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Adith Multilingual Services Pvt Ltd.
#124, 1st Floor, Dooravaninagar,
Old Madras Road, Bangalore-560 016, Indi

Parc Translation Solutions
108/3, 7th A Cross, 1st Floor, Ranga Building
Thavarekere Main Road
DRC Post
Bangalore -560029

CRYSTAL HUES LTD
1001-A, DEVIKA TOWER,6, NEHRU PLACE
NEW DELHI-110019

Hylingo Translations
F-126 / F-2, Dilshad Colony,
Delhi - 110 095, INDIA

All Translation Services | Language Solution
337, Vardhman Premium Mall,
Deepali, Pitampura, New Delhi 110034, India

Somya Translators
A-80/81, Second Floor,
Green House, Pandav Nagar,
Delhi-110 092 (INDIA)

English to Urdu Translation sample

We live violent times … We entrust the Worldwide Youth (The Future owners of the World) to work towards a better Peaceful Future for all.
· Peace will happens only if/when the “Islam” and the “rest of the World” accepts each other in Dignity & Respect.
· Peaceful like in the times of the “8th to 13th century” when “Peace and Tolerance helped create cross-cultural networks by attracting worldwide intellectuals of the World and thereby helped spawn the greatest period of philosophical creativity in the Middle-Ages, unanimously referred to as the “Golden Age”. A perfect example of peaceful multiculturalism. Long gone since, but still a role model we should try to duplicate today instead of looking at what divides us!

URDU

ہم مشکل بھرے دور میں زندگی جی رہے ہیں ۔۔۔۔۔ ہم دنیا بھر کے نوجوانوں پربھروسہ کرتے ہیں (جو دنیا کے مستقبل کے مالک ہیں) تمام لوگوں کے لیئے ایک پرامن اچھے مستقبل کے لیئے کام کریں۔
امن اسی وقت ہوسکتا ہے/ جبکہ "اسلام" اور"دنیا کے بقیہ مذاہب" ایک دوسرے کو عزت اور احترام کے ساتھہ قبول کریں۔
جیسا کے پرامن دور "8 ویں" سے "13 ویں" صدی تک تھا جس وقت " امن اور تہذیبی رواداری نے دنیا کے باشعورطبقہ کوعالمی پیمانے پرملنے جلنے کے مواقع فرابم کرنے میں مددگارثابت ہوئی تھی اور اسی طرح سے قرون وسطی میں فلاسفیکل ایجادیات کےعظیم پیداوار میں مددگار ثابت ہوئی، متفقہ طورپر اسے "سنہرے عہد" کے نام سے موسوم کیا گیا۔ یہ امن کے متنوع ثقافتوں کے مجموعےکی ایک صحیح مثال ہے۔ جو کافی دن پہلے ختم ہوگئی، لیکن یہ ایک قابل تقلید ہے جس کی ہمیں آج کےدور میں دوہرانے کی ضرورت ہے بجائے اس بات کے کہ ہم اس چیز کو تلاشیں کے کس چیزنے ہمیں جدا کیا!

Hints of Translation knowladge of dream

 كتب تفسير الأحلامر الأحلام لابن سيرينفي القلم والدواة والنقص والمداد والورق والكتابةوالشعر وما أشبهه

القلم: يدل على ما يذكر الإنسان به وتنفذ الأحكام بسببه كالسلطان والعالم والحاكم واللسان والسيف والولد الذكر. وربما دل على الذكر والمداد نطفته وما يكتب فيه منكوحه. وربما دل على السكة والأصابع أزواجه ومداده بذره وإنّما يوصل إلى حقائق تأويله بحقائق الكتبة وزيادة الرؤيا والضمائر وما في اليقظة منِ الآمال. وقيل أنّ القلم يدل على العلم. فمن رأى أنّه أصاب قلماً فإنّه يصيب علماً يناسب ما رأى في منامه أنّه كان يكتبه به. وقيل أنّه دخول في كفالة وضمان لقوله تعالى وَمَا كُنْت لَدَيْهِمْ إذْ يلْقُونَ أَقْلاَمَهُمْ أيّهم يَكْفَل مَرْيَم وحكي أنّ رجلاً قال لابن سيرين: رأيت كأني جالس وإلى جنبي قلم فأخذته فجعلت أكتب به وأرى عن يميني قلماً آخر فأخذته وكتبت بهما جميعاً فقال: هل لك غائب قال نعم. قال: فكأنك به قد قدم عليك. فإن رأى كاتب كأنّ بيده قلماً أو دواة فإنّه يأمن الفقر لحرفته. فإن رأى كأنّه استفاد دواة الكتابة بأسرها فإنّه يصيب في الكتابة رياسة جامعة يفوق فيها أقرانه من الكتاب. وهكذا كل من رأى أنّه استفاد أداة واحدة من أدوات حرفته أمن بها الفقر. فإن رأى أنّه أصاب حرفة جامعة فإنّه ينال فيها رياسة جامعة. والسكة الذي يقطع به القلم يدل على ابن كيس محسود.

