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Stories of Spies This e-book depicts the colourful true story of a few real world spies, whose espionage created sensation all over the world. These include both male and female spies of variegated characters and motivations.
Ratan Lal Basu This booklet explains the principle of Bhakti Yoga (Devotional Yoga) and explains why devotion without true wisdom degenerates into self seeking, avenues of fulfilling baser desires, blind ritualism, idolatry and morbid fantasy. The text also explains the relation between science and true wisdom
Ratan Lal Basu The book defines different types of Yoga and elaborates the principles of Karma Yoga with personal experience and excerpts from the Hindu sacred text ‘Gita’ & ‘Karma Yoga’ by Swami Vivekananda.
Ratan Lal Basu This book gives the brief outlines of the Yogic Methods on the basis of Patanjali's 'Yoga Sutra' which is in perfect conformity with Vedic Hindu Religion which is Free From Idolatry, Mysticism and Esoteric Rituals and conceives of a Supreme God who is 'One and Only-one', 'Ubiquitous', 'Invisible' and 'Attribute-free'.
Ratan Lal Basu This book delineates all the economic ideas embedded in the Arthasastra composed around 300 B.C. in India by Kautilya, a great Brahmin scholar and the Prime Minister of the Maurya king. To enable free reading the English translations of the supporting excerpts from the original text has been relegated to the end of the book under 'notes'.
Ratan Lal Basu There are many misgivings and superstitions around the Tantra Cult. This booklet attempts a scientific analysis and explanation of the Tantra Cult as originated in India and practiced now a days in various forms all over the world.
Ratan Lal Basu Study of this book would give the reader a complete grasp over the economic ideas delineated in the Manusmriti composed before 3000 B.C. by Manu. To enable free reading the English translations of the supporting excerpts from the text has been relegated to the end of the book under 'notes'.
Ratan Lal Basu This booklet incorporates a representative section headlines from the first ten chapters of the available text of Atharva Veda. They are likely to give a fairly good idea about the non-Aryan characteristics of Atharva Veda, an unique ancient Indian text depicting the superstitious cults of the primitive religions.
Ratan Lal Basu The stories included in this collection have in their backdrop the turbulent political milieu in West Bengal, India during 1969-2011. The period was characterized by terrorism, political crimes, instability and uncertainly. The stories in this volume depict the struggles of human beings to wade through this abysmal darkness.
Ratan Lal Basu The protagonist, a collector of antique goods, buys a nude idol of a yakshini from an old man and uncovers it ignoring warnings of its seller. Thereafter he gets infatuated to the voluptuous idol and encounters horrible consequences.
Ratan Lal Basu Like the blue mountain romantic love endures only if the lovers are at distance from each other. Proximity destroys love as the lovers soon discover the shortcomings of each other and the harsh reality unravels the absurdity of the colorful image each paints about the other. The stories in this collection portrays this truth pertaining to sex-love between men and women.
Ratan Lal Basu It is a collection articles related to the relation between material progress and human social ethics -- both in the West and India and also the concepts of human development as historically evolved. In fact, in conventional economic analysis ethical issues are sidetracked, but without ethical aspect economic develoment loses human face. This book endeavors to emphasize this aspect.
Ratan Lal Basu This is a collection of eight short stories that depict the nuances of human psychology, the predicament of individuals via-a-vis the complexities of social life and the pains and pleasres of human living.
