Marathi (English:;मराठीMarāṭhī; Marathi: [məˈɾaʈʰi] ( listen)) is an Indo-Aryan language spoken predominantly by the Marathi people of Maharashtra, India. It is the official language and co-official language in the Maharashtra and Goa states of Western India, respectively, and is one of the 22 scheduled languages of India. There were 73 million speakers in 2007; Marathi ranks 19th in the list of most spoken languages in the world. Marathi has the fourth largest number of native speakers in India, after Hindi, Bengali and Telugu, in that order. Marathi has some of the oldest literature of all modern Indian languages, dating from about 900 AD. The major dialects of Marathi are Standard Marathi and the Varhadi dialect.Koli, Malvani Konkani has been heavily influenced by Marathi varieties. The earliest example of the existence of Marathi as an independent language dates back to more than 2,000 years
Marathi distinguishes inclusive and exclusive forms of 'we' and possesses a three-way gender system that features the neuter in addition to the masculine and the feminine. In its phonology it contrasts apico-alveolar with alveopalatalaffricates and, in common with Gujarati, alveolar with retroflex laterals ([l] and [ɭ], Marathi letters ल and ळ respectively).
Marathi is primarily spoken in Maharashtra (India) and parts of neighbouring states of Gujarat, Madhya Pradesh, Goa, Tamil NaduKarnataka (Particularly the bordering districts of Belgaum, Bidar, Gulbarga and Uttara Kannada), Telangana, Chhattisgarh, union-territories of Daman and Diu and Dadra and Nagar Haveli. The former Maratha ruled cities of Baroda, Indore, Gwalior, and Tanjore have had sizable Marathi speaking populations for centuries. Marathi is also spoken by Maharashtrian emigrants to other parts of India and overseas.
Marathi is the official language of Maharashtra and co-official language in the union territories of Daman and Diu and Dadra and Nagar Haveli. In Goa, Konkani is the sole official language; however, Marathi may also be used for some official purposes in some case. Marathi is included among the languages which stand a part of the Eighth Schedule of the Constitution of India, thus granting it the status of a "scheduled language". The Government of Maharashtra has submitted an application to the Ministry of Culture to grant classical language status to Marathi.
The contemporary grammatical rules described by Maharashtra Sahitya Parishad and endorsed by the Government of Maharashtra are supposed to take precedence in standard written Marathi. Traditions of Marathi Linguistics and the above-mentioned rules give special status to tatsamas, words adapted from Sanskrit. This special status expects the rules for tatsamas to be followed as in Sanskrit. This practice provides Marathi with a large treasure of Sanskrit words to cope with demands of new technical words whenever needed.
In addition to all universities in Maharashtra, Maharaja Sayajirao University of Baroda in Vadodara,Osmania University in Hyderabad,Karnataka University in Dharwad,Gulbarga University in Kalaburagi,Devi Ahilya University in Indore and Goa University in Goa have special departments for higher studies in Marathi linguistics. Jawaharlal Nehru University (New Delhi) has announced plans to establish a special department for Marathi.
Marathi Day is celebrated on 27 February, the birthday of poet Vishnu Vaman Shirwadkar.
See also: Marathi literature
Indian languages, including Marathi, that belong to the Indo-Aryan language family are derived from early forms of Prakrut. Marathi is one of several languages that further descend from Mahārāshtrī Prakrut. Further change led to the Apabhraṃśa languages like Old Marathi, however this is challenged by Bloch (1970), who states that Apabhraṃśa was formed after Marathi had already separated from the Middle Indian dialect.
Marathi is probably first attested in a 739 CE copper-plate inscription found in Satara. Several inscriptions dated to the second half of the 11th century feature Marathi, which is usually appended to Sanskrit or Kannada in these inscriptions. The earliest Marathi-only inscriptions are the ones issued during the Shilahara rule, including a c. 1012 CE stone inscription from Akshi taluka of Raigad district, and a 1060 or 1086 CE copper-plate inscription from Dive that records a land grant (agrahara) to a Brahmin. A 2-line 1118 CE Marathi inscription at Shravanabelagola records a grant by the Hoysalas. These inscriptions suggest that Marathi was a standard written language by the 12th century. However, there is no record of any actual literature produced in Marathi until the late 13th century.
