TRISANGAM INTERNATIONAL REFEREED JOURNAL
Trisangam is an International Double-Blind Peer Reviewed (refereed) Research journal on Language, Literature and Culture. Four issues are published annually. To the serious readers the trisangam is highly adorned as a journal of research in the field of social, cultural, anthropological, literary, language’s and other’s aspects of Northern and North-East Region. The pointed attention is given by the journal to unfold to open up the rich resources of the West Bengal, North – East India and Neighbouring area to the great mass readers interact in the subjects.
Siliguri: Trisangam international refereed journal
Companion to the Buddhist Story : Rabindranath’s ‘Mastak Bikray’/ বৌদ্ধ কাহিনির অনুষঙ্গ : রবীন্দ্রনাথের ‘মস্তক বিক্রয়’
Rabindranath is a world-renowned poet with diverse talents. He was also known as an essayist, novelist, story writer and dramatist. Rabindranath’s work has had an impact on all branches of literature. With the touch of Rabindranath's brilliance, any subject in human thought becomes luminous. His originality and uniqueness are unparalleled. It fascinates, amazes, excites. One such wonderful poem of Rabindranath is 'Katha'. Which was published in 1900. An evocative poem in this anthology is ‘Head Sale’ ('Katha': 21stKartika,1304). The origin of this narrative poem is from the 'Ajnat kaundilyajatakam' belongingto the third volume of the original Buddhist Mahavastu contribution. It should be mentioned that Rabindranath was not familiar with the original 'Mahabastu Karvani' because he did not know the Pali language. He was familiar with Rajendra Lal Mitra's (The Sanskrit Buddhist Literature of Nepal [Calcutta -1882]) short English translation from Pali. Rajendra Lal Mitra's translation tell sthe story of 'Ajnat kaundilya' in the eighth volume of the book. In the second paragraph of that Story, there is talk of the rivalry between Kosalaraja and Kashiraja, in the memoirs of Ajnatkaundilya's previous birth. As a result of that conflict, the song of self-sacrifice, forgiveness and prem-dharma of gentleman began.
Hara-Gouri’s Relationship in the Podaboli of Ramprasad and Kamalakanta : From Tantric Theory to Inside of Bengali Family/ রামপ্রসাদ ও কমলাকান্তের পদাবলীতে হর-গৌরী সম্পর্কের রূপায়ণ : তন্ত্রতত্ত্ব থেকে বাঙালির অন্দরমহল
Shakta Podaboli is a very important genre in the Medieval Bengali Literature. In the crucial time of 18th century Bengali poets started to write these poems where they tried to get a mental peace and shelter to ‘Maa Kali’ for expressing their grievances and grief. Ramprasad Sen and Kamalakanta Bhattacharya are the most prominent poets in this genre. Ramprasad is a true devotee of Kali. So He manifests His veneration in the Parjay of ‘Bhakter Akuti’. In these poems He allegorically expresses the true meaning of Tantric ‘Shiva-Shakti’ theory. He reveals Tantric ‘Shatchakrabhed’ and ‘Kundalini’ theory through the metaphors of so called ‘Shiva-Gouri’s conjugal life. In this article we tried to decode that Metaphors through some tantric texts and references. Another poet Kamalakanta Bhattacharya is excellent in the Parjay of ‘Agomoni’ and ‘Bijaya’. ‘Agomoni’ and ‘Bijaya’ is basically based on Uma’s arrival in his father Himalaya’s home and departure to Kailasa. In this context, Shiva has been portrayed as a poor, old and bohemian husband of Bengali girls of that period. Uma’s mother Menaka’s anguish and tormentation is revealed here thinking of Uma’s miserable married life. Menaka sends Himalaya forcefully to Kailasa to fetch Uma only for four days and after four days when Shiva comes to take Uma mother Menaka’s heart fills with distress and disappointments. Kamalakanta’s poems reveal a common photography of contemporary Bengali Family through the cruel system of child marriage of many Uma. We tried to denote that problem through the married life of Shiva and Uma. Mother Menaka’s cry and anguishes echoes through the poems and shows us the painful married life of sacrificed one common Bengali girl whose name is Uma. She is assimilated here with mythological Shiva’s wife Uma. We analysed about it in the article.
