: Chronology of Jesus

Judea and Galilee at the time of Jesus.

Although a few scholars have questioned the existence of Jesus as an actual historical figure,[36] and some early Christian sects denied that Jesus existed as a physical being (see below), most scholars involved with historical Jesus research believe he existed, but that the supernatural claims associated with him cannot be established using documentary and other evidence.[10][37] As discussed in the sections immediately below, the estimation of the year of death of Jesus places his lifespan around the beginning of the 1st century AD/CE, in the geographic region of Judea.[38][39][40][41]

Roman involvement in Judea began around 63 BC/BCE and by 6 AD/CE Judea had become a Roman province.[42] From 26–37 AD/CE Pontius Pilate was the governor of Roman Judea.[43] In this time period, although Roman Judea was strategically positioned in the Near East, close to Arabia and North Africa, it was not viewed as a critically important province by the Romans.[44][45] At the time the Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.[42]

Year of birth

Further information: Anno Domini, Common Era, and Year zero

In the fourth century, Christians in the West began celebrating the birth of Jesus on December 25 by tradition.[46] But Christians in the East held it on January 6.[47] The Chronography of 354 illuminated manuscript including an early reference to the Nativity feast on December 25th.[47] However, the New Testament includes no mention of the date or season of Jesus' birth and there are no other historical records that pertain to it.[48]

Two independent approaches have been used to estimate the year of the birth of Jesus, one involving analysis of the Nativity accounts in the Gospels of Luke and Matthew along with other historical data, and the other working backwards from the estimation of the start of the ministry of Jesus, as also discussed in the next section.[49][50]

In its Nativity account, the Gospel of Matthew associates the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE.[50][51] Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus.[50] However, Luke's gospel describes the birth as taking place during the first census, which is generally believed to have occurred in 6 AD/CE.[52] Most scholars generally assume a date of birth between 6 and 4 BC/BCE.[53] Other scholars assume that Jesus was born sometime between 7 and 2 BC/BCE.[54]

The year of Jesus' birth has also been estimated in a manner that is independent of the Nativity accounts, by using information in the Gospel of John to work backwards from the statement in Luke 3:23 that Jesus was "about 30 years of age" at the start of his ministry.[55][49] As discussed in the section below, by combining information from John 2:13 and John 2:20 with the writings of Flavius Josephus, it has been estimated that around 27–29 AD/CE, Jesus was "about thirty years of age".[56][57] Some scholars thus estimate the year 28 AD/CE to be roughly the 32nd birthday of Jesus and the birth year of Jesus to be around 6–4 BC/BCE.[55][49][58]

The Gregorian calendar method for numbering years, in which the current year is 2013, is based on the decision the 6th century monk Dionysius to count the years from a point of reference (namely, Jesus’ birth) which he placed in either 1 BC (Before Christ) or 1 AD (Anno Domini).[59]

Years of ministry

Main article: Ministry of Jesus

Israel Museum model of Herod's Temple, referred to in John 2:13.

There have been different approaches to estimating the date of the start of the ministry of Jesus.[55][56][57][60] One approach, based on combining information from the Gospel of Luke with historical data about Emperor Tiberius yields a date around 28–29 AD/CE, while a second independent approach based on statements in the Gospel of John along with historical information from Josephus about the Temple in Jerusalem leads to a date around 27–29 AD/CE.[49][56][57][61] A third method uses the date of the death of John the Baptist and the marriage of Herod Antipas to Herodias based on the writings of Josephus, and correlates it to Matthew 14:4.[62][63]

The estimation of the date based on the Gospel of Luke relies on the statement in Luke 3:1–2 that the ministry of John the Baptist which preceded that of Jesus began "in the fifteenth year of the reign of Tiberius Caesar".[56] Given that Tiberius began his reign in 14 AD/CE, this yields a date about 28–29 AD/CE.[55][56][58][64]

The estimation of the date based on the Gospel of John uses the statements in John 2:13 that Jesus went to the Temple in Jerusalem around the start of his ministry and in John 2:20 that "Forty and six years was this temple in building" at that time.[49][56] According to Josephus (Ant 15.380) the temple reconstruction was started by Herod the Great in the 15th–18th year of his reign at about the time that Augustus arrived in Syria (Ant 15.354).[55][56][65] Temple expansion and reconstruction was ongoing, and it was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans.[66] Given that it took 46 years of construction, the Temple visit in the Gospel of John has been estimated at around 27–29 AD/CE.[49][56][61][67]

Scholars estimates that John the Baptist's imprisonment probably occurred around AD/CE 30–32.[63][68] The death of John the Baptist relates to the end of the major Galilean ministry of Jesus, just before the half way point in the gospel narratives.[69] Luke 3:23 states that at the start of his ministry Jesus was "about 30 years of age".[49] The length of the ministry is subject to debate, based on the fact that the synoptic gospels mention only one passover during Jesus' ministry, often interpreted as implying that the ministry lasted approximately one year, whereas the Gospel of John records multiple passovers, implying that his ministry may have lasted at least three years.[55][49][70]

Year of death

Main article: Chronology of Jesus

A 1466 copy of Antiquities of the Jews

A number of approaches have been used to estimate the year of the death of Jesus, including information from the canonical gospels, the chronology of the life of Paul the Apostle in the New Testament correlated with historical events, as well as different astronomical models, as discussed below.

The four gospels report that Jesus was crucified by Pontius Pilate, who governed Roman Judea from 26 to 36 AD/CE. Jewish historian Josephus,[71] writing in Antiquities of the Jews (c. 93 AD/CE), and the early 2nd century Roman historian Tacitus,[72] writing in The Annals (c. 116 AD/CE), also state that Pilate ordered the execution of Jesus.[39]

The estimation of the date of the conversion of Paul places the death of Jesus before this conversion, which is estimated at around 33–36 AD/CE.[73][74][75] The estimation of the year of Paul's conversion relies on a series of calculations working backwards from the well established date of his trial before Gallio in Achaea Greece (Acts 18:12–17) around 51–52 AD/CE, the meeting with Priscilla and Aquila who may have been expelled from Rome about 49 AD/CE and the 14-year period before returning to Jerusalem in Galatians 2:1.[73][74][75] The remaining period is generally accounted for by Paul's missions such as those in Acts 11:25–26 and 2 Corinthians 11:23–33, resulting in the 33–36 AD/CE estimate.[73][74][75]

Isaac Newton was one of the first astronomers to estimate the date of the crucifixion and suggested Friday, April 3, 34 AD/CE.[40][76] In 1990 astronomer Bradley E. Schaefer computed the date as Friday, April 3, 33 AD/CE.[77] In 1991, John Pratt stated that Newton's method was sound, but included a minor error at the end. Pratt suggested the year 33 AD/CE as the answer.[40] Using the completely different approach of a lunar eclipse model, Humphreys and Waddington arrived at the conclusion that Friday, April 3, 33 AD/CE was the date of the crucifixion.[78][41][79]

Life and teachings in the New Testament

Main article: Life of Jesus in the New Testament

See also: New Testament places associated with Jesus and Names and titles of Jesus in the New Testament

Although the four canonical gospels, Matthew, Mark, Luke, and John, are the main sources for the biography of Jesus’ life, other parts of the New Testament, such as the Pauline epistles which were likely written decades before them, also include references to key episodes in his life such as the Last Supper, as in 1 Corinthians 11:23–26.[80][81][82] The Acts of the Apostles (10:37–38 and 19:4) refers to the early ministry of Jesus and its anticipation by John the Baptist.[83][84] And Acts 1:1–11 says more about the Ascension episode (also mentioned in 1 Timothy 3:16) than the canonical gospels.[85]

According to the majority viewpoint, the Synoptic Gospels are the primary sources of historical information about Jesus,[86][87][88] and of the religious movement he founded, but not everything contained in the gospels is considered to be historically reliable.[89] Elements whose historical authenticity are disputed include the two accounts of the Nativity of Jesus, as well as the resurrection and certain details about the crucifixion.[90][91][92] On one extreme, some Christian scholars maintain that the gospels are inerrant descriptions of the life of Jesus.[93] On the other extreme, some scholars have concluded that the gospels provide no historical information about Jesus' life.[94]

Canonical gospel accounts

See also: Gospel harmony, Historical reliability of the Gospels, and Internal consistency of the New Testament

A 3rd-century Greek papyrus of Luke

Three of the four canonical gospels, namely Matthew, Mark, and Luke, are known as the synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"), given that they display a high degree of similarity in content, narrative arrangement, language and paragraph structure.[95][96][97] The presentation in the fourth canonical gospel, i.e. John, differs from these three in that it has more of a thematic nature rather than a narrative format.[98][99] Scholars generally agree that it is impossible to find any direct literary relationship between the synoptic gospels and the Gospel of John.[98]

However, in general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age.[100] The gospels were primarily written as theological documents in the context of early Christianity with the chronological timelines as a secondary consideration.[101] One manifestation of the gospels being theological documents rather than historical chronicles is that they devote about one third of their text to just seven days, namely the last week of the life of Jesus in Jerusalem, referred to as Passion Week.[102]

Although the gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, it is possible to draw from them a general picture of the life story of Jesus.[100][101][103] However, as stated in John 21:25 the gospels do not claim to provide an exhaustive list of the events in the life of Jesus.[104] Since the 2nd century attempts have been made to harmonize the gospel accounts into a single narrative; Tatian's Diatesseron perhaps being the first.[105][106][106][107] There are differences in specific temporal sequences in the gospel accounts, in the parables and miracles listed in each gospel, and while the flow of the some events such as Baptism, Transfiguration and Crucifixion and interactions with people such as the Apostles are shared among the synoptic gospel narratives, events such as the Transfiguration do not appear in John's Gospel which also differs on other issues such as the Cleansing of the Temple.[100][101][108][109]

Key elements and the five major milestones

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension.[110][111][112] These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Holy Spirit at the end.[110][112] The gospel accounts of the teachings of Jesus are often presented in terms of specific categories involving his "works and words", e.g. his ministry, parables and miracles.[113][114]

The gospels include a number of discourses by Jesus on specific occasions, e.g. the Sermon on the Mount or the Farewell Discourse, and also include over 30 parables, spread throughout the narrative, often with themes that relate to the sermons.[115] John 14:10 stresses the importance of the words of Jesus, and attributes them to the authority of God the Father.[116][117] The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels.[114][118]

Nativity

Baptism

Teachings and Sermons

Parables

Miracles

Passion and Crucifixion

Resurrection and Appearances

Ascension

Genealogy and Nativity

Major events in

Jesus' life

in the Gospels

Nativity

Baptism

Temptation

Ministry

Commissioning the 12

Sermon on the Mount

Rejection

Transfiguration

Palm Sunday

Temple cleansing

Second coming prophecy

Anointing

Last supper

Paraclete promised

Passion:

Arrest

Sanhedrin trial

Pilate's court

Crucifixion

Entombment

Resurrection

Appearances

Great Commission

Ascension

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Main articles: Genealogy of Jesus and Nativity of Jesus

The accounts of the genealogy and Nativity of Jesus in the New Testament appear only in the Gospel of Luke and the Gospel of Matthew. While there are documents outside of the New Testament which are more or less contemporary with Jesus and the gospels, many shed no light on the more biographical aspects of his life and these two gospel accounts remain the main sources of information on the genealogy and Nativity.[103]

Matthew begins his gospel in 1:1 with the genealogy of Jesus, and presents it before the account of the birth of Jesus, while Luke discusses the genealogy in chapter 3, after the Baptism of Jesus in Luke 3:22 when the voice from Heaven addresses Jesus and identifies him as the Son of God.[119] At that point Luke traces Jesus' ancestry through Adam to God.[119]

The Nativity is a prominent element in the Gospel of Luke. It comprises over 10 percent of the text, and is three times the length of the nativity text in Matthew.[120] Luke's account takes place mostly before the birth of Jesus and centers on Mary, while Matthew's takes place mostly after the birth of Jesus and centers on Joseph.[121][122][123] According to Luke and Matthew, Jesus was born to Joseph and Mary, his betrothed, in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mother's womb by the Holy Spirit, when his mother was still a virgin.[124]

In Luke 1:31–38 Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit. When Mary is due to give birth, she and Joseph travel from Nazareth to Joseph's ancestral home in Bethlehem to register in the census of Quirinius. In Luke 2:1–7. Mary gives birth to Jesus and, having found no room for themselves in the inn, places the newborn in a manger. An angel visits the shepherds and sends them to adore the child in Luke 2:22. After presenting Jesus at the Temple, Joseph and Mary return home to Nazareth.[122][125]

Following his betrothal to Mary, Joseph is troubled in Matthew 1:19–20 because Mary is pregnant, but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit.[126]