After 1187 CE, the use of Marathi grew substantially in the inscriptions of the Seuna (Yadava) kings, who earlier used Kannada and Sanskrit in their inscriptions. Marathi became the dominant language of epigraphy during the last half century of the dynasty's rule (14th century), and may have been a result of the Yadava attempts to connect with their Marathi-speaking subjects, and to distinguish themselves from the Kannada-speaking Hoysalas.
Further growth and usage of the language was because of two religious sects – the Mahanubhava and Varkaripanthans – who adopted Marathi as the medium for preaching their doctrines of devotion. Marathi had attained a venerable place in court life by the time of the Seuna kings. During the reign of the last three Seuna kings, a great deal of literature in verse and prose, on astrology, medicine, Puranas, Vedanta, kings and courtiers were created. Nalopakhyan, Rukmini swayamvar and Shripati's Jyotishratnamala (1039) are a few examples.
The oldest book in prose form in Marathi, Vivēkasindhu (विवेकसिंधु), was written by Mukundaraja, a Nath yogi and arch-poet of Marathi. Mukundaraja bases his exposition of the basic tenets of the Hindu philosophy and the yoga marga on the utterances or teachings of Shankaracharya. Mukundaraja's other work, Paramamrta, is considered the first systematic attempt to explain the Vedanta in the Marathi language
Notable examples of Marathi prose are "Līḷācarītra" (लीळाचरीत्र), events and anecdotes from the miracle filled life of Chakradhar Swami of the Mahanubhava sect compiled by his close disciple, Mahimbhatta, in 1238. The Līḷācarītra is thought to be the first biography written in the Marathi language. Mahimbhatta's second important literary work is the Shri Govindaprabhucharitra or Rudhipurcharitra, a biography of Shri Chakradhar Swami's guru, Shri Govind Prabhu. This was probably written in 1288. The Mahanubhava sect made Marathi a vehicle for the propagation of religion and culture. Mahanubhava literature generally comprises works that describe the incarnations of gods, the history of the sect, commentaries on the Bhagavad Gita, poetical works narrating the stories of life of Krishna and grammatical and etymological works that are deemed useful to explain the philosophy of sect.
Medieval and Deccan Sultanate period
The 13th century varkari saint Dnyaneshwar(1275–1296) wrote a treatise in Marathi on Bhagawat Gita popularly called Dnyaneshwariand Amritanubhava. His contemporary, Namdev composed verses or abhang in Marathi as well as Hindi.
Mukund Raj was a poet who lived in the 13th century and is said to be the first poet who composed in Marathi. He is known for the Viveka-Siddhi and Parammrita which are metaphysical, pantheistic works connected with orthodox Vedantism.
The 16th century saint-poet Eknath (1528–1599) is well known for composing the Eknāthī Bhāgavat, a commentary on Bhagavat Purana and the devotional songs called Bharud. Mukteshwar translated the Mahabharata into Marathi; Tukaram (1608–49) transformed Marathi into a rich literary language. His poetry contained his inspirations. Tukaram wrote over 3000 abhangs or devotional songs.
Marathi was widely used during the Sultanate period. Although the rulers were Muslims, the local feudal landlords and the revenue collectors were Hindus and so was the majority of the population. Political expediency made it important for the sultans to make use of Marathi. Nevertheless, Marathi in official documents from the era is totally persianised in its vocabulary. The persian influence continues to this day with many persian derived words used in every day speech such as bāg (Garden), kārkhānā (factory), shahar (city), bāzār (market), dukān (shop), hushār (clever), kāḡaḏ (paper), khurchi (chair), jamin (land), jāhirāt (advertisement), and hazār (thousand) Marathi also became language of administration during the Ahmadnagar Sultanate. Adilshahi of Bijapur also used Marathi for administration and record keeping.