Ratan Lal Basu This collection of articles gives a broad idea about economic concepts of Kautliya's Arthasastra (circa 300 B. C.), Adam Smith, Karl Marx, Classical and Neoclassical Economists, Mahatma Gandhi, John Maynard Keynes and post Keynesian Economists
Ratan Lal Basu The book, consisting of four articles covering burning economic in Modern and Ancient India: Diversification of Agriculture in Eastern and North-Eastern India and the Poor; Ancient India’s Foreign Trade with East Asia; Ethical Basis of Exploitation of the Dalits in India and Public Distribution System in India and Food Security
Ratan Lal Basu এই বইটি কয়েকটি বাংলা ছোটো গল্পের সংকলন। প্রথম গল্পটি একটি নিটোল প্রেমের গল্প। দ্বিতীয় গল্পটি একটি হাসির গল্প। তৃতীয় গল্পটিতে গঙ্গাদেবীর মহিমা নিয়ে এবং চথুর্থ গল্পটি ধনি পরিবারের দিশাহীন ছেলের গল্প।
Ratan Lal Basu This first book in the series, ‘modern espionage’ dwells upon the Israeli intelligence agency Mossad (short for “Ha Mossad le Modi”, meaning institute for intelligence and special operations), its objectives and activities with a detailed account of Eichmann’s capture from Argentina by Mossad agents for trial in Israel
Ratan Lal Basu Sandip, a communist revolutionary was released from jail after the movement had completely died down and he found the entire world changed and the dream to create a new world ended in utter frustration
Ratan Lal Basu This book at first gives an overview of the modern espionage methods and thereafter highlights how our privacy and freedom have been jeopardized by espionage methods like the Echelon and Imint and the all pervasive espionage activities of the Central Intelligence Agency of the USA.
Ratan Lal Basu This booklet probes into the role of the Soviet espionage agency KGB during the cold war era from 1955 to 1991 and its secret war with the CIA, with glimpses of activities of the important Soviet moles in the CIA and the FBI of the USA.
Ratan Lal Basu This novel portrays the thrilling adventure of an intrepid Hindu boy and a Buddhist hill girl who undertook to resolve the curse that befell the Buddhist hill people who had inadvertently dishonored a powerful Hindu goddess. This is a story of love, adventure and mystery of tantric cult.
Ratan Lal Basu Among the various ancient Indian religious and semi-religious practices, tantra cult has got the most widespread recognition and popularity all over the world. The reason for this popularity of tantra has hardly been from academic, spiritual or philosophical interests. On the contrary, it has been associated with promises of achievements of magical and supernatural powers through the esoteric tantra cult. Another important reason for mushroom growth of tantra societies all over the world is related to promises of enhancement of sexual power and intensity of sexual enjoyment, and restoration of lost sexual potency of old people through tantra practices. In India, tantra cult has assumed a bad reputation among ordinary people and mystery, guilt psychosis and fear have been associated with this esoteric cult. The reasons for this are the sexual and drinking orgies prevalent among most of the tantra practitioners, the heinous practice of sacrifice of animals and even human beings to the mother goddess (goddess Kali/Tara) worshipped by most of the tantriks, and the belief in mischief making supernatural powers of the tantriks. Tantra itself is not a religion and it has penetrated most of the major religious and sub-religious communities not only in India but also in Tibet, China proper, Japan and many other countries (esp. Asian) of which religious communities have their origins in India. In India there are innumerable tantra based societies and individual tantriks as gurus (teachers) with their circles of disciples. It can be said, in brief, that tantra cult has so far been esoteric and occult, and shrouded in mystery, superstition and associated with a climate of horror and mischief. Nevertheless, there are many aspects of tantra which are scientifically verifiable and the effects of which are beneficial for individuals and the human society. This article endeavors to identify and isolate the scientific and beneficial from the stupendous garbage of falsehood, superstition and mysticism. This is, however, only a humble beginning, but the author expects that this would inspire more competent and erudite researchers to carry forward the task initiated by this article.
Ratan Lal Basu It is a funny story about two vagabond boys and a famous lady. The vagabonds while in forest in futile quest of treasure trove rescued the panic stricken lady from the monkeys chasing her to snatch her food packet and was amazed to discover that the lady had been awarded a coveted reward in a television contest for adventure and courage..
Ratan Lal Basu This e-book depicts the colourful true story of a few real world spies, whose espionage created sensation all over the world. These include both male and female spies of variegated characters and motivations.
Ratan Lal Basu This book depicts the crime against humanity committed by Lenin and Stalin through Secret Police and espionage agencies and slave labor camps in the USSR. To run the minority dictatorial government serving the interest of the aristocrats and intellectuals turned communists, both Lenin and Stalin had to terrorize the people through mass killing and other repressive means. Moreover a large number of the political opponents were sent to Gulags (forced labor camps) which played a crucial role in economic development of Communist Russia. This booklet describes these inhuman feature of the USSR.
