CU-BA- English Literature- VI

["2.4 SUMMARY \uf0b7 From Kerala, India, Ponkunnam Varkey was a writer and activist. In Kerala, Varkey was a pioneer of the literary authors' cooperative and the progressive writers' forum. He presided over the Sahithya Pravarthaka Cooperative Society and the Kerala Sahitya Akademi. \uf0b7 The \\\"Sabdikkunna Kalappa\\\" by Ponkunnam Varkey is translated as \\\"The Talking Plough.\\\" It narrates the tale of the bullock and poor farmer Ouseph. Ponkunnam Varkey was an activist and writer from India. KPSC & HCA Study Material. He produced more than 120 short tales, as well as 16 plays, and was well-known for emphasizing social significance in his writing. Varki battled numerous evils that were pervasive in his era's society. His tales served to advance the principles of democracy and freedom. \uf0b7 In addition to holding the position of president of the \\\"Sahitya Kargina Sahitya Sangha,\\\" a literary organization in Kottayam from 1967 to 1970, Varkey also served as the Purogamana Kala Sahitya Sanghathan's secretary for five years. \uf0b7 From 1971 to 1974, he served as the Kerala Sahitya Akademi's president. \uf0b7 Additionally, he wrote the screenplays for the movies Snehaseema, Jishta, and Altaara. The Sounding Plough is one of the tales that has been translated into European languages. \uf0b7 The apostle of opposition, Ponkunnam Varki, has received numerous honors and distinctions. \uf0b7 Madrasi Government Prize for Thirumulkastha's initial collecting. 2.5 KEYWORDS \uf0b7 Literary: concerning the writing, study, or content of literature, especially of the kind valued for quality of form. \uf0b7 Apostle: a vigorous and pioneering advocate or supporter of a particular policy, idea, or cause. \uf0b7 Opposition: resistance or dissent, expressed in action or argument. \uf0b7 Exploitation: the action or fact of treating someone unfairly in order to benefit from their work. \uf0b7 Tales: usually imaginative narrative of an event 51","\uf0b7 Socialism: a political and economic theory of social organization which advocates that the means of production, distribution, and exchange should be owned or regulated by the community as a whole. \uf0b7 Dowry: an amount of property or money brought by a bride to her husband on their marriage. 2.6 LEARNING ACTIVITY 1. When did Ponkunnam Varkey\u2019s wife pass away? 2. What is Purogamana Kala Sahitya Sangham? 3. What is the literary career of Ponkunnam Varkey? 4. List the works of Ponkunnam Varkey? 5. When did Varkey found the National Book Stall? 6. What are the achievements of P. Varkey? 7. Ponkunnam Varkey was from which place? 2.7 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. Who was P. Varkey? 2. Who wrote Bhadayoyojapikal? 3. Who was an active member of the communist movement and served for five years as the Progressive Art Literary Organization's secretary? 4. Who produced the movie Makam Bharti Manga? 5. Ponkunnam Varkey joined a Catholic tenet called? 6. When did Ponkunnam Varkey pass away? 7. What was the Ponkunnam Varkey\u2019s wife name? Long Questions 1. Explain the film career of P.Varkey. 2. What are the major works of P. Varkey? 3. What are the various plays of P. Varkey? 4. Explain the story of the Talking Plough? 5. Who were the characters involved in the story \u201c The talking Plough\u201d? 6. What do you understand from the story of \u201c The talking Plough\u201d? 7. Write a note on Ponkunnam Varkey: In jail for writing the story. B.Multiple Choice Questions 1. Ponkunnam Varkey was a ________ 52","a. Writer b. Dancer c. Singer d. Student 2. Name the Catholic Tenet a. survival of the fittest b. Vidwaan c. Sahithya Pravarthaka d. Ezuthachan Puraskaram 3. Communist party means _______ a. A political party that works to achieve communism's socioeconomic objectives b. Socialist movement in Imperial Russia c. The Constitution of India d. The Menshevik group 4. The Comintern mandated that its members adopt the phrase a. Communist party b. Literary Organization c. Association d. Purogamana Kala 5. Thirumulkazhcha is a collection of a. Poems b. Stories c. Movies d. Short story Answers 1- a, 2-a, 3-b, 4-a, 5-a. 2.8 REFERENCES \uf0b7 Sahithyakara Directory; Kerala Sahithya Academy, Thrissur \uf0b7 khilavijnanakosam; D.C.Books; Kottayam \uf0b7 Cherukadha Innale Innu Naale; M.Achuthan; S.P.C.S. Kottayam \uf0b7 \\\"NAVALOKAM 1951\\\". The Hindu. Retrieved 4 July 2013. \uf0b7 \\\"SNEHASEEMA 1954\\\". The Hindu. Retrieved 4 July 2013. \uf0b7 Ponkunnam Varkey passes away\\\". Deccan Herald. Retrieved 4 July 2013. 53","Website \uf0b7 https:\/\/english.grammarknowledge.com\/2017\/07\/the-talking-plow-ponkunnam- varkey.html \uf0b7 https:\/\/www.thefreshreads.com\/the-talking-plough-summary\/ \uf0b7 https:\/\/en.wikipedia.org\/wiki\/Ponkunnam_Varkey#References 54","UNIT - 3THE TALKING PLOUGH ( P. VARKEY) STRUCTURE 3.0 Learning Objectives 3.1 Introduction 3.2 The talking Plough 3.3 Summary 3.4 Keywords 3.5 Learning Activity 3.6 Unit End Questions 3.7 References 3.0 LEARNING OBJECTIVES In this chapter we will study. \uf0b7 About the story of the Talking plough \uf0b7 The moral that the story intends to give us \uf0b7 From where the story of \u201c The talking Plough\u201d was taken . \uf0b7 A little information on how the story was depicted in a movie \uf0b7 Information about the author of the story. \uf0b7 Publications of the movie 3.1 INTRODUCTION Pon Kunnath was born in a typical family in 1910 and made his influence on Malayalam literature permanent. Malayalam Vidwan and Higher passed, began her career as a teacher. Progressive thinker Mr. Varki left his position and devoted himself to politics. He also served time behind bars. He has more than 35 publications in the literary categories of novels, plays, and anthologies of short stories. Professional theatrical organizations have presented many of his plays. Five of Varki's stories have been adapted for the big screen. Nine movies have dialogue written for them. Navloka, the first movie, was released in 1951. Mr. is a talented and astute conversation writer. Additionally, he served as the Varki Sahitya Karganda Co-operative Society's president. Ponkunnam Varkey was a writer and activist from Kerala, India, who lived from 1 July 1910 to 2 July 2004. He has written more than 120 short stories and 16 plays, and he is well known for always ensuring that his writing has societal relevance. During his lifetime, Varkey fought 55","against a variety of social ills. His tales emphasized the importance of liberty and democracy. His name became a byword for protest, and he used his writing skill to start a steadfast fight against social injustice. In Kerala, Varkey was a pioneer of the literary authors' cooperative and the progressive writers' forum. He presided over the Sahithya Pravarthaka Co-operative Society and the Kerala Sahitya Akademi. 3.2 THE TALKING PLOUGH Ouseph, the poor farmer, would forget about everything else because he loved his bullock, Kannan, so much. As a result, the other farmers used to refer to him as \\\"bullock- crazy.\\\" Kannan really was a bullock. Everyone was in awe of his strength and size. Ouseph and Kannan were able to communicate verbally and intellectually with one another. On Kannan, Ouseph would never raise his voice or brandish the whip. He conversed with Kannan in a friendly manner. In the field being plowed, Kannan required no prompting. He understood exactly what needed to be done and when. Everything that was said to him made sense to him. He would be permitted to graze freely once the plowing was finished. But he would never touch the young coconut trees or the banana trees. After the plowing was finished, Kannan's body would be cleaned. Despite his dread of washing, he would comply because he adored his owner so much. Ouseph would carefully feed Kannan some green grass and some banana peels. He would give Kannan a tender pat, and the bullock would start to lick his master's dried sweat off of him. Ouseph constantly had to be at the plough, according to Kannan. While working, he would forget his discomfort and focus on Ouseph's \\\"alap\\\" (music without words or syllables). When Ouseph had a fever one day and was confined to bed, Pachan, another farmer, joined Kannan at the plough and began to sing a \\\"alap.\\\" However, Kannan expressed his displeasure by throwing the man a hard kick to the right leg. Without taking a break, Kannan has worked for Ouseph for 12 years. Ouseph, however, was unable to profit from it. Ouseph was not immune to the pull of social pressures and novel forms of exploitation under a decrepit feudal order. The unlucky farmer was forced to mortgage his paddy field in order to get money for katrikutti, his daughter, to marry. In order to pay for the wedding, he was also compelled to sell the bullocks, including Kannan. When Kannan made his sale, Ouseph wasn't there. He was in tears as he walked away. Kannan detested leaving the building. He searched every direction to see whether his master was around. Standing beneath the jackfruit tree, Ouseph was sobbing quietly and wiping his tears. The other farmers advised Ouseph to seek his fortune in Malabar while he was having a rough day. But every day he had to reschedule his trips to Malabar. He wanted to get a fair price for the little piece of land that was still there. In addition, he wanted to glimpse the little face of the child that his daughter was about to have. Ouseph lost his field, and his cobweb-covered plough was sitting in the barn. He wished he was back in the field at the plough as he observed it. He ached for some acres of land and a pair of 56","bullocks like Kannan. Mariya, Ouseph's wife, chastised him for failing in his parental obligation to send their daughter to her husband's house dressed in new clothes. The taunting from her mother-in-law and sister-in-law had started. Ouseph lacked money, nevertheless. His wife Maria's successful acquisition of a chitty brought him some luck. Ouseph bought his daughter some new clothes in the town using the money Maria provided him. He was greatly shocked by what he observed outside the municipal building. He encountered his Kannan along with some other bullocks that had been marked for death. The miserly animals revealed to him the dearth of human kindness toward living things. With the money intended for purchasing new clothing for his daughter, he used it to buy Kannan back. He drove Kannan back home. Maria and Katri were disappointed to see Ouseph return from the market empty-handed, followed by Kannan. They had been excitedly awaiting his arrival. He was accused of defrauding Katri. Ouseph made an effort to comfort her by saying that Kannan had been a member of his family to him. But the mother and the daughter were oblivious to all of his excuses. They started teasing him. The wretched beast succeeds where his own family failed to comprehend him. It passed away in the dark of night because it could not stand to see Ouseph being hurt by the family. At the conclusion, the cobweb-covered plough is seen above both Ouseph's broken heart and Kannan's lifeless body. Jayaraj adapts Ponkunnam Varkey\u2019s Shabdhikunna Kalappa; Set for OTT release: The short story \\\"Shabdhikunna Kalappa\\\" by Ponkunnam Varkey is being turned into a short film by award-winning director Jayaraj. It has already screened at a number of film festivals and is currently prepared for OTT release. Today, in honor of International Labor Day, the movie will be available for streaming on Roots. One of the best pieces of contemporary Malayalam literature is thought to be \\\"Shabdhikunna Kalappa.\\\" It is a first that the story has already been translated into 18 different languages, including German. It will be fascinating to see how Jayaraj transformed the narrative into a short film. It was shown in 2019 as part of the Panorama category at the Indian International Film Festival (IFFI). The camera is being turned by Nikhil S Praveen, who has collaborated with Jayaraj on the films \\\"Bhayanakam,\\\" \\\"Kadammanitta - Prakruthiyude Padayanikkaran,\\\" and \\\"Roudram.\\\" The fact that the young person had won the National Award for \\\"Bhayanakam\\\" is noteworthy. Ponkunnam Varki is the author of the Malayalam short story Shabdianna Kalappa. It is one of the best pieces of Malayalam literature from the Renaissance. As of 2018, the same-named short film was directed by Jayaraj. 2019 International Film Festival of India's Panorama category chose this movie for screening. Content of the movie: 57","This is the tale of a farmer named Ousef and a bullock named Kannan who developed a close bond. The central relationship in the narrative is that of Kannan, an exceptionally talented Urkala, and Ousepuchetta, a flawless farmer. Ousepuchettan used to be friends with his eyes. The bull will also comprehend what he perceives in his head regarding the job being done in the field. They interacted with such a warm and caring chemistry. As time passes, new circumstances arise. But when his time as a farmer is done, Ousepuphet must borrow the farmland to pay for the wedding of his daughter. and is forced to sell his favorite bull. The farmer is psychologically and physically fatigued as a result of both of these things. He is in the mindset that if he doesn't have strong, green soil, he will go insane. He is preparing to set out for the Wayanad jungles with such a wish. My daughter is due to give birth for the first time. The farmer was concerned that, once his daughter was born, he would not even be able to cover the costs of sending his daughter and the newborn to the husband's home. With that note, Avuseppuchetan makes it to Kottayam. On the way, he met across his favorite bull Kannan, who had been stamped and delivered to the butcher shop by the local government. The farmer refuses to be killed and instead goes home with the cash he has in his possession. When he returned home, he had to listen to the blame of his wife and daughter, but it was the weakness of his eyes that made Ousepupet sad. The medication was delivered to Kannan the following morning, but his life had already ended. Publications: The relationship between nature and man is the theme of this story. The sounding plow, which featured a farmer as the main character during a time when only tales of kings, nobles, and fairies were told, was well known during that period. There are 18 different language dubs for it. This is the first German translation of a Malayalam short story. 