In Matthew 1:1–12, the Wise Men or Magi bring gifts to the young Jesus as the King of the Jews. King Herod hears of Jesus' birth, but before the Massacre of the Innocents Joseph is warned by an angel in his dream and the family flees to Egypt, after which they return and settle in Nazareth.[126][127][128]

Early life and profession

Main article: Child Jesus

See also: Return of young Jesus to Nazareth

In the Gospels of Luke and Matthew, Jesus’ childhood home is identified as the town of Nazareth in Galilee. Joseph, husband of Mary, appears in descriptions of Jesus’ childhood and no mention is made of him thereafter.[129] The New Testament books of Matthew, Mark, and Galatians mention Jesus’ brothers and sisters, but the Greek word adelphos in these verses, has also been translated as brother or kinsman.[130]

In Mark 6:3 Jesus is called a tekton (τέκτων in Greek), usually understood to mean carpenter. Matthew 13:55 says he was the son of a tekton.[32]:170 Tekton has been traditionally translated into English as "carpenter", but it is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials, even builders.[131][132]

Beyond the New Testament accounts, the specific association of the profession of Jesus with woodworking is a constant in the traditions of the 1st and 2nd centuries and Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs.[133]

Baptism and temptation

Main articles: Baptism of Jesus, Temptation of Christ, and John the Baptist

Trevisani's depiction of the typical baptismal scene with the sky opening and the Holy Spirit descending as a dove, 1723[134]

In the gospels, the accounts of the Baptism of Jesus are always preceded by information about John the Baptist and his ministry.[108][135][136] In these accounts, John was preaching for penance and repentance for the remission of sins and encouraged the giving of alms to the poor (as in Luke 3:11) as he baptized people in the area of the River Jordan around Perea about the time of the commencement of the ministry of Jesus. The Gospel of John (1:28) specifies "Bethany beyond the Jordan", i.e. Bethabara in Perea, when it initially refers to it and later John 3:23 refers to further baptisms in Ænon "because there was much water there".[137][138]

The four gospels are not the only references to John's ministry around the River Jordan. In Acts 10:37–38, Peter refers to how the ministry of Jesus followed "the baptism which John preached".[84] In the Antiquities of the Jews (18.5.2) 1st century historian Josephus also wrote about John the Baptist and his eventual death in Perea.[139][140]

In the gospels, John had been foretelling (as in Luke 3:16) of the arrival of a someone "mightier than I".[141][142] Apostle Paul also refers to this anticipation by John in Acts 19:4.[83] In Matthew 3:14, upon meeting Jesus, the Baptist states: "I need to be baptized by you." However, Jesus persuades John to baptize him nonetheless.[143] In the baptismal scene, after Jesus emerges from the water, the sky opens and a voice from Heaven states: "This is my beloved Son with whom I am well pleased". The Holy Spirit then descends upon Jesus as a dove in Matthew 3:13–17, Mark 1:9–11, Luke 3:21–23.[141][142][143] In John 1:29–33 rather than a direct narrative, the Baptist bears witness to the episode.[142][144] This is one of two cases in the gospels where a voice from Heaven calls Jesus "Son", the other being in the Transfiguration of Jesus episode.[145][146]

After the baptism, the synoptic gospels proceed to describe the Temptation of Jesus, but John 1:35–37 narrates the first encounter between Jesus and two of his future disciples, who were then disciples of John the Baptist.[147][148] In this narrative, the next day the Baptist sees Jesus again and calls him the Lamb of God and the "two disciples heard him speak, and they followed Jesus".[144][147][149] The Temptation of Jesus is narrated in the three synoptic gospels after his baptism.[148][150]

Ministry

Main article: Ministry of Jesus

A 1923 map of Galilee around 50 AD/CE. Nazareth is towards the center.

Luke 3:23 states that Jesus was "about 30 years of age" at the start of his ministry.[55][49] The date of the start of his ministry has been estimated at around 27–29 AD/CE, based on independent approaches which combine separate gospel accounts with other historical data.[55][49][56][57][61] The end of his ministry is estimated to be in the range 30–36 AD/CE.[55][73][49][151]

The gospel accounts place the beginning of Jesus' ministry in the countryside of Judea, near the River Jordan.[136] Jesus' ministry begins with his Baptism by John the Baptist (Matthew 3, Luke 3), and ends with the Last Supper with his disciples (Matthew 26, Luke 22) in Jerusalem.[135][136] The gospels present John the Baptist's ministry as the precursor to that of Jesus and the Baptism as marking the beginning of Jesus' ministry, after which Jesus travels, preaches and performs miracles.[108][135][136]

The Early Galilean ministry begins when Jesus goes back to Galilee from the Judaean Desert after rebuffing the temptation of Satan.[152] In this early period Jesus preaches around Galilee and in Matthew 4:18–20 his first disciples encounter him, begin to travel with him and eventually form the core of the early Church.[136][153] This period includes the Sermon on the Mount, one of the major discourses of Jesus.[153][154]

The Major Galilean ministry which begins in Matthew 8 refers to activities up to the death of John the Baptist. It includes the Calming the storm and a number of other miracles and parables.[155][156] The Final Galilean ministry includes the Feeding the 5000 and Walking on water episodes, both in Matthew 14.[157][158] The end of this period (as Matthew 16 and Mark 8 end) marks a turning point is the ministry of Jesus with the dual episodes of Confession of Peter and the Transfiguration.[159][160][161][162]

As Jesus travels towards Jerusalem, in the Later Perean ministry, about one third the way down from the Sea of Galilee along the Jordan, he returns to the area where he was baptized, and in John 10:40–42.[163] The Final ministry in Jerusalem is sometimes called the Passion Week and begins with the Jesus' triumphal entry into Jerusalem on Palm Sunday.[164] In that week in the synoptic gospels Jesus drives the money changers from the Temple, and Judas bargains to betray him. John's Gospel places the Temple incident during the early part of Jesus' ministry, and scholars differ on whether these are one or two separate incidents.[165] This period culminates in the Last Supper, and the Farewell discourse. The accounts of the ministry of Jesus generally end with the Last Supper.[108][164][166]

Teachings and preachings

Main articles: Sermon on the Mount and Parables of Jesus

See also: Sermon on the Plain, Five Discourses of Matthew, Farewell Discourse, and Olivet Discourse

Jesus Christ Pantocrator – ancient mosaic from Hagia Sophia

In the New Testament the teachings of Jesus are presented in terms of his "words and works".[113][114] The words of Jesus include a number of sermons, as well as parables that appear throughout the narrative of the synoptic gospels (the Gospel of John includes no parables). The works include the miracles and other acts performed during his ministry.[114] Although the canonical gospels are the major source of the teachings of Jesus, the Pauline epistles, which were likely written decades before the gospels, provide some of the earliest written accounts of the teachings of Jesus.[80]

The New Testament does not present the teachings of Jesus as merely his own preachings, but equates the words of Jesus with divine revelation, with John the Baptist stating in John 3:34: "he whom God hath sent speaketh the words of God" and Jesus stating in John 7:16: "My teaching is not mine, but his that sent me" and again re-asserting that in John 14:10: "the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works."[117][167] In Matthew 11:27 Jesus claims divine knowledge, stating: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge he has with the Father.[168][169]

Parables represent a major component of the teachings of Jesus in the gospels, the approximately thirty parables forming about one third of his recorded teachings.[115][116] The parables may appear within longer sermons, as well as other places within the narrative.[170] Jesus' parables are seemingly simple and memorable stories, often with imagery, and each conveys a teaching which usually relates the physical world to the spiritual world.[171][172]

The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels.[114][118] Many of the miracles in the gospels teach the importance of faith, for instance in Cleansing ten lepers and Daughter of Jairus the beneficiaries are told that they were healed due to their faith.[173][174]

Proclamation as Christ and Transfiguration

Main articles: Confession of Peter and Transfiguration of Jesus

Transfiguration of Jesus depicting him with Elijah, Moses and 3 apostles by Carracci, 1594

At about the middle of each of the three synoptic gospels, two related episodes mark a turning point in the narrative: the Confession of Peter and the Transfiguration of Jesus.[159][160] These episodes begin in Caesarea Philippi just north of the Sea of Galilee at the beginning of the final journey to Jerusalem which ends in the Passion and Resurrection of Jesus.[175] These episodes mark the beginnings of the gradual disclosure of the identity of Jesus to his disciples; and his prediction of his own suffering and death.[145][146][159][160][175]

Peter's Confession begins as a dialogue between Jesus and his disciples in Matthew 16:13, Mark 8:27 and Luke 9:18. Jesus asks his disciples: But who do you say that I am? Simon Peter answers him: You are the Christ, the Son of the living God.[175][176][177] In Matthew 16:17 Jesus blesses Peter for his answer, and states: "flesh and blood hath not revealed it unto thee, but my Father who is in heaven." In blessing Peter, Jesus not only accepts the titles Christ and Son of God which Peter attributes to him, but declares the proclamation a divine revelation by stating that his Father in Heaven had revealed it to Peter.[178] In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.[178][179]

The account of the Transfiguration of Jesus appears in Matthew 17:1–9, Mark 9:2–8, Luke 9:28–36.[145][146][160] Jesus takes Peter and two other apostles with him and goes up to a mountain, which is not named. Once on the mountain, Matthew (17:2) states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light."[180] A bright cloud appears around them, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him".[145] The Transfiguration not only supports the identity of Jesus as the Son of God (as in his Baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God.[181]

Final week: betrayal, arrest, trial, and death

The description of the last week of the life of Jesus (often called the Passion week) occupies about one third of the narrative in the canonical gospels.[102] The narrative for that week starts by a description of the final entry into Jerusalem, and ends with his crucifixion.[108][164]

The Last Supper has been depicted by many artistic masters.[182]

The last week in Jerusalem is the conclusion of the journey which Jesus had started in Galilee through Perea and Judea.[164] Just before the account of the final entry of Jesus into Jerusalem, the Gospel of John includes the Raising of Lazarus episode, which builds the tension between Jesus and the authorities. At the beginning of the week as Jesus enters Jerusalem, he is greeted by the cheering crowds, adding to that tension.[164]

During the week of his "final ministry in Jerusalem", Jesus visits the Temple, and has a conflict with the money changers about their use of the Temple for commercial purposes. This is followed by a debate with the priests and the elder in which his authority is questioned. One of his disciples, Judas Iscariot, decides to betray Jesus for thirty pieces of silver.[183]

Towards the end of the week, Jesus has the Last Supper with his disciples, during which he institutes the Eucharist, and prepares them for his departure in the Farewell Discourse. After the supper, Jesus is betrayed with a kiss while he is in agony in the garden, and is arrested. After his arrest, Jesus is abandoned by most of his disciples, and Peter denies him three times, as Jesus had predicted during the Last Supper.[184][185]

Jesus is first questioned by the Sanhedrin, and is then tried by Pontius Pilate, the Roman governor of Judea. After the scourging of Jesus, and his mocking as the King of the Jews Pilate orders the crucifixion.[186][187]

Thus the final week that begins with his entry into Jerusalem, concludes with his crucifixion and burial on that Friday, as described in the next 5 sub-sections. The New Testament accounts then describe the resurrection of Jesus three days later, on the Sunday following his death.