Marathi gained prominence with the rise of the Maratha empire beginning with the reign of Chhatrapati Shivaji ( ruled 1674–1680). Under Shivaji, the language used administrative documents became less persianised. Whereas in 1630, 80% of the vocabulary was Persian, it dropped to 37% by 1677Samarth Ramdas was a contemporary of Shivaji. He advocated the unity of Marathas to propagate Maharashtra dharma. Unlike varkari saints, his writing has a strong militant expression to it. Subsequent Maratha rulers extended the empire northwards to Attock, eastwards to Odisha, and southwards to Thanjavur in Tamil Nadu. These excursions by the Marathas helped to spread Marathi over broader geographical regions. This period also saw the use of Marathi in transactions involving land and other business. Documents from this period, therefore, give a better picture of life of common people. There are lot of Bakharis written in Marathi and Modi script from this period. But by the late 18th century, the Maratha Empire's influence over a large part of the country was on the decline.
In the 18th century during Peshwa rule, some well-known works such as Yatharthadeepika by Vaman Pandit, Naladamayanti Swayamvara by Raghunath Pandit, Pandava Pratap, Harivijay, Ramvijay by Shridhar Pandit and Mahabharata by Moropant were produced. Krishnadayarnava and Sridhar were poets during the Peshwa period. New literary forms were successfully experimented with during the period and classical styles were revived, especially the Mahakavya and Prabandha forms. The most important hagiographies of Varkari Bhakti saints was written by Mahipati in the 18th Century. Other well known literary scholars of the 17th century were Mukteshwar and Shridhar. Mukteshwar was the grandson of Eknath and is the most distinguished poet in the ovi meter.He is most known for translating the Mahabharata and the Ramayana in Marathi but only a part of the Mahabharata translation is available and the entire Ramayana translation is lost. Shridhar Kulkarni came from the Pandharpur area and his works are said to have superseded the Sanskrit epics to a certain extent.This period also saw development of Powada (ballads sung in honor of warriors),and Lavani(romantic songs presented with dance).Major poet composers of Powada and Lavani songs of the 17th and the 18th century were Anant Phandi,Ram Joshi and Honaji Bala.
British colonial period
The British colonial period starting in early 1800s saw standardisation of Marathi grammar through the efforts of the Christian missionary William Carey. Carey's dictionary had fewer entries and Marathi words were in Devanagari. Translations of the Bible were first books to be printed in Marathi.These translations by William Carey, the American Marathi mission and the Scottish missionaries led to the development of a peculiar pidginized Marathi called the "Missionary Marathi in early 1800s The most comprehensive Marathi-English dictionary was compiled by Captain James Thomas Molesworth and Major Thomas Candy in 1831. The book is still in print nearly two centuries after its publication. The colonial authorities also worked on standardizing Marathi under the leadership of James Thomas Molesworth and Candy.They used Brahmins of Pune for this task and adopted the Sanskrit dominated dialect spoken by elite in the city as the standard dialect for Marathi.,
The first Marathi translation of an English book was published in 1817, and the first Marathi newspaper was started in 1832. Newspapers provided a platform for sharing literary views, and many books on social reforms were written. The Marathi language flourished as Marathi drama gained popularity. Musicals known as Sangeet Natak also evolved. Keshavasut, the father of modern Marathi poetry published his first poem in 1885. First Marathi periodical Dirghadarshan was started in 1840 while first Marathi newspaper Durpan was started by Balshastri Jambhekar in 1832.
The late-19th century in Maharashtra saw the rise of essayistVishnushastri Chiplunkar with his periodical, Nibandhmala that had essays that criticized social reformers like Phule and Gopal Hari Deshmukh. Phule and Deshmukh also started their own periodicals, Deenbandhu and Prabhakar, that criticised the prevailing Hindu culture of the day.
The first half of the 20th century was marked by new enthusiasm in literary pursuits, and socio-political activism helped achieve major milestones in Marathi literature, drama, music and film. Modern Marathi prose flourished through various new literary forms like the essay, the biographies, the novels, prose, drama etc. N.C.Kelkar's biographical writings, novels of Hari Narayan Apte, Narayan Sitaram Phadke and V. S. Khandekar, Vinayak Damodar Savarkar's nationalist literature and plays of Mama Varerkar and Kirloskar's are particularly worth noting.
