At this time the “various pilgrim-guide factions conspired to turn the image’s face forward, otherwise disaster was imminent. As a result, penance rituals were being celebrated with great renown at the temple” and Jashoda prostrates herself before the goddess. Her breasts are painful and she knows she is no longer of use to anyone. She lies in the courtyard for three days. She knows her time is over with Kangali as well.

Read the below mentioned comprehension passage and answer the questions 26 to30.In the ancient village of Varanasi along the Ganges River, there lived a poor but humbleweaver named Raj. He was struggling to meet both ends, yet humble and helping toothers. One day, as he worked diligently on his loom, a celestial figure appeared. It wasSaraswati, the goddess of knowledge, disguised as an old woman. Impressed by Raj'skindness, she blessed him with unparalleled weaving skills and told him that goddessLakshami would soon bring prosperity to his doorstep.News of Raj's extraordinary talent spread, attracting the attention of the king. The king,intrigued by the tales, challenged Raj to weave a fabric that could capture the essence ofthe river itself. Determined, Raj embarked on a journey to gather inspiration from theGanges.After weeks of contemplation by the riverbank, Raj created a masterpiece, a fabric thatseemed to ripple like flowing water. The king, amazed by the creation, gave Raj priceyrewards and honored him with the post of Royal Craftsman of his kingdom26 Why did a celestial figure appear before Raj?A. Because of Raj’s prayer B. Because of black magicDDCET -2024 ENGINEERING SAMPLE QUESTION PAPER- ENGLISH Page 8 of 9C. Because Raj was a devotee togoddess.D. Because Raj was a kind andhardworking person.

The writer recalls his Grandmother as short, healthy and slightly bent. Her hairs were silver in colour and were scattered messily on her wrinkled face. She used to walk around the whole house in white clothes. She kept her one hand resting on her waist and the other hand was telling the beads of her rosary.The writer thinks of her as not very pretty but constantly beautiful all the time. He compares her calm face with the winter landscape. During their lengthy stay in the village, Grandmother woke him up from the bed in the early morning, plastered his wooden slate, organized his breakfast, and sent him to the school. The temple was connected to the school. She sat inside and studied the sacred texts while the children learned the alphabet.On their way back to the home she used to give the stale chapattis to the street dogs. A turning point in their beautiful relationship arrived when they went to live in a city. Despite the fact that they shared a room, their relationship started to grow apart. Now, the writer used to go to the city school on a school bus and studied subjects like English, Physics, mathematics and many more subjects that his grandmother could not understand at all.His grandmother could no longer go to school with him to send him. She felt upset that there was no teaching about God and scriptures at the city school. Instead, he was given music lessons, but she said nothing. She thought music was dreadful. It was just good for prostitutes and beggars, according to her. It was not intended for gentlemen.When the writer went to a university, he got a separate room in his house. The common link of the relationship between the grandson and the grandmother was broken now. Grandmother rarely talked to anyone in the house now. The writer’s grandmother quietly accepted her loneliness. She was constantly occupied with her spinning wheel and reciting prayers and she hardly ever spoke to anyone. She took a break in the afternoon. Her daily routine consisted of breaking bread into pieces and giving it to the birds. The birds would perch on her legs, head, and even her shoulders.When the writer was leaving on a trip abroad for his further studies, his grandmother did not get disturbed at all. Rather she went to the train station to say goodbye, but she didn’t say anything and merely kissed his forehead. Her lips were moving in prayer, her thoughts were consumed by prayer and her fingers were busy reciting the storey of the beads on her rosary. Seeing her grandmother at this old age, the writer was thinking that it might be his last meeting with his grandmother. But when he came back home after a duration of 5 years, his grandmother was there to welcome him back and he saw her celebrate his return.The next morning after the return of his grandson she got ill. Although the doctor told them that it was a slight fever and would go away very soon, still she could foresee that her time to leave this world was near. She did not want to waste her time talking to someone. Her fingers were busy reciting the storey of the beads on her rosary.She went to her bed praying and telling the beads till her lips stopped moving and the rosary fell down from her lifeless hand. Her body was discovered on the floor, wrapped in a red shawl after she died. To grieve her death, thousands of sparrows flew in and sat dispersed around her body. All the sparrows flew away without making any noise when the dead body of the old lady was carried away for the last rites.

