His final Short questions

Rabindranath Tagore was born in 7th May 1861. He was a prominent writer in Indian history and he
won the Nobel Prize in 1913 for his book ‘Gitanjali’. He started writing since he was thirteen Moreover,
he is also a noticeable name in the development of Bangla language. When he came to manage his father
estates in present Bangladesh he wrote the first short stories in Bengali. Some of his key writings are:
Kabi-Kahini (1878) - first poem book
Sandhyasamgit (1882) - a collection of poems expressing despondency of a young man
Manasi (1880) - makes love, nature and social environment.
Sonar Tari (1894) and Chitra (1896) – a trace of mysticism and personal God who determines destiny.
Chokher Bali (1903) - a social novel and for this writing he took cue from Bankim Chandra.
Gitanjali (1910) – most of them are mystical and more devoting songs after the Upanishadic tradition
Gora (1910) - social, political and religious movements
Ghare-Baire (1916) – with two narrations 1st one is about interpersonal relation
2nd one Swadeshi movement and basic patriotism.
He was able to write these instructive and famous books and the one reason behind this was he came from
a cultural backgrounds. His whole family environment was devoted to music, plays and dance. People
took his writings because he wrote with universalism. Moreover, from these above writings we can say he
deals with language and literature, history and society, politics and religion, education and rural
reconstruction, nationalism and internationalism, travels and memories which had a great impact on
Bangal language development.

Kazi Nazrul Islam

Kazi Nazrul Islam was born in 24th May, 1899 and died in 29th August 1976. He earned the name of
‘Bidrohi Kobi because of his brave activism for political and social justice. . He fought against foreign
rule, communalism, imperialism, colonialism, fundamentalism and exploitation for example by writing
Rajbandir Jabanbandi he protested against the British’s harassment. There was a striking contrast to
Rabindranath Tagore's poetry though he had huge respect for older poets and writers. He became popular
because there was daily political and social phenomenon in his poem. Being singularly non-communal he
could mix Hindu and Muslim cultural traditions Moreover, He used new subject and vocabulary and
mostly Sanskrit and Arabic words. He had a great efficiency on Bengla songs and he established them on
the solid foundation of north Indian classical music and folk base of Bangla songs. Some of his writings
are:
First writing prose: 'Baunduler Atmakahini (May, 1919), which was published in ‘Saogat’
Mukti (bangiya mussalman sahitya patrika, July 1919), published in ‘Bangiya mussalman sahitya patrika’
Novel: Bandhan-hara
Short story: Byathar Dan, Yugbani, an anthology of essays
Poems: 'Bodhan', 'Shat-il-Arab', 'Badal Prater Sharab', 'Agamani', 'Korbani', 'Kheya-parer Tarani',
'Moharram' and 'Fateha-i-Doazdaham'.
From his writings we also got to know that he was very much influenced by the socialist revolution in
Russia (1917).
So, at the end we can say all of his writings had contributed a lot for the development of Bangal language
movement.

Caste system
The tendency of resolving the varna divisions into a hierarchical order started from aryanisation. The
Brahmans were considered to be the purest of all as the custodians of sattva. Moreover, the Brahmans
were believed to be the embodiment of pureness and were regarded as gods on earth. Significantly, the
degree of purity declined gradually with the qualities as represented by the Ksatriyas and the
Vaishyas .The Shudras, who were known as the lowest rank of the social order who have no
quality. Caste system depends on two different concept. Which are: the varna system and the Jati system.
Basically, the broad-based divison of labour through varna went to the jati system and thus elaborate
system of occupational distinctions and interrelations among various groups were created. There was no
ksatriya and vaishya group in Bengal even the Brahmans were known as Jati. During Vallalasena's time,
the caste system in Bengal got significant changes. From the vallalchriata we got some information about
caste system like adding of Subarnavanikas to the ranks of impure, forbidding Shudras and Brahmans to
supervise their religious functions, raising of Kaivartas to the ranks of sat Shudras for fighting the
challenge posed by the Vanik and Das. It has been told that such transformations took place for political
and social reasons. From Pala documents we also got some information about the untouchable castes but
these are beyond such social groups who were known as Medh, Andhra and Chandalas. The Chandalas
were considered to be the lowest of all the social groupings. Chandals, Pukkashakas and Kapalikas were
untouchables. The Kapalikas were regarded as an uncivilized community who followed strange rituals
and practices. The Shabaras, who mostly inhabited the mountainous regions regarded as lower castes. 

