Analysis Of Without Tahna I Cannot Sleep

Desmond begins her writing on Radha by first giving a description of the performance and second by closely analyzing the work. Going into great detail, Desmond describes how the Hindu goddess Radha begins in a seated position

Relating a man to a thorn is the same as saying he has no heart, or he is not capable of love. The moral lesson of the poem is to not trust men and that women are powerful. The song Diamond by Rihanna talks about shining bright, the brightness Rihanna is telling women to overcome the darkness that shadows over and to shine bright to come out of it. The darkness is relative to men, and women who shine bright are independent strong forces that are done being a piece of property. In the song she also says “were beautiful like diamonds in the sky” meaning all women are beautiful, just as beautiful as an expensive and most sought after gems. Mahadeviyakka believed she was better than just a sex slave, and she also believed she was beautiful. By leaving her husband she showed power, then on top of that she decided to walk around naked to display her beauty and lack of care for rules. Both the poem and song are about women becoming empowered, and stepping over boundaries that were once unachievable. In the poem Mahadeviyakka realizes her anger and frustration towards men but does not reason with why she categorizes all men as thorns. Her

“The bad sleep well.” This quote is actually the name of a 1960’s Japanese film directed by the world renowned director Akira Kurosawa. There isn’t much to say about the movie, but it has a key role in the 2005 Pulitzer Prize winner for Drama play Doubt: A Parable. Out of all of the places that the author John Patrick Shanley puts this quote is right at the first page before chapter one and after the preface with two other quotes. The location of the quote and what the quotes say give the reader questions and what happened and maybe foreshadowing what will come in the book.

The song begins with telling the listener that they need to slow down and consider a different path to wisdom, “Hey now, little speedy head, the read on the speed meter says, you have to go to task in the city”. The song encourages the listener to do as the speaker has done, “I have got to leave to find my way”. This is heard in the beginning of Siddhartha, when he decides to leave his father’s home, “He had begun to suspect that his worthy father and his other teachers, the wise Brahmins, had already passed onto him the bulk and best of their wisdom, that they had already poured the sum total of their knowledge into his waiting vessel and the vessel was not full.” (pp.5). Stipe repeats the same idea when he says, “I have got to find the river, Bergamot and vetiver run through my head and fall away”. Bergamot and Vetiver are common incense tools used in Hindu temples and religious rituals, and the speaker in “Find the River”, seems to say these tools run through his mind but are of no use, and that he must find the truth through finding his “river”. He repeats this encouragement in the last stanza , “There is nothing left to throw of ginger, lemon, indigo, coriander stem and rose of hay. Strength and courage overrides the privileged and weary eyes”. Again, the speaker is imagining tools of his religion and overcoming the weariness

Arundhati Roy was born in 1961, her mother a Christian woman a native of Kerala and her father was Hindu from Bengal. Because of the divorce of her parents, Arundhati spent her early years in Aymanam with her mom. The influence of her childhood years are revealed her writings structurally and thematically.

This paper will explore the necessary co-presence of intense pain and sheer bliss in the Ban-Yatra, evaluating precisely how this tension is necessary in building the pilgrim’s relationship with Krishna. The pilgrim’s relationship with and reverence for Shiva and Radha will serve as markers in this outsider’s account, guiding in the understanding of the nature of the pilgrim’s pain and consequent joy.

However, in “Sultana’s Dream” Rokeya portrayed the idea that females can do everything and that only the society they cut the women privileges short and gave men more. Begum Rokeya distributed "Sultana's Dream" as a short English Literature story in the Indian Ladies Magazine, a production for "current" Indian ladies. The story is described by a tip top lady hero from her comfortable isolates chambers. The heroine felt asleep while she was thinking about the female issues in India and when she wakes up she find that all what she was thinking about it was just a dream. She used all her imagination that she found herself walking in the street with her hair down in the morning in a new world where all the gender roles are reversed that men are in the “mardana”- (the name of the external part in the house of a family for men and visitors, in supplement to zenana, the internal part of a family saved for ladies). In this world flipped around, ladies are walking with their hair uncovered in the streets daylight, going about as the rulers and researchers of this option method for being. "Woman" researchers have moved from the military machines and rather design approaches to heavy rain they started to do scientific project to take energy from the sun. They did a lot of inventions. the hero takes in the history behind this fantastical otherworld. Not very far in the past, these logical accomplishments were rejected by the male-commanded military society as "nostalgic bad dreams”.