Ratan Lal Basu This booklet contains two articles and some photographs. the first Article about Audrey Hepburn's familiarity with Tagore's works and the second about the popularity of the Indian film star Shahrukh Khan in Indonesia and the photos are of Indian cultural heritage in Indonesia.
Ratan Lal Basu উপন্যাসের নায়ক নকশালবাড়ি আন্দোলনে যোগদিয়ে স্বপ্ন দেখতে শুরু করেছিল বিপ্লবের মধ্যদিয়ে এক সুন্দর পৃথিবী গড়ে তুলবে। সে স্বপ্ন একদিন ভেঙে গেল। কিন্তু হতাশ না হয়ে সে আবার শুরু করল এক নতুন স্বপ্নের সন্ধান যা দিয়ে সে জীবনটাকে অর্থবহ করে তুলতে পারবে।
Ratan Lal Basu This book depicts the secrets of the Espionage Science embodied in the Arthasastra of Kautilya, the great Indian political theoretician and philosopher. The text was composed around 300 B. C. Still Modern intelligence agencies can learn a lot from Kautilya’s espionage mechanism as, in terms of perfection, modern agencies are yet to achieve Kautilya’s standards.
Ratan Lal Basu This booklet gives a clear idea of the atom bombs (both fission and thermonuclear) and the Soviet spy rings, spy handlers and spies centered on Manhattan Project Laboratories in USA, the project conducting research pertaining to atom bombs.
Ratan Lal Basu A boy lost his way in the Sulu Sea, lands in an uninhabited Filipino island where he falls in love with a Pinay herb collector who proposes marriage. The blue birds of the island enchant the boy. The Filipino police send him back to his mother country. When grown up he again visits the Philippines as a journalist and discovers the girl turned into a heartless money-hungry business woman.
Ratan Lal Basu এই উপন্যাসটির বিষয়বস্তু ১৯৬০-৭০ সালের ভারতের রাজ্য পশ্চিমবঙ্গের নকসালবাড়ি আন্দোলন ও পশ্চিমবঙ্গের অর্থনীতি, রাজনীতি ও সংস্কৃতির উপর তার প্রভাব । কলকাতার প্রেসিডেন্সি কলেজের ছাত্র আন্দোলন দিয়ে এই উপন্যাসের শুরু এবং নকসাল আন্দোলনের বিফলতা ও তআর পরবর্তী স্বপ্ন ভঙ্গের মধ্যে এই উপন্যাসের পরিসমাপ্তি।
Ratan Lal Basu Absolute poverty in the LDCs has in recent decades assumed a serious dimension in sheer physical terms and has posed a threat to the lives of millions of people residing in these countries. On the other hand, relative poverty as well as absolute poverty (even if in purely psychological sense) has been the basic source of social tensions in many a developed country. In the global context, poverty among nations has been widening nullifying all the predictions of meticulously constructed growth models emphasizing ‘convergence theories’. So far as the LDCs are concerned, low per capita income combined with extreme income inequality have forced these nations to the precipice of disaster. The development of productive power and knowledge to have command over Nature through agricultural practices changed the situation that existed in the very primitive societies and clan lives. In course of time productive forces, through man’s increasing command over Nature, went on snowballing and at present material production has assumed a spectacular dimension by means of the trinity of science, technology and industrial innovation. Unfortunately human society is still being pestered with the nagging problem of poverty, haply in a more intensified form as compared to the malady as existed in the pre-capitalist societies. Both opulence and poverty have been marching steadily onwards with the latter taking the leading role. The problem of poverty and private property emerged in this world as perfect twins. Prior to emergence of private property, poverty had very little association with social injustice. Poverty arose simply because of lack of material means of sustenance and it was equally applicable for all the members of primitive communities or clans. But with the advancement of methods of production and emergence of surplus value, it was no longer ‘poverty for all’ but poverty for the property less majority and riches for the property owning minority living on surplus values generated by the poor majority – poverty thus got associated with social injustice. Paucity of material means was no longer the basic cause of poverty but the cause lied deep in human psychosis – insatiable greed and resultant leanings of the propertied minority to perpetrate exploitation of the property less majority. Ownership or non-ownership of property also sprang from a basic vice, the cunning and unethical maneuver of the minority to grab all means of production. Karl Marx could, to some extent, recognize this basic cause but erroneously fell into the same trap – sought the solution of the problem through material advancement alone. He failed to recognize that class division, inequality, exploitation and the resultant poverty spring from a deeper cause, the baser and unethical leanings in human nature (which exist side by side with nobler aspects in all human beings baring a few exceptions). Long before the emergence of Marxian concepts, Adam Smith could identify the basic psychic nature of human beings that are responsible for poverty amidst plenty. But he could not suggest any meaningful way out of the vicious circle – the intricately interwoven forces of baser human sentiments strengthening one another to give the unethical entity perpetuity. As regards the basis of human nature, most scientific analysis is to be found in Sankhya, one of the six major philosophies that sprang from Vedic world outlook. But it is questionable how far it is practicable to translate the Sankhya based process into reality to bring about an exploitation-free, poverty-free world.