Michael Madhusudan Dutt’s Views on Radha : In the Context of Brajangana Kavya/ মাইকেল মধুসূদন দত্তের রাধা ভাবনা : প্রসঙ্গ ব্রজাঙ্গনা কাব্য
Among Madhusudan's poetic works 'Brajangana' is exceptional in terms of subject and style. Madhusudan chose the subjects of his other three epics, from the Ramayana, Mahabharata and Puranas. Compared to that, the main character of 'Brajangana Kavya' is Radha, who is originated from folk culture. On the other hand, the lyricism which Madhusudan considered as a weakness of Bengali poetry, in this poem he has chosen the style of lyricism. What is the reason for this? In Madhusudan's conception of Radha we see the expression of his novelty. Referring to Radha in a letter to his friend Gourdas Basak, Madhusudan said, to read poetry free from religious influence, Radha is not an 'evil' character. He also said, 'The absurd group of poets has composed poetry based on the story of the legend; Their wicked, uncultured, tasteless imaginations are responsible for Radha's present plight'. In the socio-economic context of the 19th century, Madhusudan's view on Radha was revolutionary and an under-discussed aspect of modernity are evaluated in this article. Radha is quite distinct from the Matriarchal Goddess images like Uma or Kali. Radha is a Lover-Goddess like the Greek mythological Venus - which distinguishes Radha from Mother-Goddess like Uma, Parvati or Kali. Radha is not given much status in Puranas or scriptures. Later, while Radha was given a place in mainstream scriptures or literature, her character's grandeur was greatly diminished. Medieval literature centered on Radha is no exception. But Michael Madhusudan Dutta in his 'Brajangana Kavya' presents us with a 'human', 'personable' Radha - breaking the archetype of 'goddess', 'maid' or 'servant' Radha. The human side of Radha is magnified by Madhusudan in his 'Brajangana Kavya'.
Madhusudan’s ‘Birangana Kavya’ and Indian Mythology: A Comparative Analysis/ মধুসূদনের‌ ‘বীরাঙ্গনা’ কাব্য এবং ভারতীয় পুরাণ : একটি তুলনামূলক বিশ্লেষণ
Michael Madhusudan Dutt brought the first revolution in Bengali literature during the renaissance era of the 19th century. Influenced by Western education, literature and culture, Michael composed the poetry book 'Birangana' (1862) with his independent and unique mindset. The sources of the stories in 'Birangana Kavya’ is Indian epics and Puranas. He took most of the stories from The Ramayana and The Mahabharata. All the heroines presented by Madhusudan in this poetry book are women of ancient times. As individuals, they are of great stature. In mythology they are significant characters. Behind them lies the vast backdrop of India's past. Not only Shakuntala's identity as an ashrama girl, but also the character of India's emperor Dushyanta is associated with her. The background of Rukmini's story is the crooked political conflict of the royal family in Arabia in ancient India. Behind Jana’s story is the location of weak town-streets in the post-war period of Kurukshetra. And she is remembered as the consort of Brihaspati as the cause of a bloody struggle between the gods and demons of ancient times. Reading the ‘Birangana Kavya’, we feel that Madhusudan was not satisfied with serving the old gods and goddesses in new clothes, but transformed the religious stories taken from the Puranas into human stories. The names remain the same, the structure of the story is the same; He gave a completely new look to the story, characters and speech. If we analyze a little better, we will see that the heroines of Birangana are full of happiness, sadness, hope, despair, pride and anger like the hearts of ordinary women of modern times. As a result, they have come from the high court of the epic to the common people's home premises. They do not have the great scope of the epic. In Birangana's lyrics the characters of the heroines of the poem lack the mystique of mythological solemnity; they appear in ordinary human form. I will try to discuss this topic in detail in my research paper.