Marathi since Indian independence
After Indian independence, Marathi was accorded the status of a scheduled language on the national level. On 1 May 1960, Maharashtra was re-organised along linguistic lines; this added Vidarbha and Marathwada regions to its fold and thus about the socio-political unity of major portions of the Marathi speaking. With state and cultural protection, Marathi made great strides by the 1990s. A literary event called Akhil Bharatiya Marathi Sahitya Sammelan (All-India Marathi Literature Meet) is held every year. In addition, the Akhil Bharatiya Marathi Natya Sammelan (All-India Marathi Theatre Convention) is also held annually. Both events are very popular among Marathi speakers.
Notable works in Marathi in the latter half of 20th century includes Khandekar's Yayati, which won him the Jnanpith Award. Also Vijay Tendulkar's plays in Marathi have earned him a reputation beyond Maharashtra. P.L.Deshpande(PuLa), Vishnu Vaman Shirwadkar, P.K.Atre & Prabodhankar Thackeray, were also known for their writings in Marathi in the field of drama, comedy and social commentary
In 1958 the term "Dalit literature" was used for the first time, when the first conference of Maharashtra Dalit Sahitya Sangha (Maharashtra Dalit Literature Society) was held at Mumbai, a movement inspired by 19th century social reformer, Jyotiba Phule and eminent dalit leader, Dr. Bhimrao Ambedkar.Baburao Bagul (1930–2008) was a pioneer of Dalit writings in Marathi. His first collection of stories, Jevha Mi Jat Chorali(जेव्हा मी जात चोरली) (When I Concealed My Caste), published in 1963, created a stir in Marathi literature with its passionate depiction of a cruel society and thus brought in new momentum to Dalit literature in Marathi. Gradually with other writers like, Namdeo Dhasal (who founded Dalit Panther), these Dalit writings paved way for the strengthening of Dalit movement. Notable Dalit authors writing in Marathi include Arun Kamble, Shantabai Kamble, Raja Dhale, Namdev Dhasal, Daya Pawar, Annabhau Sathe, Laxman Mane, Laxman Gaikwad, Sharankumar Limbale, Bhau Panchbhai, Kishor Shantabai Kale, Narendra jadhav, and Urmila Pawar.
In recent decades there has been a trend among Marathi speaking parents of all social classes in major urban areas of sending their children to English medium schools. There is some concern, though without foundation, that this may lead to marginalisation of the language.
See also: Marathi–Konkani languages
Standard Marathi is based on dialects used by academics and the print media.
Indic scholars distinguish 42 dialects of spoken Marathi. Dialects bordering other major language areas have many properties in common with those languages, further differentiating them from standard spoken Marathi. The bulk of the variation within these dialects is primarily lexical and phonological (e.g. accent placement and pronunciation). Although the number of dialects is considerable, the degree of intelligibility within these dialects is relatively high.
Zadi Boli or Zhadiboli (झाडीबोली) is spoken in Zadipranta (a forest rich region) of far eastern Maharashtra or eastern Vidarbha or western-central Gondwana comprising Gondia, Bhandara, Chandrapur, Gadchiroli and some parts of Nagpur of Maharashtra.
Zadi Boli Sahitya Mandal and many literary figures are working for the conservation of this important and distinct dialect of Marathi.
Southern Indian Marathi
Thanjavur Marathi, Namadeva Shimpi Marathi, Arey Marathi and Bhavsar Marathi are some of the dialects of Marathi spoken by many descendants of Maharashtrians who migrated to the Southern India.
These dialects retain the 17th century basic form of Marathi and have been considerably influenced by the Dravidian languages after the migration. These dialects have speakers in various parts of Tamil Nadu, Andhra Pradesh and Karnataka.
Main article: Varhadi dialect
Varhadi (Varhādi) (वऱ्हाडी) or Vaidarbhi (वैदर्भी) is spoken in the Western Vidarbha region of Maharashtra. In Marathi, the retroflex lateral approximantḷ[ɭ] is common, while in the Varhadii dialect, it corresponds to the palatalapproximanty (IPA: [j]), making this dialect quite distinct. Such phonetic shifts are common in spoken Marathi and, as such, the spoken dialects vary from one region of Maharashtra to another.