Final entry into Jerusalem

Main articles: Triumphal entry into Jerusalem, Cleansing of the Temple, and Bargain of Judas

Matthew 21:5 relates Jesus' entry to Zechariah (9:9): "the King cometh unto thee, meek, and sitting upon an ass." Traditionally, arrival on a donkey signifies peace, while war-waging kings ride horses.[188][189][190]

In the four canonical gospels, Jesus' Triumphal entry into Jerusalem takes place at the beginning of the last week of his life, a few days before the Last Supper, marking the beginning of the Passion narrative.[188][191][192][193][194] After leaving Bethany Jesus rides a donkey into Jerusalem, with Mark and John specifying Sunday, Matthew Monday, and Luke not mentioning the day.[188][191][192] As Jesus rode into Jerusalem the people there laid down their cloaks in front of him, and also lay down small branches of trees and sang part of Psalm 118: 25–26.[188][190][191][192]

In the three synoptic gospels, entry into Jerusalem is followed by the Cleansing of the Temple episode, in which Jesus expels the money changers from the Temple, accusing them of turning the Temple to a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the gospels.[168][165][195] John 2:13–16 includes a similar narrative much earlier, and scholars debate if these refer to the same episode.[168][165][195] The synoptics include a number of well known parables and sermons such as the Widow's mite and the Second Coming Prophecy during the week that follows.[191][192]

In that week, the synoptics also narrate conflicts between Jesus and the elders of the Jews, in episodes such as the Authority of Jesus Questioned and the Woes of the Pharisees in which Jesus criticizes their hypocrisy.[191][192] Judas Iscariot, one of the twelve apostles approaches the Jewish elders and performs the "Bargain of Judas" in which he accepts to betray Jesus and hand him over to the elders.[196][183][197] Matthew specifies the price as thirty silver coins.[183]

Last Supper

Main article: Last Supper

See also: Jesus predicts his betrayal, Denial of Peter, and Last Supper in Christian art

Jesus with the Eucharist (detail), by Juan de Juanes, mid–late 16th century

In the New Testament, the Last Supper is the final meal that Jesus shares with his twelve apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in all four canonical gospels, and Paul's First Epistle to the Corinthians (11:23–26), which was likely written before the gospels, also refers to it.[81][82][198][199]

In all four gospels, during the meal, Jesus predicts that one of his Apostles will betray him.[184] Jesus is described as reiterating, despite each Apostle's assertion that he would not betray Jesus, that the betrayer would be one of those who were present. In Matthew 26:23–25 and John 13:26–27 Judas is specifically singled out as the traitor.[81][82][184]

In Matthew 26:26–29, Mark 14:22–25, Luke 22:19–20 Jesus takes bread, breaks it and gives it to the disciples, saying: "This is my body which is given for you".[81][200] Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper, most scholars agree that John 6:58–59 (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the synoptic gospels and the Pauline writings on the Last Supper.[201]

In all four gospels Jesus predicts that Peter will deny knowledge of him, stating that Peter will disown him three times before the rooster crows the next morning. The synoptics mention that after the arrest of Jesus Peter denied knowing him three times, but after the third denial, heard the rooster crow and recalled the prediction as Jesus turned to look at him. Peter then began to cry bitterly.[202][203]

The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal.[204] John's Gospel also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. Chapters 14–17 of the Gospel of John are known as the Farewell discourse given by Jesus, and are a rich source of Christological content.[205][206]

Agony in the Garden, betrayal and arrest

Main articles: Agony in the Garden, Kiss of Judas, and Arrest of Jesus

womens day

Posted by quintustheresraj on March 16, 2013 at 12:30 AM

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International Women's Day

She is WOMAN. She is Mother. Daughter. Wife. Sister. She is a Person. She is Strong, Smart, Crafty. She is Passionate, Courageous, Generous. Cooking barefoot is only one of several superpowers. She is Action, Emotion, Devotion.

CHENNAI: A slew of programmes beginning Tuesday will mark International Women's Day to be observed on Wednesday. Some organisations have offered reduction/waivers in their fees while others have given women a day out by themselves, replete with pep talks to enhance their self-confidence.

On Tuesday, thousands of women from around 450 self-help groups in the city gathered at Valluvar Kottam in Nungambakkam and listened to talks by lawyers, religious leaders and women's rights activists on how women influence decision making. The programme began with a folk song on AIDS awareness, followed by a poster release by P. Krishnamurthy, director of AIDS Prevention and Control of Adyar-based Voluntary Health Services.

AIR programmes

All India Radio will begin the day's programmes with Sudha Ragunathan's recitals. The AIR will feature interviews with film lyricist Thenmozhi and Thaamarai and fire officer Meenakshi Vijayakumar. Anuradha Sriram will also participate.

The women's wing of Southern Railway Mazdoor Union will hold competitions, including arranging flowers and dressing vegetable and fruit salads. More than 40 per cent of Southern Railway's employees are women.

The hospitality sector has also offered its share of concessions for women. Starting Wednesday, ITC Park Sheraton has launched a special Women Only Privilege Card, the Lady G2 Ambassador Card. Women can now have get-togethers, chats or even meInternational Women’s Day Speech at Hyundai

Posted on March 8, 2010 by Sharanya Manivannan

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I was invited to be the Chief Guest at the International Women’s Day celebrations at the Hyundai plant in Sriperumbudur today, and was asked to deliver a talk to their women employees. The text of the speech is below.

Good afternoon. It’s an honour and a pleasure to be invited to speak to you today.

International Women’s Day is many things – a cause for celebration, a reason to pause and re-evaluate, a remembrance, an inspiration, a time to honour loved and admired ones and in several countries – including China, Armenia, Russia, Azerbaijan, Belarus, Bulgaria, Kazakhstan, Macedonia, Madagascar, Mongolia, Tajikistan, Ukraine, Uzbekistan and Vietnam, but clearly not India! – a public holiday1. So I’d like to extend, first of all, a note of thanks to all of you for taking time out of your work schedules to come here, as well as to Hyundai, for inviting me to speak.

On this day, all over the world, we consider both the steps forward toward better lives for women that have been taken in recent times, as well as the progress still required. Necessarily, we name our enemies: patriarchal structures, perhaps, or more specifically, legislative and political decisions, corporate entities, criminal menaces, culture-based ignorance and economic disenfranchisement. They are all significant things, and I am not suggesting that they are not. But I have felt for a long time now that something else is at the heart of female disempowerment. Something that isn’t as easy to deconstruct or dismantle. Something that is difficult to even name, and at times feels bewilderingly counter-intuitive.

What, to me, is at the heart of female disempowerment is the profoundly painful fact of how women can be each others’ worst enemies.

One of the most famous things that former American Secretary of State Madeleine Albright has gone on record to say is “I think there is a special place in hell for women who don’t help other women.”2 A special place in hell – can you imagine what torment that would be, and how deeply wounded a person has to feel to condemn someone that way? When you think of what she said, that such a special place is reserved for women who don’t help other women – what associations come to mind? I don’t know about you, but my heart burns to remember the countless times I have been betrayed and even sabotaged by women I loved or looked up to – teachers, relatives, peers, friends and colleagues. Haven’t men done the same? Of course they have – but somehow, it stings worse coming from another woman, because of how deeply counter-intuitive it feels. This is the sort of heartburn that makes me think, yes, Albright was right – there is a place in hell for women who don’t help – who hurt – other women. There has to be. Even if there is no Hell – how could there not be such a place? How could such treachery be left without retribution?

There are big ways and little ways to this treachery. The little ways I hardly need to enumerate, because the best examples of these are empirical ones, and you know them in your own life. The big ways tend to be a matter of collusion: for instance, it may have been men who created archaic and repressive social codes, but is it not women who pass them on, who ensure that their families function within and continue to carry forward the same logic? To choose to not break a chain is to choose to propagate it.

We can begin by taking a look at the very fact of us all being in this room today. How did we get here? Each of us have overcome difficulties in our own lives, each of us has dared to dream, and fortunately, has been born in a time where we were able to pursue some if not all of these dreams. We have had access to resources and options which were denied to women of just a few generations ago – resources and options which are even denied to other women today, in this country and elsewhere. Some of us have endured bad luck, made bad decisions, or failed at things we tried our hands at – but we haven’t been ruined by these misfortunes. We have alternatives. We have second, third and ninety-third chances. We have more autonomy than our foremothers may have been able to imagine.

In short, we are all so lucky. And this is only because of the brave women and men who fought for certain rights and equality, who went against the tide of what was acceptable, who challenged the status quo, who refused to take as an answer that “that’s just how things are”. We are here because they did not think of themselves alone. They did not relegate their abilities to simply securing a better life for themselves, but put the vision of a better world above their own personal journeys, and in doing so secured a better life for millions.

I am asking you today if we too can demand a better explanation than “that’s just how things are”. I believe that as women, we are conditioned on a deeply embedded level to be wary of or threatened by, and consequently cruel toward, one another. Perhaps there are biological or evolutionary reasons for this. But I refuse to accept that we cannot evolve female rivalry out of our systems. Larger systems of power, yes, but more importantly, smaller microcosms of the same.

In our own lives, can we get over our mistrust of other women? Can we leave cliques and factions behind in our school years and embrace a greater loyalty? Can we see that another woman’s success need not necessarily mean our own failure? Can we cease to be judgmental or jealous? Can we cease to be threatened by other women, for reasons of our own insecurities, and can we stop acting out of that sense of fear?

Just as our palette of big life choices continues to expand the more society develops, I would like to think that in our day to day interactions, we should also become more mindful of how we choose to treat one another. Can we make choices that deprogramme the way we have learnt to feel about other women – learnt from all the ways we ourselves have been hurt – and choose to say, “This stops with me. What has been done to me by girls I went to school with, women in my extended family, superiors I worked under or any other situation, incident or environment that fostered in me a sense of female rivalry or mistrust will no longer control the way in which I respond to individuals now.” Will we choose to undermine other women, in ways big and small, or will we choose to embrace a less cynical view? Can we work together to create new environments in which all of us can feel free to meet our highest potential without being hindered by unhealthy competition?

You may be wondering why I have taken a less festive approach to International Women’s Day and am asking these potentially uncomfortable questions. I promise you I didn’t start out this cynical. In fact, I started out quite the opposite – if I could have had feminist slogans on my diapers, I would have! Throughout my teenage years I volunteered with women’s NGOs, and continue to do so in some capacity today. I was one of those girls who would rather have a tee-shirt that said “the revolution is my boyfriend” than have an actual human one. I think I limited my own literary forays for some years by refusing to read anything by authors I derogatorily labeled “dead white men”. I was proudly, radically, obviously and – I must admit, perhaps a little obnoxiously – feminist. And then the disillusionment set in.

At some point in my life as a young activist, I began to see that polemics and politics only go so far. How far does philosophy translate accurately into one’s practical realities? One’s fundamental humanity and compassion are all that really matter – it is of no consequence if this can be backed up by proselytizing or theory. You know how this works. I am almost certain that there is no one here today who would not name her grandmother, mother, aunt or sister as her personal inspiration – a woman who did not necessarily know of or say that she subscribed to theoretical ideals but nonetheless manifested the best of them in her life and across the lives of all she touched.

Today my feminism is nuanced by the understanding that as with all great adversaries, the most significant challenge to female empowerment comes from within. From within our ranks, from within our own hearts, from within our own inability to look beyond a reactionary and defensive stance.

But there is something else that also comes from within. And that is strength. Women have always regarded as being strong, and we are, but in modern times we are also powerful. I think of power as originating from an external source, from the validation of being in a certain position of influence. But strength has a far more esoteric source. It manipulates less, and moves more. There is a difference between strength and power – which do you operate from?

And I ask these uncomfortable questions not because I am above reproach but because I also deal with them in my day to day life and work. Sometimes, I frown on the actions of teenage girls because they do not seem as empowered as I was at their age. Or I might secretly judge someone of my generation for having had an arranged marriage, letting her in-laws dictate her career choices, or not realizing how beautiful she is because TV commercials tell her otherwise. But who am I, really, to judge? How would I know what those girls or women have been through and what has shaped their decisions? Why can’t I just respect that they are different, but no less equal? Concurrently, I struggle to undo and unlearn traumas imprinted on me because I am a certain kind of woman, born into a certain kind of culture, in a certain era. I struggle to not be manipulated into being pitted against other women in social and professional situations by those who know just how to push those buttons. I struggle to deal graciously with female associates who have backstabbed, cheated and even plagiarized me without having to descend to petty conflict that would only satisfy those who believe that women cannot evolve out of our habituated enmity. Because I believe we can.

As we celebrate International Women’s Day this year (and celebrate it we should!) let us also bear in mind that the struggle is far from over. Women’s empowerment should never be reduced to individual success stories. It should be about collective well-being. As long as women continue to operate from that deeply embedded place of suspicion and resentment, we will never be free. No matter what material, social or intellectual heights we scale, we will never be free unless we learn a new paradigm with which to see other women. With which to see ourselves.

There are two ways to light a second lamp: you can do so by snuffing out the first as you ignite the second, or you can allow the flame of one wick to touch another, and inspire its own flame. You are a luminous being. Be secure in this knowledge. Let your light illuminate as many lives as possible. It will not diminish your own.

I would like to end this talk with a quote from an anonymous source that I came across on the internet. I find it comforting – and I hope that you too will be inspired by it. “Blessed are the women, who have grown beyond their greed, and put an end to their hatred. They delight in the beauty of the way things are, and keep their hearts open, day and night. They are like beautiful trees planted on the banks of flowing rivers, which bear fruit when they are ready. Their leaves will not fall or wither, and everything they do will succeed.”3

Thank you.