1000 copies of the story were printed that day and released by the Sahitya Karanga Cooperative Sangh in June 1956. The cost was one and four rupees. 3.3 SUMMARY \uf0b7 The protagonists are the poor farmer Ouseph and his ox, Kannan. Kannan is a member of the family of the poor farmer. \uf0b7 Ouseph has not been exempt from the allure of social forces and new forms of exploitation. For the dowry and other costs associated with his daughter's wedding, he had to sell his beef and mortgage his paddy rice. \uf0b7 The unfortunate creature passed away at the end of the night because he could not bear to see Ouseph's family suffer. 58","\uf0b7 The poor farmer Ouseph would forget about everything else because he loved his bull, Kannan, so much. He was therefore referred to as \\\"angry\\\" by the other farmers. Kannan really was an ox. Everyone was in awe of his strength and size. Ouseph and Kannan were able to communicate verbally and intellectually and the story continues as mentioned above. At the conclusion, we observe Ouseph's broken heart and the plow above Kannan's dead body. 3.4 KEYWORDS \uf0b7 Renaissance: the revival of European art and literature under the influence of classical models in the 14th\u201316th centuries. \uf0b7 Unfortunate: having or marked by bad fortune; unlucky: \uf0b7 Government: the group of people with the authority to govern a country or state; a particular ministry in office \uf0b7 Fatigued: Feeling uncomfortable, ill or lack of energy but you cannot explain the cause. \uf0b7 Glimpse: a momentary or partial view \uf0b7 Detested: dislike intensely \uf0b7 Injustice: lack of fairness or justice 3.5 LEARNING ACTIVITY 1. What did the tales of Ponkunnam Varkey emphasize on? 2. Ponkunnam Varkey also served ________? 3. Who was Ouseph? 4. What was the name of the bullock ? 5. How were Ouseph and Kannan able to communicate? 6. What happened one day when Ouseph had a fever ? 7. How many years did Kannan work for Ouseph? 3.6 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. Who made the sale of the bullock according to the story? 2. How did Ouseph loose his field? 3. Who provided money to Ouseph? 4. How did Ouseph buy clothes for his daughters? 5. Why was Maria and Katri disappointed to see Ouseph return empty handed from the market? 6. How did Ouseph comfort Katri as per the story? 59","7. Who failed to comprehend Ouseph? Long Questions 1. Explain the story \u201cThe talking plough\u201d 2. What Is the moral of the story? 3. Explain about the relationship shared between the bullock and Ouseph. 4. Explain the contents of the movie that was depicted through the story \u201c The talking Plough\u201d 5. What were the works of Ponkunnam Varkey? 6. How did the wife and daughters of Ouseph behave to him? 7. What do you understand from the story \u201c The talking Plough\u201d B.Multiple Choice 1. At the end of the story \u201cThe Talking Plough\u201d we see ------ a. the cob web-ridden plough b. the new talking plough c. the resting plough d. the plough in the field The plough is an important-------in the story \u201cThe Talking Plough\u201d a. Metaphor b. Simile c. Personification d. Sign 3. Which among the following is the major symbol in \u201cThe Talking Plough\u201d? a. The cob web-ridden plough b. The jack fruit tree c. The bullock d. The alap 4. Who was Kannan? a. Bullock b. Dog c. Cat 60","d. Elephant 5.Ouseph would forget about everything else because he loved___ a. Bullock b. Wife c. Children d. Dog Answers 1-a, 2- a, 3- a, 4- a, 5- a 3.7 REFERENCES \uf0b7 Sahithyakara Directory; Kerala Sahithya Academy, Thrissur \uf0b7 khilavijnanakosam; D.C.Books; Kottayam \uf0b7 Cherukadha Innale Innu Naale; M.Achuthan; S.P.C.S. Kottayam \uf0b7 \\\"NAVALOKAM 1951\\\". The Hindu. Retrieved 4 July 2013. \uf0b7 \\\"SNEHASEEMA 1954\\\". The Hindu. Retrieved 4 July 2013. \uf0b7 Ponkunnam Varkey passes away\\\". Deccan Herald. Retrieved 4 July 2013. Website \uf0b7 https:\/\/english.grammarknowledge.com\/2017\/07\/the-talking-plow-ponkunnam- varkey.html \uf0b7 https:\/\/www.thefreshreads.com\/the-talking-plough-summary\/ \uf0b7 https:\/\/en.wikipedia.org\/wiki\/Ponkunnam_Varkey#References 61","UNIT \u2013 4 THEME OF THE STORY THE TALKING PLOUGH STRUCTURE 4.0 Learning Objectives 4.1 Introduction 4.2 Theme of the story \u201cThe talking Plough\u201d 4.3 Summary 4.4 Keywords 4.5 Learning Activity 4.6 Unit End Questions 4.7 References 4.0 LEARNING OBJECTIVES In this chapter we will study, \uf0b7 A story of the \u201c The talking plough\u201d \uf0b7 What the author wants to tell about the relationship of a man. \uf0b7 The relationship of a man with Soil and an animal. \uf0b7 The theme of the story \u201c The talking Plough\u201d \uf0b7 Who are the characters involved in the tale. \uf0b7 The bond that the bullock and the man had. 4.1 INTRODUCTION Ponkunnam Varkey (1910\u20132004) was a well-known author and activist in Kerala. He received a prize from the Madras Government in 1939 for his first collection of short stories, \\\"Thirumulkazhcha.\\\" He served as Purogamana Sahithya Sangatana's secretary. Sahithya Pravarthaka Sahakarana Sangham counted him among its founders. He was given the Ezuthachan Puraskaram, the highest literary honor established by the Keralan government. Varkey's \\\"SabdikkunnaKalappa\\\" is translated as \\\"THE TALKING PLOUGH.\\\" It narrates the tale of a meager farmer named Ouseph and his bullock, Kannan. Kannan is a member of the family of the poor farmer. Ouseph was not exempt from the influence of societal factors and modern forms of exploitation. To pay for the dowry and other costs associated with his daughter's wedding, he had to sell his cattle and sell his paddy field. Ouseph was astonished when he unexpectedly ran upon Kannan amid the bullocks housed outside the municipal building and 62","marked for slaughter. He brings Kannan home only to have his wife and daughter reprimand him. Because he could not endure to witness the family torturing Ouseph, the poor beast passed away in the dark of night. Ouseph, the poor farmer, would forget about everything else because he loved his bullock, Kannan, so much. As a result, the other farmers used to refer to him as \\\"bullock- crazy.\\\" Kannan really was a bullock. Everyone was in awe of his strength and size. Ouseph and Kannan were able to communicate verbally and intellectually with one another. On Kannan, Ouseph would never raise his voice or brandish the whip. He conversed with Kannan in a friendly manner. In the field being plowed, Kannan required no prompting. He understood exactly what needed to be done and when. Everything that was said to him made sense to him. He would be permitted to graze freely once the plowing was finished. But he would never touch the young coconut trees or the banana trees. After the plowing was finished, Kannan's body would be cleaned. Despite his dread of washing, he would comply because he adored his owner so much. Ouseph would carefully feed Kannan some green grass and some banana peels. He would give Kannan a tender pat, and the bullock would start to lick his master's dried sweat off of him. Ouseph constantly had to be at the plough, according to Kannan. While working, he would forget his discomfort and focus on Ouseph's \\\"alap\\\" (music without words or syllables). When Ouseph had a fever one day and was confined to bed, Pachan, another farmer, joined Kannan at the plough and began to sing a \\\"alap.\\\" However, Kannan expressed his displeasure by throwing the man a hard kick to the right leg. Without taking a break, Kannan has worked for Ouseph for 12 years. Ouseph, however, was unable to profit from it. Ouseph was not immune to the pull of social pressures and novel forms of exploitation under a decrepit feudal order. The unlucky farmer was forced to mortgage his paddy field in order to get money for katrikutti, his daughter, to marry. In order to pay for the wedding, he was also compelled to sell the bullocks, including Kannan. When Kannan made his sale, Ouseph wasn't there. He was in tears as he walked away. Kannan detested leaving the building. He searched every direction to see whether his master was around. Standing beneath the jackfruit tree, Ouseph was sobbing quietly and wiping his tears. The other farmers advised Ouseph to seek his fortune in Malabar while he was having a rough day. But every day he had to reschedule his trips to Malabar. He wanted to get a fair price for the little piece of land that was still there. In addition, he wanted to glimpse the little face of the child that his daughter was about to have. Ouseph lost his field, and his cobweb-covered plough was sitting in the barn. He wished he was back in the field at the plough as he observed it. He ached for some acres of land and a pair of bullocks like Kannan. Mariya, Ouseph's wife, chastised him for failing in his parental obligation to send their daughter to her husband's house dressed in new clothes. The taunting from her mother-in-law and sister-in-law had started. 63","Ouseph lacked money, nevertheless. His wife Maria's successful acquisition of a chitty brought him some luck. Ouseph bought his daughter some new clothes in the town using the money Maria provided him. He was greatly shocked by what he observed outside the municipal building. He encountered his Kannan along with some other bullocks that had been marked for death. The miserly animals revealed to him the dearth of human kindness toward living things. With the money intended for purchasing new clothing for his daughter, he used it to buy Kannan back. He drove Kannan back home. Maria and Katri were disappointed to see Ouseph return from the market empty-handed, followed by Kannan. They had been excitedly awaiting his arrival. He was accused of defrauding Katri. Ouseph made an effort to comfort her by saying that Kannan had been a member of his family to him. But the mother and the daughter were oblivious to all of his excuses. They started teasing him. The wretched beast succeeds where his own family failed to comprehend him. It passed away in the dark of night because it could not stand to see Ouseph being hurt by the family. At the conclusion, the cobweb-covered plough is seen above both Ouseph's broken heart and Kannan's lifeless body. 4.2 THEME OF THE STORY \u201cTHE TALKING PLOUGH\u201d How Does Ponkunn Varkey Treat Man\u2019s Relationship With Soil and Animal in the Story \u2018The Talking Plough\u2019? In The Talking Plough, a pitiful farmer named Ouseph and his bullock, Kannan, are the main characters. Kannan is a member of the family of the poor farmer. Ouseph was not exempt from the influence of societal factors and modern forms of exploitation. To pay for the dowry and other costs associated with his daughter's wedding, he had to sell his cattle and sell his paddy field. Ouseph was astonished when he unexpectedly ran upon Kannan amid the bullocks housed outside the municipal building and marked for slaughter. When he brings Kannan home, his wife and daughter reprimand him. Because he could not endure to witness the family torturing Ouseph, the poor beast passed away in the dark of night. Ouseph, the poor farmer, would forget about everything else because he loved his bullock, Kannan, so much. As a result, the other farmers used to refer to him as \\\"bullock- crazy.\\\" Kannan really was a bullock. Everyone was in awe of his strength and size. Ouseph and Kannan were able to understand one another's language and ideas. On Kannan, Ouseph would never raise his voice or brandish the whip. He conversed with Kannan in a friendly manner. In the field being plowed, Kannan required no prompting. He understood exactly what needed to be done and when. Everything that was said to him made sense to him. After the plowing was over, he would be free to graze. But he would never touch the young coconut trees or the banana trees. After the plowing was finished, Kannan's body would be cleaned. Despite his dread of washing, he would comply because he adored his owner so much. Ouseph would carefully feed Kannan some green 64","grass and some banana peels. He would give Kannan a tender pat, and the bullock would start to lick his master's dried sweat off of him. Ouseph constantly had to be at the plough, according to Kannan. By listening to Ouseph's \\\"alap\\\" (music without words or sentences), he would forget the suffering and labor. One day, while Joseph had a fever and was confined to bed, Pachan, another farmer, joined Kannan at the plough and began to sing a \\\"alap.\\\" However, Kannan expressed his displeasure by throwing the man a hard kick to the right leg. Without taking a break, Kannan has worked for Ouseph for 12 years. Ouseph, however, was unable to profit from it. Ouseph was not immune to the pull of social pressures and novel forms of exploitation under a decrepit feudal order. The unlucky farmer was forced to mortgage his paddy field in order to get money for katrikutti, his daughter, to marry. In order to pay for the wedding, he was also compelled to sell the bullocks, including Kannan. When Kannan made his sale, Ouseph wasn't there. He was in tears as he walked away. Kannan detested leaving the building. He searched every direction to see whether his master was around. Standing beneath the jackfruit tree, Ouseph was sobbing quietly and wiping his tears. The other farmers advised Ouseph to seek his fortune in Malabar while he was having a rough day. But every day he had to reschedule his trips to Malabar. He wanted to get a fair price for the little piece of land that was still there. In addition, he wanted to glimpse the little face of the child that his daughter was about to have. Ouseph lost his field, and his cobweb-covered plough was sitting in the barn. He wished he was back in the field at the plough as he observed it. He ached for some acres of land and a pair of bullocks like Kannan. Mariya, Ouseph's wife, chastised him for failing in his parental obligation to send their daughter to her husband's house dressed in new clothes. The taunting from her mother-in-law and sister-in-law had started. Ouseph lacked money, nevertheless. His wife Maria's successful acquisition of a chitty brought him some luck. Ouseph bought his daughter some new clothes in the town using the money Maria provided him. He was greatly shocked by what he observed outside the municipal building. He encountered his Kannan along with some other bullocks that had been marked for death. The miserly animals revealed to him the dearth of human kindness toward living things. With the money intended for purchasing new clothing for his daughter, he used it to buy Kannan back. He drove Kannan back home. Maria and Katri were disappointed to see Ouseph return from the market empty-handed, followed by Kannan. They had been excitedly awaiting his arrival. He was accused of defrauding Katri. Ouseph made an effort to comfort her by saying that Kannan had been a member of his family to him. But the mother and the daughter were oblivious to all of his excuses. They started teasing him. The wretched beast succeeds where his own family failed to comprehend him. It passed away in the dark of night because it could not stand to see Ouseph being hurt by the 65","family. The cobweb-covered plough is visible at the conclusion over Kannan's lifeless body and Ouseph's broken heart. 