Other Languages and dialects spoken in Maharashtra include Maharashtrian Konkani, Koli, Mangeli, Malvani, Agri, Andh, Warli, Dangi, Khandeshi, Ahirani, Kokna, Vadvali, Samavedi, Marathwadi and Deshi.
Main article: Marathi phonology
The phoneme inventory of Marathi is similar to that of many other Indo-Aryan languages. An IPA chart of all contrastive sounds in Marathi is provided below.
Older aspirated *tsʰ, dzʱ have lost their onset, with *tsʰ merging with /s/ and *dzʱ being typically realised as an aspirated fricative, [zʱ]. This /ts, dz, zʱ/ series is not distinguished in writing from /tʃ, tʃʰ, dʒ, dʒʱ/.
There are two more vowels in Marathi to denote the pronunciations of English words such as of a in act and a in all. These are written as अॅ and ऑ. The IPA signs for these are [æ] and [ɒ], respectively. Maharashtri Prakrit, the ancestor of modern Marathi, is a particularly interesting case. Maharashtri was often used for poetry and as such, diverged from proper Sanskrit grammar mainly to fit the language to the meter of different styles of poetry. The new grammar stuck, which led to the unique flexibility of vowels lengths – amongst other anomalies – in Marathi. Marathi retains the original Sanskrit pronunciation of certain letters such as the anusvāra (for instance, saṃhar, compared to sanhar in Hindi). Moreover, Marathi preserves certain Sanskrit patterns of pronunciation, as in the words purṇa and rāma compared to purṇ and rām in Hindi.
Main articles: Devanagari, Balbodh, and Modi script
Kadamba alphabet and its variants has been historically used to write Marathi in the form of inscriptions on stones and copper plates. The Marathi version of Devanagari, called Balbodh, is similar to the Hindi Devanagari alphabet except for its use as words in Marathi traditionally pronounce schwa making its written form differ even from other Marathi words. For example, the word 'रंग' (colour) is pronounced as 'ranga' in Marathi & 'rang' in other languages using devanagari despite same spelling, 'खरं' (true) despite the anuswara is pronounced as 'khara' as the anuswara in this case is used to avoid schwa deletion in pronunciation since most other languages using devanagari show schwa deletion in pronunciation despite the presence of schwa in the written spelling. From the 13th century until the mid-20th century, Marathi was written in the Modi script. Since 1950 it has been written in the Balbodh style of Devanagari. Except for Father Stephen's Christ Puran in the Latin script in the 1600s, Marathi has mainly been printed in Devanagari because William Carey, the pioneer of printing in Indian languages, was only able to print in Devanagari. He later tried printing in Modi but by that time, Balbodh Devanagari had been accepted for printing.
Marathi is usually written in the Balbodh version of Devanagari script, an abugida consisting of 36 consonant letters and 16 initial-vowel letters. It is written from left to right. The Devanagari alphabet used to write Marathi is slightly different from the Devanagari alphabets of Hindi and other languages: there are a couple of additional letters in the Marathi alphabet, and Western punctuation is used.
As with a large part of India, a traditional duality existed in script usage between Devanagari by religiously educated people (most notably Brahmins) and Modi for common usage among administrators, businesspeople, and others. As observed in 1807,
Although in the Mahratta country the Devanagari character is well known to men of education, yet a character is current among the men of business which is much smaller, and varies considerably in form from the Nagari, though the number and power of the letters nearly correspond.
Vowel ligatures with Consonant क/ka
क ख ग घ ङ
च छ ज झ ञ
ट ठ ड ढ ण
त थ द ध न
प फ ब भ म
य र ल व
श ष स
ka kha ga gha ṅa
ca cha ja jha ña
ṭa ṭha ḍa ḍha ṇa
ta tha da dha na
pa pha ba bha ma
ya ra la va
śa ṣa sa
It is written from left to right. Devanagari used to write Marathi is slightly different than that of Hindi or other languages. It uses additional vowels and consonants that are not found in other languages that also use devanagari.
The Modi alphabet
See also: Modi alphabet
From the thirteenth century until 1950, Marathi, especially for business use, was written in the Modi alphabet — a cursive script designed for minimising the lifting of pen from paper while writing.