(1) http://www.internationalwomensday.com/about.asp and http://forum.libr.dp.ua/viewtopic.php?f=17&t=175

(2) http://sports.espn.go.com/wnba/columns/story?id=2517642

(3) http://maluna.tumblr.com/post/153247208Tamil language

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Tamil

தமிழ் tamiḻ

Pronunciation [t̪ɐmɨɻ]

Native to India, Sri Lanka, Malaysia, Singapore, Réunion, Mauritius, Pondichery

Ethnicity Tamilar

Native speakers 70 million (2007)[1]

8 million as a second language[2]

Language family

Dravidian

• Southern

o Tamil–Kannada

 Tamil–Kudagu

 Tamil–Malayalam

 Tamil languages

 Tamil

Writing system

Tamil alphabet (Brahmic)

Tamil Braille

Official status

Official language in Indian states: Tamil Nadu[3] and Puducherry,[4]

Sri Lanka,[5] and

Singapore.[6]

Language codes

ISO 639-1

ISO 639-2

tam

ISO 639-3

Either:

tam – Modern Tamil

oty – Old Tamil

Linguist List oty Old Tamil

Distribution of Tamil speakers around the World

This page contains Indic text. Without rendering support you may see irregular vowel positioning and a lack of conjuncts. More...

This page contains IPA phonetic symbols in Unicode. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.

Tamil is written in a non-Latin script. Tamil text used in this article is transliterated into the Latin script according to the ISO 15919 standard.

Tamil (தமிழ், tamiḻ, [t̪ɐmɨɻ] ?) is a Dravidian language spoken predominantly by Tamil people of South India and North-east Sri Lanka. It has official status in the Indian states of Tamil Nadu and Puducherry. Tamil is also a national language of Sri Lanka[7] and an official language of Singapore and Mauritius. It is also chiefly spoken in the states of Kerala, Karnataka, Andhra Pradesh and Andaman and Nicobar Islands as one of the secondary languages. It is one of the 22 scheduled languages of India and was declared a classical language by the government of India in 2004. Tamil is also spoken by significant minorities in Malaysia, Canada,[8] South Africa,[9] Fiji,[10] Germany,[11] USA, Netherlands,[12] and Réunion as well as emigrant communities around the world.

Tamil is one of the longest surviving classical languages in the world.[13][14] It has been described as "the only language of contemporary India which is recognizably continuous with a classical past"[15] and having "one of the richest literatures in the world".[16] Tamil literature has existed for over 2000 years.[17] The earliest epigraphic records found on rock edicts and hero stones date from around the 3rd century BCE.[18] The earliest period of Tamil literature, Sangam literature, is dated from ca. 300 BCE – 300 CE.[19][20] Tamil language inscriptions written c. 1st century BCE and 2nd century CE have been discovered in Egypt, Sri Lanka and Thailand.[21] The two earliest manuscripts from India,[22][23] to be acknowledged and registered by UNESCO Memory of the World register in 1997 and 2005 were in Tamil.[24] More than 55% of the epigraphical inscriptions (about 55,000) found by the Archaeological Survey of India are in the Tamil language.[25] According to a 2001 survey, there were 1,863 newspapers published in Tamil, of which 353 were dailies.[26] It has the oldest extant literature amongst other Dravidian languages.[13] The variety and quality of classical Tamil literature has led to its being described as "one of the great classical traditions and literatures of the world".[27]

Contents

• 1 Classificatio

International Women's Day

AIR programmes

Posted on March 8, 2010 by Sharanya Manivannan

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Good afternoon. It’s an honour and a pleasure to be invited to speak to you today.

What, to me, is at the heart of female disempowerment is the profoundly painful fact of how women can be each others’ worst enemies.

Thank you.

(1) http://www.internationalwomensday.com/about.asp and http://forum.libr.dp.ua/viewtopic.php?f=17&t=175

(2) http://sports.espn.go.com/wnba/columns/story?id=2517642

(3) http://maluna.tumblr.com/post/153247208Tamil language

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Tamil

தமிழ் tamiḻ

Pronunciation [t̪ɐmɨɻ]

Native to India, Sri Lanka, Malaysia, Singapore, Réunion, Mauritius, Pondichery

Ethnicity Tamilar

Native speakers 70 million (2007)[1]

8 million as a second language[2]

Language family

Dravidian

• Southern

o Tamil–Kannada

 Tamil–Kudagu

 Tamil–Malayalam

 Tamil languages

 Tamil

Writing system

Tamil alphabet (Brahmic)

Tamil Braille

Official status

Official language in Indian states: Tamil Nadu[3] and Puducherry,[4]

Sri Lanka,[5] and

Singapore.[6]

Language codes

ISO 639-1

ISO 639-2

tam

ISO 639-3

Either:

tam – Modern Tamil

oty – Old Tamil

Linguist List oty Old Tamil

Distribution of Tamil speakers around the World

This page contains Indic text. Without rendering support you may see irregular vowel positioning and a lack of conjuncts. More...

This page contains IPA phonetic symbols in Unicode. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.

Tamil is written in a non-Latin script. Tamil text used in this article is transliterated into the Latin script according to the ISO 15919 standard.

Contents

• 1 Classification

• 2 History

o 2.1 Etymology

o 2.2 Old Tamil

o 2.3 Middle Tamil

o 2.4 Modern Tamil

• 3 Geographic distribution

• 4 Legal status

• 5 Dialects

o 5.1 Region specific variations

 5.1.1 Loanword variations

• 6 Spoken and literary variants

• 7 Writing system

• 8 Sounds

o 8.1 Vowels

o 8.2 Consonants

o 8.3 Āytam

o 8.4 Numerals and symbols

• 9 Grammar

o 9.1 Morphology

o 9.2 Syntax

• 10 Vocabulary

• 11 Influence

• 12 See also

• 13 Footnotes

• 14 References

• 15 External links

Classification

Main article: Dravidian languages

Tamil belongs to the southern branch of the Dravidian languages, a family of around 26 languages native to the Indian subcontinent.[28] It is also classified as being part of a Tamil language family, which alongside Tamil proper, also includes the languages of about 35 ethno-linguistic groups[29] such as the Irula, and Yerukula languages (see SIL Ethnologue).

The closest major relative of Tamil is Malayalam. Until about the 9th century, Malayalam was a dialect of Tamil.[30] Although many of the differences between Tamil and Malayalam demonstrate a pre-historic split of the western dialect,[31] the process of separation into a distinct language, Malayalam, was not completed until sometime in the 13th or 14th century.[32]

History

Silver coin of king Vashishtiputra Sātakarni (c. 160 CE).

Obv: Bust of king. Prakrit legend in the Brahmi script: "Siri Satakanisa Rano ... Vasithiputasa": "King Vasishtiputra Sri Satakarni"

Rev: Ujjain/Sātavāhana symbol left. Crescented six-arch chaitya hill right. River below. Early Tamil legend in the Tamil Brahmi script: "Arah(s)anaku Vah(s)itti makanaku Tiru H(S)atakani ko" – which means "The ruler, Vasitti's son, Highness Satakani" – -ko being the royal name suffix.[33][34][35][36]

As a Dravidian language, Tamil descends from Proto-Dravidian. Linguistic reconstruction suggests that Proto-Dravidian was spoken around the third millennium BC, possibly in the region around the lower Godavari river basin in peninsular India. The material evidence suggests that the speakers of Proto-Dravidian were the culture associated with the Neolithic complexes of South India.[37] The next phase in the reconstructed proto-history of Tamil is Proto-South Dravidian. The linguistic evidence suggests that Proto-South Dravidian was spoken around the middle of the second millennium BC, and that proto-Tamil emerged around the 3rd century BC. The earliest epigraphic attestations of Tamil are generally taken to have been written shortly thereafter.[38] Among Indian languages, Tamil has the most ancient non-Sanskritised Indian literature.[39]

Scholars categorise the attested history of the language into three periods, Old Tamil (300 BCE – 700 CE), Middle Tamil (700–1600) and Modern Tamil (1600–present).[40]

Etymology

The exact period when the name "Tamil" came to be applied to the language is unclear, as is the precise etymology of the name. The earliest attested use of the name is found in Tholkappiyam, which is dated as early as 1st century BCE.[41] Southworth suggests that the name comes from tam-miḻ > tam-iḻ 'self-speak', or 'one's own speech'.[42](see Southworth's derivation of Sanskrit term for "others" or Mleccha).Kamil Zvelebil suggests an etymology of tam-iḻ, with tam meaning "self" or "one's self", and "-iḻ" having the connotation of "unfolding sound". Alternatively, he suggests a derivation of tamiḻ < tam-iḻ < *tav-iḻ < *tak-iḻ, meaning in origin "the proper process (of speaking)".[43]

The Tamil Lexicon of University of Madras defines the word 'Tamil' as 'sweetness'.[44] S.V Subramanian suggests the meaning 'sweet sound' from 'tam'- sweet and 'il'- 'sound'.[45]

Old Tamil

The earliest records in Old Tamil are short inscriptions from around the 2nd century BCE in caves and on pottery. These inscriptions are written in a variant of the Brahmi script called Tamil Brahmi.[46] The earliest long text in Old Tamil is the Tolkāppiyam, an early work on Tamil grammar and poetics, whose oldest layers could be as old as the 1st century BC.[40] A large number of literary works in Old Tamil have also survived. These include a corpus of 2,381 poems collectively known as Sangam literature. These poems are usually dated to between the 1st and 5th centuries AD,[47] which makes them the oldest extant body of secular literature in India.[48] Other literary works in Old Tamil include Thirukural, Silappatikaram and Maṇimēkalai, and a number of ethical and didactic texts, written between the 5th and 8th centuries.[49]

Old Tamil preserved many features of Proto-Dravidian, including the inventory of consonants,[50] the syllable structure,[51] and various grammatical features.[52] Amongst these was the absence of a distinct present tense – like Proto-Dravidian, Old Tamil only had two tenses, the past and the "non-past". Old Tamil verbs also had a distinct negative conjugation (e.g. kāṇēṉ (காணேன்) "I do not see", kāṇōm (காணோம்) "we do not see")[53] Nouns could take pronominal suffixes like verbs to express ideas: e.g. peṇṭirēm (பெண்டிரேம்) "we are women" formed from peṇṭir (பெண்டிர்) "women" and the first person plural marker -ēm (ஏம்).[54]

Despite the significant amount of grammatical and syntactical change between Old, Middle and Modern Tamil, Tamil demonstrates grammatical continuity across these stages: many characteristics of the later stages of the language have their roots in features of Old Tamil.[40]

Middle Tamil

The evolution of Old Tamil into Middle Tamil, which is generally taken to have been completed by the 8th century,[40] was characterised by a number of phonological and grammatical changes. In phonological terms, the most important shifts were the virtual disappearance of the aytam (ஃ), an old phoneme,[55] the coalescence of the alveolar and dental nasals,[56] and the transformation of the alveolar plosive into a rhotic.[57] In grammar, the most important change was the emergence of the present tense. The present tense evolved out of the verb kil (கில்), meaning "to be possible" or "to befall". In Old Tamil, this verb was used as an aspect marker to indicate that an action was micro-durative, non-sustained or non-lasting, usually in combination with a time marker such as ṉ (ன்). In Middle Tamil, this usage evolved into a present tense marker – kiṉṟa (கின்ற) – which combined the old aspect and time markers.[58]

Middle Tamil also saw a significant increase in the Sanskritisation of Tamil. From the period of the Pallava dynasty onwards, a number of Sanskrit loan-words entered Tamil, particularly in relation to political, religious and philosophical concepts.[59] Sanskrit also influenced Tamil grammar, in the increased use of cases and in declined nouns becoming adjuncts of verbs,[60] and phonology.The forms of writing in Tamil have developed through years.[61] The Tamil script also changed in the period of Middle Tamil. Tamil Brahmi and Vaṭṭeḻuttu, into which it evolved, were the main scripts used in Old Tamil inscriptions. From the 8th century onwards, however, the Pallavas began using a new script, derived from the Pallava Grantha script which was used to write Sanskrit, which eventually replaced Vaṭṭeḻuttu.[62]

Middle Tamil is attested in a large number of inscriptions, and in a significant body of secular and religious literature.[63] These include the religious poems and songs of the Bhakthi poets, such as the Tēvāram verses on Saivism and Nālāyira Tivya Pirapantam on Vaishnavism,[64] and adaptations of religious legends such as the 12th century Tamil Ramayana composed by Kamban and the story of 63 shaivite devotees known as Periyapurāṇam.[65] Iraiyaṉār Akapporuḷ, an early treatise on love poetics, and Naṉṉūl, a 12th century grammar that became the standard grammar of literary Tamil, are also from the Middle Tamil period.[66]

Modern Tamil

The Nannul remains the standard normative grammar for modern literary Tamil, which therefore continues to be based on Middle Tamil of the 13th century rather than on Modern Tamil.[67] Colloquial spoken Tamil, in contrast, shows a number of changes. The negative conjugation of verbs, for example, has fallen out of use in Modern Tamil[68] – negation is, instead, expressed either morphologically or syntactically.[69] Modern spoken Tamil also shows a number of sound changes, in particular, a tendency to lower high vowels in initial and medial positions,[70] and the disappearance of vowels between plosives and between a plosive and rhotic.[71]

Contact with European languages also affected both written and spoken Tamil. Changes in written Tamil include the use of European-style punctuation and the use of consonant clusters that were not permitted in Middle Tamil. The syntax of written Tamil has also changed, with the introduction of new aspectual auxiliaries and more complex sentence structures, and with the emergence of a more rigid word order that resembles the syntactic argument structure of English.[72] Simultaneously, a strong strain of linguistic purism emerged in the early 20th century, culminating in the Pure Tamil Movement which called for removal of all Sanskritic and other foreign elements from Tamil.[73] It received some support from Dravidian parties and nationalists who supported Tamil independence.[74] This led to the replacement of a significant number of Sanskrit loanwords by Tamil equivalents, though many others remain.[75]

Geographic distribution

Distribution of Tamil speakers in South India and Sri Lanka (1961).

