• On Deerback to a Sunset Unknown

    On Deerback to a Sunset Unknown

    This powerful work, of about a hundred and twenty pages, is a compact lyrical narrative, with a tight structure that blends worlds of fairytales with social reality of the Earth. The language of the novel is sheer poetry, and like poetry is sensitive to multiple interpretations and impressions. The idiom in its lyricism and quaint colloquiality is extremely difficult, challenging easy translation. Only, I have tried to get closer to the original. Harina… is the second book by the novelist. It connects thematically to both its predecessor Shun Sange Samayika Sandhi (a temporary truce with zero) and successor Sunaputra Loke (The People of Sunaput). While the first book discusses absurdity of existence and meaninglessness of life through the life’s story of an unemployed youth, handled with humour, Sunaput… takes up repeated government sponsoreddisplacements of a forest and hill community of southern Odisha on a larger scale and the subsequent uprising of a violent movement. The author has often expressed that he was unsure about his career as a writer, and his readership. Sunaput… brought him the prestigious Bhubaneswar Book Fair Award (1992), dispelling irreversibly any such cynicism. —Lipipuspa Nayak

    250.00
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  • One Hundred Lyrics

    One Hundred Lyrics

    Perhaps the most perilous and the most alluring venture in the whole field of poetry is that which Mr. Carman has undertaken in attempting to give us in English verse those lost poems of Sappho of which fragments have survived. The task is obviously not one of translation or of paraphrasing, but of imaginative and, at the same time, interpretive construction. It is as if a sculptor of to-day were to set himself, with reverence, and trained craftsmanship, and studious familiarity with the spirit, technique, and atmosphere of his subject, to restore some statues of Polyclitus or Praxiteles of which he had but a broken arm, a foot, a knee, a finger upon which to build. Mr. Carman’s method, apparently, has been to imagine each lost lyric as discovered, and then to translate it; for the indefinable flavour of the translation is maintained throughout, though accompanied by the fluidity and freedom of purely original work.

    300.00
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  • Only in Love

    Only in Love

    The palpable transformations across the global arena in the aftermath of the cyber revolution and information technology explosion caused serious concern among aficionados of literature about its future. But their apprehensions appeared to be unfounded when literature withstood the onslaughts and emerged unruffled, being ensconced on a firm saddle. Literature, with its diverse genres, entertains and enlightens readers with new insights and perspectives on life, releasing them from the labyrinth of cares and anxieties, and infusing in them resilience and enthusiasm.

    A creative writer observes the situations with his organic sensibility and shares his emotions and feelings passionately through objective correlatives. The writer, by the alembic of his imagination, creates an oasis in the desert of life, paints a rainbow amid the stormy tumult of society. The writer’s alchemy of creativity with the wizardry of images enthrals the readers, keeping them in a mesmerizing spell.

    Against this backdrop, it is seen that translation occupies a paramount position in promoting literature on an international platform with a wider clientele. The poetry collection in Odia, “Kebala Premare” of the renowned Neo Romantic poet Dr Phani Mohanty, is translated into English as “Only in Love” by Dr Sonali Sahu. Dr Sahu has done a wonderful job in making an impeccable transfer of feelings, emotions, and thoughts of the veteran poet Dr Mohanty from the source language to the target language. I am sure she must have come across problems in finding substitutes for certain emotions, colloquial expressions, yet she has managed to overcome them by presenting the tone, tenor, and essence of feelings. Poetry in Indian languages contains certain features, such as verbal imageries, local myths, inflections, and colloquialisms, that prove to be a translator’s nightmare. Dr Sahu, with her maturity, expertise, and command over both languages, has successfully overcome the situation.

    The veteran poet Dr Mohanty meticulously adheres to the poetic diction suggested by Wordsworth, always using ordinary, common, simple, and colloquial language really used by men in their day-to-day lives, for which he is widely hailed by the readers as a Neo-Romantic poet. Dr Mohanty’s poetic career spanning across five decades with more than six dozen poetry collections, numerous awards and accolades like Odisha Sahitya Akademi and Kendriya Sahitya Akademi have endeared him to the charmed circle of hordes of readers for his unique theme of love, longing, regret, passion, despair, and positive affirmation depicted with simple diction, colloquial language, and lucid expression flowing uninterruptedly from a weary heart stirred with the subtle nuances and vagaries of love.

    In this Collection of poems, “Only in Love,” Dr Mohanty treats the concept of love as a pilgrimage of the human soul, an endless journey from the known to the unknown, from the physical to the metaphysical, from the real to the surreal, from the terrestrial to the ethereal, from the amorous to the philosophical and from the trivial to the sublime dimensions. The emotions, feelings, and passions in colloquial idioms unwaveringly flow like a stream where the heart understands perfectly, long before the mind attempts to decode it.