Consonant clusters in Devanagari
In Devanagari, consonant letters by default come with an inherent schwa. Therefore, तयाचे will be 'təyāche', not 'tyāche'. To form 'tyāche', you will have to write it as त् + याचे, giving त्याचे.
When two or more consecutive consonants are followed by a vowel then a jodakshar (consonant cluster) is formed. Some examples of consonant clusters are shown below:
- त्याचे - tyāche - "his"
- प्रस्ताव - prastāva - "proposal"
- विद्या - vidyā - "knowledge"
- म्यान - myān "Sheath/scabbard"
- त्वरा - tvarā "immediate/Quick"
- महत्त्व - mahatttva - "importance"
- फक्त - phakta - "only"
- बाहुल्या - bāhulyā - "dolls"
In writing, Marathi has a few digraphs that are rarely seen in the world's languages, including those denoting the so-called "nasal aspirates" (ṇh, nh, and mh) and liquid aspirates (rh, ṟh, lh, and vh). Some examples are given below.
- कण्हेरी - kaṇherī - "a shrub known for flowers"/ Oleander
- न्हाणे - nhāṇe - "bathing"
- म्हणून - mhaṇūna - "therefore"
- तऱ्हा - taṟhā - "different way of behaving"
- कोल्हा - kolhā - "fox"
- केंव्हा - keṃvhā - "when"
Main article: Marathi grammar
Marathi grammar shares similarities with other modern Indo-Aryan languages. The first modern book exclusively concerning Marathi Grammar was printed in 1805 by William Carey.
Marathi employs agglutinative, inflectional and analytical forms. Unlike most other Indo-Aryan languages, Marathi preserves all three grammatical genders from Sanskrit: masculine, feminine and neuter. The primary word order of Marathi is subject–object–verb Marathi follows a split-ergative pattern of verb agreement and case marking: it is ergative in constructions with either perfective transitive verbs or with the obligative ("should", "have to") and it is nominative elsewhere. An unusual feature of Marathi, as compared to other Indo-European languages, is that it displays inclusive and exclusive we also found in Rajasthani and Gujarati and common to the Austronesian and Dravidian languages. Other similarities to Dravidian include the extensive use of participial constructions and also to a certain extent the use of the two anaphoric pronounsswətah and apəṇ. Numerous scholars have noted the existence of Dravidian linguistic patterns in the Marathi language.
Sharing of linguistic resources with other languages
Over a period of many centuries the Marathi language and people came into contact with many other languages and dialects. The primary influence of Prakrit, Maharashtri, Apabhraṃśa and Sanskrit is understandable. Marathi borrows a lot of its vocabulary from Sanskrit.
Marathi has also shared directions, vocabulary and grammar with languages such as Indian Dravidian languages, and foreign languages such as Persian, Arabic, English and a little from Portuguese. While recent genome studies suggest some amount of political and trade relations between the Indian subcontinent and East Africa, Middle East, Central Asia over a millennium, these studies are still not conclusive about the exact effect on linguistics.
Vinayak Damodar Savarkar, the noted freedom fighter and Hindutva Ideologue and also writer and poet in his own right,has contributed to Marathi language, by coining new Marathi equivalents for words from other languages, mostly English. Prior to these Marathi equivalents, words from other languages were used commonly which was unacceptable to Savarkar. He opined that intrusion of foreign words, polluted the Marathi language, while also rendering the original Marathi words, of the same meanings, obsolete. Following are some of the words coined and popularised by him for safeguarding cultural integrity:
Marathi has also shared directions, vocabulary and grammar with languages such as Indian Dravidian languages, and foreign languages such as Persian, Arabic, English and a little from Portuguese.
