fहndi - Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya
fहndi - Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya fहndi - Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya
open attitude towards love andtransperancy in descriptions of relationshipsto be regarded as obscene? The truth thathe stood for was without violence, hatredand doubts against anyone; how could thisattitude be termed obscene? In India'virginity' falls in the same category ofregressive thinking as the ideas aboutprestige of the family or the honour ofthe clan. Virginity as the supreme idea ofhuman behaviour is nothing but amisguided concept propagated byuneducated religious zealots. Buddha DevBose was an iconoclast, who wrote againstorthodoxy and misguided traditionalism,even at the cost of his own reputation.The Hindu fanatics did not have thecourage to oppose such retrogade ideas asBuddhadev could, who inspiredprogressive Marxist thinking, though itwould not be wrong to say that even theMarxist philosophy suffered fromopportunism.Buddha Dev Bose did not care forcriticism of his ideas or even insultingrejection of his view point; he was definitelyahead of his times.He wanted to create a new butprogressive Indian vision. As an extremelyprolific writer of about fifty novels andthirty-five collections of short stories, theaccusation against Buddha Dev Bose ofwesternization would be definitelymisplaced. His first book appeared evenbefore he turned nineteen. He was partof the 'Kallol' movement. He lived throughfgndi •the periods of the great Bengal famine, thetwo world wars and the partition of Bengal.He experienced the pain of Nowa Khaliwith Gandhi. He might not have dealt withthese topics in his creative works, but hehad had a first hand experience of thesetragedies. He was a modern who hadexpanded the horizon of Bangla literature.Besides his great contribution to Bengaliliterature, his literary criticism contributedto the development of methodology, in thefield of comparative Indian literature. Thishas without doubt strengthened the Bengalilanguage.Buddha Dev Bose does not suffer fromromantic sentimentalism vis-a-vis theBengali language. He understands theimportance of the usage of the Englishlanguage, being fully conversant with thenational, regional and social realities ofIndia. At the same time, using tools ofmodern evaluative techniques he tried toprocure for Bangla its rightful place as animportant Indian language. He initiateda new genre in the field of Bengali literarycriticism, using parameters, which laterbecame the foundation of the relatively newfield of comparative analysis. In fact thisstudy of literature through comparativetechniques was an idea of Tagore. Hethought of literature as belonging not onlyto one race or nation but to the entireworld. B.B. integrated and developed thisapproach in the course of his study ofWorld literature. His interactions with hiscontemporaries also contributed to theApril-June 2013 :: 25
development of the idea of a worldliterature, while the theories of foreignwriters were also available to him. Dr. AlokeRanjan Das Gupta believes thatSudhindranath Dutt and Vishnu Dey inno mean measure played a role in BuddhaDev Bose's formulation of the idea ofRabindranath Tagore, it was not only toprove his completeness as a writer but alsoto explore in his writings an Indianismwhich links him to his roots. We shouldstop looking at literary texts from a nationalor a narrow parochial angle, because thislimits the base of a text and often presentsit as a mere presentation of some old values.That is to say that literary Catholicismis possible only if one rids oneself fromnarrow mindedness. This freedom fromrigidity of thought and prejudices gaveBuddha Dev Bose a new outlook whichas already shown, started with his studyof Rabindranath Tagore and later developedinto a critique of language and literaturebased on comparison. Buddha Dev Bose'sprose style is unparalleled. It is not onlymeaningful writing, but also hasmultiplicity of meanings as an artisticcreation. He was a scholar of both ancientand modern Indian literature along withEnglish and world literature. Heunderstood the complexity of comparativestudies. He creates a comprehensivemethodology before he embarks on hisstudy. His role in the making of Indiancomparative literature as a discipline ofscholarship is undoubtedly unique.Comparative studies require knowledge ofmore than two subjects. Buddha Dev Bosedeveloped a comparative methodology thatwas just right for the Indian situation wherethere is a plethora of languages thoughadmittedly a common undercurrent linksthem. The seed, contains many of thosecharacteristics which get revealed when onedigs below the surface. Buddha Dev Bose'sresearch developed a scientific outlook onthe study of Indian literature that broughtout to the surface the common inner coreof Indian literature. The real India livesthrough its traditions and its dialects. Theborrowed languages of the outsider cannothave the same status as one's own languageor swabhasha. What connects one to one'sroots as Ketaki Kushari Dyson admits isthe sense of commitment to one's languagethat translates into one's love for one'scountry. Buddha Dev Bose was herinspiration.Indian comparative language studiesbroadly work on the premise that thereare some significant similarities among theIndian languages. One of the similaritieshappened to be their mythic world, whichthey share. The shared mythology includesour shared past, its arts, its architecture,in brief all its glory. It would be a clicheto say that both past and future times havefor their reference point human activities.When we talk of historical movementsconcerning society or royalty, religion orrace, basically we are referring to manpresent in the centre of it all. When we26 :: April-June 2013fgndi •
- Page 1 and 2: A Journal ofMahatma GandhiAntarrash
- Page 3 and 4: LANGUAGEArundhati Roy in Indian Lan
- Page 5 and 6: all is not well with the world. Ult
- Page 7 and 8: After tallying the anubhavas mentio
- Page 9 and 10: sustenance. If it fights shy of phi
- Page 11 and 12: progression from Shringararasabhasa
- Page 13 and 14: glamour and fame, I always looked a
- Page 15 and 16: grandmother. Scolded for stealing t
- Page 17 and 18: of his episodes and characters from
- Page 19 and 20: The short story Najum (astrology) b
- Page 21 and 22: India, Indianness and BuddhaDev Bos
- Page 23: Buddha Dev Bose's writings on Tagor
- Page 27 and 28: defies the set patterns of known li
- Page 29 and 30: The Concerns of CriticismShambhunat
- Page 31 and 32: On the basis of feudal thinking the
- Page 33 and 34: etween the interests of different s
- Page 35 and 36: silent about Hazari Prasad Diwedi.
