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India : A Rising Global Economy/ ভারত : একটি উদীয়মান বিশ্ব অর্থনীতি
No full textHistorically India is a country of deep democratic values, multi-culture, multi-religion, trade and heritage. India\u27s pluralistic and composite culture is a living proof of the potential of the confluence of civilizations. India is a nation that bridges many global divides. Secular and parliamentary democracy exists in diverse and pluralistic India, but it is an Asian state, not a Western state. It has a federal structure, but here central authorities can play a disproportionately large role in matters of national interest and security. India is the world\u27s largest democracy and one of the fastest growing economies in the world today. India stands as one of the world’s most dynamic and rapidly growing economies, currently positioned as the fifth-largest globally by nominal GDP. Stable economy, highest GDP, a vast domestic market, economic interdependence, advancement in information technology, active participation in global trade and diplomatic influence have consolidated and strengthened India\u27s economic position and India is set to become a global economic power in the future.
India\u27s economic strengths lie in its diverse industrial base, burgeoning services sector, and a strong information technology (IT) industry, which is a global leader in software services and business process outsourcing. The country also has a young and increasingly skilled workforce, which is poised to drive innovation and productivity in the coming decades. Additionally, India\u27s emphasis on digital transformation, through initiatives like Digital India, is rapidly modernizing its economy and creating new avenues for growth.
India has emerged as a significant player on the global economic stage, reflecting a dynamic growth trajectory and strategic influence in international markets. Over the past few decades, India\u27s economy has witnessed remarkable transformations, fueled by liberalization policies, technological advancements, and demographic dividends. This ascent is characterized by rapid GDP growth, expanding middle class, and increasing integration into global trade networks. The prospects for India’s economic growth remain robust; with projections indicating it could become the world’s third-largest economy by 2030
Women\u27s Life in the Context of Globalization Based on Selected Short Stories by Sangeeta Banerjee/ সঙ্গীতা বন্দ্যোপাধ্যায়ের নির্বাচিত ছোটগল্প অবলম্বনে বিশ্বায়নের প্রেক্ষিতে নারীজীবন
No full textGlobalization is an international phenomenon that originated in the late 1970s and has spread worldwide. As a result, global production, employment and markets are affected. As a result, radical changes can be observed in women’s lives. Its influences are observed in Bengali and world literature. One such writer is Sangita Bandyopadhyay. Her motifs of writing different types of people. They came up in her stories. She is an eyewitness to the misery of women’s lives and this essay is about their lives influenced by globalization
Ashapurna Devi: Symbol of the female entity/ আশাপূর্ণা দেবী : নারী সত্ত্বার প্রতীক
No full textAshapurna Devi is an embodiment of perfection of a woman in every detail. Women empowerment forms the kernel of her art of writing. Through she remains cooped up with in the four walls of her house and had no formal education, she was the rich seam of knowledge in terms of social education. With the deft touch of her creative thinking every female character has assumed great height. A hallo of identity surrounds her character and puts them on stilts. The character created by ashapurna Devi stand alone among others. Her prolific writing did not stand in the way of her domestic life. As a writer she danced to the beat of a different drummer. A flow of simplicity runs through her writing with elan. In her every story sordid reality in the row stares us in the face. In her writing the strain of Bengalee life finds eloquent expression which is dear to our heart. In the subject on the anvil ashapurna has glorified the female characters through her writing. Through her female characters in her novels she has brought out the best in women. It is an unvarnished truth that in her days she had created futuristic female characters Paving the way