     

    — Kamala Prasad Mahapatra

    400.00
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  • Orphan and Incarnation

    Orphan and Incarnation

    This is a collection of two novellas highlighting two burning problems that the society faces today – ill-treatment of in-laws in the hands of their daughter-in-law and live-in relationship.

    200.00
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  • Padmabat

    Padmabat

    ‘ପଦ୍ମାବତ’ ସୁଫି ସନ୍ଥକବି ଜାୟସୀଙ୍କର ଏକ ଅନବଦ୍ୟ ରଚନା। ତାଙ୍କର ଏହି ରଚନାରେ ସିଏ ପାର୍ଶୀ ମନସବୀ ପଦ୍ଧତି ଅନୁସରଣ କରିଛନ୍ତି। ତାଙ୍କର ପ୍ରାୟ କୋଡ଼ିଏଟି ରଚନାବଳୀ ମଧ୍ୟରେ ‘ପଦ୍ମାବତ’ ସର୍ବସମ୍ମତ ଭାବେ ଶ୍ରେଷ୍ଠ ବୋଲି ବିବେଚିତ।

    ପଦ୍ମାବତର ରଚନା କାଳ ଖ୍ରୀ.୧୫୪୦ ବୋଲି କୁହାଯାଏ। ଏହି କାବ୍ୟରେ ଶେରଶାହଙ୍କ ନାମ ଉଲ୍ଲେଖ ରହିଛି। ତେଣୁ ଏହାର ରଚନା ଶେରଶାହଙ୍କ ସମକାଳୀନ ବୋଲି ଧରାହୋଇଛି।

    ପଦ୍ମାବତ କାବ୍ୟରେ ଜୀବନ ଦର୍ଶନ ସୁସ୍ପଷ୍ଟ ଭାବରେ ପ୍ରତିଫଳିତ। ଜୀବନର ନଶ୍ୱରତା କଥା ବାରମ୍ବାର ଉଲ୍ଲେଖ ହୋଇଛି। କବିଙ୍କ ଦୃଷ୍ଟିରେ ମରଣର ସାଧନା ହିଁ ଏଥିରୁ ମୁକ୍ତିର ପଥ। କାରଣ ମୃତ୍ୟୁଲାଭ ପରେ ପୁନର୍ବାର ମୃତ୍ୟୁ ହୋଇପାରେନା। ଏଣୁ ସାଧୁର ମୁଖ୍ୟ ଲକ୍ଷଣ ମରଣ ଲଭିବା। ରତ୍ନସେନ ଓ ପଦ୍ମାବତୀ ଉଭୟ ପ୍ରେମର ସାଧକ ଏବଂ ପ୍ରେମ ଦ୍ୱାରା ମୃତ୍ୟୁକୁ ଜଣିବାକୁ ଚାହିଁଛନ୍ତି। ଜାୟସୀ ଭୃଙ୍ଗ ଓ କୀଟର ସମ୍ପର୍କକୁ ଗୁରୁ ଶିଷ୍ୟର ମାନ୍ୟତା ଦେଇଛନ୍ତି। କୀଟ ଭୃଙ୍ଗରେ ପରିଣତ ହୋଇ ନବ କାୟା ଲାଭ କରୁଛି। ରତ୍ନସେନ ଓ ପଦ୍ମାବତୀ କୀଟର ଜୀବନ ପରିତ୍ୟାଗ କରି ଭୃଙ୍ଗରେ ପରିଣତ ହେବାକୁ ଚାହୁଁଛନ୍ତି।

    800.00
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  • Padmamali

    Padmamali

    Published in 1888, Padmamali, by Umesh Chandra Sarkar, is said to be the first novel in Oriya. The sense in which Padmamali can be claimed to be a novel is complicated, however, by the fact that it intertwines strands from traditional genres with the novel form, mixing the old with the new, marking both continuity and innovation. It is perhaps precisely this generic hybridity which has led to Padmamali being considered the first novel, since while it is both a romance and a chronicle it is also more than either of these. Demonstrating an awareness of the process of telling a story and of its effect on potential readers, the narrator conflates the elements of romance (“the evil intention of the wicked man”) and of chronicle, presenting the story as having been dictated by historical events. Absolving the author of all responsibility, the narrator presents his story as pure historical truth, to which even the most marginal alterations are not permitted. In affirming this, however the narrator also insists on the nature of the text as ‘relation’, ‘narration’ and ‘story’-an insistence that contradicts the absolute faithfulness to history and echoes the Preface of 1888, which presents Padmamali as a product both of the writer’s imagination and of historical fact. As such it justifies the claim made for it as the first novel in Oriya.