Tamil is the first language of the majority of the people residing in Tamil Nadu in India and Northern Province, Eastern Province, Sri Lanka. The language is also spoken among small minority groups in other states of India which include Karnataka, Andhra Pradesh, Kerala, Maharashtra and in certain regions of Sri Lanka such as Colombo and the hill country. Previously Tamil had a wider distribution in India than its current state. Tamil or dialects of it were used widely in the state of Kerala as the major language of administration, literature and common usage until the 12th century CE. Tamil was also used widely in inscriptions found in southern Andhra Pradesh districts of Chittoor and Nellore until the 12th century AD.[76] Tamil was also used for inscriptions from 10th century CE until 14th Century CE in southern Karnataka districts such as Kolar, Mysore, Mandya and Bangalore.[77]

There are currently sizeable Tamil-speaking populations descended from colonial-era migrants in Malaysia, Singapore, Philippines, Mauritius, South Africa, Indonesia,[78] Thailand,[79] Burma, and Vietnam. A large community of Tamil speakers exists in Karachi, Pakistan, which includes Tamil-speaking Hindus[80][81] as well as Christians and Muslims - including some Tamil-speaking Muslim refugees from Sri Lanka.[82] Many in Réunion, Guyana, Fiji, Suriname, and Trinidad and Tobago have Tamil origins,[83] but only a small number speak the language. In Reunion where Tamil language was forbidden to be learnt and used in public space by France is now being relearnt by students and adults.[84] It is also used by groups of migrants from Sri Lanka and India, Canada (especially Toronto), USA (especially New Jersey and New York City), Australia, many Middle Eastern countries, and some Western European countries.

Legal status

See also: States of India by Tamil speakers

Tamil is the official language of the Indian state of Tamil Nadu and one of the 22 languages under schedule 8 of the constitution of India. It is also one of the official languages of the union territory of Puducherry.[85][86] Tamil is also one of the official languages of Sri Lanka and Singapore. In Malaysia, 543 primary education government schools are available fully in Tamil medium.[87]

In addition, with the creation in October 2004 of a legal status for classical languages by the Government of India and following a political campaign supported by several Tamil associations,[88][89] Tamil became the first legally recognised Classical language of India. The recognition was announced by the then President of India, Abdul Kalam, in a joint sitting of both houses of the Indian Parliament on 6 June 2004.[90][91][92]

Dialects

Region specific variations

The socio-linguistic situation of Tamil is characterised by diglossia: there are two separate registers varying by social status, a high register and a low one.[93][94] Tamil dialects are primarily differentiated from each other by the fact that they have undergone different phonological changes and sound shifts in evolving from Old Tamil. For example, the word for "here"—iṅku in Centamil (the classic variety)—has evolved into iṅkū in the Kongu dialect of Coimbatore, inga in the dialect of Thanjavur, and iṅkai in some dialects of Sri Lanka. Old Tamil's iṅkaṇ (where kaṇ means place) is the source of iṅkane in the dialect of Tirunelveli, Old Tamil iṅkaṭṭu is the source of iṅkuṭṭu in the dialect of Madurai, and iṅkaṭe in various northern dialects. Even now, in the Coimbatore area, it is common to hear "akkaṭṭa" meaning "that place". Although Tamil dialects do not differ significantly in their vocabulary, there are a few exceptions. The dialects spoken in Sri Lanka retain many words and grammatical forms that are not in everyday use in India,[95] and use many other words slightly differently.[96] According to Kamil Zvelebil, the Tamil dialects can be segregated on the following 'Centers of Prestige': Madras Tamil, Madurai Tamil, Kongu Tamil, Nellai Tamil, Kanyakumari Tamil, Thanjavur, Tiruchirappalli Tamil, Jaffna or Yazhpanam Tamil, Triconmalee or Tiruconamalai Tamil, Batticaloa or Mattakkalappu Tamil.[97]

Loanword variations

See also: Indo-Aryan loanwords in Tamil and Loan words in Sri Lankan Tamil

The dialect of the district of Palakkad in Kerala has a large number of Malayalam loanwords, has been influenced by Malayalam's syntax and also has a distinctive Malayalam accent. Similarly, Tamil spoken in Kanyakumari District has more unique words and phonetic style than Tamil spoken at other parts of Tamil Nadu. The words and phonetics are so different that a person from Kanyakumari district is easily identifiable by their spoken Tamil. Hebbar and Mandyam dialects, spoken by groups of Tamil Vaishnavites who migrated to Karnataka in the 11th century, retain many features of the Vaishnava paribasai, a special form of Tamil developed in the 9th and 10th centuries that reflect Vaishnavite religious and spiritual values.[98] Several castes have their own sociolects which most members of that caste traditionally used regardless of where they come from. It is often possible to identify a person's caste by their speech.[99] Tamil in Sri Lanka incorporates loan words from Portuguese, Dutch, and English.

Spoken and literary variants

In addition to its various dialects, Tamil exhibits different forms: a classical literary style modelled on the ancient language (sankattamiḻ), a modern literary and formal style (centamiḻ), and a modern colloquial form (koṭuntamiḻ). These styles shade into each other, forming a stylistic continuum. For example, it is possible to write centamiḻ with a vocabulary drawn from caṅkattamiḻ, or to use forms associated with one of the other variants while speaking koṭuntamiḻ.[100]

In modern times, centamiḻ is generally used in formal writing and speech. For instance, it is the language of textbooks, of much of Tamil literature and of public speaking and debate. In recent times, however, koṭuntamiḻ has been making inroads into areas that have traditionally been considered the province of centamiḻ. Most contemporary cinema, theatre and popular entertainment on television and radio, for example, is in koṭuntamiḻ, and many politicians use it to bring themselves closer to their audience. The increasing use of koṭuntamiḻ in modern times has led to the emergence of unofficial ‘standard' spoken dialects. In India, the ‘standard' koṭuntamiḻ is based on ‘educated non-Brahmin speech', rather than on any one dialect,[101] but has been significantly influenced by the dialects of Thanjavur and Madurai. In Sri Lanka, the standard is based on the dialect of Jaffna.

Writing system

Main articles: Tamil script and Tamil braille

music 2

Posted by quintustheresraj on March 15, 2013 at 1:15 PM

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LET US MAKE A TUNE! (THE CONCEPT OF A SCALE)

We have learnt about the keyboard, labeled the various keys under the Eastern and

Western schemes and even quarreled about whether it should have 12 keys or 22 to an

octave. We now know that these keys are like the alphabets in creating music. How then

do we compose music?

Before we answer this question, let us see if we can say something about the structure of

a 'tune' or the 'melody' itself. If we listen to any musical piece such as 'Jana gana mana' or

'Roop tera mastana', we notice that their second lines and subsequent lines are not just

mindless imitation or repetition of the first lines. There is an elaboration of a theme as the

song unfolds. You could listen to any line of 'Roop tera mastana' and feel that it is

connected to the first line, in a musical sense. If someone played a musical phrase from

the song at random, the odds are you would guess that it is from 'Roop tera mastana'. And

it may sound trivial, but you also notice that 'Roop tera mastana' does not at all sound like

'Jana gana mana'. There is a character, a structure and an identity to the song, however

vague the concept may sound. (note the pun on the word 'sound' !) If you have grasped

this abstract concept, you have almost understood the concept of a 'Ragam' (or 'raga' or

'rag') because a Ragam is also an embodiment of a particular musical identity.

For example, if you heard the song 'Vande maataram, Shujalaam shuphalaam...' you can

tell that it has its own identity, which is different from the way 'Jana gana mana..' or

'Roop tera mastana ..' sound. This song is in fact, based on a Ragam called 'Desh'.

How do we forge such special musical identities using a keyboard ? The answer lies in

choosing just a SUBSET of keys out of the twelve keys available in an octave (instead of

all twelve) and sticking to just this subset of keys while making music. If you used all the

keys in the keyboard to compose one song, you may not create anything with an identity.

(You will see, as you understand more about music that this statement is strictly not true.

There are nice-sounding musical compositions where almost all the keys are used)

Let us take an example. Let us choose just all the white keys in an octave - that is, use

only seven out of the twelve keys. And let us play the keys in any order, even stay on one

key for whatever length of time if we choose to do so. Let us allow ourselves to go to the

white keys in the octaves below and above the standard octave as well. After a few

minutes, you may sense an 'effect', a 'whole-ness' ('Gestalt'!) or a personality to the sound.

If you don't believe me, have your friend play the keyboard with only the white keys. Now close your eyes and ask him (or her) to occassionally hit any black key. You can

easily tell whenever the black keys are hit, because you are now sensitive to the 'structure'

or 'character' produced by the seven white keys.

Is there a lower limit on how FEW keys we can choose in our subset and still get by ? If

we chose a subset of just three keys (say, the first three white keys) in an octave and limit

ourselves to those keys, we see that we don't have much variety to the melodies we can

produce. It may sound like a drum beating. But is devoid of any special melodic

personality. In general, (note that this is not an absolute law) one chooses five or six or

seven keys out of the twelve keys available in an octave. More about these selection rules

later. Once these keys are selected, the corresponding keys in the other octaves are also

automatically selected and used in melody making.

In the context of Indian music, one has an extra degree of freedom. One can choose one

set of keys to go up in frequency in the octave and choose an entirely different set to

come down the octave, if we so desire. The key sequence to go up is called 'Arohanam'

and the key sequence which forms the descending order is called the 'Avarohanam'. More

about it later as well ! Let us now stick to 'symmetric' choices while going up or down. At

the risk of sounding repetitive, let me say that you can always decide to be a nonconformist and follow none of these so-called rules and conventions. Music is after all, a

creative art and the final criterion is whether it sounds pleasing.

How do we select the 'subset' of keys ? Our ancestors have done quite a bit of research on

such selection rules and have come up with algorithms. Let us look at the Western music

first. The 'Major' Scale is a very typical selection algorithm. This helps you select seven

keys in an octave. The rules are as follows:

First key - Choose ANY key in the octave.

Second key - Skip the adjacent key to the right, choose the one after that. In effect, you

have moved a 'whole tone' from the first key. Remember the concept of 'whole tones' and

'semitones' from the previous chapter. And that the whole tone equals shifting two

semitones.

Third key - Again, skip the adjacent key to the right, choose the second one (again, you

have moved a 'whole tone')

Fourth key - select the adjacent key. (you have moved a 'half tone' or a semitone)

Fifth key - Skip the next key, but select the one after that. Onceagain, you have have

moved a full tone.

Sixth key - Skip the next key and select the one after that.

Seventh key - Select the adjacent key. In short, your frequency selection is:

Select a key and then move,

Whole tone - whole tone - half tone - whole tone - whole tone - whole tone - half tone

If you started with the usual C key, the first white key, you will see that the 'C Majo

term 'scale', which is simply a sequence of keys. Also, the algorithm 'wraps around itself'.

That is, if you started out with the F key for example, and created the F Major Scale, you

will spill over to the next octave. But that is okay, because you can fill up the rest of your

scale by starting out with the F key of the PREVIOUS octave. That is, with this

algorithm, you will always select seven keys in an octave. A question to ask is - will we

get unique sequences using this algorithm every time we start off with a new key ? Or is

there a possibility of our sequence repeating itself for two different starting keys, i.e, is

the C Major scale different from D Major and are there twelve unique Major scales ? (I

will leave this as an exercise for the very enthusiastic reader !)