Ratan Lal Basu The term dalit means downtrodden and trampled. In fact the dalits in India, the lowest of the lower castes and the poorest of the poor, are being trampled (socially, politically and economically) by the rich, especially those belonging to the upper castes. Roughly the dalits in India comprise about 16.6 per cent of India’s population. But their share of ownership of land and property, and access to education and employment and basic social amenities is miserably lower. The worst inhuman practice against them is the practice of untouchability. This is associated with various kinds of atrocities perpetrated on them by the rich. All these social exploitation have been associated with economic exploitation and slavery. In general, the root of the malady may be traced back to Manusmriti (M.S.) and its basic psychic origin. M.S. ascribed a legal, ethical and religious justification to the existing system of exploitation. M.S. delineated how plethora of new sub-castes was generated by inter-caste marriage and thus the forefathers of the modern dalits emerged. The basic objective of this article is to get down to the depth of human psychosis that gives rise to the exploitative and discriminatory socio-economic practices related to the dalits and other exploited classes. In this connection we are going to highlight the primordial psychosis of the intelligent and privileged minority to give birth to and perpetuate discrimination against and inhuman exploitation of the majority. The psychosis is deeply rooted in basic human modes as analyzed and elaborated in the Samkhya Philosophy of ancient India. According to Samkhya Philosophy, human consciousness is a part of material manifestation of Nature and it is the combination of three modes viz. satva, rajas and tamas, endowed by Nature. All these basic modes combine in different degrees to assign different characteristics to different individuals. If isolated in the abstract, unmixed satva pertains to goodness and virtue, rajas to passion and insatiable desire and tamas to darkness of mind, obsession and inertia. All our mental and intellectual faculties originate from these three basic modes. Accordingly all individuals may be classified broadly into three major categories. The people in the upper strata of the society are in the rajasika state and the dalits are forced to be at the lowest echelon of the tamasika state through poverty, illiteracy, social customs, false religious beliefs, and legal measures by the state machinery which is being controlled by the rajasika minority. This process of de-humanization of the dalits started long ago to fulfill the greed and power mongering of the rajasika upper strata as is evident from the prescriptions of the Manusmriti. The only way out of this malady is to raise the dalits and the other exploited classes like the Sudras from the state of tamas to the state of rajas and later on to satva through rapid industrialization with modern technologies, removal of illiteracy and abject poverty of the exploited majority and spread of scientific education and scientific world outlook to eradicate all tamasika modes like superstitions, obsessions with religious rites, distinctions of and discrimination against the population on the basis of caste, creed, mother tongue, religious practices etc., and blind devotion of common people to religious gurus and priests, celebrities and political parties and political leaders. To this end it is necessary to inculcate ethics and satvika values among the exploiting minority, the politicians and political parties and the mass media.
Ratan Lal Basu A tribal old man, after the demise of his beloved wife considered an age old giant mango tree as his lone friend in the world. Unfortunately, to get a job for his unemployed son on whose income his family depended, he had to fell this vast tree. The story describes the pain and agony of the old tribal in course of murdering his only friend in the world.