for women as to how to model themselves in the society (in future). That the mala and the female are created by the almighty and they are equal in his eyes and no one is no less than other resounds through her works. That the women should have a niche in the temple of honor forms the pith and marrow of her writing. Ashapurna has firsthand experience of the day to day precarious predicament of women. Their wretched condition has been portrayed without mincing matters. To quote her, what I have penned down has been closely watched from the precincts of a middleclass lifestyle. Not only hes she portrayed the life of middleclass women she has also exposed the umpteen number of problems be setting the modern women. In her works a innumerable problems of women comes to the fore but alongside she has guided them as to how to see light at the end of the tunnel. Many distinguished writers have attempted to poetry the life of women but ashapurna Devi was Poles apart. She was fully independent. Independence of women was the keystone of her writing
Old And Medieval Bengali literature: Seach And Analysis Of The Literary Tradition Of kayasadhana/ প্রাচীন ও মধ্যযুগের বাংলা সাহিত্য : কায়াসাধনার সাহিত্যিক ঐতিহ্যের সন্ধান ও বিশ্লেষণ
No full textHow Kayasadhana was involved in the literature written in the early era of Bangladesh and how that guided the literature is outlined in this article. Kayasadhana has sometimes come as a theory in literature, and the use of Kayasadhana has also indicated the unity of different nations. In this way, the tradition of religious consciousness of the Bengali can also be grasped
The Obscurity of Spiritual Preparation Behind Political Culture: The Symbolic World of ‘Kheya’/ রাজনৈতিক সংস্কৃতির অন্তরালে আধ্যাত্মিক প্রস্তুতির অজ্ঞাতবাস : ‘খেয়া’ কাব্যের সাংকেতিক ভুবন
No full textLiterature can never become proper without country and society. As the complexity of politics and economics increases, the sanctity of national life becomes insignificant. In the background of this social isolation, Rabindranath’s ‘Kheya’ shows signs of spiritualism. Judging from the context of the movement against the split of Bengal (Banga-Bhanga) and the Swadeshi movement, a fragmented political culture emerges in the early 20th century. From which we can guess what Rabindranath\u27s foresight was in the constructive plan of the country. But the stormy winds of that time also brought signs of failure. Rabindranath did not make a single protest against the current situation, but showed his fair attitude in the poems of ‘Kheya’. The present article presents a chronological analysis of that period
Kamalamangal Kavya Tradition and Lakshmi Pnachali of Yadav Das/ কমলামঙ্গল কাব্য পরম্পরা ও যাদব দাশের ‘লক্ষ্মী পাঁচালী’
No full textThe epic poem which was sheltered pastoral life and spiritualism during the medieval period of thirteen century to eighteen century of Bengali literature is called Mangalkavya. Within the long five hundred years of literary stream, the essence of Bengali culture was displayed. We know that the Mangalkavyas are originated from ancient the tale and tories. This belief is the main source of the discovery of the Aryatoro deities of Mangalkavya. Local and ancient deities were praised in some prevalent tales tories in Bengali household. Among this tales Kamalamangal is one of them, in appraisal tale of goddess Lakshmi. The rituals prevalent in women society reflects the acts of Mangalkavya. The rituals are essential in religious ceremony. The rituals were celebrated in ancient and conservative tradition, which is evident in Mangalkavya. Habitually, the Mangalkavya is derived from this Rituals. The rituals are enriched in Mangalkavya. That is why it reveals the ancient nature of the rituals. And the written form of rituals is called Pnachali. In medieval period the epic poem was called Pnachali. But eventually this tales took a distinguished form. The appraisal tale of goddess Lakshmi is depicted in Lakshmi pnachali. The Kamalamangal is originated from the appraisal epic poem of goddess Lakshmi. We will discuss further about Lakshmi’s character of Kamalamangal of Yadav Das’ ‘Lakshmi Pnachali’. Kamala or Lakshmi is one of the most important Deity of Hindu Pantheon. She is widely famous in both Hindu and Buddhist culture. We know deity Lakshmi as the wife of God Vishnu, the daughter of Parvati