4.3 SUMMARY \uf0b7 Ouseph, the poor farmer, would forget about everything else because he loved his bullock, Kannan, so much. As a result, the other farmers used to refer to him as \\\"bullock- crazy.\\\" Kannan really was a bullock. \uf0b7 Everyone was in awe of his strength and size. Ouseph and Kannan were able to communicate verbally and intellectually with one another. \uf0b7 On Kannan, Ouseph would never raise his voice or brandish the whip. He conversed with Kannan in a friendly manner. In the field being plowed, Kannan required no prompting. He understood exactly what needed to be done and when. \uf0b7 Everything that was said to him made sense to him. He would be permitted to graze freely once the plowing was finished. But he would never touch the young coconut trees or the banana trees. After the plowing was finished, Kannan's body would be cleaned. \uf0b7 Despite his dread of washing, he would comply because he adored his owner so much. Ouseph would carefully feed Kannan some green grass and some banana peels. \uf0b7 He would give Kannan a tender pat, and the bullock would start to lick his master's dried sweat off of him. \uf0b7 We have also learnt the relationship of a man with the soil and an animal . 4.4 KEYWORDS \uf0b7 Bullock: a male domestic bovine animal that has been castrated and is raised for beef. \uf0b7 Relationship: the way in which two or more people or things are connected, or the state of being connected: \uf0b7 Wretched: (of a person) in a very unhappy or unfortunate state \uf0b7 Cobweb: a tangled three-dimensional spider's web. \uf0b7 Acquisition: an asset or object bought or obtained, typically by a library or museum \uf0b7 Decrepit: worn out or ruined because of age or neglect. \uf0b7 Feudal: according to, resembling, or denoting the system of feudalism 66","4.5 LEARNING ACTIVITY 1. Who was Ouseph? 2. What was the name of the bullock ? 3. How were Ouseph and Kannan able to communicate? 4. What happened one day when Ouseph had a fever ? 5. How many years did Kannan work for Ouseph? 6. What did the other farmers advice Ouseph? 4.6 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. What do you mean by the term Cobweb? 2. What is Decrepit? 3. What is the meaning of the word Wretched? 4. Ouseph was a _____ farmer. 5. Ouseph ________ his bullock. 6. How did Ouseph buy clothes for his daughters? Long Questions 1. Explain the relationship of the bullock and Ouseph. 2. What were the efforts made by Ouseph to get his bullock back? 3. Explain the story \u201cThe talking plough\u201d 4. What do you understand from the story \u201c The talking Plough\u201d? 5. What shocked Ouseph? 6. Explain how Kannan made his sale? B.Multiple Choice Questions 1. Who is the author of the story \u201c The talking Plough\u201d a. Ponkunn Varkey b. Swami Vivekanada c. Katri and Maria d. Kannan 2. Who was Kannan? 67","a. Bullock b. Dog c. Pet d. Friend 3. How did other farmers refer Ouseph? a. a.bullock- crazy b. bullock Lover c. Man made for a bull d. None of them 4. With the money intended for purchasing new clothing for his daughter, Ouseph used it to buy ________ a. a.Kannan b. Maria c. Katri d. Pet 5. Ouseph made an effort to comfort her by saying that Kannan had been _____ a. a.Family member to him b. Friend to him c. Son to him. d. None of these Answers 1-a, 2-a , 3- a, 4- a, 5-a. 4.7 REFERENCES \uf0b7 Sahithyakara Directory; Kerala Sahithya Academy, Thrissur \uf0b7 khilavijnanakosam; D.C.Books; Kottayam \uf0b7 Cherukadha Innale Innu Naale; M.Achuthan; S.P.C.S. Kottayam \uf0b7 \\\"NAVALOKAM 1951\\\". The Hindu. Retrieved 4 July 2013. \uf0b7 \\\"SNEHASEEMA 1954\\\". The Hindu. Retrieved 4 July 2013. \uf0b7 Ponkunnam Varkey passes away\\\". Deccan Herald. Retrieved 4 July 2013. Website \uf0b7 https:\/\/english.grammarknowledge.com\/2017\/07\/the-talking-plow-ponkunnam- varkey.html 68","\uf0b7 https:\/\/www.thefreshreads.com\/the-talking-plough-summary\/ \uf0b7 https:\/\/en.wikipedia.org\/wiki\/Ponkunnam_Varkey#References 69","UNIT - 5 THE PRICE OF FLOWERS (PRABHAT KUMAR MUKHOPADHYA) STRUCTURE 5.0 Learning Objectives 5.1 Introduction 5.2 Biography Prabhat Kumar Mukhopadhya 5.3 The price of Flowers 5.4 Summary 5.5 Keywords 5.6 Learning Activity 5.7 Unit End Questions 5.8 References 5.0 LEARNING OBJECTIVES After studying this unit, you will be able to: \uf0b7 Know about the life of Prabhat Kumar Mukhopadhyay \uf0b7 His contribution towards Literature \uf0b7 The achievements of Prabhat Kumar Mukhopadhyay \uf0b7 The story of The Price of Flowers \uf0b7 His contribution in Bengali Literature \uf0b7 His works, novels and short stories \uf0b7 Bengali Literature from Modern Era 5.1 INTRODUCTION In Bengali literature, Prabhat Kumar Mukhopadhyay is regarded as a very talented and well- known author. He is the best-known short story author after Rabindranath Tagore. He produced poetry, novels, and short tales. While still in school, he had poems published in the Bengali magazine Bharati. I became well-known for my lighthearted, straightforward approach to life in my short works. During a hundred stories and 14 books were written by him over the course of his career. The Price of Flowers by Prabhat Kumar Mukhopadhyay is a heartfelt tale. The action takes place in pre-independence London. It is told from Mr. Gupta's perspective, an Indian public worker receiving training in London. In a restaurant, Mr. Gupta encounters a teenage girl. 70","5.2 BIOGRAPHY OF PRABHAT KUMAR MUKHOPADHYA Personal Life: Known Bengali author Prabhat Kumar Mukhopadhyay was born on (27 July 1892\u20137 November 1985). He was born in his maternal uncle's home in Dhatrigram, in the then- Purba Bardhaman district of West Bengal. Gurap, in the Hooghly district of West Bengal, was where he was born. He wed Sudhamoyee, a Brahmo theologian named Sitanath Tattwabhushan's daughter. She was a Santiniketan student from the previous era and the founder and longtime headmistress of the Bolpur Balika Vidyalaya. In Bolpur's Bhubandanga neighborhood, Mukhopadhyaya lived in his own home during his retirement. On November 7, 1985, he passed away. Works: In Bengali literature, Prabhat Kumar Mukhopadhyay is regarded as a very talented and well- known author. He is the best-known short story author after Rabindranath Tagore. He produced poetry, novels, and short tales. While still in school, he had poems published in the Bengali magazine Bharati. He became famous for his lighthearted, straightforward short stories that explore life. During a hundred stories and 14 books were written by him over the course of his career. He occasionally wrote as Sri Janoarchandra Sharma and Srimati Radhamoni. In recognition of his writings, he was awarded the Kuntalin Prize. The biography of the poet was to be written, according to the instructions of the Rabindra Parichay Sabha, which he had created. About 25 years were needed to finish the project. The only one the poet himself could see was the first book, which was released in 1933. Further study of Rabindranath was made possible by the four-volume Rabindra Jivani. Rabindra Grantha Panji (1932), Rabindra Jiban Katha, Rabi Katha, Rabindranather Chenasuna Manush, Santiniketan Visva Bharati, Rabindranather Gaan - Kalanukromik Suchi, etc. were some of his other works on the poet. Mukhopadhyaya was a brilliant writer and scholar. He published his works in two volumes, including Prachin Itihaser Galpo (1912), Bharat Parichay (1921), Bharatey Jatio Andolan (1925), and Banga Parichay (1936 & 1941). He created the kid-friendly brief encyclopedia Gyanbharati. Sylvain L\u00e9vi, a renowned orientalist, arrived in Santiniketan and taught him Chinese and Tibetan, as well as conducting research in that field. Bengali literature: Refers to the body of works written in Bengali. Bengali has changed over a period of about 1,300 years. The Charyapada, a collection of Old Bengali Buddhist mystic songs from the tenth and eleventh centuries, is the earliest piece of Bengali literature still in existence. The three historical eras of Bengali literature are the ancient (650\u20131200), medieval (1200\u20131800), and current (after 1800). Hindu religious texts like the Mangalkavya, Islamic epics like the works of Syed Sultan and Abdul Hakim, Vaishnava texts like the biographies of Chaitanya Mahaprabhu, translations of Arabic, Persian, and Sanskrit texts, and secular works by Muslim poets are all examples of 71","poetic genres found in medieval Bengali literature (e.g. works of Alaol). Novels first appeared in the middle of the 19th century. The most well-known author of Bengali literature in the entire globe is Nobel Prize winner Rabindranath Tagore. Kazi Nazrul Islam, known for his anti-British writing and activity, was formerly referred to as the rebel poet and is now acknowledged as Bangladesh's national poet. Ancient (c. 650\u20131200): Between the 10th and 12th centuries C.E., the earliest Bengali texts were published. The 47 mystic hymns, collectively known as the Charyapada, were written by a number of Buddhist monks, including Luipada, Kanhapada, Kukkuripada, Chatilpada, Bhusukupada, Kamlipada, Dhendhanpada, Shantipada, and Shabarapada. The Bengali linguist Haraprasad Shastri found the document on a palm leaf in the Nepal Royal Court Library in 1907. These manuscripts were given the classification of Sandhya Bhasha, which translates to \\\"dark language,\\\" by Shastri since their language could only be partially deciphered. Some people also classify the Charyapadas as Assamese, Maithili, and Odia literature. Medieval (1200\u20131800): Transitional\/Early medieval (1200\u20131350): Many idioms and rhymes that are used now are said to have initially appeared during this time period. The Bengali alphabet evolved into something resembling what it is today. Among the prominent authors of this time were Ramai Pandit and Halayudh Misra. There is a shared legacy from this time period as evidenced by the fact that several works of literature from this era are also featured in Assamese literature. Pre-Chaitanya (1350\u20131500): The mausoleum of Ghiyasuddin Azam Shah, whose friends included authors like Shah Muhammad Sagir and Krittibas Ojha. Muslim authors often borrowed ideas from or translated Arabic and Persian literary classics like the Thousand and One Nights and the Shahnameh as they explored many themes through narratives and epics such as religion, culture, cosmology, love, and history. Along with works by Zainuddin and Sabirid Khan, the literary romantic tradition included poems by Shah Muhammad Sagir on Yusuf and Zulaikha. In order to illustrate Muslim stories, the Dobhashi culture incorporated Arabic and Persian terminology into Bengali writings. Syed Sultan's Nabibangsha and Shah Barid's Rasul Bijoy are examples of epic poetry. The renowned Hindu lyric poet of this time, Chandidas, is renowned for having translated Jayadeva's work from Sanskrit to Bengali and for having written thousands of verses about Radha and Krishna's love, including the Shreekrishna Kirtana. The majority of Hindu authors during this time period took their cues from Vidyapati, a well-known Vaishnavite poet who wrote in the Maithili language. The earliest Bengali narrative poetry that has a known date is Maladhar Basu's Sri Krishna Vijaya, which is mostly a translation of the 10th and 11th cantos of the Bhagavata Purana. It is also the oldest Bengali narrative poem of the Krishna legend, having 72","been written between 1473 and 1480 C.E. Krittibas Ojha translated the Ramayana under the name Sri Rama Panchali. Late Middle Ages (1500\u20131800): Rabindranath Tagore, Kazi Nazrul Islam, and Allen Ginsberg are just a few of the poets, social critics, and religious thinkers that were impacted by and inspired by Lalon. Arakan experienced a literary boom in Bengali after its reoccupation. Authors like Alaol, who authored Padmavati, Daulat Qazi, Dawlat Wazir Bahram Khan, Quraishi Magan Thakur, who wrote Chandravati, and Maradan, who wrote Nasirnama all resided there and were supported by the Arakan royal court. The first poet to receive support from the court was Qazi. He began Satimayna O Lorchandrani, widely regarded as the first Bengali love story. In the court, cooperation was expected, and Alaol completed Qazi's romance because the latter had passed away before it could be finished. The final poet of Middle Bengali literature is Heyat Mahmud, a judge by profession. Modern (1800\u2013present): Bengali literature from the modern era can be loosely divided into six stages. Phase one: the age of prose (1800-1850). During this period, Bengali professors schooled in Sanskrit and Christian missionaries both worked to introduce modernism through prose. Phase two: The period of development (1850-1900). Novels and poems written during this time by pioneers like Bankim Chattapadhyay and Michael Madhusudan Datta reflect Western influences. These timeless classics continue to be masterpieces. Phase three: Rabindranath Tagore's time (1890-1930). The works of Tagore predominated throughout this time period, and his influence permeated other works, particularly poems. The post-Rabindranath Tagore phase is the fourth stage (1930-1947) Many authors made a concerted attempt at this time to distance themselves from the Rabindrik influence. This went on roughly till India was divided. The post-partition phase, the fifth (1947-1970) Bangla literature began to flourish independently in West Bengal and East Pakistan\/Bangladesh after the division, with a primary focus on the political and religious identities of each Bengal. Bangladesh\/West Bengal era, the sixth stage (1971-Present) Following the formation of Bangladesh in 1971, writers like Humayun Ahmed revitalized Bangladeshi literature by developing a new literary style in popular vernacular. West Bengali authors like Sunil