TEST Essay 24/05/2025

SECTION-I
A global effort against the terrorism is the need of
1. the hour
On 22nd April 2025, the world watched in horror as innocent tourists were brutally killed in a
gruesome terrorists attack in Pahalgam, Kashmir. The tourists included several newlywed
couples and men were shot point blank in front of their wives. That day not only marked as a
black day in human existence but also sent a clear message to all of us- Terrorism is not
confined to national borders but it is a threat to whole humanity.
“Terrorism is a persistent and evolving global menace. No country is immune to it”.
- Antonio Guterres
Terrorism is generally defined as the unlawful use of violence and intimidation in the pursuit
of political, religious or ideological objectives. It disrupts societies, create fear in common
masses, hampers socio-economic growth and aims to coerce the governments to concede to
their demands.
Terrorism can take many forms including Religious terrorism, Political terrorism, State-
sponsored terrorism, Narco terrorism, Ethno-nationalist terrorism and Cyber-terrorism. These
classifications are based on the objectives and modus operandi of terror outfits. For instance,
Jaish-e-Mohammad is driven by extreme religious beliefs while Cyber attack like breach of
Kudankulam Nuclear Power Plant’s administrative network for societal and political impact.
“Terrorism is a significant threat to peace and security, prosperity and people.”
- Ban Ki Moon
There are several factors responsible for origin and spread of the terrorism. One of the root
causes is extreme religious and political beliefs. Such as, Al-Qaeda which is against the modern
world and wants to destroy it in order to establish old Islamic shariah rule. Poverty,
unemployment, regional disparity are other important causes for the spread of terrorism.
Similarly, States also use terrorism as tool of proxy war to destabilise rival State. Pakistan has
backed terror groups like Let ‘to bleed India through thousand cuts’.
India has also been one of the worst sufferer of terrorism. Terrorism in Kashmir and other
parts of India’s insurgency in North east and left wing extremism in central India hove costed
India thousands of lives and unlimited resources.
Earlier, terrorist attacks were discarded as law and order incidents. But increasing number
of terror groups and their attacks all over the world specially 9/11 attack; world has started to

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 take terrorism seriously. Global efforts to counter terrorism have increasingly become more
organised and institutionalized in 21st century. The United Nation has passed several resolutions
such as UNSC resolution no. 1373 that obligate member states to criminalize terrorism and deny
safe heavens to tourists. The establishment of the UN counter-Terrorism centre and the global
counter-terrorism strategy underscores the need for collaborative frameworks. The Financial
Action Task Force (FATF) plays a critical role in monitoring terror financing and has developed
black and grey lists to pressure nations into compliance.
India has also taken several steps to counter terrorism. It includes modernisation of
security forces, zero tolerance against terrorists, overall socio-economic development and
putting global pressure on Pakistan for providing safe heavens to terrorist organizations.
Despite these efforts, many challenges persists and menace of terrorism continues to
grow. There is no universal concerns on the definition of terrorism among global community.
There is also political unwillingness among states to tackle terrorism. Even states like Pakistan
go on to support terrorism financially and ideologically. Rapid spread of extremist ideology
through internet, inadequate intelligence coordination, weak border security, cooperation
among states and legal hurdles in prosecuting offenders across jurisdictions are other
significant challenges in handling terrorism.
A global and unified response is essential to tackle terrorism effectively. If terrorism is not
limited to national borders then efforts should also not be limited to national borders. All the
States must unite in the fight against terrorism. Nations must collaborate an intelligence-
sharing, counter-radicalization strategies, joint operations surveillance and cyber defense. As in
case of ‘Operation Sunrise’ where India-Myanmar cooperated to eliminate insurgents from
North-East taking shelter in Myanmar’s territory. It is equally important to address root causes
such as poverty, discrimination and lack of education.
Terrorism remains one of the gravest threats to global peace and development. Its reach
transcends borders, ideologies and societies. The need of the hour is a united global front that not
only counters terrorism militarily and legally but also socially and ideologically. As honourable
Prime Minister Narendra Modi asserted at the United Nations, “If we want peace, we must unite as
one against terrorism.” In order to prevent another Pahalgam incident in future this unity must be
rooted in trust, cooperation and a shared vision for a peaceful and secure world.
SECTION-II

2. Role of Literature in reflecting social & economic realities

“If you want to know about a culture, read its literature.”
- T. S. Eliot
This famous quote illustrates that literature is not merely a reflection of the human
imagination, but a powerful chromide of the times, a mirror to society, and a window to
economic realities, across civilizations, from the grand epics of ancient India to modern novels
criticizing capitalist structure, literature has been instrumental in shaping, recording and
reflecting the socio-economic landscapes and realities. It reveals the aspirations, conflicts,