Mahayana Buddhism
Mahayana is one the greatest vehicle of Buddhist sects and another one is Theravada. There was a
divisions among Gautam Buddha's followers after this death and it resulted two main sect. which are
Theravada Buddhists and Mahayana Buddhists or Mahasanghik. And after that 18 groups were made
from these two sects. Mahayana Buddhists believe in the concept of the bodhisattva. A person who pass
through several rebirths in order to assume the sins and sorrows of human beings and thus achieve
salvation for them. He doesn’t believe to work for his own Nirvana, but for the Nirvana of all human
beings. To achieve the ideal of the Bodhisattva is the principal aim. Mahayana Buddhists believe that the
Buddha is celestial and that’s why he reveals himself again and again for the salvation of human beings.
They believed that there was 26 Buddhas before the arrival of Gautam Buddha and he was the 27 th
Buddha. The next Buddha which is 28th Buddha is yet to appear. There were many reinterpretations on
Mahayana Buddhism and it was about the fundamental beliefs, values and ideal not only those of
Buddisht teaching but also for general people. Nagarjun was one the most prominent Buddhist
philosophers who was the founder of Madhyamaka school of Mahayana Buddhism. There were several
other Mahayana philosophers apart from Nagarjun including Chandrakirti, Asanga, Vasubandhu, Dinnag,
Dharmakirti, Ashwaghosh and Atish Dipankar Srijnan. Nalanda, a large Mahayana socholastic centers
established during the latter period of Buddhism in India. The Mahayana Buddhism spread from India
and it flourishes in Japan, Korea, Taiwan, Mongolia, China, Tibet, Vietnam, Nepal and Bhutan.

Dhakai Muslins
Historically, Bengal played a major role in the development of trade and commerce in the Bay of Bengal
region. Fame of textiles of Bengal Muslin, spread all over the world long before B.C. in fact Mummy has
been found wrapped with Muslin dated 2000 B.C in Egypt. It may be noted that the Periplus of the
Erythraean Sea, written in the first century A.D, includes, "Muslins of the finest sorts" among the exports
of Bengal.
Industrial revolution in England led to production of cheap textiles. It could not compete with Indian
textiles, Muslins, Calico. For destruction Muslin production, they cut the fingers of Nakod (Muslin
producers).
Muslin is a popular pre-colonial Bengal textile. The name of Bengal muslin and its other manufactures
became well-known to the whole of the maritime world from the times of Pliny. It is noticeable that
Bengal was known to the outside world not by any general, not by any ruling dynasty like the Palas or
Senas or Pathans but by its humble artisan class whose products created demand from far and wide.
Artistically and technologically, if the Bengal manufactures had any unique feature or features unaffected
by foreign influence it was because of the independent operations of the artisans. Bengal had one of the
finest textile industry and muslin is one of the greatest creations of that time. Muslin was manufactured in
the city of Dhaka and in some surrounding stations, by local skill with locally produced cotton and
attained world-wide fame as the Dhakai Muslin. The origin of the word Muslin is obscure; some say that
the word was derived from Mosul, an old trade centre in Iraq, while others think that Muslin was
connected with Musulipattam, sometime headquarters of European trading companies in southern India.
Dhaka Muslin had great demand in the national and international markets. The traders were active at
Dhaka. Local businessmen procured the cotton goods from the adangs or manufacturing stations and sent
them to Dhaka, where foreign buyers were ready with cash in hand. The foreign traders came from far-off
countries like Arabia, Iran, Armenia, in the west, and China, Malaya, Java in the east. Dhakai Muslin was
very delicate and rare. Sulaiman who Arab merchant mentioned that muslin was a fabric made in this
country which was not found anywhere else; it was so fine and delicate that a dress made of 3 feet in
breadth and 29 feet length could pass through a signet ring.
The Muslin industry of Dhaka declined after the colonialism when The EIC members had cut the fingers
of the Muslin producer’s .As a result, this industry faced a debacle and in the present days it is kind of
rare to find original Dhakai Muslin.

Swami Vivekananda, whose real name was Narendranath Datta, was one of the most
important and charismatic figures in Bengal during the colonial era, helping to mold Indians'
socio-religious and nationalist self-awareness. Due to his ruthless criticism on various
aberrations of his religion, Hinduism, he is well-known in colonial history. Because
Vivekananda was so far ahead of his time in many areas, it is possible that there have been
severe misunderstandings about the ways and means of national regeneration espoused by him.
He believes he has learned one thing, which is to ‘love human beings.' Vivekananda claimed that
the toilers in the fields and industry had a rightful claim to this earth. It was the responsibility of
the more wealthy educated classes to educate and provide critical services to the disadvantaged
masses in order to make them aware of their power. This statement encapsulates his mission's
main goal.
Vivekananda urged India's youth to dedicate their life to serving their country. His main
concentration was on helping the dispossessed, the legitimate inheritor of this earth because they
were the actual creators of human civilization. His call for national service is known as a
sacrifice in the name of freedom. This new revolutionary zeal was fueled by Vivekananda's
preaching, especially after the partition of Bengal in 1905. Vivekananda is said to have directly
promoted revolutionary activities, but the reality of this assertion is debatable. True, he was a
vehement opponent of British rule in India, telling Bal Gangadhar Tilak that gold monuments
should be erected in memory of the Chapekar brothers, the first Indian rebels to be hung for
assassinating a British official. On the other side, he has stated that he has no ties to politics.
What is undeniable, however, is that the Bengali revolutionary youth carried his works to the
gallows and, indirectly through him, read the Gita as a call to self-sacrifice for the motherland's
freedom.