Gangopadhyay, Samaresh Majumdar, and Shirshendu Mukhopadhyay published works at about the same period that offered a novel perspective on West Bengal in the age of globalization. The literature produced throughout the millennial age has not yet been described, even as well-known authors from this era pass away. 73","Phases one and two (1800-1900) Christian missionaries wrote the first Bangla books that were printed. they were carried out by Christian missionaries. For instance, the first book in Bangla to be printed was Dom Antonio's Brahmin-Roman-Catholic-Sambad towards the end of the 17th century. As Bengali academics prepared textbooks for Fort William College, Bangla writing advanced. The practice of these didactic works substantially improved prose-writing despite the lack of literary worth of these pieces. An educational and religious book collection in Bengali was influenced by Raja Rammohan Roy. The tradition of writing to share novel beliefs grew quickly as more missionaries and Brahmo Shamaj established journals and newspapers. The earliest Bengali poetry written in blank verse is the epic Tilottama Sambhab Kabya by Michael Madhusudan Datta, which was originally published in 1860. One of the most notable Bengali novelists and essayists of the 19th century was Bankim Chandra Chatterjee. Additionally, he composed Vande Mataram, India's national anthem, which is included in his book Anandamath (1882). In his Dharmatattva and Krishna Charitra from the 1880s, Chatterjee critically analyzed both the issues with Krishnaism from a historical perspective as well as Hindu scriptures like the Bhagavad Gita. The literature written by Mir Mosharraf Hossain and Romesh Chunder Dutt is well known. Playwrights of note at the time were Girish Chandra Ghosh and Dwijendralal Ray, while notable essays were written by Akshay Kumar Boral and Ramendra Sundar Tribedi. The first comprehensive autobiography in contemporary Bengali literature was written by Rassundari Devi in 1876. There was also a subcurrent of popular literature during the time before Tagore that was concerned with daily living in modern-day Bengal. Both the writing and the humor in these works were frequently crude, direct, and approachable. \\\"Hutom Pechar Naksha\\\" (The Sketch of the Owl), written by Kaliprasanna Singha, is a classic in this regard. It satirically portrays \\\"Babu\\\" culture in 19th-century Kolkata. Ramtanu Lahiri & Contemporary Bengali Society by Shibnath Shastri, \\\"Alaler Ghorer Dulal\\\" (The Spoilt Brat) by Peary Chand Mitra, \\\"Naba Babu Bilas\\\" & \\\"Naba Bibi Bilas\\\" by Bhabanicharan Bandopadhyay, and \\\"Ramtanu Lahiri o tatkalin Banga shamaj\\\" (Ramtan These novels included now-extinct music genres like Khisti, Kheur, and Kabiyal gaan by legends like Rupchand Pakhi and Bhola Moyra, and they may have well depicted contemporary Bengali vernacular and popular society. Since the advent of Tagore culture and Bengali society's growing desire for literary elegance and refinement, books like these have grown more difficult to find. Third and Fourth Phases (1900-1947): The first Nobel laureate from Asia was Rabindranath Tagore. In Sylhet, Kazi Nazrul Islam is seated with Bengali Muslim writers. Nazrul made numerous contributions, including greatly enriching Bengali g\u00f4z\u00f4l. 74","The two most famous and prolific Bengali writers of the 20th century are Kazi Nazrul Islam and Rabindranath Tagore. Tagore, who also served as an influence for the Sri Lanka Matha, is revered as the author of Bangladesh's Amar Shonar Bangla and India's Jana Gana Mana, while Nazrul is honored as Bangladesh's national poet. Novels, novellas, and stories were all written by Sarat Chandra Chatterjee. In addition, he published writings that were collected in Narir Mulya (1923) and Svadesh O Sahitya (1932). His most well-known works include Shrikanta, Charitrahin, Devdas, Grihadaha, Dena-Paona, and Pather Dabi. Author of flash fiction: The short story genre is well known in Bengali literature. Rabindranath Tagore, Manik Bandopadhyay, Tarashankar Bandopadhyay, Bibhutibhushan Bandopadhyay, Rajshekhar Basu (Parasuram), Syed Mujtaba Ali, Premendra Mitra, and others are well-known authors of short stories. The detective fiction and novels by Satyajit Ray, Sharadindu Bandyopadhyay, and other authors are also well-known. Phase five: the post-partition period (1947\u20131971) The most well-known author of satirical short stories in Bengali literature was Rajshekhar Basu (1880\u20131960). In his stories penned under the pen name \\\"Parashuram,\\\" he made fun of the charlatanism and vileness of various classes of Bengali society. The following are some of his best works: Gaddalika (1924), Kajjwali (1927), Hanumaner Swapna (1937), Gamanush Jatir Katha (1945), Dhusturimaya Ityadi Galpa (1952), Krishnakali Ittadi Galpa (1953), Niltara Ittadi Galpa (1956), Anandibai Ittadi Galpa (1958), and Chamatkumari It (1959). For Krishnakali Ityadi Galpa, he was given the Rabindra Puraskar, Paschimbanga's highest literary honor, in 1955. Rajsheskhar was also a renowned essayist, translator, and lexicographer. His Chalantika (1937) is one of the most well-known short Bengali dictionaries, and his Meghaduta (1943), Ramayana (1946), Mahabharata (1949), and Bhagavat Gita (1961) translations into Bengali are also well regarded. His most significant essays appear in Laghuguru (1939) and Bichinta (1955). Movement for Prakalpana: The Prakalpana Movement, led by Vattacharja Chandan and beginning in 1969, has fostered its new genres of Prakalpana fiction, Sarbangin poetry, and Chetanavyasism for more than four decades. Steve LeBlanc, a renowned US critic, described it as \\\"a tiny literary revolution\\\" that was \\\"nurtured\\\" by Kolkata. The participation of well-known international avant-garde writers and mail artists like Richard Kostelanetz, John M. Bennett, Sheila Murphy, and Don Webb, along with notable Bengali poets, writers, and artists like Vattacharja Chandan, has likely made it the only bilingual (Bengali - English) literary movement in India that has its roots in Bengali literature. Sixth phase: Bangladesh stream and West Bengal stream (1971-Present) Bangladesh stream: 75","Humayun Ahmed, known as the Shakespeare of Bangladesh, developed a unique, straightforward literary style that gained enormous popularity. His characters, such as Himu, Misir Ali, Baker Bhai, and others, are still well-known and adored by all. Humayun Azad, Ahmed Sofa, Selina Hossain, Taslima Nasreen, and many others are also well-known authors. West Bengal stream: A herd of modernist philosophers who guided Bangla literature had an impact on Bengali literature. One of the most prolific authors of his day was Sunil Gangopadhyay, a poet, novelist, and children's book author. Aside from these individuals, others who left their marks include Buddhadev Guha, Mahashweta Devi, Nirendranath Chakraborty, Samaresh Majumdar, Samaresh Basu, Suchitra Bhattacharya, Nabaneeta Dev Sen, Syed Mustafa Siraj, Baren Gangopadhyay, Shirshendu Mukhopadhyay, Amiya Bhushan Mazumdar, Deb. Early life of Prabhat Kumar Mukhopadhyay: His father, Nagendranath Mukhopadhyaya, was a lawyer in Giridih, which is now in Jharkhand, where he began his young life. He was expelled from school in 1907 for taking part in the Banga Bhanga movement (Swadeshi movement). He finished fifth in the National Council of Education admission exam in 1908. Swadeshi movement: The self-sufficiency movement known as the Swadeshi was a component of the Indian independence struggle and aided in the growth of Indian nationalism. Before the partition of Bengal by the BML Government was made public in December 1903, there was a great deal of rising discontent among Indians. In response, on August 7, 1905, the Swadeshi movement was formally launched from Town Hall in Calcutta with the goal of reducing imports and promoting native manufacturing. It was referred to as the soul of swaraj by Mahatma Gandhi (self-rule). Rich Indians gave money and land specifically for the Khadi and Gramodyog societies, which launched the manufacturing of cloth in every family, giving the movement its enormous size and shape. In order to make the hamlet self-sufficient and independent, it also added other local industries. The Indian National Congress exploited this campaign as a tool in its fight for independence, and on August 15, 1947, Pandit Nehru unfurled a hand-spun Khadi \\\"tricolor ashok chakra\\\" Indian flag in Princess Park, next to India Gate, New Delhi. Bengal was split into two halves by the government in December 1903. The official explanation was that Bengal, with a population of 78 million, was too big to manage, but the truth was that Bengal was the epicenter of the uprising, and British officials were powerless to quell the demonstrations, which they feared would spread throughout India. In August 1904, George Curzon, 1st Marquess Curzon of Kedleston, was reappointed Viceroy of India (1899\u20131905). He oversaw the division of Bengal in 1905. 76","\\\"Curzon had planned... to bind India forever to the Raj,\\\" said Denis Judd in \\\"Lion and the Tiger: The Rise and Fall of the British Raj, 1600-1947. Ironically, his division of Bengal and the ensuing acrimonious argument greatly aided Congress in reviving itself. Typical of him, Curzon had rejected the Congress in 1900, saying it was \\\"tottering to its destruction.\\\" But when he departed India, the Congress was more active and powerful than ever before. Bengal was split into two parts: the western half, which would be predominantly Hindu, and the eastern half, which would be predominantly Muslim. The Swadeshi movement was launched by this divide-and-conquer tactic. In 1911, the British relocated to New Delhi and unified Bengal. After Bengal was united, the Swadeshi movement took on a new significance. Prabhat Kumar Mukhopadhyay at Santiniketan: He enrolled in Bowbazar's National Council of Education College in Kolkata. He had inspirational professors there, including Benay Kumar Sarkar and Radhakumud Mukherjee, but he was unable to finish his studies due to his father's death and terrible health. He moved to Santiniketan in 1909 after meeting Rabindranath Tagore, received some informal schooling there, and began working as a teacher there in 1910. From 1916 until 1918, he served as the City College of Kolkata's librarian. In 1918, he went back to Santiniketan and started working as a librarian and teacher. He was hired as a professor at the college division in 1926. Novels \uf0b7 Ramasundari (1908) \uf0b7 Nabin Sannyasi (1912) \uf0b7 Ratnadeep (1915): This novel was considered to be his greatest; it was made into a movie. \uf0b7 Jibaner Mulya (1917) \uf0b7 Sindur Kauta (1919) \uf0b7 Maner Manus (1922) \uf0b7 Arati (1927) \uf0b7 Pratima (1928) \uf0b7 Garib Svami (1930) Short story collections \uf0b7 Nabakatha (1899) \uf0b7 Sodashi (1906) \uf0b7 Galpavjali (1913) \uf0b7 Galpabithi (1916) \uf0b7 Patrapuspa (1917) \uf0b7 Nutan Bau (1929) 77","\uf0b7 Gohonar Baksho \uf0b7 Hotash Premik \uf0b7 Bilashini \uf0b7 Juboker Prem \uf0b7 Jamata Babajee \uf0b7 The Price Of Flowers \uf0b7 The Muscular Son-in-law Other works \uf0b7 A satire named Abhishap (1900) \uf0b7 A play, Suksmalom Parinay, which was published under one of his pseudonyms Honours: He received the Deshikottama in 1965. He received an honorary D.Lit degree from other universities. In 1981, he received the Padma Bhusan award. 5.3 THEPRICE OF FLOWERS Prabhat Kumar Mukhopadhyay wrote a heartfelt short story titled \\\"The Price of Flowers.\\\" Lila Ray translated it from Bengali into English. It was originally written in Bengali. During the years leading up to independence, the store was established in London. Mukhopadhyay portrayed the life of a working-class English family in this story. The author of this little story, Mr. Gupta, was educated in London by an Indian civil worker. The protagonist of the tale is Maggie, a young but impoverished British adolescent who gives up her hard-earned shilling to present a floral tribute to her deceased brother, Frank. Her sacrifice and the satisfaction she gained from it are precious and priceless. A young teenage British girl named Maggie, her widowed mother Mrs. Clifford, and her soldier brother Frank are the subjects of the tale. Frank was assigned to the Indian border as a soldier in the British Army. Given that they had no information on Frank for several months, Maggie and her mother were too concerned and uneasy about him. Mrs. Clifford desired to meet an Indian who could allay her fears for her son's safety and dispel her misconceptions about India. Fortunately, Maggie stumbled into an Indian named Mr. Gupta in a restaurant in London. He agreed to accompany her struggling family in Lambeth after she begged him to do so. Mrs. Clifford felt a great deal of relief following a thorough talk with Mr. Gupta. She mistook him for a yogi, though, and asked him to focus on the crystal of the ring Frank had given her as a gift from India. The ring was said to possess magical abilities and could be focused on to make 78","predictions about any person. Although Mr. Gupta did not believe in these superstitions, he was forced to examine the ring at Maggie's request, despite his abject failure. Three months later, Mrs. Clifford's health rapidly deteriorated. Maggie requested assistance from Mr. Gupta in a letter to him. In order to protect her mother, Maggie asked Mr. Gupta to lie about Frank's safety and asked him to focus on the ring once more when he came. When Mr. Gupta did exactly the same, Mrs. Clifford quickly recovered. Frank, however, had already perished at that point on the Indian frontier. When Mr. Gupta had to leave for India, he did not have the courage to visit Maggie's house to offer condolences and let them know he was leaving because of what he had told them about Frank. So he wrote them a letter to let them know. Maggie visited him the day before he left to say goodbye and gave him a shilling for placing flowers on her brother's grave. Mr. Gupta was initially hesitant to accept the money, but he soon came to the conclusion that he shouldn't deny Maggie the satisfaction of making such a priceless and priceless sacrifice. Theme \/ Message: Empathy: The narrative contains a strong message that we should have compassion for the underprivileged, especially when they take pride in working hard and with honor. In addition, we should respect the sentiments and emotions of others. No amount of money in the world can compare to the significance of even the tiniest act of kindness that is truly shown and conveyed. Sacrifice: Even though most people would consider the girl's sacrifice to be extremely minor, it is the most heartwarming portion of the tale. She offers the narrator a few shillings so that they might purchase flowers for her brother's tomb in India. Please keep in mind that this is a girl who can only afford a nice dinner on her pay days and who was in desperate need of every penny that life handed her. Although she sacrificed just as unconditionally as her brother, who was a soldier who died in battle, she was a soldier in her daily life. Spirituality: The protagonists in the novel believe that most Indians are \\\"Sadhus,\\\" which is somewhat humorous, but on the plus side, there is still a spiritual connection between India and the rest of the globe. India is the birthplace of numerous religions, after all. The \\\"incident\\\" that establishes the plot is the Hindu and Indian narrator telling a terminally ill widow that he sees her son alive and well by gazing through a crystal ring that a purportedly holy man from India had provided. This reveals a basic truth: Faith is the best cure. Optimism: The girl leaves without saying anything, but she never gives up. Even though she now carries a heavier burden as a result of her brother's passing, she still clings to the hope of improving the lives of her family. 