At this point in the play the Nurse keeps interrupting Lady Capulet’s conversation withJuliet.NURSEEven or odd, of all days in the year,Come Lammas Eve at night shall she be fourteen.Susan and she (God rest all Christian souls!)Were of an age. Well, Susan is with God;She was too good for me. But, as I said,On Lammas Eve at night shall she be fourteen.That shall she. Marry, I remember it well.’Tis since the earthquake now eleven years,And she was weaned (I never shall forget it)Of all the days of the year, upon that day.For I had then laid wormwood to my dug,Sitting in the sun under the dovehouse wall.My lord and you were then at Mantua.Nay, I do bear a brain. But, as I said,When it did taste the wormwood on the nippleOf my dug and felt it bitter, pretty fool,To see it tetchy and fall out with the dug.“Shake,” quoth the dovehouse. ’Twas no need, Itrow,To bid me trudge.And since that time it is eleven years.For then she could stand high-lone. Nay, by th’rood,She could have run and waddled all about,For even the day before, she broke her brow,And then my husband (God be with his soul,He was a merry man) took up the child.Starting with this extract, explain how far you think Shakespeare presents the Nurse as amotherly figure to Juliet.Write about:• how Shakespeare presents the Nurse as a motherly figure in this extract.• how Shakespeare presents the Nurse as motherly figure in the play as a whole.

She was ten when the Kiowas came together for the last time as a living Sun Dance culture. They could find no buffalo; they had to hang an old hide from the sacred tree. Before the dance could begin, a company of soldiers rode out from Fort Sill under orders to disperse the tribe. Forbidden without cause the essential act of their faith, having seen the wild herds slaughtered and left to rot upon the ground, the Kiowas backed away forever from the medicine tree. That was July 20, 1890, at the great bend of the Washita. My grandmother was there. Without bitterness, and for as long as she lived, she bore a vision of deicide.Now that I can have her only in memory, I see my grandmother in the several postures that were peculiar to her: standing at the wood stove on a winter morning and turning meat in a great iron skillet; sitting at the south window, bent above her beadwork, and afterwards, when her vision failed, looking down for a long time into the fold of her hands; going out upon a cane, very slowly as she did when the weight of age came upon her; praying. I remember her most often at prayer. She made long, rambling prayers out of suffering and hope, having seen many things. I was never sure that I had the right to hear, so exclusive were they of all mere custom and company. The last time I saw her she prayed standing by the side of her bed at night, naked to the waist, the light of a kerosene lamp moving upon her dark skin. Her long, black hair, always drawn and braided in the day, lay upon her shoulders and against her breasts like a shawl. I do not speak Kiowa, and I never understood her prayers, but there was something inherently sad in the sound, some merest hesitation upon the syllables of sorrow. She began in a high and descending pitch, exhausting her breath to silence; then again and again--and always the same intensity of effort, of something that is, and is not, like urgency in the human voice.2Select the correct answer.Which aspect of the excerpt from The Way to Rainy Mountain best exemplifies how American Indian culture and themes can be passed down and changed over time? A. the American soldiers destroying the ancient Kiowa Sun Dance site B. Momaday seeing his grandmother standing at the wood stove on a winter morning and turning meat on a skillet C. Momaday watching and evaluating his grandmother praying in the traditional Kiowa manner D. the slaughter and loss of the buffalo on the American plains E. Momaday admiring his grandmother sitting at the south window, bent above her beadwork