Fisher, M.P. (2005).Hinduism, 3, 69-115, Retrieved March 6, 2007, from the University of Phoenix Web site: https://axiaecampus.phoenix.edu [Online course

Most of Mirabai's padas seen today, address her love for Krishna in several ways: through her longing, desire, hope, her agony of separation, but also her joyfulness in union. These padas commonly ended with the phrase: “Mira's Lord is none other than Krishna” and is largely an expression of her oneness with Krishna (Cort,

Dreams have a lengthy record of being a subject for debate and a source of motivation. In ancient Egypt, pharaohs had several interpreters to decipher their dreams as they believed they were messages from the gods (Lincoln, 1935, p.68). The ancient Hebrews believed that their dreams were tied to divine revelations as well. Native American tribes believed that dreams were a connection to their ancestors and used obtaining a vision from a dream as a rite of passage (Tedlock, 1981, p.324). In the present day, every night all across the world, people still experience sequences of imagery encompassed by sensations and emotions while asleep. The average person tends to dream up to seven times a night

Lakshmi is a young girl that grew up in Nepal. She lost her father at a very young age and she and her mother begin to struggle. Her mother eventually married again, but her family still struggled. Lakshmi’s stepfather was no good because he had no job and all he did was bet at the coffee shop. Because Lakshmi’s family struggled, she was sent away to work as a “maid” and thought it would provide for her family. When Lakshmi realized what she would be doing for work, she hoped and prayed every day that she would soon be back home.

There is no hint of displeasure on her face as she diligently carries out her duty as an ‘ideal wife’. Also why should she have any objection for ‘as long as she lives, a woman’s God and master is her husband’. This scene emphasises the nature of a traditional marital relationship in Indian culture and the presumed duties of a woman as a wife. The text of the Ramayana is considered to be sacred and is followed religiously by people. If it happens to call a woman’s husband her master and God, its influence on the psyche of the people, especially the women, is self

Milarepa’s captivating life story depicts a man willing to commit sins on behalf of his mother’s command to one that decides to leave his family, in order to achieve enlightenment. This autobiography allows him to remain to be a beloved yogin because of his drastic and fulfilling spiritual transformation, thus encouraging Tibetans to seek a similar path to nirvana in their lifetime. However, Milarepa proves that one’s journey to liberation and enlightenment has to be earned and fought for spiritually and psychologically.

Throughout our lives, we are taught to be submissive to those in authority. Whether it be with our parents, professors, or the god we choose to serve, people have been taught to obey and respect those above them. From the beginning of time, these principles have been understood and practiced. We see such submission in stories like Mirabai, as well as in the Qu’ran. The full surrender of human flesh to their own god is shown in both of these illustrations. In the lyric poems of Mirabai, she demonstrates her full submission through praises and obedience to her god, Krishna. Though in the Qu’ran, it teaches the people how to become completely submissive to their Islamic god, Allah. Nevertheless, both stories demonstrate what it means to be

The ‘Vande Mataram’ now nearly 145 years old resides in each Indian’s heart as the spirit of love for their motherland. Deeply disturbed by the fact that the British rule was trying to destroy the Indian culture and bring in their own by forcing Indians to sing their national anthem “God Save the Queen’, Bankimchandra Chatterjee came up with this marvelous poem on 7th November 1875 in one sitting. Since the poem captures Bankim’s raw emotions for his motherland, it is written in the Sanskrit and Bengali language which were his mother tongues. It is essentially a “prayer in which the nation 'Bharat' was described as 'The Mother'”. (Suresh)