School: शाळा, College: महाविद्यालय, Academy: प्रबोधिका, Headmaster: मुख्याध्यापक, Superintendent of highschool: आचार्य, Principal: प्राचार्य, Professor: प्राध्यापक, Dispensary: औषधालय, Consulting room: चिकित्सालय, Vakil(an Urdu word): विधिज्ञ, Fauj, Lashkar(Urdu): सेना, सैन्य, Skirmish: चकमक, Camp: शिबीर, छावणी, Submarine: पाणबुडी, Telephone: दूरध्वनी, Television: दूरदर्शन, Circular: परिपत्रक, Chronicle: इतिवृत्त, Report: अहवाल, प्रतिवृत्त, Jindabad: की जय, जय हो, अमर हो, Legislature: विधी मंडळ, Parliamentarian: संसदपटू, Ahmedabad: कर्णावती, Arabian sea: पश्चिम समुद्र, सिंधुसागर, Hyderabad(south): भाग्यनगर, Cinema hall:चित्रपटगृह, Cinema: चित्रपट, Film: चित्रावली, चित्रपट्टिका, Interval: मध्यंतर, Studio: कलागृह, कलामंदिर, Shooting: चित्रण, Three dimension: त्रिमितीपट, Green groom: नेपथ्य, Photograph: छायाचित्र, Camera: छायिक, Portrait: व्यक्तिचित्र, Tape recorder: ध्वनिमुद्रा, Scenario: पटकथा, चित्रकथा, Trailer: परिचयपट, Music director: संगीत नियोजक, Director: दिग्दर्शक, Editor: संकलक,
Morphology and etymology
National integration is the togetherness and oneness felt by the citizens (even after having differences in cast, creed, religion, culture, language, region, etc) of any country to maintain the national unity and integrity as well as build a strong and prosperous nation.
Essay on National Integration
National integration is a way to make people aware about the power of unity among people living in a country. It makes people aware about the necessity of Rastriya Ekta by bringing equality among people of different culture, race, cast and religion. We have provided essay on national integration in various words limit for your lovely kids and school going children. Let them know about national integration in very simple words and sentences. Let your children be smart enough in the class by helping him to learn such simple national integration essay.
National Integration Essay 1 (100 words)
National integration is also known as Rastriya Ekta and National integration day as Rastriya Ekta Diwas. It is a positive aspect to reduce the differences of socio-cultural and economic as well as inequalities among people of the country. It promotes to strengthen the unity among people of any group, society, community and whole country to bring national unity a day. It is not a force by any authority however it is a request from people to make our country a developed country. It is possible only through the unity and harmony of the people. They should share their ideas, values and other issues to enhance their emotional bonds. People must feel and live the unity within diversity and make our national identity a supreme power.
National Integration Essay 2 (150 words)
National integration is of great importance in India to enhance the individual level development in this country and make it a strong country. In order to make people aware of it completely, it is celebrated as an event every year on 19th of November (birthday anniversary of first woman Indian prime minister, Indira Gandhi) as National Integration Day (means Rastriya Ekta Diwas) and National Integration Week ((means Quami Ekta Week) from 19th of November to 25th of November. The real meaning of the integration is combination of various parts to make it one.
India is a country where people from various regions, religions, culture, tradition, race, cast, colour, and creed are living together. So, people integration is must in India to make a national integration. If people from different religions and culture live together by uniting, there will be no any social or developmental problems. It is known as unity in diversity in India however it is not true but we (youth of the country) have to make it possible.
National Integration Essay 3 (200 words)
In India National Integration Day is observed as a most important social event every year on 19th of November. For more awareness among public about the national integration, a whole week programme has also been implemented by the government of India to observe annually as National Integration Week from 19th to 25th November. India is a country famous for its different cultures, traditions, races, religions, castes and creeds but it cannot be unseen that it is still comes under the developing countries because of the diversity in the thinking of people living here. People living here think differently according to their own culture and religion which is a big issue of hindering the individual and country development.
India is famous for its unity in diversity but it is not true as people here are not ready to accept others opinion for development. Everyone always try here that his religion is best than others and what he does is always great. People from different races living here are fighting physically, emotionally, arguing, debating in many ways to prove them best only for their own benefits. They never think by getting together about their country. They never think that the development of our country is possible only with growth and development of individual and single identity of everyone.
National Integration Essay 4 (250 words)
National integration is a process to bring unity among people of different religions to create a single identity of India as “Unity of People”. It is one and only way to remove inequality and other social issues like diversities, racial discriminations, etc in the society as well as strengthen the solidarity and unity. India is a multi-caste and multi-lingual country where people from different castes live and speak different languages. They follow their own customs and traditions according to the religion they belong. In India there is not only a diversity among people of religions, castes, creeds, colours and cultures but there is also a diversity of thinking which is a big issue of improper development in India.