Janaka’s Conventional View of WomenInterrupting Sulabha’s questioning, Janaka addresses her at length. Afterstating that he respects Sulabha and desires to know her thoroughly,Janaka demands to know who she is, whose she is, where she has comefrom, and where she is going. He declares that he is free from the vanityof kingship, and he is the only person who can discourse to her on eman-cipation. He emphasizes his high spiritual lineage by pointing out thathe acquired his knowledge from his guru, Panchashikha of Parasara’srace. Janaka claims that even though he is a king and is married, he hasattained knowledge of the Atman (knowledge of oneness of one’s Atmanwith the universal Atman), and is free from all attachments. Thoughalive, he is emancipated. He is free from love for his wife or hatred of hisenemies. In terms very close to those of Krishna’s instructions in theBhagvadGita, he states that he views a lump of gold and a clod of earthas equal, and a person who wounds him as equal to a person who honorshim.He then makes the bold claim that he is superior to all ascetics whohave renounced the world. His argument in this regard is that an ascetic’srenunciation of the world may be only apparent, not genuine, while con-versely, a king’s attachment to and enjoyment of the world may be appar-ent, not genuine. He then aggressively tries to demonstrate that Sulabhais not a genuine renunciant. His argument is not entirely logical for itproceeds in the following manner: I am superior to all renunciants; renun-ciants may be attached to the world while kings may be unattached tothe world. You, Sulabha (because you are a woman), are actually attachedto the world, while I, the king, am not attached to the world. The onlyprima facie true proposition here is the second—most people would agreeDownloaded by Pragya Gupta ([email protected])lOMoARcPSD|2012453584 RUTH VANITAand many texts demonstrate that some ascetics may be fake while somehouseholders may be emancipated. However, Janaka then proceeds todemonstrate his third proposition by appealing to conventional notionsof gender roles, while his first proposition remains unproved. His bullyingtone and his masculinist attitude to Sulabha seem quite inappropriate fora person who claims to be detached from the world and therefore fromsocial prejudices.He begins his argument regarding Sulabha by telling her that her behav-ior does not correspond to the ascetic way of life. She is delicate, shapely,and youthful, and he therefore doubts that she has subdued her senses.The implication here is that a young and beautiful woman is incapable ofovercoming her desires for sensual and sexual pleasure.He then goes on to say that her act of entering into him by Yoga powersis sinful. He equates this act with sexual union, and in fact, a type of rape,as he had not made any gesture inviting her to enter into him. Assum-ing that this is a physical union between a woman and a man, he pointsout that it is wrong in at least four ways. First, since she is a Brahman(he assumes that since she is an ascetic, she must belong to the Brahmancommunity) while he is a Kshatriya, a union between them would causean inappropriate mixture of two varnas (literally, colors; figuratively, thefour groups into which society is broadly divided). Second, since she is anascetic and he is a householder, a union between them would cause aninappropriate mixture of two ways of life. Third, since neither of themknows to which gotra (exogamous clans, marriage between members ofwhich is forbidden as incestuous) the other belongs, it is possible that theunion is an unnatural one between members of the same gotra. Fourth, ifshe is married, the union is sinful (interestingly, his being married wouldnot make his union with her sinful, as a man may have many sexual rela-tionships, but a woman only one). Finally, since he does not desire her,her union with him is like poison.He then goes on to speculate that she may have perpetrated all thesesinful acts because of “ignorance or perverted intelligence” (Ganguly1973, X:61), but in any case, by trying to display her superiority to men,she has shown herself to be a wicked woman. He wonders whether she isthe agent of some rival king. This speculation indicates that he is unableto conceive of an autonomous female agent and so thinks she must bemerely an instrument, acting at the behest of a male. Janaka concludesthis diatribe by stating that the power of kings consists in sovereignty, thepower of Brahmans in the Vedas, and the power of women in their beauty,youth, and marital blessedness, therefore one should never try to deceive aking, a Brahman, or a good wife. He then reiterates his questions regardingwho she is, whose she is, and where she has come from