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 disparities and transformations of individuals and societies. This essay explores how literature,
through various form and epochs, reflects social and economic realities, while also influencing
thought and reform.
In Indian civilisation, literature has always had a profound sociological function. The
earliest texts such as the Vedas and Puranas and Upanishads, though philosophical in nature,
offer glimpse into the hierarchical structure and spiritual aspirations of early society. The epics-
Ramayana and Mahabharata- serve not just as mythological stories but as repositories of social
ethics and dilemmas. For instance, the exile of Sita or the humiliation of Draupadi speaks
volumes about the gender roles and expectations embedded in the cultural consciousness.
Moreover, ancient treaties such as Kautilya’s Arthashastra and Manu smriti reflect early
economic and social regulations. The Arthashastra discusses governance and economic policies,
highlighting state control over markets, labour and taxation- issues still relevant today. On the
other hand, the rise of Buddhism and Jainism introduced Text that challenged ritualism and
casteism, providing more egalitarian world, travelogues like those of Huen Tsang also
documented social practices, serving as external literacy accounts of Indian society.
Bhakti and Sufi literature further democratized spiritual thought. Poets like Kabir,
Mirabai and Bulleh Shah broke linguistic and caste barriers to speak directly to the masses.
Their verses not only expressed spiritual yearning but also criticized rigid social hierarchies and
religious orthodoxy. These movements, largely literary in nature, were subtle yet powerful social
revolutions.
The colonial period marked a significant shift where literature became intertwined with
nationalism and economic critique litterateurs like Dada Bhai Naoroji and R. C. Dutt used
economic writings to expose the ‘Drain of Wealth Theory’ ley the Britishers.
Similarly ‘Sangam Literature’ in South India presented early depictions of love, governance and
community life reflecting the socio-political failure of that era.
Bankim Chandra Chatterjee’s Anand math, with its powerful imagery of “Vande Mataram”
became a rallying cry for freedom during the Independence movement. Rabindra Nath Tagore,
through his Gitanjali, blended philosophical reflection with a longing for literation with
political and spiritual. His Nobel Prize-winning work brought Indian literature onto the global
stage.
As the country moved towards independence, literature became a vehicle for social
change. Premchand’s works brought Indian literature onto the global stage.
As the country moved towards independence, literature became a vehicle for social
change. Premchand’s works like Godaan and Kafan explored the crushing poverty of rural
peasants. These characters are drawn from the lowest rungs of society and his stories reveal
how caste and economic structures oppress them. Mulk Raj Anand’s Untouchable and Coolie
brought attention to caste-discrimination and labour exploitation, giving voice to those whom
society had rendered invisible. In this way, literature documented and criticised the harsh
socio-economic realities of colonial India.
Post-independence, new literary voices emerged to speak for those on the margins. Dalit
literature, in particular, challenged the upper-caste narratives. Omprakash Valmiki’s Toothan
is a searching account of caste-based humiliation and exclusion. Bama’s Karukku presents the

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 lived experience of a Dalit Christian woman navigating both gender and caste oppression. These
writings are sociological documents that highlights systemic injustice and demand change.
Feminist literature has similarly enriched the discourse on social realities Mahasweta
Devi’ short story Draupadi is a powerful indictment of state violence and tribal oppression.
Ismat Chughtai explored female sexuality and repression in conservative Muslim society, while
contemporary authors like Arundhati Roy have examined the intersections of caste, class &
gender in novels like ‘The God of small things.’
Given outside traditional fictions economists laureate like Amartya Sen have contributed
significantly to this landscape his Books such as Development as Freedom, The Argumentative
Indian and The Idea of Justice uses a narrative style to address issues of inequality, poverty and
public reasoning. His work emphasizes that development cannot be measured by more GDP.
But must account for human freedoms and justice ideas rooted in ethical and literary traditions
as much as in economics.
Globally literature has played a similar role in exposing and shaping social and economic
thought. Charles Dickens for example, portrayed the horrors of industrialization and child
labour in works like Oliver Twist and Hard Times. In the Black American literary tradition,
writers like Joni Mourison, James Baldwin and Maya Angelou used literature to confront racism,
identity-crisis and historical trauma. Their writings have served as cultural touchstones in the
struggle for civil rights and equality.
William Shakespeare, though writings in a different era, addressed timeless human
conflicts- ambition, justice, betrayal and power- in works like king fear, Hamlet, Macbeth and
Juluis Caesar. His characters still resonate with audiences because they reflect universal truths
about human nature and societal structures.
However, not all literature is progressive. Some Texts reinforce regressive norms-
glorifying caste hierarchies, patriarchy or colonial ideologies. Language barriers also restrict the
reach of many powerful regional literature, limiting their social impact. Furthermore, the
dominance of urban and elite voices in contemporary Publishing often sidelines rural, tribal
and vernacular narrative. In an age of digital content and decreasing attention spans, reading
habits are also under threat, posing a challenge to literatures enduring influence.
Despite these challenges, the importance of literature in society cannot be overstated. It
is both a reflection and a critique as it not only captures what is (present) but imagines what
could be. In a world dominated by social media and instant information, literature remains one
of the few mediums that demand introspection, empathy and sustained engagement. It holds
the power to provoke thought, question authority and inspire transformation. Thus it is rightly
said:
“Literature is not just a mirror held up to reality but a hammer with which to shape it!!”