The Manasamangal Kavya from the feminine psychological perspective (In respect of the co-wife problems, self-establishment, condemnations for husbands, Baromasya and taking disguises/ নারীমনস্তত্ত্বের আলোকে মনসামঙ্গল কাব্য : প্রসঙ্গ – সতীন সমস্যা, আত্মপ্র
In our society women have been defined with certain words and terms which are used as the opposites to that of the men. A woman resides as a daughter, wife and mother, completely unaware of her own individuality. A society where woman is not allowed to know her own personality, it is quite normal that her deep feelings, her emotions are made to remain veiled forever. Moreover the patriarchy has termed her enchantress (‘Mayabini’, ‘kuhokini’) to avoid any reflection on the hidden core of her heart. Women have failed to transform their thoughts into works unlike men. But the condition of women was not the same right from the beginning in our Indian society. In the Vedic era women like Gargi, Maitreyee were ranked with the greatest of the menfolk in society. Towards the end of the Vedic period, in the age of the Ramayana and the Mahabharata women were allowed to exercise their freedom in selecting their husbands which was called the ‘Swayambar Pratha,’ and had their chances in widow remarriage. But the system changed with time. Women have lost their freedom and the perversion of men has made them to turn into their property. Society has not lend its ear to the heart- touching stories of these women. But in literature the poets despite being male, have always come out of their society defined roles and as human beings they have sung the minds of women. Later these hidden aspects of the minds of the female characters have come to be interpreted as feminine psychology. The poets of the medieval Bengali literature are not an exception. The works of the medieval Bengali literature especially the Mangalkavyas are the soulful accounts which are like the undercurrents in the main narratives of self establishment of the Gods and Goddesses. The hidden aspects of women psychology and the conflicts of their minds have been centered round the co-wife problems due to the polygamy system and their establishment of ‘self’. The poets have opened up the complex sides of the feminine psychology in themes of ‘Baromasya’, the narration of twelve months and the condemnations for their husbands. This article tries to analyse how the poets of the Manasamangal Kavya have depicted the thoughts and the inner conflicts of the feminine psychology through various activities of the female characters.
Ramayana: Valmiki and Kamban/ রামায়ণ : বাল্মীকি এবং কম্বন
If we observe and review the history of world literature, it can be seen that all the works of literaturethat havebeen written in different countries of the world throughout the ages have not disappeared in thewomb of time. Rather, the eternal message of this literature has been transmitted from ancestors tofuture generations. 'Ramayana' written by Valmiki is such a complete piece of literature. The 'Ramayana' texthas an indelible impact on the Indian culture, one that no other book in this world can match. The'Ramayana' by Valmiki shaped Indian literature and research. In Bengaliliterature, KrittivasOjha's 'SriramPanchali' and Chandravati's 'Chandravati Ramayana'; Hindi literature TulsiDas's 'Ramacharitmanas' and Vishnudas's 'Bhasa-Valmiki Ramayana'; andBalaramDas's 'Ramayana' in Oriya. An adaptation of the Ramayana into the Gujarati language started in the fifteenth century and was completed by Giridharin the eighteenth century. Eknath wrote 'Bhavartha Ramayana' in Marathi in the 16th century, followed by 'Arya Ramayana' by Morapanthin the 18th century. In Telugu,'Ranganath Ramayana' was written by Buddha Reddy in the 13th century followed by 'Bhaskar Ramayana' in the 16th century, by a woman named Mollah. More recently, the poet Vishwanath Satyanarayan wrote 'Shrimad Ramayana Kalpabrikshasu'. Theadaptation of the Ramayana into the Malayalam language began in the 13th century with the poem 'Ramacharitram'. Later, the poet Kannasha Panikkar wrote the 'Kannasha-Ramayana' in the 5th centuryand Akhyapillai wrote the 'Ramakathapattu' around the same time. Kannada poet Kumar Valmiki (Narharir) wrote 'Torbeya Ramayana' in the 15th to 16th century. 'Kandali Ramayana' was written by MadhavKandali in the Assamese language in the 16th century. Nevertheless, Eduocchhan's 'Adhyatramayana' was the most popular version. Each translation is not entirely original, but also influenced by regional Ramakatha folklore. Besides, Professor V.V. Raghaban's Ramayana research book 'Studies on Ramayan' and Assamesefiction writer MamoniRaisomGoswami's books on 'Ramayana from Ganga to Brahmaputra' havefurther strengthened research on the literary origins of the epic. Its influence can also be seen in ancient Indianliterature Tamil. Although the Tamil poet Kamban takes the story from Valmiki, his 'Kamba-Ramayana' or 'Ramabhataram' stands out in its quality.