79","And I salute all of the unmarked troops who risk their lives every day, fight with a smile, and dream of a better future despite enormous obstacles. Characterization: Mr. Gupta, Mrs. Clifford, and Maggie are significant figures in the narrative. Maggie is a young, teenage British woman whose sense of beauty, decency, refinement, and truthfulness, along with her innocence and sincerity, are overwhelming and commendable. When she accompanied Mr. Gupta to her Lambeth house, she outperformed him in terms of politeness and self-respect. She takes care of her mother on her own, working long hours because she is aware of her status and obligations. She is a caring sister who is deeply concerned for her brother. In the end, she sets an example by being willing to give up her hard-earned cash for her brother. Mrs. Clifford is a devoted and selfless woman. Despite being a widow, she provides for her family with bravery. She is constantly worried about the security of her kids. An Indian gentleman with knowledge and education, Mr. Gupta. He has compassion and sincerity. He goes above and above to assist Maggie and her mother when they are in need. Most people would consider the narrator to be the main character in this story, but for me, it is the girl. She is a very young girl (who the narrator refers to as a \\\"child\\\"), is reasonably intelligent, stuck in a difficult underpaid job to support her impoverished family, and harbors many hopes, including that she will become a secretary someday and move out of the slums, that her brother, who has gone to India as a soldier, She is bittersweet in every way! Character Sketch of Alice Margaret Clifford Or Maggie: One of the most colorful characters in Prabhat Kumar Mukhopadhyay's short story \\\"The Price of Flowers\\\" is Alice Margaret Clifford. Maggie is a little child who experiences life's thorns early on. Age wise, she is either thirteen or fourteen. Her large, expressive eyes. Her eyes and clothing both reflect the adversity of her existence. They looked incredibly dejected. Her mother is a widow, and her brother was a soldier in British India. Maggie is a typist at the government supply shop. She puts in a lot of effort to keep the kettle boiling. Her mother is assisting her in getting by. Not a novel, this. However, he commends enthusiasm, attentiveness, sacrifice, optimism, courage, and other virtues. Maggie once met an Indian man by the name of Gupta. She has inquired about India a lot. She was curious to find out more about her brother. She displayed a crystal ring that Frank had given her for her birthday as a sign of his devotion. A crystal ring enabled her mother, who was confined to a bed, come back to life. She never lost her cool when she realized Frank had left for good. She paid a shilling to purchase some flowers at Gupta by going there. She then requested that he place it on the tomb. In addition to being a lot, that shilling represents Maggie's undying love for her brother. We will always remember this incident and tiny Maggie, I'm sure of it. Through Maggie, the author has been able to stir up strong emotions in our brains. 80","Character Sketch of Mrs Clifford: Maggie and Frank's mother is Mrs. Clifford. She is a lady with manners. On Saturdays, they sold sweets to make a living. She believes that Mr. Gupta will be able to glimpse into the past and the future through the ring since she is superstitious. She was also shocked to learn that Mr. Gupta was unable to find Frank. Her compassion for Frank is a clear sign of her love for him. She was really worried because he hadn't given any updates. She requested that Mr. Gupta visit the Indian home and ask about Frank. All of this shows how devoted a mother she will always be. 5.4 SUMMARY \uf0b7 The story's title, \\\"The Price of Flowers,\\\" fits it perfectly. Flowers can convey a variety of our feelings. They make us joyful when things are good and comfort us when things are bad. Flowers are free of cost. They demonstrate our emotional ties. \uf0b7 The story's main character is Maggie. Frank, her brother, is a soldier stationed in Punjab, India. Sadly, Frank loses his life in battle on the Northwest Frontier. He is interred at Fort Monroe in Punjab, close to Dera-Ghazi-Khan. Margie wants to adorn her deceased brother's grave with flowers. She uses her hard-earned money to buy flowers for Mr. Gupta and gives him a shilling in return. Margie is a poor girl, something Mr. Gupta is aware of. She has no money to spend on flowers, not even a shilling. He decides to return the money as a result. But he comes to understand the sentimental worth of flowers. He also understands that placing flowers on her brother's tomb that she paid for herself will bring the girl a great deal of relief. As a result, he accepts the shilling. He permits the girl to express her sorrow by laying flowers at her brother's tomb as a sign of a sister's affection. \uf0b7 The price she paid for the flowers represents unfathomable amounts of love, affection, and sacrifice. Thus, the title is appropriate and just. 5.5 KEYWORDS \uf0b7 Politeness:behaviour that is respectful and considerate of other people. \uf0b7 Hospitality:the friendly and generous reception and entertainment of guests, visitors, or strangers. \uf0b7 Faith:complete trust or confidence in someone or something. 81","\uf0b7 Sacrifice:an act of slaughtering an animal or person or surrendering a possession as an offering to a deity. \uf0b7 Empathy: the ability to understand and share the feelings of another. \uf0b7 Unfathomable: incapable of being fully explored or understood. \uf0b7 Predominantly: mainly; for the most part. 5.6 LEARNING ACTIVITY 1. Who is the narrator of the price of flowers? 2. Why was the narrator\u2019s attention drawn to the Englishgirl? 3. What is your impression of the girl in The price of Flowers? 4. How do you know that the girl was interested in knowing the identity of the narrator? 5. What do you understand about the probable financial condition of the girl? 6. Why was the narrator curious about the girl?What did he do to meether? 5.7 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. What impression did the girl have about India? 2. Was Maggie satisfied with her job? If not why? 3. What do you understand by \u2018brain work\u2019 in The Price of Flowers? 4. Why did Mr Gupta go to Maggie\u2019s house? 5. Why did Maggie ask the narrator whether he was a vegetarian? 6. Why did the narrator go to the restaurant again? 7. Why was Maggie unable to go to work? Long Questions 1. Justify the title of the story. 2. It is neither the same everywhere nor the same all the year round in India.\u2019 Why? 3. Why did the narrator decide to take the shilling given by Maggie? 4. What is the role of the \u2018crystal ring\u2019 in the story? 5. Why was the crystal ring so special to Mrs Clifford in \u201cThe Price of Flowers\u201d by Prabhat Kumar Mukhopadhyay? 6. What is the role of faith in the story the price of flowers? 7. What request did Maggie make to Mr Gupta? B.Multiple Choice Questions 1. The story The Price of Flowers\u2019 belongs to the category of a. Anecdote 82","b. Tale c. Poem d. Story 2. `What plays a significant role in the story? a. Faith b. Sacrifice c. Jealousy d. Hatred 3. Mrs Clifford believes that _____can see things in a crystal. a. Indians b. Localities c. Foreigners d. Chinese 4. Who is the narrator of the price of flowers? a. Prabhat Kumar Mukhopadhyay b. P. Varkey c. Prakash Kumar Mukhopadhyay d. Praveen Mukhopadhyay 5. Who was undergoing a training in London. a. Mr Gupta b. Mrs Clifford c. A teenaged girl d. Prabhat Kumar Mukhopadhyay Answers 1-a , 2- a, 3- a, 4- a, 5- a. 5.8 REFERENCES \uf0b7 \\\"prabhat-kumar-mukhopadhyay\\\". readbengalibooks.com. Retrieved 5 March 2020. \uf0b7 Samsad Bangali Charitabhidhan (Biographical dictionary), Sengupta, Subodh and Bose, Anjali, 1976, Sahitya Samsad, Calcutta. \uf0b7 \u201cMukhopadhyay, Probhat Kumar - Banglapedia\\\". en.banglapedia.org. Retrieved 5 March 2020. \uf0b7 Breckler, Steven J.; Olson, James; Wiggins, Elizabeth (2006). Social Psychology Alive. Belmont, CA: Thomson Learning. pp. 190. ISBN 0534578349. \uf0b7 Scheier, M. F.; Carver, C. S. (1987). \\\"Dispositional optimism and physical well-being: the influence of generalized outcome expectancies on health\\\". Journal of Personality. 55 (2): 169\u2013210. doi:10.1111\/j.1467-6494.1987.tb00434.x. PMID 3497256. 83","Website \uf0b7 https:\/\/openlibrary.org\/authors\/OL208809A\/Mukhopa%CC%84dhya%CC%84y%CC%8 7a_Prabha%CC%84takuma%CC%84ra \uf0b7 https:\/\/smartenglishnotes.com\/2020\/08\/26\/the-price-of-flowers-by-prabhat-kumar- mukhopadhyay-summary-theme-characterization-title-and-questions\/ \uf0b7 https:\/\/en.wikipedia.org\/wiki\/Prabhat_Kumar_Mukhopadhyay#:~:text=Prabhat%20Kuma r%20Mukhopadhyay%20is%20known,he%20was%20still%20in%20school. \uf0b7 https:\/\/en.wikipedia.org\/wiki\/Prabhat_Kumar_Mukhopadhyaya#Personal_life 84","UNIT - 6 THEME OF THE STORY: THE PRICE OF FLOWERS STRUCTURE 6.0Learning Objectives 6.1 Introduction 6.2 The theme of the story \u201cThe Price of Flowers\u201d 6.3 Summary 6.4 Keywords 6.5 Learning Activity 6.6 Unit End Questions 6.7 References 6.0 LEARNING OBJECTIVES After studying this unit, you will be able to: \uf0b7 Know the theme of the story \u201c The price of flower\u201d \uf0b7 The message that the story intends to tell us \uf0b7 The theme \u201cEmpathy\u201d that the story tells us \uf0b7 The theme \u201cSacrifice\u201d that the story tells \uf0b7 The theme \u201cSpirituality\u201d \uf0b7 About \u201cOptimism\u201d 6.1 INTRODUCTION Prabhat Kumar Mukhopadhyay is the author of the short story \\\"The Price of Flowers.\\\" It emphasizes the ties that bind people together. This tale helps us comprehend the calming power of both words and deeds. The protagonist of this tale is a young, underprivileged girl named Alice Margarett Clifford (Maggie), who lived distant from her adored brother Frank. In his short story \\\"The Price of Flowers,\\\" Prabhat Kumar Mukhopadhyay introduces Maggie as the main character. Her legal name is Alice Margaret Clifford. She lives with her mother, a widow, in a poor area of London. She is initially encountered by the story's narrator, Mr. Gupta, in a vegetarian restaurant in London. 85","A brief summary on the story: The protagonist of this tale, Alice Margarett Clifford, was a little, impoverished girl named Maggie who lived distant from her adored brother Frank. Indian-born Gupta resided in London. In a vegetarian restaurant, he once met Alice. Maggie was another name for her. She was a typist at a close-by office. On Saturdays, her mother sold cakes she had baked. Her family was not wealthy. She enquired about Gupta's ethnicity. Frank, her brother, had traveled to India since he was serving in the military. Once, Gupta visited Maggie's home to meet Maggie's mother. Her mother was interested in finding out more about India because she had heard that it was a dangerous country to live in. She thought that most Indians possessed the incredibly rare ability to see someone who was living in an other country by looking at a crystal ring. He was asked to look into the crystal ring and report on how Frank was by Maggie and her mother. Gupta informed them that he lacked such a power. Gupta learned that Maggie's mother was ill one day. He left right away for their home. He was to look into the crystal and comment on Frank's safety at Maggie's request. Gupta reluctantly accepted the ring and claimed falsely that Frank was secure. Maggie's mother was content and quickly recovered. When Gupta later discovered that Frank had perished in battle, he was shocked. It made Gupta very sad. Then, on his final day in London, Maggie visited him in the morning. He was putting items in bags. She handed him a shilling so he could purchase flowers to lay on the Punjabi cemetery of her brother. 6.2 THEME OF THE STORY \u201cTHE PRICE OF FLOWER\u201d The story depicted above gives us few messages or themes. They are as follows: 1st - Empathy: The capacity for empathy is the capacity to experience and comprehend another' emotions. It is made up of various parts, each of which is connected to a different brain network. There are three perspectives on empathy. Affective empathy is first. This is the capacity to empathize with others' feelings. People that have a strong visceral response when watching a terrifying movie, for instance, are those who score well on affective empathy. When they witness other people in fear or suffering, they experience these emotions deeply within themselves. 