Similarly, other algorithms can also be defined. One other choice is called the Minor

scale - which is in reality a generic name for three different algorithms. One of them goes

Whole - half - whole - whole - half - whole - whole (with the freedom to choose the first

key)

I am not giving the selection rules for the other two 'Minor' algorithms. Again there are

twelve keys we can select as our first key and therefore we can generate twelve

sequences per Minor algorithm and there are three such 'Minor' algorithms, bringing a

grand total of twelve times three, thirty six possible Minor scales. But we discover that

many of the scales repeat themselves and in reality the number of unique 'scales' are

fewer than thirty six Minor plus twelve Major scales.

Coming back to Indian system, even the ancient Tamil literary work, Silappadhikaram

talks of an algorithm called 'Ilikramam', fascinating as it sounds. The rules of Ilikramam

are quite similar to the selection of Major and Minor scales. It is really fun to work out

this algorithm and derive a bunch of scales. (If you are more interested in this, refer to

Prof. Ramanathan's book in the Reference section) In fact, nothing stops you at this point

to go ahead and create your own selection rules to choose seven keys out of the twelve in

the octave.

But let us turn our attention to Karnatic music. (Also, at this point, I will depart from

talking about Indian classical music in general and stick only to South Indian music.

Wherever relevant, references will be made to Hindustani music) In Karnatic music, a very famous algorithm exists to select the keys in an octave, which

forms the basis of important scales, which are called the 'Melakarta Scheme'. The

Melakarta scheme selection algorithm is as follows: Please refer to Fig. 3 or Table II)

Table IV

The 72 Melakarta Ragams and their scales

-----------------------------------------------------------------------

---

# Name Ri ga Dha ni # Name Ri ga

Dha ni

Suddha Madhyamam (M1) Prati Madhyamam (M2)

-----------------------------------------------------------------------

-----

1 Kanakanki R1 G1 D1 N1 37 Salagam R1 G1 D1

2 Ratnangi R1 G1 D1 N2 38 Jalarnavam R1 G1 D1

3 Ganamurti R1 G1 D1 N3 39 Jhalavarali R1 G1 D1

scale' is simply all white keys. This is a very 'major' scale, really, with a lot of popular

compositions. And in the process of introducing this algorithm, we have also defined the

hindutani

Posted by quintustheresraj on March 15, 2013 at 1:05 PM

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Given a Raga, there exist several compositions which obey

the rules of that Raga and effectively convey its mood.

It is common for the words to assist in conveying the mood.

For example, monsoon-related ragas have compositions

that describe the clouds, rains, thunder, etc.

There are about 50 common ragas, another 100 that are

quite common, and around 200 that are relatively rare.

These include mixture ragas, obtained by combining 2 or

more pure ragas.

At any given instant, a mixture Raga will convey the mood

of one of its component Ragas, but it ows smoothly from

one component to the other, and creates a beautiful effect.

Girish Sahani, Amol Deshmukh and Rohit Bassi Concept of Raga in Hindustani Classical MusicIntroduction

Structural features of Raga

Characteristics of Raga

Classication of Ragas

Ragas in performance

The light ragas, used in folk melodies and popular songs,

allow some freedom to add extra notes.

The serious ragas have more denite rules and they can

be elaborated in performances.

Ragas are often illustrated , especially in Rajasthani

paintings.

The paintings have inscriptions, for example:

”Out of the lake, in a shrine of crystal, she worships Shiva

with songs punctuated by the beat. This fair one, this bright

one is...Bhairavi.”

Girish Sahani, Amol Deshmukh and Rohit Bassi Concept of Raga in Hindustani Classical MusicIntroduction

Structural features of Raga

Characteristics of Raga

Classication of Ragas

Ragas in performance

Outline

1 Introduction

2 Structural features of Raga

3 Characteristics of Raga

4 Classication of Ragas

5 Ragas in performance

Girish Sahani, Amol Deshmukh and Rohit Bassi Concept of Raga in Hindustani Classical MusicIntroduction

Structural features of Raga

Characteristics of Raga

Classication of Ragas

Ragas in performance

Classication of Ragas

Ragas can be classied using different criterias. For

example, on basis of the number of notes used.

Ragas that contain all 7 notes in ascent and descent are

Sampurna, those with 6 notes are Shadav, those with 5

are Audav.

All ragas are divided into two groups as Poorva Ragas and

Uttar Ragas.

Poorva Ragas are sung between 12 noon and 12 midnight,

Uttar Ragas between midnight and 12 noon.

Another division of ragas is the classication of raga

The rst derivatives of the ragas are called raginis, and

each of the ve ragas have ve raginis under them.

These raga and raginis also have derivatives. this results

in each principal raga having 16 secondary derivatives

known as upa-raga and upa-raganis.

An important way of Raga classication is the thaat

system.

A certain arrangement of the seven notes with the change

of shuddha, komal and teevra is called a thaat.

Every raga has a xed number of komal or teevra notes,

from which the thaat can be recognised.

Girish Sahani, Amol Deshmukh and Rohit Bassi Concept of Raga in Hindustani Classical MusicIntroduction

Structural features of Raga

Characteristics of Raga

Classication of Ragas

Ragas in performance

There are several opinions in this matter. A

under ve principal ragas : Hindol, Deepak, Megh, Shree

and Maulkauns. From these ve ragas, other ragas are

derived.

Girish Sahani, Amol Deshmukh and Rohit Bassi Concept of Raga in Hindustani Classical MusicIn

music is divines

Posted by quintustheresraj on March 13, 2013 at 6:55 AM

comments (0)

MUSIC IS DIVINE!!!!

As said by the great musician ''Mozart'',

music can create any kind of joy and

destroy any kind of sorrow.

Playing the music on the

insteruments like Key board

will give us a Heavenly feeling.

This blog is to help the music lovers

by providing the musical notes by

providing the musical notes for

Tamil songs composed by the legends

like Oscar winner,A.R.Rahman,

Maestro Ilaiyaraja,And Mellisai mannar

M.S.V and so on..

Welcome friends....

come and Enjoy the Divine experience..!!!!

THURSDAY, MAY 27, 2010

ANBENDRA MAZHAIYILE FROM MINSARA KANAVU

Song: Anbenra Mazhaiyile

Film: Minsara kanavu

Music:A.R.Rahman

Notes: s r2 g2 m1 p d2 n2 S

anbenra mazhaiyilae agilangal nanaiyavae adhiroopan thoanrinaanae

p pS S n d p pd1 mm p p m g r r ss mg r rmr m p p

vaikkoalin maeloru vairamaay vairamaay vandhavan minninaanae

p pS S n d p m p pd1p m g r s mg r rm r p p

vinmeengal kanpaarkka sooriyan thoanrumoa pugazhmaindhan thoanrinaanae

R R R R R G SR R R R R RS S S SG G R S n S pnSR

kanneerin kaayaththai senneeril aatravae sisubaalan thoanrinaanae

S S R nS S S S S R nS n dp p p p d1 p m g m

(anbenra mazhaiyilae)

Stanza : (notes similar to "anbendra")

kalvaari malaiyilae kallonru pookkavum karunaimagan thoanrinaanae

nootraandu iravinai nodiyoadu poakkidum oliyaagath thoanrinaanae

irumbaana nenjilum eerangal kasiyavae iraibaalan thoanrinaanae

mutkaadu engilum pookkaadu pookkavae puviraajan thoanrinaanae

(anbenra mazhaiyilae)

Posted by DURGAA'S WEB at 7:16 AM No comments:

ANBAE ANBAE FROM JEANS

Song: Anbae

Film: Jeans

Music:A.R.Rahman.

Notes: s r2 g2 m1 p d2 n2 S

anbae anbae kollaadhae kannae kannaik killaadhae

g mp g mp g mg rs g mp g mp g mg rs

pennae punnagaiyil idhayaththai vedikkaa...dhae

n. sg g m p m gr s n. s r sr grs n.p.

aiyoa unnasaivil uyiraik kudikaa....dhae

n.sg g m p m gr sn. s r sr grs n.p.

(anbae)

Stanza :

pennae unadhu mellidai paarththaen adadaa bramman kanjanadi

p pm gg g p p m g g rg rg rg pmg rg s s s

satrae nimirndhaen thalai sutrip poanaen aahaa avanae vallaladi

p pm g g gs p p p m g3 g3 s g3 rg3mg3 rg3s s s

minnalaip pidiththu thoorigai samaiththu ravivarman ezhuthiya vadhanamadi

p p m g g g p p m g g g r g r g rg pm g r g r s s

nooradip palingai aaradiyaakki sirpigal sedhukkiya uruvamadi

p p m g g g p p m g3 g3 s g3g3 r g3 m g3 rg3s s s

idhuvarai mannil pirandha pennil needhaan needhaan azhagiyadi

ss r g3 m m m m g3 pm m g3mg3m g3md.m gr r r r

iththanai azhagum moththam saerndhu ennai vadhaippadhu kodumaiyadi

s r g3 mm m g3 m dnSdn m g3mn p p m m g3m r g r

(anbae)

Posted by DURGAA'S WEB at 7:15 AM No comments:

AANANDA RAAGAM FROM PANNEER PUSHPANGAL

Song: Ananda raagam

Film: Panneer pushpangal

music:Ilaiyaraja

Notes: s r2 g2 m2 p d1 n3 S

Ananda raagam k aetkum kaa.......lam

SGRS S SR RSRn pdn dnS nSRG RS

C+D#+D+C+ C+ C+D+ D+C+D+B GG#B G#BC+ BC+D+D#+ D+C+

keezh vaa....niley

p S nRSn d p

G C+ BD+C+B G# G

oli thaan thoandruthey

pd dS nRSn dp dn

GG# G#C+ BD+C+B G#G G#B

aa.....yiram aa......saiyil

pdpm grs pdpm gr s

GG#GF# D#DC GG#GF# D#D C

un nen....jam paa..daa..thoa

srg rgm gmp mpd pdn dnSR

CDD# DD#F# D#F#G F#GG# GG#B G#BC+D+

(Ananda)

Stanza 1:

Thulli varum ullangalil

GR S GRS pSS S S

D#+D+ C+ D#+D+C+ GC+C+ C+ C+

thoodhu vandhu thendral solla

GR S GR S pS S S S

D#+D+ C+ D#+D+ C+ GC+ C+ C+ C+

thoandrum en.....gum inbathin anandha thaalangaley

pdpd n dndn SR G R S RS n S n d p

GG#GG# B G#BG#B C+D+ D#+ D+ C+ D+C+ B C+ B G# G

velli malai koalangalai

GR S GRS pS S S S

D#+D+ C+ D#+D+C+ GC+C+ C+C+

alli konda maegangalai

GRS GR S pS S S S

D#+D+C+ D#+D+ C+ GC+C+ C+C+

kaa....num nen....jil pon..gattum son..dhathin bhaavangaley

pdpd n dndn SR SG R S SR S n nS n d p

GG#GG# B G#BG#B C+D+ C+D#+ D+ C+ C+D+ C+ B BC+ B G#G

kallam indri ullangal thulli ezha

p d p p pmg m pm g mp

G G# G G GF#D# F# GF# D# F#G

kattikkonda ennan..gal mella vizha

p d p p pmg m pm g m p

G G# G G GF#D# F# GF# D# F# G

raagangal paa..da thaalangal poa....da

pd n n nRn dp pd n n RnRn dp

GG#B B BD+B G#G GG# B B D+BD+B G#G

vaan...en.....gum poa....gaa....tho

pdpm pdpm pdpm pdpm pdpm pdSR

GG#GF# GG#GF# GG#GF# GG#GF# GG#GF# GG#C+D+

(Ananda)

Stanza 2: (notes similar to Stanza 1)

Vanna vanna ennangalum

vandhu vizhum ullangalum

vaanin meedhu oorvalam poagindra kaalangaley

chinna chinna minnalgalum

sindhanayin pinnalgalum

searum poadhu thondridum aayiram koalangaley

indru mudhal inbangal pongi varum

indha manam engengum sendru varum

kaaviya raagam kaatrinil kaetkum

kaalangal aarambam

(Ananda)

Posted by DURGAA'S WEB at 7:13 AM No comments:

AMMA NEE SUMANDHA FROM ANNAI OR AALAYAM

Song: amma nee sumandha

Film: annai Or Alayam

Music:Iklaiyaraja

Notes: s r2 g3 m1 p d1 n2 S

ammA

pSnS np

nee sumandha piLLai

g m p d nS nSp

siRahodindha kiLLai

g g m p d nS nSp

en kaNgaLum en nenjamum koNdAdum thAyE thAyE

pS n d dp pn d p pm md p m g mg r gs

annai Or Alayam (2)

s g mn dp p

Stanza:

pdpdmpmgm rgmpmgrggs smgm mndn pdnS ndnp

pdndnSSS srgm mnd pdndnRSSS srgm md

RS n d p

Posted by DURGAA'S WEB at 7:11 AM No comments:

AMMA ENDRALAIKATHA FROM MANNAN

Song: ammaa endralaikatha

Film: Mannan

Music:Ilaiyaraja

Singer:KJ Jesudas

Notes: s r2 g3 m2 p d2 n3 S

ammaa enrazhaikkaadha uyirillaiyae

n.s s n.n. s s n.sr g rgrsn.

ammaavai vanangaadhu uyarvillaiyae

n.s s n.n. s r pm r s s

naeril nin..ru paesum dheyvam

pS S nRSn pm gmg pS S nRSn pm gmg

petra thaayanri vaeronru ae..dhu

n. s sg r r rn d d ndR Sndpmgrs

(ammaa)

Stanza 1:

abiraami sivagaami karumaayi magamaayi

pp md p p p p p m p g m p p p p

thirukkoayil dheyvangal needhaanamaa

p n dSndp p mdpmg gr gmp p p

annaikku anraadam abhishaegam alangaaram

pm md p p p p mp g m pp p p

puriginra siru thondan naandhaanammaa

p n dSndp p p mdp mg gr gmp p p

poruloadu pugazh vaendum maganalla thaayae un

S S nR S S S S S S n nR S S S S

arul vaendum enakkenrum adhu poadhumae

Sn nR nd pp mdpmg gm dnRnS S

aduththingu pirapponru amaindhaalum naan undhan

Sn nR S S S S S RG S n nR S S

maganaagap pirakkinra varam vaendumae

S S nR nd p p mdpmg g m dnRnS S

adhai neeyae tharuvaayae

SSn nR ndp p p md mdpmgrs

Posted by DURGAA'S WEB at 7:05 AM 1 comment:

AALAYA MANIYIN FROM PAALUM PAZHAMUM

Song:Aalaya maniyin

Movie:Paalum Palamum

Music:MSV

Notes:s r2 g3 m2 p d2 n3 S

aalayamaniyin osaiyai naan kaettaen

s r g m m p pm g gr rs sg

arulmozhi koorum paravaigal oli kaettaen

ss r g m p p m m g gr rg grs

en iraivan avanae avanae enappaadum oli kaettaen

s gs sd. d.d.d.p. d.rr rs srg s ss s s

un thalaivan avanae avanae enum thaa..yin mozhi kaettaen

s g s sd. d.d.d.p. d.rr gr s srgm1 g r g grs s

(aalayamaniyin)

Stanza 1:

ilagum maalaip pozhudhinile en iraivan vandhaan thaerinilae

sg gg2 gm mg m p p d1p p m1d1d1 d1n2 d1p p p p p

aezhaiyin illam idhuvenraan iru vizhiyaalae maalaiyittaan...

p d d d dp dn n n nS S n nd dp p p p mdpmg

iru vizhiyaalae maalaiyittaan

md d p pm mg gr r p grs

(en iraivan)

(aalayamaniyin)

Stanza 2: (notes similar to Stanza 1)

kaadhal koayil naduvinilae karunaith thaevan madiyinilae

yaarum ariyaap pozhudhinilae adaikkalam aanaen mudivinilae...

adaikkalam aanaen mudivinilae

(en iraivan)

(aalayamaniyin)

Posted by DURGAA'S WEB at 6:53 AM No comments:

AALAPOL FROM EJAMAAN

Song: AlappOl vElappOl

Film: EjamAn

Music:Ilaiyaraja

Notes: s r2 g3 m1 p d2 n3 S

AlappOl vElappOl Alam vizhudhu pOl mAman nenjil nAniruppEnE

pp p p p p pp p p p p p d p m g r g m dp

nAlappOl reNdappOl nALum pozhudhu pOl nAnum vandhu nindriruppEnE

p p p p p p p p p p p p p d p m g r g m dp

badhil kE....Lu adi kaNNammA

g g mpdnS S SS R G RG RS SRndp

nalla nA.....Lu

p p dnSnRS S

konjam sollammA ennammA kaNNammA hOi

S S R GR R d Sd d g dp p grs

Stanza:

emmanasa mAmanukku paTHiramA koNdu sellu

pnn n n n S R GSR n S n p m p m mg

innumenna vENuminnu uTHaravu pOda chollu

pnn n n n S R GSR nS n p m p m mg

puTHu manjaL thAnaraCHi niTHamum neerAda chollu

pn n n n n S R GSR n S n p m p m mg

meenAtCHi kungumaTHa neTHiyila sooda chollu

pn n n n S R GSR n S n p m p m mg

sonnadha nAnum kEk...kurEn sorNamE angE pOi kooridu

p R SR R R SRGRG G RGS p dprp p dp rd dgmg g

anjala mAla pO....durEn annaTHin kAdhilE Odhidu

p R SR R R SRGRG G RGS p dp rp p dp rd dgmg g

mAmen nenappuTHAn mAsa kaNakkilE

ps S n d d d ps S n d d d

pAdA paduTHuthennaiyE

g m p n n n S RGS R

pudhu poovA vediCHa thennaiyE

n p g m p n n n S RGS

Posted by DURGAA'S WEB at 6:52 AM No comments:

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ANBENDRA MAZHAIYILE FROM MINSARA KANAVU

ANBAE ANBAE FROM JEANS

AANANDA RAAGAM FROM PANNEER PUSHPANGAL

AMMA NEE SUMANDHA FROM ANNAI OR AALAYAM

AMMA ENDRALAIKATHA FROM MANNAN

AALAYA MANIYIN FROM PAALUM PAZHAMUM

AALAPOL FROM EJAMAAN

AALANK KUYIL FROM PARTHIBAN KANAVU

AAGAAYA VENNILAVE FROM ARANGETTRA VELAI

AAGAAYA GANGAI FROM DHARMA YUTHAM

ADI AATHADEE FROM KADALORA KAVITHAIGAL

ADHO ANTHA PARAVAI FROM AAYIRATHIL ORUVAN

ADHISAYA RAAGAM FROM ABOORVA RAGANGAL

AADATHA MANAMUM UNDO FROM MANNADHI MANNAN

AADAL KALAIYE FROM SREE RAGAVENDRA

ANTHI MAZHAI FROM RAAJA PARVAI

ALAIPAAYUTHE KANNA SONG

ACHAM ACHAM ILLAI FROM INDIRA

About Me

DURGAA'S WEB

I AM A NATURE LOVER AND MUSIC LOVER.. "Study, Love and Stay close to Nature and Music".. Let Nature be your Teacher"

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tamil songs - notation

Posted by quintustheresraj on March 13, 2013 at 6:50 AM

comments (0)

Language : Tamil

Song : Yamunai Aatrile

Movie : ThaLapathi

Defaults : s r2 g3 m2 p d2 n3 (See Legend for more details)

Scale/Key: C

Yamunai aatrile eera kaatrile kaNNanOduthaan aaaada

S S S S S S S R R R R G~RG R~SSS SnRSn

C G C C Em

Paarvai pooththida paadhai paathida paavai raadhayO vaaada

S S S S S S R R R R G~RG R~SS S SnRSS

C G C G

Iravum pOnadhu pagalum pOnadhu mannannn illaye koooda

SS S S S S S S R R R R G~RG~R~G R~SSS SnRSn

C G C C Em

ILaya kanniyin imaithidaadha kaN inngummm angume thaeda

SS S S S S SS R R R R G~RG~R~G R~SSS SnRSS

C G C

Aaayarpaadiyil kaNNanillayOOOO aasai vaippadhe annbuthollayOOOO

P~GM P P P PMPMDP M GMPMG P~GM P P P PMPMDP M GMDMG

C Em G Em

Paaavamm Raaadhaa

PMGDPMGP MGRPGRSn

Am Em D G

Yamunai aatrile eeera kaatrile kaNNanOduthaan aaaada

S S S S S S S~RR R R R G~RG R~SSS SnRSn

C G C C Em

Paarvai pooththida paaadhai paathida paavai raadhayOOOO vaada

S S S S S R n p pnRR R P P~M G~RG RGRPG R~SS

C G C

About Us | Contact Us | This work is licensed under a Creative

electronics

Posted by quintustheresraj on March 13, 2013 at 6:40 AM

comments (0)

What is Electronics?

The concept electronics is used for electronic components, integrated circuits, and electrical systems. Main areas of usage are modern information technology and telecommunications, tools for recording and playing sound and picture, sensors and steering systems, instrumentation and measurement devices. Electronics, information technology and communication technology have undergone immense growth during the past 30 years. Our new technology-based lives are run by the development of miniaturized electrical circuits (microchips) and broadband phone and internet through optical fibers or across wireless channels.

Within transportation we have advanced electrical navigation systems, landing systems for planes, and anti-collision systems for ships and cars. Automatic toll stations across the biggest cities provide money for new roads and environmental friendly traffic. Modern cars are provided with constantly advancing electronics, such as airbag systems, ABS breaks, anti-spin systems and theft alarms.

Modern electronics has revolutionized medical diagnosis by introducing new techniques like CT (computer tomography), MR (magnetic resonance), and ultrasound imaging devices. The industry applies electronics for controlling and supervising production processes and developing new technologies.

Centrally in this picture we also have sensors that can “feel” sound, light, pressure, temperature acceleration, etc., and actuators that can “act”, i.e. perform specific operation such as turning on a switch or transmit sound signals. This advancement in technology and electronics will continue with increasing speed in times to come.

Finally, computers have become common facilities in offices and at home. Through systematic miniaturization of electrical components and circuits, computers and other advanced electronics today are now available for ordinary users for moderate prices.

Our Electronic Future

Do you want to revolutionize the world with new and useful technology? Do you want to make new computers that are more effective and creative? Do you want to make new intelligent materials and components by creating them atom by atom? Do you want to construct small nano-robots that can take away cholesterol from the veins, molecule y molecule? Do you want to make new communication paths between electronics and nervs so that deaf people can hear and blind people can see? This may all be possible in the future.

The photo shows spectroscopy-measurements of skin. Optical tecniques are of great interest in medicine.

Everyone agrees that the domain of electronics has revolutionized the world the past decades. Only 50 years ago, the thought of being surrounded by computers, microprocessors, Internet, and cell phones was unheard of. The performance of computers is approximately doubled every other year. This development is due to the fact that we now can place more components closer to each other on microchips. We are approaching the atomic border where each component on the microchip is only a few atom-lengths long. It is therefore necessary to think along new paths in order to bring about the development of the future.

Components in a radiosystem can be measured in the Microwave-lab.

Antennas are an omportant part of a radio system. We can measure all antenna-characteristics in the echo-free chamber. The photo shows antenna-element measurements of a georadar (a georadar is a radar used to detect objects underground, like pipes, cables and mines)

The use of new technologies gives unimaginable possibilities. Already today we see how electrical networks allow us to search among incredible amount of information, the CD shelves disappear and you can watch TV programs whenever it suits you. Flat screens with network connections replace clumsy TVs. Microprocessors and electrical sensors make cars, ships, trains, and planes more practical, environmental friendly, and secure.

The field of study of electronics at NTNU provides you with a general knowledge that will allow you to follow on and contribute to the future of electronics. Rather than learning the details of how e.g. a TV is built up of, in this field you will learn about the principles behind the technology of today and tomorrow.

Electronics

- Programme components

The study of electronics at NTNU covers an extensive field, which means that our students specialize gradually and acquire a broad specter of knowledge. The first two years consist of the same basis classes for all students, while in the third year of the study program, students may choose among four main fields of concentration, each of which split further into ten main profiles in the fourth and fifth years of the study program of Electronics.

Electronics

- Job Prospects

During the study of electronics, you will obtain a broad qualification in the fields of electronics and information- and communication technology (ICT). You can get exciting job opportunities in large and small technology companies within product development, research, leadership, sale and marketing both in Norway and abroad.

You are qualified for teaching and researching at the universities and research institutes, or working within consultancy and consulting engineering.

Some job opportunities:

• Radio electronics for use in communication, radar, remote measurements, localization and navigation

• Mobile- and satellite communication systems

• Medical technology based on ultrasonic- and laser technology

• Radar equipment for military and civil surveillance- and navigation purpose

• Ultrasound in medical diagnostics, seismology, sonar, echo sounder, noise and vibrations

• Remedies for handicapped and new telecommunication service based on human-machine communication

• Space Technology

• Fiber-optical telecommunications

• Measuring instruments and measuring technique

• Internet applications

• Micro Controllers and Micro Processors

• Large scale integrated circuits for different applications

• Development of micro sensors and other Micro-Electro-Mechanical Systems (MEMS)

• Digital communication in wireless and wire networks

• Multimedia signal- and image processing damping of noise-pollution, audio technology, music technology

Principles of operation

In any electric motor, operation is based on simple electromagnetism. A current-carrying conductor generates a magnetic field; when this is then placed in an external magnetic field, it will experience a force proportional to the current in the conductor, and to the strength of the external magnetic field. As you are well aware of from playing with magnets as a kid, opposite (North and South) polarities attract, while like polarities (North and North, South and South) repel. The internal configuration of a DC motor is designed to harness the magnetic interaction between a current-carrying conductor and an external magnetic field to generate rotational motion.

