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262 Sachin Ketkartwo cultures especially the way of looking at sexuality, religion,sentimentality, and even the moral issues. These of course cannot betranslated.Culture and language are not mutually exclusive domains ofhuman signification. There is a great difference in the syntactical andlexical organization between Gujarati and English language. Forinstance, while the verb usually occurs at the end of clause inGujarati, it occurs between the subject and the remaining part of thepredicate in English. Gujarati has more inflexions and hence greaterflexibility in word order compared to the more or less rigid order ofEnglish. As a result whereas an inversion would not appear as ajarring deviation in Gujarati, it would certainly appear so in English.Unlike the prepositions in English, Gujarati has post-positions.These differences in the syntactic and lexical organization betweenthe two languages call for a number of `adjustments' whilereproducing the message in the receptor language. For instance, thefamous composition bhootal Bhakti padarath motu... had to berendered as:Great is the wealth of Bhakti found only on the earth,Not found even in the realms of Brahma!However literally it would be something like:(Earth-on) (Bhakti) (Wealth) (Great) (Brahma's realmin)(Not)At the lexical level, too the distinction between pronouns ofaddress in Gujarati like honorific ‘tamey' and familiar ‘tu' cannot berendered into English. Some lexical peculiarities of Narsinh's poetrycould not be reproduced in English. For example, Narsinh's fondnessfor using ‘di' suffix to nouns like ‘gori' (fair one) or ‘deha' (body)turning them into ‘gordi' (dear cute fair one) or ‘dehadi' (cute littlebody). This suffix turns the nouns into their diminutive forms and atthe same time, it signifies excessive fondness for the thing.