86","The capacity to comprehend other people's feelings is known as cognitive empathy. An excellent example is the psychologist who, while rationally understanding the client's feelings, may not necessarily feel those same emotions viscerally. Emotional management comes last. This is a reference to the capacity to control one's feelings. For instance, when operating on a patient, surgeons must restrain their emotions. Making a distinction between empathy and other related concepts will help you better grasp it. For instance, self-awareness and the ability to distinguish between oneself and the other are necessary for empathy. It differs from imitation or mimicry in that regard. Numerous animals have been known to mimic other animals in pain or become emotionally contagious. But it is not strictly speaking empathy if there is no self-awareness or separation between the self and the other. Another distinction between sympathy and empathy is that the latter entails a wish to alleviate the pain of the other person. Having said that, empathy is a common human emotion. Many non-human primates, including rats, have shown it. Although it's a common misconception that psychopaths lack empathy, it's not always true. In reality, strong cognitive empathetic skills are necessary for psychopathy since you need to know what your victim is feeling in order to torture them. Typically, psychopaths lack empathy. They are aware that the other person is in pain, yet they don't seem to care. Additionally, studies have shown that people with psychopathic tendencies frequently have excellent emotional control. Why do we need it? Empathy is crucial because it enables us to comprehend how others are feeling and respond to circumstances properly. It is frequently linked to social behavior, and a wealth of research demonstrates that higher empathy promotes more helpful behavior. This isn't always the case, though. Additionally, empathy can discourage social behavior or even promote immoral behavior. For instance, a person who witnesses a car accident and is overcome with emotion when they observe the victim in excruciating pain may be less likely to assist that person. Similar to how intense empathy for members of our own family or social or racial group can fuel hate or hostility toward individuals we see as threats. Consider a parent defending their child or a nationalist defending their nation. People with excellent sympathetic abilities, such as manipulators, fortune-tellers, or psychics, may also utilize their excellent empathetic abilities for their personal gain by misleading others. Intriguingly, individuals with higher levels of psychopathic tendencies frequently respond in moral conundrums like the footbridge problem in a more utilitarian way. In this hypothetical 87","situation, people must choose whether to shove a person off a bridge in order to stop a train from running over and killing five people who are lying on the track. Most frequently, the psychopath would decide to push the victim off the bridge. This is in accordance with the utilitarian viewpoint, which maintains that it is beneficial to save the lives of five people at the expense of one life. Since they are less likely to be swayed by emotions while making moral judgments, it is possible to argue that those with psychopathic tendencies are more moral than average people, who are more likely to push the person off the bridge. How is empathy measured? Self-report surveys, such as the Interpersonal Reactivity Index (IRI) or Questionnaire for Cognitive and Affective Empathy, are frequently used to assess empathy (QCAE). People are often asked to rate their agreement with statements that gauge various forms of empathy. For example, the QCAE, a test of affective empathy, includes statements like \\\"It affects me very deeply when one of my friends is distressed.\\\" The QCAE assesses cognitive empathy by giving weight to statements like, \\\"I try to look at everyone's side of a debate before I make a conclusion.\\\" We have discovered that individuals who score higher on affective empathy have more grey matter, which is a collection of many types of nerve cells, in the anterior insula, a region of the brain. This region is frequently involved in controlling both good and negative emotions by fusing visceral and instinctive physical experiences with external stimuli, such as seeing an automobile accident. Additionally, we discovered that those with better cognitive empathy scores had greater gray matter in their dorsomedial prefrontal cortex. The ability to assign mental beliefs to oneself and others\u2014a skill known as theory of mind\u2014 activates this region of the brain more frequently during highly cognitive tasks. It also entails being aware of the fact that others may have viewpoints, goals, and beliefs that are different from one's own. Can empathy be selective? According to research, we frequently have greater empathy for those who belong to our own group, such as people who share our ethnicity. In one experiment, for instance, volunteers who were Caucasian and Chinese had their brains scanned as they watched recordings of members of their own ethnic group experiencing agony. They also saw members of another ethnic group suffering. The anterior cingulate cortex, a brain region that is frequently activated when we 88","observe people in pain, was shown to be less active when participants observed members of ethnic groups other than their own in pain, according to the study's findings. According to other studies, viewing people who act unfairly while experiencing pain causes reduced activity in brain regions associated with empathy. When observing a rival sports team lose, we even observe activation in brain regions related to subjective pleasure, such as the ventral striatum. We don't always have less empathy for those who don't belong to our own group, though. In a recent study, participants were required to deliver peers from the same university or another severe electrical shocks or monetary awards. We examined their brain activity in response to this. When respondents rewarded members of their own group, brain regions involved in rewarding others were more active; nevertheless, brain regions involved in injuring others were similarly active for both groups. These findings line up with observations made in daily life. We tend to be happier when members of our own group succeed, but we are unlikely to hurt someone merely because they come from a different group, culture, or race. Generally speaking, ingroup prejudice focuses more on ingroup love than outgroup hatred. However, there are also circumstances where having less empathy for a particular group of individuals may be beneficial. For instance, it might be advantageous to have less empathy for those you are trying to kill in a conflict, particularly if they are also attempting to harm you. We performed a second brain imaging research to further our investigation. We asked them to watch clips from a violent video game where a character was shooting enemy soldiers or innocent bystanders (unjustified violence) (justified violence). People were required to act out real murders while watching the movies. We discovered that when people shot defenseless bystanders, the lateral orbitofrontal cortex, which is normally active when people harm others, was active. The reaction in this area increased in proportion to how guilty participants felt about shooting innocent bystanders. However, when someone shot the soldier who was attempting to kill them, the same region was not activated. The findings shed light on how people control their emotions. They also demonstrate that when aggression against a particular group is perceived as legitimate, the brain systems generally involved in inflicting harm on others become less active. This could offer future explanations for why some people feel more or less terrible about inflicting harm on others or how people get desensitized to violence. 89","Our empathic brain has evolved to be extremely adaptable to various contexts. Empathy is incredibly helpful since it frequently makes it easier to understand others so we can either help them or trick them. However, there are instances when we need to be able to turn off our empathy in order to safeguard both our own and others' lives. From the story narrated by Prabhat Kumar :The narrative contains a strong message that we should have compassion for the underprivileged, especially when they take pride in working hard and with honor. In addition, we should respect the sentiments and emotions of others. No amount of money in the world can compare to the significance of even the tiniest act of kindness that is truly shown and conveyed. 2nd- Sacrifice: To establish, preserve, or restore a human being's proper relationship to the divine order, a sacrifice is a religious procedure in which an object is presented to a deity. It is a complicated phenomenon that has been observed in many cultures and in the earliest known forms of worship. The nature of sacrifice is discussed in this article, along with many origin-theory theories. After that, it examines sacrifice in terms of its component parts, including the offering's composition, the time and location of the sacrifice, and the purpose or aim behind the ritual. Finally, it briefly discusses sacrifice in several world religions. Nature of sacrifice: The Latin word sacrificium, which combines the terms sacer, which refers to something set apart from the secular or profane for the use of supernatural powers, and facere, which means \\\"to make,\\\" is where the word sacrifice originates. The phrase has gained widespread acceptance and is frequently used in secular contexts to refer to some kind of renunciation or giving up of something valuable in order to obtain something more valuable. For example, parents make sacrifices for their children, and someone may give their life in service to their country. The term \\\"sacrifice\\\" should be interpreted within a religious, cultic context because its original meaning was particularly religious and referred to a cultic act in which objects were set apart or consecrated and presented to a god or other supernatural force. Religion is a person's relationship to what they hold sacred or holy. There are numerous ways to conceptualize this relationship. Although engaging in moral behavior, holding the correct beliefs, and attending religious institutions are frequently components of the religious life, cult or worship is usually seen as the most fundamental and universal component. Man's response to his encounter with the divine power is worship; it is an outward act of self-giving, particularly through dedication and service, to the transcendent reality on which man recognizes his own dependence. The essential acts of worship are sacrifice and prayer, which are man's individual attempts to communicate with the transcendent reality through speech or thought. 90","In a way, life itself is always presented as a sacrifice in one way or another. A sacrifice is a celebration of life and an acknowledgment of its heavenly and eternal essence. The consecrated life of an offering is released at the sacrifice as a sacred potency, creating a connection between the sacrificer and the holy power. Life is fed by life, and by sacrifice, life is restored to its heavenly source, renewing the power or life of that source. As a result, the Roman sacrificer addressed his god with the benediction \\\"Be thou multiplied (macte) by this offering.\\\" However, the sacrificer ultimately gains from an increase in sacred power. The motivation and assurance of the reciprocal flow of the divine life-force between its source and its manifestations are provided in a way through sacrifice. The act of sacrifice frequently entails the destruction of the offering, but this destruction\u2014whether accomplished through fire, killing, or another method\u2014is not the sacrifice in and of itself. When an animal is killed, its consecrated life is \\\"liberated\\\" and made available to the deity, and when a food sacrifice is burned to ashes in an altar's fire, the deity is given the offering. But a true sacrifice encompasses the entire act of giving, not just how it is carried out. Sacrificial rites have taken on a variety of shapes and purposes, but their primary goal has always been to establish a necessary and effective relationship with the sacred power and to place man and his environment in the holy order. However, it appears that sacrificial gifts or sacramental meals are the most fundamental types of sacrifice. Because of the close relationship that gift- giving creates, the term \\\"sacrifice as a gift\\\" can refer to either an act of giving that should be followed by a gift in return or an act of paying tribute to a deity without expecting anything in return. The concept of sacrifice as a sacramental communal meal can include the idea that the god is a participant in the meal or that the food consumed is identical to the god; it can also include the concept of a ritual meal at which either a primal event, like creation, is repeated or the sanctification of the world is symbolically renewed. Theories of the origin of sacrifice: There have been attempts to identify the roots of sacrifice ever since the comparative or historical study of religions gained popularity in the later part of the 19th century. Despite being useful in gaining a better understanding of sacrifice, these efforts have not proven successful. British anthropologist Sir Edward Burnett Tylor put forth his view that sacrifice was first a gift to the gods to gain their favor or lessen their animosity in 1871. Over time, the main reason for making sacrifices changed from worship to adoration, in which the sacrificer no longer expressed any expectation of receiving anything in return, and from homage to abnegation and renunciation, in which the sacrificer more entirely offered himself. Even though Tylor's gift idea was incorporated into later theories of sacrifice, it failed to explain occurrences like devotees eating all or part of the sacrifices. With his thesis that the original purpose of sacrifice was an endeavor toward communion among the members of a society, on the one hand, and between them and their god, on the other, William Robertson Smith, a Scottish Semitic scholar and encyclopaedist, made a fresh departure. 