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  • Padmamali

    Padmamali

    Published in 1888, Padmamali, by Umesh Chandra Sarkar, is said to be the first novel in Oriya. The sense in which Padmamali can be claimed to be a novel is complicated, however, by the fact that it intertwines strands from traditional genres with the novel form, mixing the old with the new, marking both continuity and innovation. It is perhaps precisely this generic hybridity which has led to Padmamali being considered the first novel, since while it is both a romance and a chronicle it is also more than either of these. Demonstrating an awareness of the process of telling a story and of its effect on potential readers, the narrator conflates the elements of romance (“the evil intention of the wicked man”) and of chronicle, presenting the story as having been dictated by historical events. Absolving the author of all responsibility, the narrator presents his story as pure historical truth, to which even the most marginal alterations are not permitted. In affirming this, however the narrator also insists on the nature of the text as ‘relation’, ‘narration’ and ‘story’-an insistence that contradicts the absolute faithfulness to history and echoes the Preface of 1888, which presents Padmamali as a product both of the writer’s imagination and of historical fact. As such it justifies the claim made for it as the first novel in Oriya.

    220.00
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  • Pakashastra

    Pakashastra

    The history of a nation’s table is a reflection of the civilization of that nation. To show the changes in the order and serving of meals from century to century to describe and comment on the progress of cuisine, is to paint a picture of the many stages through which a nation has evolved. Since the distance times when as a weak tribe men lived in dark caves, eating wild roots, raw fish, flesh of animals killed with the spear. It is this history that is the subject of “Paka Shastra” in which Mrs. Meera Kanungo has outlined all the improvements bought to the culinary art. Those who make a profession in culinary art will find in this book, what the art of good eating today. Housewives will be interested in the evolution of the regional cuisine. Professional cooks both men and women will able to draw inspiration from principles of culinary technique found on the knowledge and authority of the author. The paucity of standard books on cooking in Odia language prompted the author to write this book for the benefit of these engaged in either imparting or acquiring knowledge of cookery in educational institutes. The present book will help the housewives to understand food preparation better. Cooks working in hotels and restaurant kitchen will find it useful as it has been presented in simple local language. The author has endeavored to incorporate all the available material into a comprehensive but brief account of cooking. The book highlights the role of various food items and cookery principles. The book is an outcome of long years of practice and research by the author. The present edition of the PAKASHASTRA is the improvement on its first edition authored by late Dipti Patanaik and Meera Kanungo. I came across both of them in late Nineteen seventies when they were doing a course in the then Food Craft Institute and I was faculty member. From those days it has been their keen interest in documenting their experience out of which the first edition of Pakasashtra was evolved and that book was out of market in no time. After the demise of Dipti Patanaik efforts have been made by Mrs. Meera Kanungo to take an improved edition with much better imputed. I am sure the book will be accepted by both housewives and professionals in it’s new and advanced edition.

    Bishnu Prasad Tripathy, Retired Principal of ‘Institute of Hotel Management’, Bhubaneswar

    400.00
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  • Pakshibasa

    Pakshibasa

    Pakshibasa is the saga of the declination of a family, a dream, and a future. This multi-dimensional novel includes a downtrodden family saga; the Communist guerilla war (Maoist movement) in current India; and the socio-economic picture of Orissa. All these subjects are combined with a symbolic representation of a mythical story from the Hindu Vaishnavism holy book Bhagwat. In every aspect, the author’s tone is bold and spiky and heightens the awareness and senses of the reader.
    The novel is the saga of an untouchable, downtrodden cattle bone collector, Satnemi and his family, and takes place in western Orissa. It is not a story of an individual person but of an entire family. Antara, the head of the family himself, his wife Sarasi, his three sons Sanyasi, Daktar, and Okil, and his daughter Paraba demonstrate the development of restlessness and frustration regarding the ongoing crisis of mankind.
    A downtrodden man has a dream to see his sons established in their lives. So he names them “Collector” (Administrative Officer), “Daktar” (Doctor), and “Okil” (Lawyer). He dreams to see his only daughter, Paraba, as a bride in a respectable and rich family. But where the traditional occupation of cattle bone collection is the only way of living, could this ever be possible?
    The elder son, Sanyasi, becomes a bohemian artist adopted by a white-skinned priest and has been lost in Japan where he has gone to perform his folk art. His illiterate wife awaits her husband’s return in an alien city.
    The second son Daktar became a bonded laborer as the local youths of western Orissa usually prefer to make their living.
    The third son Okil, who is considered by his father to be a lazy good-for-nothing, joins the Communist Guerilla movement, locally known as the Maoist Party.
    Three days’ hunger forces Paraba to be raped for a plate of rice by a forest guard who the only representative of the Government in the jungle for the people and who also works as an agent for sex trafficking. Later she adopts the profession of prostitution.
    The novel ends with the death of Okil.