Influence of the Upanisads on the epic Ramayana/ রামায়ণ মহাকাব্যে উপনিষদের প্রভাব
The early poet Valmiki composed the epic Ramayana based on the life of Rama. The Ramayana is indeed a great treatise on personal qualities and conduct. The greatness of Ramayana seems to lie close to the head and heart of the common people. The sources of Indian philosophical thought are the Vedas or Upanisads. In the Valmiki Ramayana philosophical thoughts of Upanisads is widely seen. There are two fundamental concepts that almost all hindu believe, those are Reincarnation and Karma. The Ramayana was heavily influenced by the Upanisads and in fact adopted the Upanisads as a way of life in the world of thought. In the Ramayana, the thought of the Upanisads is reflected through various duties and actions.
Puranic Impact on Jaydeva’s Gitagovindam/ জয়দেবের গীতগোবিন্দের উপর পৌরাণিক প্রভাব
The main purpose of this article is that how much influenced Gitagovinda by puranic literature. How radhatattva was come and established in Bengali and Sanskrit literature as well as in our culture also.How poet Jayadeva make famous the love story of Radhakrishna see. Krishna story is incomplete without Radha. Gitagovinda plays a famous role in establishing radhatattva in literature. Though there were no mention of Radha in bhagabata puranam. On the other hand radha’s name was mentioned in Matsya puranam, Padma puranam, Bramhabaibarta puranam.Gitagovindam has a speciality for the Dasavatar - stotram of Vishnu. Which describes the ten incarnations of Vishnu like Matsya, Baraha, Garura, Bamana, Nrisingha, Parasurama, kalki, Budhha, Krishna etc. So it is cleared that how much impact there in Gitagovinda of various puranas. Although the Brahma - Vaivartha Purana is an ancient work and almost contemporary with Gita Govinda. Therefore, it is necessary to see which book is the Gita Govinda or the Brahma Vaivartha Purana and by whom it was influenced. Chaitanya, a Vaishnava, was fascinated by the tender verses of Gita Govinda. He has brought the popularity of Geet Govind to the world. While the Dasavatar Stotram is an important aspect of his poetry and 'Krishna' is here shown as a Purnavatar, Jayadeva's works are not free from mythological influence. Harekrishna Mukhopadhyay looks for similarities between the two books. In fact, it has many similarities with the Brahmavevarta Purana. In the Brahma - Vaivartha Purana, Radha is the heroine of the Rasleela of Krishna Janmakhanda and again in the Gita Govinda. But there is no mention of Radha in the Bhagavad Gita. But the similarities of Rasleela are present. There are 2 verses from the Bhagavad Puranam which have similerities with Gitagovindam. Thus I tried to find and compare of the few verses between Bhagabata puranam and Gitagovindam and from Bramhabaibarta puranam. And I tried to describe and narrate various names and its importance of Vishnu-Krishna found both on puranas and Gitagovindam.
Arrival of Srinivasa Acharya in Mallabhum and adoption of Vaishnavism/ মল্লভূমে শ্রীনিবাস আচার্যের আগমন ও বৈষ্ণবীয় ভাবধারার অনুবর্তন
The role of Mallabhum region is particularly important in Bengal's literature, art and culture. The creations of this region are imprinted with the uniqueness of the soil and the people here. An important kingdom in this vast region is called Malla Rajya. Which is now known as Bishnupur. As there are all the stories of the rise and fall of the kings of this kingdom on the one hand, on the other hand the Raj Sabha of this kingdom is neglected in this Malla kingdom. But the literature written in the royal court of all those kings is a very important resource in terms of art, literature and culture of Bengal. Aryanization started on the soil of this region along the path of Jainism. Later Jainism, Buddhism and Brahmanism got mixed up here. Later we find Vaishnavism flourishing. However, it was Srinivasa Acharya who took Vaishnavism to an unimaginable level of expansion in the bosom of Mallabhum. Incidentally, Acharyadeva entered Malla Rajya with 120 book’s including 'Manimanjusa' and searched the city of Bishnupur in search of this huge books that was stolen. The later recovery of the books in the court of the then King Birhambir is an unprecedented event. Gradually, in the presence of Srinivasa Acharya, there was a radical change in the king's mind. Maharaja Birhambir's Vaishnava love took initiation into Vaishnava religion from Srinivasa. As a result, all the temples that we see in today's Bishnupur city, started and flourished because of this Vaishnavism. All the kings after Birhambir became addicted and weak to Vaishnavism. So weak that during the reign of King Gopal Singha, when the enemy forces attacked, he was busy chanting the name of Kuladevta 'Madanmohan' and it was during his time that a strange rule was made that every people had to wake up and chant the name of Krishna at least once a day, otherwise he would be punished. At that time many people called it 'Gopal - sing- ar- bagar' (The compulsory worship by Gopal singha's order). Also various literary works were written inside and outside the Raj Sabha. We find examples of this all over the city. The direct and indirect reason for the development of the temple city of Bishnupur is the arrival and spread of Vaishnavism. However, the fact that the vast region of Mallabhum lived in a fairly integrated state is also evidenced by the many cultural activities in the region. And the biggest evidence of this is probably the case of "Shrikrishna Kirtan" by Baru Chandidas, the oldest sign of early-medieval Bengali literature, written in this vast region in 1909 AD.