There is a high degree of disintegration exists among Indian people which make a bad present scenario here with communal and other problems. Because of the disintegration in India, we have faced lots of social problems like partition in India in 1947, destruction of Babri Masjid in 1992, riots between people of Muslim and Hindu religions. Barrier of untouchability, barrier of language, status barrier and other social barriers are pulling us back. Various rules and regulations have been planned and implemented by the government of India to bring artificial unity in diversity however it is only human mind which can bring natural unity in diversity among people.
All the social issues arising here is because of the lack of national integration. We all should understand the need and requirement, real meaning and purpose of this national integration. We should live and think equally as well as follow all the rules and regulations by the Indian government for the ultimate development of our country.
National Integration Essay 5 (300 words)
India is a land where contrast people with their unique culture and diverse facets of lifestyle are living. Obviously, it is quite clear that we need to understand the meaning of national integration in our lives and follow everything to give a single identity of our country. People in India belong to different castes, races, religions, communities and cultural groups and lived together for years. Diversity of religions, castes and creeds has enriched the cultural heritage of the India which arisen here a composite culture however it is very clear that India has always lacked political unity.
Indian has attained only once a political unity in the history in 1947 when Britishers were forced to go from here. They had followed various types of planned policies to divide and rule here however finally they became unsuccessful. Some of the points like cultural unity, defensive continuity, constitution, art, literature, common economic problems, national flag, national festivals, national anthem and national emblem are promoting the National Integration in India.
Instead of being from different religions and cases we should recognize that all are one in order to build a strong and prosperous nation. We need to understand the real meaning of the unity in diversity in India. It never means kind of oneness should be here because of racial and cultural similarity, it means that oneness instead of great differences here. India is counted as the country having second largest population all over the world, where more than one thousand six hundred fifty-two languages are spoken and people from all major religions of the world are living here together. In spite of all differences we should co-exist here with each other peacefully without any political or social conflicts. We should enjoy the unity in this great country where everything is diverse to fulfil the purpose of national integration.
National Integration Essay 6 (400 words)
India is a country of diversity in people’s races, religions, languages, castes, etc however unity is also seen here many times under the influence of common territory, history and continuous fight for the freedom from British rule. Britishers followed many years the policy of Divide and Rule in India in order to continue their ruling power over India. However the unity of Indian people from different races, religions and castes makes possible to run away the Britishers. However, after independence disintegration took place which divided India into Bharat and Pakistan.
Indian is a land of various religious communities like Hindus, Sikhs, Muslims, Christians, Jains, Buddhists and Parses. National integration is possible here only when each community live peacefully together, appreciate other community, love people of other community and respect culture and tradition of others. People from each community should observe their fairs, festivals and other great days peacefully. Each community should help each other and share the celebration of religious festivals. Any religious community should not do anything bad which is banned or prohibited in other religious community.
People of different religions speak different languages like Hindi, English, Urdu, Oriya, Bengali, Assamese, Gujarati, Marathi, Punjabi, etc. There should be equality among people of all religions and same facility for students of all castes. National integration in India is an immediate need in the modern time to bring equality among people of all races and equal growth and development of all communities for the ultimate development of the country. Indian government has founded the Council of National Integration in the hope that people living here would co-operate in fulfilling the purpose of its all programmes.
National integration is one combining group of all the people living of the nation to make a single identity. National integration is a particular sentiment which binds people together into one common bond of nation without noticing the religion, caste, background or language. We should identify ourselves as people of India not as from particular religion or caste. India is a big country having vast population of various creed and castes. It is a heritage rich country however we cannot say it a country having unity of people. It is possible through the huge awareness of the youths of the country. As a youth, we are the future of our country so we should fully understand our responsibility towards our nation and do all the required activities needed for the national integration.
National Integration Day
Speech on National Integration
Slogans on National Integration
Quami Ekta Week
Challenges to National Integration in India
Youth and National Integration in India