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  • Pakshyachhaya

    Pakshyachhaya

    ମୁହୂର୍ତ୍ତରୁ ମନ୍ୱନ୍ତର, ମନ୍ୱନ୍ତରରୁ ମୁହୂର୍ତ୍ତ ।

    ବିଂଦୁରୁ ବିସ୍ତୃତି, ବିସ୍ତୃତିରୁ ବିଂଦୁ ।

    ଆଁରୁ ଆକାଶ, ଆକାଶରୁ ଆଁ ।

    ଉତ୍ତରଣ, ଅବତରଣ, ପ୍ରସାରଣ, ସଂକୋଚନର

    ସାତ୍ତ୍ୱିକ ଶୃଙ୍ଗାର କବିତା । ତା’ ଦିନଦିନର

    ଦିନଲିପିରେ ଅସୁମାରି ଶିଳା, ଶାଳଗ୍ରାମ,

    ସମୁଦ୍ର, ସୈକତ, ଅହଲ୍ୟା, ଅବନ୍ତୀକାର

    ଆତ୍ମକଥନ । କ୍ରୋଧ, କାରୁଣ୍ୟ, ପ୍ରେମ,

    ପ୍ରାର୍ଥନା, ଦେହ, ଦ୍ରୋହ, ବିଶ୍ୱାସ,

    ବୈରାଗ୍ୟ, ସମୟ ଓ ସଂଶୟର

    ଅନୁତ୍ତରିତ ପ୍ରଶ୍ନଚିହ୍ନ । ସେ କେବେ

    ମୌନ, କେବେ ମୁଖର, କେବେ

    ଉଦାସୀନ । ଏମିତି ଏକ ଉଦାସ

    ଅବଲୋକନର ଆତ୍ମିକ ଅଙ୍କନ

    ‘ପକ୍ଷଛାୟା’। କେଉଁଠି କେତେ

    ଛାୟାପାତ କରିବ ଜାଣେନା । ହୁଏତ

    ନକରିପାରେ ମଧ୍ୟ । ତଥାପି ବିଶ୍ୱାସ

    ଅଛି ଧଳାମେଘ, ସ୍ୱଚ୍ଛ ସରସୀ ଓ

    ଆଶ୍ୱିନର ଅକ୍ଷତ ଜହ୍ନ ଉପରେ ।

    ସେମାନେ କବିତା ସହ ଅଛନ୍ତି ।

    କବିତା ସେମାନଙ୍କ ସହ ଅଛି ।

    180.00
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  • Panata Kanire Ghara

    Panata Kanire Ghara

    This collection has fourteen short stories written beautifully capturing the essence of storytelling by encapsulating the vulnerable moments of our lives so we not only enjoy the experience of reading but also relish its aftertaste. The stories are: Ei ta Udana, Hasanidara Sandhanare, Meghabarna, Nabajanma Pare, Samayara Tiki Tiki Taraphula, Ghunchi Jaithiba Shrabanara Rati, Eka Asahaya Sata, Tallinapanare Kuthia, Phone Asena, Bhangijaithiba Barapha, Nua Thikana, Ujjwala Surujatie.

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  • Panchabhuta

    Panchabhuta

    ସମ୍ବେଦନାରେ ରତ ରତ ମଣିଷପଣିଆକୁ ଗରମ ତେଲରେ ଯେତେ ଛାଣିଲେ ବି ସେ ଜଳିକି ଯେମିତି ପୋଡା ଅଙ୍ଗାର ହୁଏନି, ମରଣ ବି ସେମିତି ଜୀବନର ସତ୍ତାକୁ ସମ୍ପୂର୍ଣ୍ଣ ନିର୍ବାପିତ କରିପାରେନି । ମୃତ୍ୟୁ ଗୋଟେ ସାମୟିକ ବିଶ୍ରାମସ୍ଥାନ ଭଳି ଅଟକେଇ ଦିଏ ଏକ ମହାର୍ଘ ପର୍ଯ୍ୟଟନକୁ । ତା’ ପରେ ବି ଆତ୍ମା ବୁଲେ, ପ୍ରଦିକ୍ଷଣ କରେ । ମୃତ୍ୟୁର ଆତ୍ମଜୀବନୀ ଉତ୍ତରଣ ହେଇଛନ୍ତି କବିତାର ପ୍ରଥମ ଭାଗରେ ।