Chaitanyadeva’s married life and background to the rise of Vaishnavism/ চৈতন্যদেবের দাম্পত্য জীবন ও বৈষ্ণব ধর্মের উত্থানের প্রেক্ষাপট
A new addition or chapter in the history of Bengali literature is the appearance of Sri Chaitanya in the fifteenth century. His arrival created a new tide in the center of Bengali literature. In Bengali literature, he is a person who brought a wave of change in human consciousness through his life work in the heart of the entire Middle Ages. As a result of that, Vaishnava terminology became so rich in Bengali literature that Vaishnava terminology has been divided based on him. Namely-Pre-Chaitanya Yuga, Chaitanya Contemporary Yuga and Post-Chaitanya Yuga. And the birth of this Chaitanya Mahaprabhu is an unforgettable event, which turned the corner of Bengali literature. Chaitanyadev was born in Nadia district. He was very scholarly at birth. And through scholarship, he has spread the light of knowledge from the entire city to the country. We have gone through stages from his childhood stage to his youth marriage and his married life. We know from the various works of Chaitanya's biographers that his married life was not at all happy. He first married a girl named Lakshipriya Devi. Accidentally, his death was caused by snakebite. In such a situation Chaitanyadev was completely broken. Seeing the consequences of this extreme disaster in his domestic life, Chaitanyadeva's mother asked him to marry a second time. Forced, Chaitanyadeva somehow consummated the second marriage. He was no longer interested in his family. So he eventually had to give up domestic life and we see him taking monasticism near Ishwarpuri. In fact, it was the burning wound in Chaitanyadeva's heart from the death of his first wife that prevented him from concentrating on his second marriage. As a result of which it was not possible for Chaitanyadev to have a family life with his second wife. Mainly we have discussed Chaitanyadeva's married life, but we have also given due importance to his sannyasya and Harinam sankirtana. Where we see, after accepting the Vaishnava religion, Chaitanya Dev single-mindedly showed the way of world liberation to the people through Harinam Japa. That is, if we review Chaitanyadeva and his entire biography, we see a cruel, painful form of his married life. On the other hand, perhaps for that reason, the deep hurt in Chaitanya Dev's heart awakens a deep sense of compassion and love for the dormant people existing in Chaitanya's heart, there are examples throughout Bengali literature.