- Page 37 and 38: Imperialism. The imperialists had c
- Page 39 and 40: conventional reformers to evaluatet
- Page 41 and 42: expansion of knowledge emotions are
- Page 43 and 44: unprincipled propaganda takes place
- Page 45 and 46: drowning with shame or pride in it.
- Page 47 and 48: made criticism a pure literary subj
- Page 49 and 50: It is a great paradox that in an ag
- Page 51 and 52: how much they are mixing with it. M
- Page 53 and 54: peculiar way of protest against not
- Page 55 and 56: Radha Worship in Hindi LiteratureL.
- Page 57 and 58: valuable ornaments and clothes. His
- Page 59 and 60: literature in general and Hindi lit
- Page 61 and 62: Not only this the hunger which I go
- Page 63 and 64: 3. We the Janvadi PoetsWe are write
- Page 65 and 66: 5. A FarmerThis time paddy crophas
- Page 67 and 68: isolated, lonely and stained with p
- Page 69 and 70: 3. A COFFIN AND A BOTTLEIn this roo
- Page 71 and 72: The omnipresence of your super imag
- Page 73 and 74: As I look at the black and white pr
development of the idea of a worldliterature, while the theories of foreignwriters were also available to him. Dr. AlokeRanjan Das Gupta believes thatSudhindranath Dutt and Vishnu Dey inno mean measure played a role in BuddhaDev Bose's formulation of the idea ofRabindranath Tagore, it was not only toprove his completeness as a writer but alsoto explore in his writings an Indianismwhich links him to his roots. We shouldstop looking at literary texts from a nationalor a narrow parochial angle, because thislimits the base of a text and often presentsit as a mere presentation of some old values.That is to say that literary Catholicismis possible only if one rids oneself fromnarrow mindedness. This freedom fromrigidity of thought and prejudices gaveBuddha Dev Bose a new outlook whichas already shown, started with his studyof Rabindranath Tagore and later developedinto a critique of language and literaturebased on comparison. Buddha Dev Bose'sprose style is unparalleled. It is not onlymeaningful writing, but also hasmultiplicity of meanings as an artisticcreation. He was a scholar of both ancientand modern Indian literature along withEnglish and world literature. Heunderstood the complexity of comparativestudies. He creates a comprehensivemethodology before he embarks on hisstudy. His role in the making of Indiancomparative literature as a discipline ofscholarship is undoubtedly unique.Comparative studies require knowledge ofmore than two subjects. Buddha Dev Bosedeveloped a comparative methodology thatwas just right for the Indian situation wherethere is a plethora of languages thoughadmittedly a common undercurrent linksthem. The seed, contains many of thosecharacteristics which get revealed when onedigs below the surface. Buddha Dev Bose'sresearch developed a scientific outlook onthe study of Indian literature that broughtout to the surface the common inner coreof Indian literature. The real India livesthrough its traditions and its dialects. Theborrowed languages of the outsider cannothave the same status as one's own languageor swabhasha. What connects one to one'sroots as Ketaki Kushari Dyson admits isthe sense of commitment to one's languagethat translates into one's love for one'scountry. Buddha Dev Bose was herinspiration.Indian comparative language studiesbroadly work on the premise that thereare some significant similarities among theIndian languages. One of the similaritieshappened to be their mythic world, whichthey share. The shared mythology includesour shared past, its arts, its architecture,in brief all its glory. It would be a clicheto say that both past and future times havefor their reference point human activities.When we talk of historical movementsconcerning society or royalty, religion orrace, basically we are referring to manpresent in the centre of it all. When we26 :: April-June 2013fgndi •
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