    ଦ୍ୱିତୀୟ ଭାଗ ଆରମ୍ଭ ହୋଇଛି ଆତ୍ମାର ଆତ୍ମକଥାରୁ । ମଲା ପରେ କ’ଣ ହୁଏ? ଏ ପ୍ରଶ୍ନ ଅସମାହିତ ଥିଲା ଆଉ ରହିବ ମଧ୍ୟ । କିନ୍ତୁ କଳ୍ପନାର ପାଟ ଗହୀର ତା’ ବୋଲି କ’ଣ ବୀଜବପନରୁ ବଂଚିତ ହୋଇ ପଡିଆ ପଡିବ ? ଶରୀର ପରିତ୍ୟାଗ ପରେ ଆତ୍ମାର ବି ତ ସ୍ୱାଧୀନତା ଅଛି ନା । ଇହ ଲୋକର ଜଞ୍ଜାଳ ଭିତରେ ବାନ୍ଧି ହୋଇ ସେ ଧଳା-କଳା, ଇହୁଦୀ-ମୁସଲମାନ, ବ୍ରାହ୍ମଣ-କ୍ଷତ୍ରୀୟ, ପୁରୁଷ-ନାରୀ, ତାମିଲ-ଫରାସୀ, ଭାରତୀୟ-ମାର୍କିନ୍ ଇତ୍ୟାଦି କେତେ କେତେ ପରିଚୟ ନେଇ ବଞ୍ଚୁଥିଲା । ପ୍ରତିଟି ପରିଚୟ ଗୋଟେ ଗୋଟେ ବିଭାଜନକାରୀ । ତେବେ, ମୃତ୍ୟୁ ପରେବି କ’ଣ ଆତ୍ମା ଇଏ ପରିଚୟର ସଂକୀର୍ଣ୍ଣତାକୁ ବୋଝ ପରି ବୋହୁଥିବ?

    କବିତାର ଦ୍ୱିତୀୟ ଭାଗ ଉପରୋକ୍ତ ପ୍ରଶ୍ନ ସବୁର ଉତ୍ତର ଖୋଜିବାକୁ ଉପତ୍ୟକାରୁ ଉପତ୍ୟକା ବିଚରଣ କରିଛି । ନାନା ଜୀବନ୍ତ, ଜଡ ଉପାଦାନଙ୍କୁ ଭେଟିଛି । ହୁଏତ ବାସ୍ତବ ଉତ୍ତରରେ ପହଞ୍ଚିଛି କି ପହଞ୍ଚିନି ସେକଥା ପାଠକଙ୍କ ବ୍ୟକ୍ତିଗତ ଅନୁଶୀଳନ ଉପରେ ନିର୍ଭରଶୀଳ, କିନ୍ତୁ ଏତିକି ଥୟ ଯେ ଆତ୍ମା ସହ ପାଠକ ମାନେ ମଧ୍ୟ ଏକ ଅତି ଭୌତିକ ପର୍ଯ୍ୟଟନରେ ସାମିଲ ହେବେ । ଏବଂ ଆଶା ଯେ ଆତ୍ମା ସହ ଏଇ ପରିଭ୍ରମଣ ସାଂପ୍ରତ୍ତିକ ଜୀବନର ଅବଶୋଷ, ଜଞ୍ଜାଳ, ଯନ୍ତ୍ରଣା ମାନଙ୍କୁ ମଧ୍ୟ ଅନେକ ପରିମାଣରେ ଆପଣଙ୍କ ମାନସିକ ବୋଝରୁ ଓଲ୍]ହାଇ ଆପଣଙ୍କୁ ହାଲୁକା ଓ ସତେଜ ଅନୁଭବ କରିବାରେ ସହାୟକ ହେବ । ଆତ୍ମନ୍ ଓ ବ୍ରହ୍ମ ଏକ ହେଇପାରେ କିମ୍ବା ଅଲଗା ହେଇପାରେ, ମଣିଷ କିନ୍ତୁ ସ୍ୱଇଚ୍ଛାରେ ସ୍ୱାଧୀନତା ସହ ବଞ୍ଚୁ ଓ ସମ୍ବେଦନଶୀଳତାର ପୁଷ୍କରଣୀରେ ସବୁବେଳେ ଶରୀର ପ୍ରକ୍ଷାଳନ କରୁ, ମୃତ୍ୟୁ ଓ ଆତ୍ମା; ଉଭୟଙ୍କର ଏତିକି କାମ୍ୟ ।

    –ଅମ୍ରିତ୍]

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