and Shiva or the daughter of Sea-God. Her bahana (charioteer) is Owl. Lakshmi is the goddess of spiritual wealth, fertility, prosperity and beauty. The significance of the goddess is also known from the Kojagori Lakshmi puja and from ancient tales. Kamalamangal has taken part in ancient tales and stories. Our poet Yadav Das’ “Lakshir Pnachali” also describes the name of the deity, appraisal of goddess and the method of Lakshmi’s worship. Beside this the poem also describes that by listening the devotional tale of the goddess we can gain wealth, prosperity and fame. Poet Yadav Das highlighted the morals of women through goddess Lakshmi. Yadav Das also portrayed the anger form of Lakshmi like goddess Manasa and Chandi and the various trickeries of the goddess is illustrated in the epic poem by the poet
Anita Agnihotri’s Shisu-Kishor Sahitya : Boichitra vabnar Bibidha Avimukh/ অনিতা অগ্নিহোত্রীর শিশু কিশোর সাহিত্য : বৈচিত্র্য ভাবনার বিবিধ অভিমুখ
No full textSince ancient times, children and adolescents have been entertained with rhymes, stories, and fables in all countries. There were delightful presentations of tales about ghosts, fables, rhymes, rakshas-khokshas, kings-queens, and fairy tales. Juvenile literature has become more popular these days since it is written in a literary style. Put another way, juvenile literature is created in a way that is appropriate for the mental and cognitive development of young readers. Still, it is advancing in response to the needs of subject novelty and stylistic diversity. Children\u27s literature is therefore a well-known product in the modern literary genre.
First, when discussing juvenile literature, is it necessary to determine whether juvenile literature and children\u27s literature are distinct genres or one and the same? Opinions among literary critics differ on this point. Rabindranath Tagore coined the term "children\u27s literature" in the beginning. In his 1894 essay ‘Meyeli Chara’, Rabindranath Tagore made reference to the situation of children. Later, in the introduction to his book "Khukumanir Chara" published in 1899, Ramendrasundar Trivedi referred to rhyme literature as children\u27s literature.
Heartful joy is One unique feature of children\u27s literature is Dan. Children and teenagers\u27 minds are nourished by reading literature for enjoyment. The selection is entirely focused on entertainment, whether it is through a clever presentation or a whimsical sense of humor. Books that they like to read will draw in children and teenagers. which promotes their mental growth. juvenile literature is especially important for fostering values and awareness about the nation, society, and environment. juvenile literature also helps children and teenagers develop their sense of beauty and aesthetics.
Popular author of Bengali juvenile literature in the twenty-first century is Anita Agnihotri. In his capacity as a writer, he has assumed responsibility not only for the nation\u27s people and society, but also for a great deal of the nation\u27s youth. The nation\u27s future lies with its children. As a result, literature has a unique influence on how the human mind develops and evolves. Anita Agnihotri has purposefully continued to be an enthusiast for juvenile literature
Vidyasagar’s ‘Sita’s Banabas’ in the light of uniqueness/ স্বাতন্ত্র্যের আলোকে বিদ্যাসাগরের ‘সীতার বনবাস’
No full textThe first act of Bhavabhuti’s Uttarramacharita and based on the Uttarakanda of the Ramayana occupy Vidyasagar’s ‘Sita’s Banabas’ (1860) a special place in Bengali literature. In depicting Ramchandra’s life after his conquest of Lanka and the story of Sita’s abandonment, Vidyasagar made necessary additions and subtractions from the original work. Apart from Madhusudan Dutt’s ‘Meghnad Badh Kavya’ (1861), no other book based on the Ramayana has left such a mark on our minds as ‘Sita\u27s Banabas’. Vidyasagar has summarized the events of the first act of the ‘Uttarramcharita’ though he has arranged it in two sections. Bhavabhuti’s solemn and intense phrasing has been simplified by Vidyasagar in Sita’s Banabas. However, the translation has been quite a pleasant read, even if there is some excess of Samas and Sandhi. Vidyasagar follows Valmiki from the third chapter but the artificiality and inertia of literal translation is no where to be found. However, Vidyasagar’s