91","Communion was made possible through a sacrificed supper. Totemism, which holds that an animal or plant is intimately connected in a \\\"blood relationship\\\" with a social group or clan as its holy ally, was Smith's starting point. The totem animal is generally banned for the clan members, but on special occasions, the animal is consumed as part of a sacramental feast that ensures the harmony of the clan and totem and, consequently, the clan's well-being. For Smith, offering an animal as a sacrifice was essentially a form of communion with the sacred animal\u2014which he referred to as the \\\"theanthropic animal\\\"\u2014through whose flesh and blood the sacred and profane worlds were united. The later types of sacrifice still had some sacramental elements to them; through sacrifice, individuals are able to converse with the god because they partake in foods and beverages that include the god. Smith developed the gift sacrifice and the expiatory or propitiatory types of sacrifice, which he called piaculum, from the communion sacrifice. This theory had many flaws, including the fact that it treated the totem like a sacrifice victim rather than a supernatural ally and assumed totemism to be a universal phenomenon. It also failed to adequately explain holocaust sacrifices, in which the offering was consumed by fire without any communal eating. However, many of Smith's ideas about sacrifice as sacramental communion have had a significant impact. The Golden Bough author Sir James George Frazer, a British anthropologist and folklorist, believed that sacrifices had their roots in magical practices in which a god was ritually killed in order to restore him to health. Because he wielded mana, or sacred power, which ensured the tribe's prosperity, the monarch or leader of a tribe was revered. His mana decreased as he grew old and frail, putting the tribe in danger of extinction. Thus, the king was killed and succeeded by a forceful successor. The god was killed in this manner to prevent him from aging and to aid in his regeneration. The old god served as a scapegoat and victim for atonement, appearing to take along with him a number of flaws. French sociologists Henri Hubert and Marcel Mauss focused on Hindu and Hebrew sacrifice in their research before coming to the conclusion that \\\"sacrifice is a religious act which, through the consecration of a victim, modifies the condition of the moral person who accomplishes it or that of certain objects with which he is concerned.\\\" They shared Smith's view that a sacrifice creates a bridge between the sacred and profane worlds. This happens through the ritually killed victim's mediation, which serves as a barrier between the two realms, and by partaking in a sacred feast. Hubert and Mauss, however, did not use rituals from preliterate tribes for their investigation. Mauss also expanded the idea of sacrifice as a gift in another study. The notion that man should give to God and then expect a gift in return is an old one. In Classical times, the Latin phrase do ut des (\\\"I give that you may give\\\") was created. One of the Brahmanas (comments on the Vedas, or holy poems, that were employed in ritual sacrifices) in the Vedic religion, the oldest branch of religion that is known to have existed in India, articulated the same idea: \\\"Here is the butter; where are your gifts?\\\" However, in giving, a portion of the donor as well as the object are transferred, creating a strong link, in Mauss's view. When an object is given away, the new owner receives the owner's mana and gains access to the giver's power since the object has been imbued with the owner's mana. Thus, the gift forges a connection. However, it also creates a two-way power flow between the giver and the receiver, inviting a gift in return. 92","A Dutch historian of religion named Gerardus van der Leeuw created this idea of a gift in relation to a sacrifice. Man releases a flow between himself and the god when he offers a gift in sacrifice. According to him, offering a sacrifice as a gift \\\"is an opening of a blessed source of presents; it is no longer merely a matter of dealing with gods in accordance with that carried on with mankind, and no longer respect to the deity such as is offered to rulers.\\\" His interpretation thus combined the gift and communion ideas, but it also had a magical undertone because, according to him, neither the giver nor the giver's god is ever the sacrificial act's primary force. Instead, it is always the gift itself. German anthropologists have placed a strong emphasis on the concept of culture history, according to which the entire history of humanity may be viewed as a system of phases and strata that are cohesive and articulated, with certain cultural occurrences appearing at particular cultural levels. Leo Frobenius, the creator of the theory that later came to be known as the Kulturkreislehre, distinguished between the application phase of a culture, where the original significance of the new insight degenerates, and the creative or expressive phase, in which a new insight assumes its specific form. Working within this framework, Adolf E. Jensen made an effort to provide an explanation for why men have turned to the absurd act of killing other men or animals and eating them in order to glorify a god or gods. Blood sacrifice is associated with farmer societies rather than hunter-gatherer ones; it has its roots in the ritual killing of early cultivator cultures, which in turn has mythological roots. For Jensen, the fabled primal past in which Dema\u2014not men\u2014lived on earth and the Dema-deities\u2014who were prominent among them\u2014was something that all early cultivators were familiar with. The killing of a Dema-deity, which marked the beginning of human history and gave shape to the plight of humans, is the myth's key event. The Dema evolved into mortal men who relied on the eradication of life for their own survival. The god was somehow linked to the afterlife, and since crop plants were created from the dead god's body, eating the plants is equivalent to eating the god. Ritual murder is a cultic recreation of the mythological incident, whether it involves killing human or animals. Since there is no offering to a god, the deed technically is not a sacrifice; rather, it serves to preserve the memory of ancient occurrences. Blood sacrifice is a degraded form of ritual killing that has persisted in later higher societies. The killing of the victim is an increased act of restoring that order. Later expiatory sacrifices also make sense since the victim is associated with the deity: sin is an affront against the moral order established at the beginning of human history. Sigmund Freud's Totem und Tabu, a work of some historical relevance, offers another interpretation (1913; Eng. trans. Totem and Taboo). The underlying tenet of Freud's thesis was that everyone had an inbuilt, universal Oedipus complex. It is common for children to want to have a sexual relationship with their mother and to hope their father would pass away; frequently, this is done metaphorically. Although the sons of the primeval horde killed their father, they never had sex with their mother; in fact, they established particular taboos against such relationships. According to Freud, ceremonial animal sacrifice was created to mimic the first instance of parricide. But the rite revealed a conflicted mindset. The sons of the original father felt some regret after killing him, and as a result, the ritual of sacrifice represented the 93","need for both the death of the father and for communion and reconciliation with him through the substitute victim. Freud insisted that his account of the development of sacrifice was historically accurate, but this scarcely seems likely. In contrast, the majority of social anthropologists and religious historians in the middle of the 20th century focused more on studies of particular historically connected cultures and less on global typologies or evolutionary sequences. As a result, there haven't been many universal theories regarding the origin of sacrifice developed since World War II, although there have been significant studies of sacrifice within individual societies. For instance, according to E.E. Evans- Pritchard, a social anthropologist at the University of Oxford, the purpose of sacrifice for the Nuer people of South Sudan is to \\\"get rid of some danger of calamity, generally sickness.\\\" They establish contact with the deity in order to keep him at bay, not to build a relationship with him. However, Evans-Pritchard admitted that the Nuer practice a variety of sacrifices, and that no one formula can completely describe them all. He also refuted the idea that his readings of his sources were universally applicable. Many academics concur that while it is simple to compile a lengthy list of various sacrifices, it is difficult, if not impossible, to come up with an effective method that allows each type of sacrifice to be given a proper place. An anthropologist named Raymond Firth, who was born in New Zealand, focused his attention on the issue of how a people's beliefs regarding the management of their economic resources might affect their ideology of sacrifice in 1963. He pointed out that financial considerations have an impact on the timing, frequency, and characteristics of sacrifices as well as the type and caliber of victims; that the practice of collective sacrifice involves not only the symbol of group unity but also a reduction in the financial burden of any one participant; and that the use of substitute victims and the saving of the food offered as sacrifice are potential solutions to the issue of resources. Firth came to the conclusion that sacrifice, while ultimately a human act in which the self is symbolically surrendered, is frequently influenced by wise calculation and economic rationality. Sacrificer: In general, it may be argued that man, whether as an individual or as a collective group\u2014a family, a clan, a tribe, a nation, or a secret society\u2014makes sacrifices. Before and occasionally after the sacrifice, the sacrificer must often undertake particular rituals. The goal of the initiation (diksha) in the Vedic cult, which involved ritual bathing, isolation, fasting, and prayer, was to separate the sacrificer and his bride from the world of the impure and prepare them for contact with the world of the sacred. After the sacrifice, there was a ritual called \\\"desacralization\\\" (avabhrita), during which they bathed to wash away any sacred potencies that may have become attached during the sacrifice. There are sacrifices in which everyone else is the individual or group making the sacrifice. However, it is uncommon for someone to approach sacred objects directly and by themselves because they are too lofty and important. It is important to use an intermediary, or specific people or organizations that meet precise criteria or credentials. Numerous laws expressly forbid 94","and\/or punish the offering of sacrifices by unauthorized parties. For instance, in the book of Leviticus, Korah and his supporters were consumed by fire after rebelling against Moses and his brother Aaron and assuming control of the priestly function of offering incense. The designated representative on behalf of a community is the qualified individual, who may be the head of a home, the old man of a tribe, the monarch, or the priest. In the Bible, especially in the tales of the patriarchs, such as Abraham and Jacob, the leader of the household serves as the sacrificer. The paterfamilias typically performed sacrifices in cattle- keeping tribes with patriarchal organizational structures for a very long time; a separate caste of priests among these peoples did not emerge among them until much later. In ancient China as well, the head of the family or the ruler, in the case of state sacrifices, oversaw sacrifices instead of a professional priesthood. The old man or the tribe's elders are in charge of offering sacrifices among several African ethnic groups. For instance, among the Ila people of Zambia, when hunters are unsuccessful, the oldest member of the group leads the others in pleading with the god for help. Conversely, when hunters are successful in taking a kill, the old man leads the others in sacrificing a portion of the meat to the deity. Similar to this, among the Australian peoples, the old men serve as the keepers of tradition and authority and take the lead in all sacrifices. The eldest woman in the family serves as the priestess in situations where there is a matriarchal structure, such as in some regions of West Africa. Particularly in civilizations where he serves both a religious and a temporal duty, the monarch has played a significant role as the person engaged in sacrifice. There could be two reasons why the monarch is the main sacrificer. It's possible that the most significant gods of the state were formerly the rulers' family gods, and that the monarch is only carrying on the paterfamilias role now on behalf of the entire community. The second root is the idea of holy kingship, which holds that the royal function is sacred and that the king, who is distinguished from other people, acts as an intermediary between this world and the afterlife. These two ideas frequently go together. Because he was a descendant of the sun deity Re, the pharaoh was considered to be divine in ancient Egypt. The Egyptian ruler represented Horus, the son of Re. The ideas of holy kingship and the god as a familial ancestor were blended. Even though a strong priesthood dominated religion in ancient Egypt, all sacrifices were formally attributed to the pharaoh. The priest is typically the link between the people and the deity, between the worlds of the holy and the profane. Generally speaking, not everyone can become a priest since certain criteria must be met. A priest must often complete some schooling, which may be lengthy and difficult. He must also always go through some sort of consecration. He is the logical choice to make a sacrifice in communities where a priest serves. However, sacrifices aren't always made by humans; occasionally, gods do as well. Examples of this are mostly found in India and are specifically mentioned in the Brahmana scriptures; for instance, it is said in the Taittiriya Brahmana that \\\"By sacrifice the gods attained heaven.\\\" However, the ancient Rigveda Samhita, a compilation of revered Vedic hymns, also mentions the 95","idea of sacrifice made by the gods: \\\"With offerings the gods offered up sacrifice.