Let's start by looking at a simple 2-pole DC electric motor (here red represents a magnet or winding with a "North" polarization, while green represents a magnet or winding with a "South" polarization).

Every DC motor has six basic parts -- axle, rotor (a.k.a., armature), stator, commutator, field magnet(s), and brushes. In most common DC motors (and all thatBEAMers will see), the external magnetic field is produced by high-strength permanent magnets1. The stator is the stationary part of the motor -- this includes the motor casing, as well as two or more permanent magnet pole pieces. The rotor (together with the axle and attached commutator) rotate with respect to the stator. The rotor consists of windings (generally on a core), the windings being electrically connected to the commutator. The above diagram shows a common motor layout -- with the rotor inside the stator (field) magnets.

The geometry of the brushes, commutator contacts, and rotor windings are such that when power is applied, the polarities of the energized winding and the stator magnet(s) are misaligned, and the rotor will rotate until it is almost aligned with the stator's field magnets. As the rotor reaches alignment, the brushes move to the next commutator contacts, and energize the next winding. Given our example two-pole motor, the rotation reverses the direction of current through the rotor winding, leading to a "flip" of the rotor's magnetic field, driving it to continue rotating.

In real life, though, DC motors will always have more than two poles (three is a very common number). In particular, this avoids "dead spots" in the commutator. You can imagine how with our example two-pole motor, if the rotor is exactly at the middle of its rotation (perfectly aligned with the field magnets), it will get "stuck" there. Meanwhile, with a two-pole motor, there is a moment where the commutator shorts out the power supply (i.e., both brushes touch both commutator contacts simultaneously). This would be bad for the power supply, waste energy, and damage motor components as well. Yet another disadvantage of such a simple motor is that it would exhibit a high amount of torque "ripple" (the amount of torque it could produce is cyclic with the position of the rotor).

So since most small DC motors are of a three-pole design, let's tinker with the workings of one via an interactive animation (JavaScript required):

You'll notice a few things from this -- namely, one pole is fully energized at a time (but two others are "partially" energized). As each brush transitions from one commutator contact to the next, one coil's field will rapidly collapse, as the next coil's field will rapidly charge up (this occurs within a few microsecond). We'll see more about the effects of this later, but in the meantime you can see that this is a direct result of the coil windings' series wiring:

There's probably no better way to see how an average DC motor is put together, than by just opening one up. Unfortunately this is tedious work, as well as requiring the destruction of a perfectly good motor.

Luckily for you, I've gone ahead and done this in your stead. The guts of a disassembled Mabuchi FF-030-PN motor (the same model that Solarbotics sells) are available for you to see here (on 10 lines / cm graph paper). This is a basic 3-pole DC motor, with 2 brushes and three commutator contacts.

The use of an iron core armature (as in the Mabuchi, above) is quite common, and has a number of advantages2. First off, the iron core provides a strong, rigid support for the windings -- a particularly important consideration for high-torque motors. The core also conducts heat away from the rotor windings, allowing the motor to be driven harder than might otherwise be the case. Iron core construction is also relatively inexpensive compared with other construction types.

But iron core construction also has several disadvantages. The iron armature has a relatively high inertia which limits motor acceleration. This construction also results in high winding inductances which limit brush and commutator life.

In small motors, an alternative design is often used which features a 'coreless' armature winding. This design depends upon the coil wire itself for structural integrity. As a result, the armature is hollow, and the permanent magnet can be mounted inside the rotor coil. Coreless DC motors have much lower armature inductancethan iron-core motors of comparable size, extending brush and commutator life.

Diagram courtesy of MicroMo

The coreless design also allows manufacturers to build smaller motors; meanwhile, due to the lack of iron in their rotors, coreless motors are somewhat prone to overheating. As a result, this design is generally used just in small, low-power motors. BEAMers will most often see coreless DC motors in the form of pager motors.

Again, disassembling a coreless motor can be instructive -- in this case, my hapless victim was a cheap pager vibrator motor. The guts of this disassembled motor are available for you to see here (on 10 lines / cm graph paper). This is (or more accurately, was) a 3-pole coreless DC motor.

I disembowel 'em so you don't have to...

To get the best from DC motors in BEAMbots, we'll need to take a closer look at DC motor behaviors -- both obvious and not.

For more information

You might also want to check out the "HowStuffWorks" pages on electric motors, as well as the Motorola page on DC motors, and the MicroMo page on thedevelopment of electromotive force.

________________________________________

Notes:

1. Other (generally either very large, or fairly old) DC motors use windings to produce the external field as well. By using permanent magnets, modern DC motors are more efficient, have reduced internal heating, and use less power.

2. The following 3 paragraphs borrow fairly liberally from material on a number of pages of the MicroMo web site. This is an excellent site, and goes into much greater detail on the ins and outs of coreless motor construction and performance. Particular attention should be given to their pages on Motor Construction , and on the Development of Electromotive Force .

History and background

Principles of operation DC motor behavior

Parameterizing performance

________________________________________

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Page author: Eric Seale

This page was last updated on July 9, 2003

This work is licensed under a Creative Commons License.

The Ampere's rule (the right-hand screw rule)

________________________________________

It is Frenchman Andre-Marie Ampere (1775–1836), a mathematician and physicist, who discovered what happens to a wire winded in a coil when current flows within. The current will generate a magnetic field around the coil, as shown in the following drawing:

The "right-hand screw rule"

Using your right hand, you can find out the direction of the magnetic lines as well as the North pole orientation. Close your fist and hold your thumb upwards, like thumbs-up. If you had the coil inside your hand and your fingers (except the thumb) was showing the direction of the current, then the thumb shows the direction of the magnetic lines as well as the orientation of the North pole. This is called "the right-hand screw rule".

The basic DC motor has actually two windings and two permanent magnets. The coils are powered from the commutator and the brushes. We will see these two later on. For now, you only need to know that during a full cycle of the rotor, the current that runs through each winding change direction once. Thus, each electromagnet will change its magnetic polarity. Moreover, the windings of the two magnets are winded in reversed direction. Thus, when one electromagnet is North, the other is South and vice versa. Look at the following drawing of the basic DC motor:

The following animation indicates how the two electromagnets changes magnetic polarity during a full rotation:

I have with RED color the North pole and with BLUE the South pole. If you watch this animation, you will see that there is one moment that both electromagnets are turned off. This is the time that the basic DC motor provides no torque at all. In all other occasions, the magnets are either PULLED from the opposite pole or PUSHED from the same pole and therefore the mechanical power is generated.

The commutator and the brushes of a DC motor

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This kind of DC motor is called "Brushed DC motor". Why? Because it uses brushes... The brushes are the way that the motor provides the coils with power, and the geometrical characteristics and position of the brushes (and the commutator of course) will be responsible for changing the magnetic field of the two electromagnets according to the position of the rotor. So, how this is done? The brushes are two metallic pieces that act like springs. On one side, they have a piece of conductive material, usually made of carbon to stand against friction. On the other side, they have the pin that the power supply is applied to the motor. The brushes are pushed (by the spring action of the metallic part) against the commutator. The commutator is a metallic ring, also conductive and able to stand friction, that is divided in two parts. The following drawing explains how these parts are:

The commutator is fixed on the shaft of the motor. Each semi-ring has one pole of each coil. Giving thus power to both half-rings, is like giving power to the coils. But while the shaft of the motor rotates, the commutator rotates as well. This causes the poles of the power supply provided to the coils to change. This change of the electric poles, has an affect on the magnetic poles as well. The current direction is changed and - due to the rule of the right-hand screw - the poles of the electromagnets will also change. The following two animations indicates this procedure. The left one shows the brushes and the commutator from above, while the right one shows how the electric and magnetic polarity is changed.

Notice how each part of the commutator changes polarity as it rotates. This is the basic operation of the DC motor. Notice also, that there is one moment that the commutator is short-circuited. During this time, the motor produces no power at all, and also the short-circuit can cause several damages due to over current. This of course does not happen in real life. Later on, i will explain how this is avoided. Now, its worth to see this video that explains exactly how the DC motor is made:

The Ampere's rule (the right-hand screw rule)

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The "right-hand screw rule"

The following animation indicates how the two electromagnets changes magnetic polarity during a full rotation:

The commutator and the brushes of a DC motor

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simple pendulum

Posted by quintustheresraj on March 13, 2013 at 6:30 AM

comments (0)

Data TableThe data table below shows the raw data collected which includes the decreases in thelength of the string and the time trials for ten oscillations

Length of string (m)Time for 10 oscillations (s)Trial 1Trial 2Trial 3Average time(s)0.53515.1215.2415.1915.18 ± 0.060.50214.6914.5314.8114.68 ± 0.140.43513.8414.3214.0714.08 ± 0.390.36512.6212.4412.5312.53 ± 0.090.31711.8911.9011.7211.84 ± 0.090.23510.5910.4310.5610.53 ± 0.080.1659.199.129.159.15 ± 0.030.1258.418.097.978.16 ± 0.22± 0.001m±0.01s±0.1s

The table below shows the values of the calculated data that includes the time period(time for one oscillation) which further gives us the acceleration due to gravity.

Average Time(s)Time Period(s)Acceleration due toGravity (ms

-2

)15.18 1.529.14 ± 114.68 1.479.17 ± 114.08 1.418.64 ± 112.53 1.259.22 ± 111.84 1.188.99 ± 210.53 1.058.42 ± 29.15 0.927.70 ± 18.16 0.827.34 ± 2±0.1s±0.1s± 1ms

-2

Data ProcessingAverage Time (s) = Trial 1 + Trial 2 + Trial 33= 15.12 + 15.24 + 15.193= 15.18 s

Uncertainty for Average = (Highest value – Lowest value)2= (15.24 – 15.12)2= ±0.06sTime for one oscillation = Time for 10 oscillation10= 15.1810= 1.52 s

T =

g = 4π

l T

4π

(0.535)(1.52)

= 9.14 ms

-2

Uncertainty of gravity:

(Uncertainty 1) + (Uncertainty 2) X 100(Value 1) (Value 2)

0.2 + 0.001 X 1001.52 0.535= 9.14 ms

-2

±13.3 %= 13.3 X 9.14100= ±1.21562= 9.14 ms

-2

± 1 ms

-2

Average of Gravity = 9.14 + 9.17 + 8.64 + 9.22 + 8.99 + 8.42 + 7.70 + 7.348= 8.56 ms

-2

Average of uncertainties = 1 + 1 + 1 + 1 + 2 + 2 + 1 + 28= 1.375= ± 1 ms

-2

= 8.56 ± 1 ms

-2

Percent Error = Theoretical Value – Calculated Value X 100Theoretical Value= 9.81 – 8.56 X 1009.81= 12.7 % Error

Conclusion

Overall, the experiment was carried out with minimum errors and was followedaccording to the given procedure. There were eight data points with three trials each.The investigation was related to the determination of one factor that affects the motionof a simple pendulum followed by the determination of the value of gravity. As it can beseen from the data table and the graph that the value for gravity was calculated to be8.56 ms

-2

± 1 ms

-2

. Furthermore, the percent error was calculated to be 12.7 %.In my experiment, the one factor that affected the motion of the simple pendulum waslength of the string. As the length of the string was decreased, the time period alsodecreased. This is because the velocity increased as the bob had to cover less distancein the given time. Hence, this proves my hypothesis correct

Evaluation

The percent error was calculated to be 12.7 %. This shows that there were someerrors/flaws in my experiment. Firstly, when the pendulum was oscillating, because of itsmomentum, the whole stand was shaking. This irregular movement of the stand affectedthe motion of the pendulum as it did not have the same amplitude throughout henceaffecting the time period. Another error was that when the length of the string wasdecreased, the string was not cut and then fitted but was rounded to the top. Thisaltered the values of my data as it affected the angle of release, which was supposed to

be kept constant. To avoid such mistakes/flaws, the following measures should betaken.

Self Improvement

In order to avoid the above errors/flaws, a number of precaution steps can betaken. Firstly, the string should never be rounded to the top. After each data point, thestring should be removed, measured to the required length using a meter stick and thencut using scissors. This avoids a big error in the experiment. Secondly, it is veryimportant that the stand remains stationary. To do so, extra weight should be put on thebottom but it is also important that this weight is not touching any part of the pendulum.

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