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Read the excerpt from "Mother Tongue." Lately, I’ve been giving more thought to the kind of English my mother speaks. Like others, I have described it to people as “broken” or “fractured” English. But I wince when I say that. It has always bothered me that I can think of no other way to describe it other than “broken,” as if it were damaged and needed to be fixed, as if it lacked a certain wholeness and soundness. How does Tan build a central idea of her story in the excerpt? Tan discusses her thoughts about language to build the idea that the English language does not have words to match some Chinese terms. Tan discusses her relationship with her mother to build the idea that mothers and daughters in all cultures often have misunderstandings. Tan discusses her mother’s use of English to build the idea that a form of language can be purposeful and meaningful even if it is nonstandard. Tan discusses the English language to build the idea that there is a lack of appropriate synonyms for the word “broken.”
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Which of the following sentences is correctly punctuated?1- On March 21 1985, our community held its bicentennial.2- On March 21, 1985, our community held its bicentennial.3- On March 21, 1985 our community held its bicentennial.4- On March 21, 1985 our community, held its bicentennial.
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Narsinh Mehta was born in the ancient town of Talaja and then shifted to Jirndurg is now known as junagadh which was in the District of Saurashtra, in VaishnavaBrahmin of the community. He lost his mother and his father when he was 5 years old. He could not speak until the age of 8 and after his parents expired his care was taken by his grand mother Jaygauri. Narsinh married Manekbai probably in the year 1429. Narsinh Mehta and his wife stayed at his brother Bansidhar's place in junagadh which was. However, his cousin's wife (Sister-in-law or bhabhi ) did not welcome Narsinh very well. She was an ill-tempered woman, always taunting and insulting Narsinh mehta for his worship (Bhakti). One day, when Narasinh mehta had enough of these taunts and insults, he left the house and went to a nearby forest in search of a little peace, where he fasted and meditated for seven days by a secluded Shiva lingam until Shiva appeared to him in person. In the poet of the request, the Lord took him to Vrindavan and showed him the eternal raas leela of Sri Krishna and the gopis. One legend has it that the poet transfixed by the spectacle burnt his hand with the torch he was holding, but he was so absorbed in the ecstasy of the vision that he was aware of the pain. Narsinh mehta, as the popular account goes, at Sri Krishna's command decided to sing His praises and the nectarous experience of the rasa in this mortal world. He resolved to compose around 22,000 kirtans or compositions. After this dream-like experience, transformed Narsinh mehta returned to his village, touched his bhabhi's feet, and thanked her for insulting him. In junagadh which was Narsinh mehta lived in poverty with his wife and two children, a son named Shamaldas, and a daughter for whom he had special affection, Kunwarbai. He rejoiced in the devotion to their hearts' content along with the sadhus, the saints, and all those people who were Hari subjects - Harijans - regardless of their caste, class or sex. Also it seems that it must have fallen into a bit of a bad reputation because of its close relationship with the Lord sakhis andgopis, Narsinh mehta's women followers, with whom he danced and sang. The Nagars of junagadh which was despised him and spared no opportunity to scorn and insult him. By this time, Narsinh had already sung about the rasaleela of Radha and Krishna. The compositions are collected under the category of shringar compositions. They are full of intense lyricism, bold in their eroticconception and are not without allegorical dimensions, this saves the compositions from being something of erotic court poetry of medieval India. Soon after his daughter, Kunwarbai of marriage (around 1447) to Srirang Mehta of Una, the son of the Kunwarbai was pregnant and it was a custom of the girl's parents to give gifts and presents to all the in-laws during the seventh month of pregnancy. This custom, known as Mameru, was simply out of the reach of poor Narsinh who had almost nothing except die-hards of the faith in his Lord. How Krishna helped his beloved devotee is a legend depicted in 'Mameru Na Pada'. This episode is preserved vividly in the memory of Gujarati people by compositions by later poets and films. Other famous legends include ' Hundi (Bond)' episode and 'Har Mala (Garland)' episode. The episode in which none of the others that Shamalsha Seth cleared a bond written by poverty stricken beloved, is famous not only in the state of Gujarat, but in other parts of India. The Har Mala episode deals with the challenge to Narsinh by Ra Mandlik (1451--1472) a local king, to prove his innocence in the charges of immoral behavior by making the Lord Himself garland Narsinh. Narsinh depicts this episode. How Sri Krishna, in the guise of a wealthy merchant, helped Narsinh in getting his son married is sung by the poet in 'Putra Vivah Na Pada'. He went to Mangrol where, at the age of 66 years, is believed to have died. The crematorium at Mangrol is called 'Narsinh Nu Samshan' where perhaps one of the greatest sons of Gujarat was cremated. He will always be remembered by his poetic works and devotion to Lord Krishna. He is known as the first poet of
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