\\\" According to this idea, man offers sacrifices in resemblance to a divine model that was established by the gods themselves. Another example is the Iranian creation deity Zurvn (Time), who sacrificed for a son for a thousand years in order to produce the world. Importance of sacrifice: Success is correlated with pursuing goals that are not immediately enjoyable. It has to do with directing your efforts toward finishing the activity that causes you pain and lack of enjoyment. Sacrifice leads to success. The majority of the time, we don't want to pass up an opportunity that will make us happy temporarily in favor of something that will be good for us in the long run. There seems to be one thing that all success-related blogs and books I've read have in common: sacrifice. Sometimes making a sacrifice is not enjoyable; it does not make us joyful or delighted. We feel sad and angry instead. In essence, you cannot really know which matters more in life without asking yourself the question. Is it skipping your school project in favor of watching TV? Is it attending a party rather than reading a book? Is it staying in on the weekends rather than going to the gym? We should all pose these kinds of questions to ourselves. Life has the peculiarity of rewarding effort and action. You will be rewarded if you put your best foot forward. Anyone who only seeks and never provides deserves no reward. A person who only offers justifications but seeks a share of the pie will not be rewarded by the cosmos. From the story narrated by Prabhat Kumar: Even though most people would consider the girl's sacrifice to be extremely minor, it is the most heartwarming portion of the tale. She offers the narrator a few shillings so that they might purchase flowers for her brother's tomb in India. Please keep in mind that this is a girl who can only afford a nice dinner on her pay days and who was in desperate need of every penny that life handed her. Although she sacrificed just as unconditionally as her brother, who was a soldier who died in battle, she was a soldier in her daily life. 3rdSpirituality: Understanding that there is something bigger than oneself, that there is more to being human than sensory experience, and that the largertotality of which we are a part is cosmic or divine all fall under the category of spirituality. Spirituality is the understanding that there is more to life than just this world. Humdrum daily life based on biological necessities that motivate selfishness and hostility. It is being aware that we are an important component of an important life in our cosmos is 96","developing. Examining certain universal themes in spirituality, such as love, compassion, and generosity insight and truth about life beyond death, as well as the understanding that some people, including higher degrees of consciousness have been attained and manifested by saints or enlightened people, more growth than the average person. aiming to exhibit these characteristics. Inspirational examples frequently play a significant role in one's path through life. Individuals with a spiritual bent. Prior to beginning the spiritual journey, the ego must be healed and validated so that constructive states with stable self-esteem, self-worth, and the ability to communicat. A person gets less bound by ego defenses for love and kindness. True spirituality must include an openness of the heart. In light of this, one may masochistic religious rituals like selfflagellation, which are founded on an idea that there is evil innate in the body, should be questioned about their spiritual origin as opposed to than on any genuine empathy for the body or connection to it. This demonstrates the reality that religion does not necessarily improve spiritual development but could veer off course into activities that foster sentiments of superiority, etc., lest they become mired in feelings of unworthiness, guilt and shame are two emotions that psychiatric patients frequently experience. In essence, a person will adopt religion in a way that unavoidably represents their own level of maturation and growth. Most people agree that some kind of spiritual development is necessary. The need for discipline or practice to \\\"advance\\\" The candidate may be involved in paradoxes like ceasing to struggle, the gateless gate, or returning to oneself. The most popular contemplative activities are prayer and meditation. The root of spirituality and the common denominator of various religions. Absent them, personal development is significantly more erratic and slow. Typically, a mentor or instructor is recommended. In the course of spiritual development, it's common for unforeseen, uncontrollable events to scientifically explained and that can be traced to an outside factor, for example grace, heavenly, or divine interventions, for instance. The transformation of Tarsus-born Saul one such striking instance is on the way to Damascus. Development may not always occur instantly but can occur more gradually, as when experiencing a serious disease or receiving a terminal diagnosis, when the person reevaluates their life's purpose after realizing the frailty of life. Whether the ideas of those who identify as spiritually oriented have any basis in objective reality is an topic of contention and debate, frequently occurring in the context of philosophy as a whole discipline separate from the purportedly corrupting ideologies of the mind of people who have a spiritual disposition. As my sociology mate put it when he was younger, studying Prem Rawat's followers, who established the Divine Light Mission in the early 1970s: \\\"You don't have the objectivity to analyze the group if you are inside of it,\\\" phenomena, but you can't fully understand it if you're not part of the group studying.\u2019 Therefore, research frequently stays in the superficial but safe field of behavior and may be inaccurate or deceptive. For TV, a documentary 97","was produced. The Rajneesh community in 1984, displaying individuals doing Dynamic Meditation leaping up and down in a loud catharsis while some wear eye masks and their eyes are closed on the film's presenter did not adequately explain the film's goal. Active kind of meditation and avoided asking anyone about their innermost thoughts being content to sensationalize the appearance of oddballs doing something absurd that, in the absence of an adequate justification, looked ludicrous. Certain components of spiritual awareness are formalized by religion into a coherent belief mechanism that may be trusted, even by those without firsthand knowledge. Divine: A person might consider Jesus to be the son of God because the Bible tells something, but another person may have experienced a vision that differs. Jesus revealing to the person that he is the son of God in person.direct knowledge of the truth as opposed to intellectual understanding is thought to be important in mystical experience. The religious belief systems go beyond a person's own experience to include his or her rules based on morality are created to regulate relationships and play a function in society activities. Typically, religion is expressed as a group through churches, mosques, and is equally involved in the community as it is with people, unlike a synagogue or temple. This offers a solid framework within which the \\\"bigger than me\\\" might begin to be realized. The discussion of the legal standing of spiritual views, such as the absolute presence of moral laws, the meaning of life, and several other similar things, usually between experienced spiritual seekers and the skeptics seems to come to a standstill. To the spiritual individual The skeptic comes across as a blind man trying to speak. When he lacks it himself, the spiritual person appears to him in his absence, and skeptic as a weak individual driven by psychological demands to uncover some deluded comfort or support zone. There is no requirement for proof in any rational way for a believer. The creation is the means through which God's existence is made clear. Others, meantime, the universe's macro- and micro-level visible order is adequate to show that something considerably more intelligent than the human intellect is at action. This does not warrant referring to it as God. Because neither party can comprehend the other, there is little question that the discussion will go on forever. Why some people's lives include a spiritual component while others don't is unclear. There is no doubt that it cannot be reduced to a cognitive belief system. Being in relationship with a higher self, higher beings, or feeling like you're not alone are the main aspects of this experience. According to spiritual or transcendental views, a power might be either beneficent or indifferent. The Christian ethos affirms God's goodness, yet as a result, it flagrantly fails to describe where suffering fits into the overall scheme of things. The abuse they experienced, Infants and young infants have no connection to the idea of an all-knowing, all-powerful. 98","I believe that the all-powerful, knowledgeable, and loving God fully removes the internal Christian faith's consistency .When I inquired about a conservative Christian's could justify why God permits tremendous agony, torture, and abuse, he could only response that \\\"God acts in mysterious ways\\\" struck me as a breach of he was intelligent enough. However, it's possible that he was merely stating that the intended his knowledge of the conflict between good and bad in human experience was limited, as I own it. It frequently involves an awareness of the greatest mystery that is life and the universe and everything that makes up it, it makes up the spiritual seeker. The skeptic's boundaries exposing oneself to logical inquiry, whereas the spiritual person is aware that there is more to beyond logic and reason; in fact, he is aware that true comprehension transcends both through reason and reasoning into the more profound truth of ignorance. The Buddha outlines the causes and effects of human nature in The Four Noble Truths. How to overcome the unavoidable anguish of unconsciousness and come to a point of understanding, peace, and acceptance.the outline of the Eightfold Path consciously letting go is a practical strategy to reach the happiness we all long for. Unproductive attachment and resistance tendencies. Buddhists frequently discuss activities or behaviors that are \\\"skillful\\\"; this brings us to the core of the spiritual life: there is a drive to better oneself, to emerge from unconsciousness and the suffering it creates a mood of increased illumination; encourages skillful thinking and behavior instead of haphazardly or immaturely. This can be accomplished by accepting things as they are, not compelled by the forces of reason to experience feelings and take acts, indifference, aversion, or attraction. The definition of suffering is the outcome of not embracinglike it is in reality. Outlining a strategy for overcoming our self-influence preservation's on how we respond to the world the Buddha gave spirituality a direction that was distinct from impulses and earlier training. Transcends the limitations of religious theory and, as a result, may possibly be part of thea basic explanation of spirituality. I hesitantly propose a coherent description of my own. With the Buddha's way, spirituality is the inexplicable desire to go beyond what is possible. Among the self-interested and unconscious constraints on daily human existence,and to uncover greater ideals inside ourselves and continually adhere to them in ourboth roles and relationships. It entails creating routines that help us progress and possibly moving from the simply nice to the transcendent as a result of for our own morality and guidance, we should seek within rather than without. Specifically, itimplies developing love and compassion for others via one's actions, words, and thoughts and action. What effects will this have on mental healthcare? Patients who are anxious ordepression-induced dulling have less opportunity to pursue a spiritual path when theyunder the control of distorted thoughts that were constantly being repeated in their heads. These ideas are taken for truth. Spiritual growth necessitatesprogressively more freedom as a result of the realization that ideas 99","are not factsare merely transitory mental experiences, like our emotions are, in fact. Increasing numerous patients are learning this thanks to mindfulness-based cognitive therapy. Therapy creates the mental environment by bringing a person to the present moment wherein this profound spiritual understanding might aid in easing anxiety and sadness. According to neuroscientific studies, mindfulness training changes the cortex in the brain. The brain literally grows, with greater gyrification and more grey matter. Could meditation help humanity go to the next stage of development?doorway to what we currently refer to as spiritual transformations and growth, but whichmay one day be considered commonplace, even basic? From the story narrated by Prabhat Kumar:The protagonists in the novel believe that most Indians are \\\"Sadhus,\\\" which is somewhat humorous, but on the plus side, there is still a spiritual connection between India and the rest of the globe. India is the birthplace of numerous religions, after all. The \\\"incident\\\" that establishes the plot is the Hindu and Indian narrator telling a terminally ill widow that he sees her son alive and well by gazing through a crystal ring that a purportedly holy man from India had provided. This reveals a basic truth: Faith is the best cure. 4thOptimism: The attitude of optimism expresses a conviction or hope that a particular undertaking or outcomes in general will be favorable, positive, and desirable. A glass of water halfway full is a typical metaphor used to contrast optimism and pessimism: an optimist is said to see the glass as half full, while a pessimist sees the glass as half empty. The word \\\"best\\\" is derived from the Latin word \\\"optimum.\\\" In the traditional sense of the word, optimism is defined as expecting the best result from any given circumstance. In psychology, this is typically referred to as dispositional optimism. Thus, it expresses a conviction that things will turn out for the best in the future. Because of this, it is regarded as a quality that encourages resilience in the face of stress. Models of explanatory style and dispositional theories of optimism are two examples. Both of these theoretical frameworks have led to the development of methods for measuring optimism, such as various versions of the Life Orientation Test for the original dispositional definition of optimism and the Attributional Style Questionnaire for the explanatory style definition. Optimism and pessimism variations are somewhat heritable and partially reflect biological characteristic systems. Environmental factors, like as the family environment, have an impact on it as well. Some people even think it can be learned. Health and optimism may also be related. Dispositional optimism: A pessimist and an optimist, 1893 Vladimir Makovsky 100"]