Ratan Lal Basu Trade relations between various Filipino islands and Indian subcontinent may be traced back to the pre-historic times. Findings of Iron Age in Philippines give testimony to the existence of trade between Tamil Nadu and the Philippine Islands during the ninth and tenth centuries B.C. During 10th to 14th century A.D. trade relations between India and Philippines flourished and there were Indian influences on culture and languages of Philippines. During the 18th century, there was robust trade between Manila and the Coromandel Coast of India, involving Philippine exports of tobacco, silk, cotton, indigo, sugar cane and coffee. Since the Spanish period India-Philippines trade declined. After independence the two countries established diplomatic relation, and a friendship treaty was signed on 11 July 1952. But because of differences in foreign policy economic relation between the two countries was restored only during 1970s after Aditya Birla, an Indian industrialist took initiative in establishing Indo-Phil, a joint India-Philippines venture in textiles. There after various steps were taken to restore trade relation between the two countries. Some of the steps are: A trade agreement signed between the Philippines and India was signed on 29 May 1979. In 1995, a Joint Working Group and a Joint Business Council were set up to assess and identify potentials for trade as well as identify new areas for collaboration. The Philippines – India Business Council (PIBC) was organized in 1997. The Policy Consultation Talks between the two countries were established in 2000. On May 8, 2002 under the umbrella organization of Philippine Chamber of Commerce and Industry (PCCI), PIBC was convened with the objective of restoring and enhancing business ties and friendly relations with the Indian business community From November 9-16, 2003, a delegation from PIBC traveled the three major cities of Mumbai, Hyderabad and New Delhi in India. The Joint Commission on Bilateral Co-operation, to further strengthen and develop the co-operation in the field of trade, economic, scientific, technological and other fields of co-operation was signed during the State Visit to India of President Gloria Macapagal Arroyo on 5 October 2007. The inaugural session of the Joint Commission was held on 15 March 2011. An exhibition was organized by the Synthetic and Rayon Textiles Export Promotion Council of Philippines and rayon textile producers and exporters from India in June 2012 in Manila. Trade between the two countries was increased by 10.8% during 2011-12. It is expected that with further efforts on the part of the two countries trade between the two countries would rise rapidly benefiting both the economies.
Ratan Lal Basu The travelogue gives a vivid account of his adventure to Sandhak-Fu, the peak which gives the magnificent views of mount Everest and Kanchenjunga and his journey through vales and forests around this peak.
Ratan Lal Basu Very simple yogic method as partial Substitute of Sleep – helps Insomniacs and those who have to go sleepless for days due to pressure of work – has cured insomnia with continued practice. Anyone can practice without assistance of a guru or teacher.
Ratan Lal Basu The Cultural Revolution in the Peoples Republic of China (1966-1977), with its devastating consequences, is now a matter of history and only remembered as a misadventure and fantasy of Mao-Tse-tung. In this article, however, we look upon the concept of the Cultural Revolution from an unconventional perspective and emphasize that so far as the basic concept is concerned, Cultural Revolution has special relevance for the modern society and it may be conceived as a collective endeavour to ensure uplift of human mind and psychic modes as a whole. Here we endeavour to highlight the correspondence of the concept of the Cultural Revolution to two almost similar ways to go into the depth of the causes of maladies afflicting human society from time immemorial. The first comparison is made with the views of the moral philosopher and economist Adam Smith who divides human sentiments into two major categories, viz. nobler elements and baser elements and attributes all maladies of human society to the later group of sentiments. The second view corresponds to the ancient Indian Sankhya Philosophy, which classifies human modes of living into three categories, viz. tamasika, rajasika and satvika, and holds the latter two modes responsible for all maladies that afflict human living. For removal, of, maladies from human society, Smith calls for replacement of the baser human sentiments by nobler sentiments, and to this end, according to Sankhya view indicates, the initiation of a process of transition from tamasika and rajasika modes to satvika mode. A deeper look would reveal the fact that both the Smithian and Snkhya views are, in essence, the same – baser sentiments of Smith comparable to tamasika and rajasika modes, and nobler sentiments to satvika mode. However, neither Smith nor Sankhya philosophy provide any guidelines for efficacious transition of human psychosis to the desired end. In this context, the concept of the Cultural Revolution becomes relevant. The concept, interpreted from a radically different standpoint from Maoist interpretation, and therefore conceived as an evolutionary process rather than a destructive revolution, may enable us to device a viable transitional process of human values and psychosis from both the Smithian and the Sankhya standpoints.