Ram is much more emotional, and gentle as compared to Valmiki’s Ram. Where Vidyasagar’s Ram and Bhavabhuti’s Ram lament that Sita must be sacrificed, Valmiki’s Ram, despite his complete faith in Sita, gives Lakshman a stern command to sacrifice Sita to save himself and the royal family from the censure of the subjects, but does not lament. Tears welled up in his eyes but he restrained himself. While the original Ramayana describes Sita’s entry into the underworld at the end of the book, Bhavabhuti in his ‘Uttarramcharit’ omits this scene altogether and portrays a dramatic scene and shows the reunion of Ram and Sita. But Vidyasagar does not place either of these in his work, ending the Book with the death of Sita. He ignores the miracle of Sita’s entry into the underworld and shows Janak Duhita’s death to the humiliated and bereaved- a testament to modern thought and scientific consciousness
Ideals of Karma Yoga: Welfare Ethics and Duty of Srimad Bhagavad Gita, Kant, Vivekananda and Gandhi/ কর্মযোগের আদর্শ : শ্রীমদ্ভগবদগীতা, কাণ্ট, বিবেকানন্দ এবং গান্ধির কল্যাণমূলক নীতিদর্শন ও কর্তব্যবোধ
No full textIdeal life principles of great creators evolve round their activities for mankind. Their lives are the indispensable lessons to follow. The ideals of \u27Karmayoga\u27 are deeply enrooted in benificial ethics, philosophy and sense of responsibilities. Human well-being and responsibilities have taken shapes in the light of lives, activities and thoughts of philosopher Kant, Swami Vivekananda and Mahatma Gandhi and the essence of Sreemad Bhagavad Gita. Lord Krishna says that human beings should perform their duties without expectations of gaining fruits. Selfless duty never brings bondage. Lord Krishna advised Arjun to do his duties without adherence to positive effects. Actions that derive from feelings of responsibilities are related to principles of ethics. According to Lord Krishna action is salvation.
Vivekananda also emphasized on selfless actions. Man tries to be man but that is yet to be completed. Our journey is convergent to noble purpose. Swamiji was the great preacher of \u27Karma Yoga\u27. Actions manifests in fields and meadows, service to dying and distressed, bloody battle field, walfare of mankind. According to Swamiji those who are devoted to service humanity, performed duty for the shake of duty. Kant also professed on performing duty without conditions. He established principles of action in terms of good will, moral law and complete good. Gandhiji\u27s life was full of mortification. Sacrifice defines his principles of action. He searched true actions in non-violence. The strength of his action was promonent in his Satyagraha and Brahmacharya. His energy was revealed in the field of Indian freedom movement. He walked from door to door of riot-ridden and burnt huts. He proclaimed the birth of a new world through non-violence. The great Balmiki presented in his epic Ramayana, the conflict of love and responsibility in action of Sri Ramchandra. Rabindranath showed Govindamanikya\u27s sincerity to duty in his play \u27Bisarjan\u27. Great creators remain immortal in this planet by establishing inseperable relationship between sincerity in action and sense of responsibilities
The Progressive literary Movement and Bengali literature: Context short story writer Somen Chanda/ প্রগতি সাহিত্য আন্দোলন ও বাংলা সাহিত্য : প্রসঙ্গ ছোটগল্পকার সোমেন চন্দ
No full textThe Progressive Writers movement had its physical beginning in 1936. Writers from all over the world united against fascist aggression in Europe. Artists and intellectuals of Bengal were inspired by the progressive ideology. \u27Pragati\u27 edited by Surendranath Goswami and Hirendranath Mukhopadhyay is a milestone in discussing progressive literary movement in Bengali literature. The Progressive Writers Movement gave birth to a special genre in Bengali literature and culture. Short stories are no exception. Notably, this particular genre left an impression on the writings of many powerful, famous writers as well as played a role in the creation of many unsung storytellers. Somen Chand was a progressive writer. His short stories depict human exploitation, economic inequality, and riots, famines, and fascist aggression. His short stories, ‘Sanket’ and ‘Danga’ have significant contributions on Bengali progressive literature Movement