Absentee ballot
بطاقات اقتراع الغا ئبين / بطاقات الاقتراع الغيابية

Absentee voting / Ballot
اقتراع غيابي

Absolute Majority
أغلبية مطلقة


Central Depository and Bookkeeping of Securities
الإيداع والقيد المركزي للأوراق المالية

Chapter III of the bill regulates he membership of the Central Depository Agency.
تكفل الفصل الثالث من مشروع القانون بتنظيم عضوية الإيداع المركزي

Life After Death / The significance of life after death/Indians are poor but INDIA is not a poor country

Subject: "Indians are poor but INDIA is not a poor country". Says one
of the Swiss bank directors.

"Indians are poor but INDIA is not a poor country". Says one of the Swiss
bank directors. He says that "280 lac crore" of Indian money is deposited in
Swiss banks which can be used for 'tax less' budget for 30 years can give 60
crore jobs to all Indians. From any village to Delhi 4 lane roads can be paved. Forever
free power supply to more than 500 social projects can be executed. Every citizen can get
monthly 2000/- for 60 yrs. No need of World Bank & IMF loan. Think how our
money is blocked by rich politicians. We have full right against corrupt politicians.

Take this seriously Be a responsible citizen

Life After Death

Is there any life after death; if so, what kind of life is it? This question lies far beyond the ken of our perception. We do not have the eyes with which we could see beyond the frontiers of worldly life and find out what lies on beyond it. We do not have the ears with which we could hear anything from beyond these frontiers. Nor do we have any instrument by which we could determine with certainty whether there is any life beyond death. Therefore, the question whether there is any life after death lies completely outside the province of scientific knowledge which is concerned with the classification and interpretation of sense data. Anyone who asserts in the name of science that there is no life after death therefore makes a very unscientific statement. Merely on the basis of scientific knowledge , we can neither affirm that there is a life after death nor deny it, until we discover a dependable means of acquiring knowledge about this matter, the correct scientific attitude would be neither to affirm nor to deny the possibility of life after death . The question is beyond its jurisdiction.

But can we possibly maintain this attitude in life? Can we afford to adhere to this neutrality? Theoretically speaking, this may hold well, but looking to the hard realities of life which we have to face on every turn and pass, our answer would be: certainly not. If we do not have the means to know a thing directly, it is of course possible for us, from a purely rational point of view, to refrain from either affirming or dyeing it. But if the thing is directly concerned with our everyday life, we cannot maintain that attitude and must either affirm or deny its existence; in order to live a full life on the earth we must have a definite attitude towards such problems. These questions simply cannot be avoided. For instance, if you do not know a person with whom you do not have any dealings, you may refrain from forming an opinion about his integrity and trustworthiness; but if you have to deal with him, you must do so either on the assumption that he is an honest man or on the supposition that he is not. You may also proceed with the idea that until his honesty is either proved or disproved in practice, you will deal with him on the assumption that his integrity is doubtful. But this manner of dealing with him would, in effect, be no different from the way you would deal with him if you were convinced of his dishonesty, therefore, a state of doubt between affirmation and denial is possible only as an abstract idea; it cannot form the basis of practical dealings, which require a positive attitude of either affirmation or denial. 

The significance of life after death

A little reflection should help us to see that the question of life after death is not merely a philosophical question; it is deeply and intimately related to our everyday life, in fact our moral attitude depends entirely upon this question. If a person is of the view that the life of this word is the only life and that  there is no life of any kind after that, he must develop a particular type of moral attitude , a radically different kind of attitude and approach is bound to result if he believes that  this life is to be followed by another life where one will have to render account of all one’s acts in this world  and, that one’s conduct  in worldly life, let us try to understand this through simple example, a person undertakes journey from Lahore to Karachi on the assumption that he is traveling to his final destination, where he will be beyond the reach of the police that could haul him up for and offense , and the jurisdiction of the courts of justice that could bring him to book, another person undertakes the same journey knowing that it is only the first stage of a longer journey which will carry him beyond Karachi, to a land overseas which is ruled by the same sovereign as that of Pakistan, he also know that court of that sovereign has  complete secret dossiers of his activities in Pakistan and that  this record will be fully examined there in order to decide what position and treatment he deserves by virtue of his past performance , Now , is should be easy to realize how different the conduct of these two travelers of the  same train will be. The former will prepare himself only for the journey up to Karachi, whereas the latter will keep in view also the requirements of the further stages of the long journey, the former will assume that all the gains that he can possibly make, or all the losses or harms that he might suffer, will be confined to the journey up to Karachi, and that  will be the end of it, the latter, on the other hand, will know that the real gains or  losses of the journey will be   realized in its last stages and not in the first, the  former will keep in wives only those results of his actions as are likely to manifest themselves up to the time that  he reaches Karachi; the latter’s visit will extend to the long term results likely to unfold themselves in the distant overseas lands where his journey will eventually take him.