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 SECTION-III

3. Banla ke sathi sab kehu auri bigadala ke kehu nahin

Vinod Kambli’s journey from a dazzling cricket prodigy to a man battling personal demons is
both tragic and thought-provoking. Once hailed as one of the India’s most promising batsmen,
with fame, fortune, and a glamorous lifestyle, Kambli’s fall from grace has been steep and
heartbreaking. Addiction, illness, and financial hardship now define his life, starkly contrasting
his earlier success. This essay explores the dramatic rise and fall of a cricketer once destined for
greatness, now left struggling and abandoned.
This story shows the meaning of the Bhojpuri proverb ““Banla ke sathi sab kehu auri
bigadala ke kehu nahin”” which connotes to “Everyone is your friend when things are going well,
but no one stands by you when things go wrong”. This proverb succinctly captures the essence
of how people behave towards others based on their circumstances. This age-old saying is not
just limited to the Bhojpuri speaking belt of India but equally resonates with people across
cultures and languages. It reflects a universal truth about human relationships, loyalty and the
harsh realities of social behaviour.
In this essay we will try to explore the meaning of the proverb in different dimensions,
what we can learn from this saying, how one can maintain same behaviour despite the
condition of another person and many more things.
“Banla ke sathi sab kehu auri bigadala ke kehu nahin” is a reflection on human nature and
society as life is an unpredictable journey filled with moments of success and failure, joy and sorrow,
gain and loss and the changing behaviour of the person with the changing situations.
In the Bhojpuri heartland, this saying is often used as a cautionary reminder. It is
common to hear elders use this phrase to warn youngsters about trusting people blindly. We
can see the examples of political parties and the politicians when they are in power, they attract
many friends, supporters, financers etc. but the day they get out of power, no one follows them
or help them with finances or any physical, material or emotional support.
Similarly in today’s world of social media, many influencers due to their popularity
attract millions of followers when they became famous. But when their popularity declines they
feel that persons surrounding them also become less which aptly give meaning to the proverb
“Banla ke sathi sab kehu auri bigadala ke kehu nahin”.
In the corporate world as well, when a company is doing fine and earning huge profit, all
the employees took their increased amount of share or the bonus but once there is lean phase
for the company, the same employees switch their jobs and join other rival companies without
a second thought to help the company in passing lean phase or reviving itself from the losses.
Human are social beings. We form connections, build friendships, and grow networks for
emotional support, companionship and progress. But many relationships are transactional
based on what each party gains. When someone is doing well professionally, financially or
socially they become a center of attraction. People like to associate with success because it
reflects well on them and might even offer tangible benefits.

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 But the true test of any relationship is not during good times but during crises. When
someone faces bankruptcy, illness, failure or personal loss, they often find themselves alone.
Friends, who once visited frequently stop coming and calls go unanswered. People offer excuses,
distance themselves, or vanish altogether. This is when the meaning of “Banla ke sathi sab kehu
auri bigadala ke kehu nahin” becomes painfully evident.
The philosopher Thomas Hobbes famously argued that humans are naturally selfish,
stating, “of the voluntary acts of everyman the object is some good to himself.” It raises questions
and the value of true friendship. Are people naturally selfish? Do they care only when there’s
something to gain? Or is it that modern society has becomes so fast paced and individualistic
that empathy has diminished?
Some thinkers argue that such behaviour stems from insecurity and fear. People fear
being associated with failure or misfortune, believing it might bring them down too. Others
suggest it is simply a survival instinct people prioritize their own comfort and avoid emotional
burden.
However this does not mean that all people behave this way. Even though the proverb
paints a bitter picture, it also helps us recognize the rare gems- the true friends who stand by
us in both good and bad times. A true friend is someone who does not leave when you fall, who
helps you rise again, and who doesn’t measure your worth based on your success.
Life’s challenges serves as a litmus test for friendship. As saying goes on “Friend in need is
friend indeed”. In difficult times, we come to know who truly cares and who was just along the
ride. It also urges us not to be blinded by temporary attention or flattery. It reminds us to invest
in relationships that are built on trust, understanding and mutual respect not convenience or
benefit.
“Banla ke sathi sab kehu auri bigadala ke kehu nahin” is more than just a proverb- a life
lesson. It reflects the reality of social behaviour and teaches us to be cautious in choosing our
companions. At the same time, it helps us recognize the value of loyalty, compassion and true
friendship. While it may sound pessimistic at first, its true value lies in its wisdom: to not take
every smile as sincerity and every hug as commitment.
By understanding and internalizing the essence of this saying, we can lead a more
grounded and emotionally aware life. And most importantly, we can strive to be that rare kind
of friend- the one who stays, even when everything else fall apart.
We all need a friend like ‘Karna’ famous warrior of the epic Mahabharata who stand by
Kaurva Prince Duryodhana against all odds and sacrificed his life for friendship and became
epitome of friendship and charity. Not like Mir Jafar who changes loyalties for some Major
capital and rewards.
At last, I want to end my essay with quotation of Aristotle that “friendship is a single soul
dwelling in two bodies” and Francois D. L. Roche Foucauld saying “A true friend is the greatest
of all blessings”.

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