Authentic and Inauthentic existence in relation with the concept of Death and Temporality in Heidegger’s Philosophy/ হাইডেগারের দর্শনে যথার্থ ও অযথার্থ অস্তিত্বের সঙ্গে মৃত্যু ও কালিকতার ধারণার সম্বন্ধ নিরূপণ
Martin Heidegger stands out as one of the greatest philosophers in the contemporary period. Martin Heidegger’s 1927 publication, Sein und Zeit (translated as Being and Time, 1962), can plausibly be considered the most influential philosophical text of the twentieth century. Heidegger’s philosophy develops through what is most characteristic in his style as well as in his subject matter—the repetition/revision that also characterizes the work of deconstruction. The entity which in Sein und Zeit anticipates the end of its existence and is thus capable of freely taking over its own being, now belongs together with being on the basis of an unfolding that withholds itself. In each case the relationship between Dasein and being eludes the conceptualizations that dominate metaphysics. Heidegger invented various terminologies in his existential analysis of human existence. The human existence posited for him two possible modes of existence: authentic and inauthentic modes of existence. In authentic existence, man fully attained consciousness of the self which leads to self-realization and eventual self-actualization and fulfilment. On the contrary, inauthentic existence cripples an individual person within the ambiance of "they" and the individual's ownmost potentiality-for-being remains in the "they". Being in the world is one of the constituent elements of ‘dasein’. Care as the totality of the mode of man’s existence in the world comprises three aspects, namely: Existentiality, Facticity and Fallenness. Inextricably relation with concept of being-in-the-world is the concept of temporality. In the context of the analytical article, authentic and inauthentic existence in relation with the concept of death and temporality in Heidegger’s philosophy.
India's Past tradition, Cultural Diversity, and Nation Building : A study/ ভারতের অতীত ঐতিহ্য, সংস্কৃতিক বৈচিত্র্যতা এবং রাষ্ট্র নির্মাণ : একটি বিশ্লেষণ
After World War II, non-european territories gradually began to free themselves from the grip of colonialism. Due to the diversity of social identities, non-Western societies faced complex issues related to the nation building process. India is a notable example of this. The process of nation-building always needs a political center which is formed under nationalism. In Europe, the diversity, variety, and contradictions among social identities are not as pronounced as in non-Western countries. Thus, the complexities associated with nation-building are less there. For instance, nation-building in Europe has often centered around a single identity, such as linguistic identity, or racial identity. For example, Germany formed on the basis of ethnic-racial identity. However, in Eastern countries, the process of nation-state formation has become more complex due to significant differences in social identities. In this context, two tendencies are observed in the nation-state construction of India. Although both tendencies are modern in origin, the first has its roots in past traditions, while the second is politically constructed. In other words, the first tendency is related to India’s ‘cultural nationalism,’ while the second is closely linked to India’s ‘political nationalism.’ This essay will primarily discuss how nationalism and national identity are constructed through India's past traditions, social and cultural values, historical elements, and mythological characters as the 'memory of the nation.' It will also explore how cultural aspects have combined with political processes to shape the Indian territory into a modern nation-state, despite its diverse characteristics.
The nature of Islamic literary practice in Bengali/ বাংলায় ইসলামী সাহিত্য চর্চার স্বরূপ
The relationship between Bengali language and literature has been profoundly shaped by Islamic influences since the arrival of Islam in Bengal, which dates back to the Abbasid Caliphate during the 8th century. Although political dominance began in the 13th century with Ikhtiyaruddin Muhammad bin Bakhtiyar Khalji, Islam’s cultural and literary integration preceded this period. Early Islamic influence was subtle, with direct contributions becoming apparent only by the medieval era. Notably, Syed Sultan initiated Islamic themes in Bengali poetry, inspiring a renewed cultural identity among Bengali Muslims. Medieval Islamic literature was heavily poetic, drawing from Persian and Hindi romantic traditions, with figures like Shah Muhammad Saghir and Alawal contributing to themes inspired by the Quran and Sunnah. The 15th to 19th centuries saw a flourish in Islamic Bengali poetry, including religious praise and mystical narratives. The advent of modern Islamic literature marked a shift towards prose, reflecting the socio-political changes brought by colonial policies. Prominent figure personality like, Mir Mosharraf Hossain and Syed Nuruddin enriched Islamic literature through works on the Prophet’s life, historical narratives, and social commentaries, integrating modernity while preserving Islamic essence. In the 19th and early 20th centuries, Islamic literature adapted to address challenges posed by Christian missionary criticisms. Notable figures like Sheikh Abdur Rahim pioneered biographical and theological works, including Bengali translations of the Quran. This era marked a synthesis of traditional values and modern aspirations, underscoring the dynamic evolution of Islamic literary expression in Bengal.
Literary Evolution & Persian-Arabic Influence
Islam in Pre-Colonial Bengal and the 'Puran-Quran' Literary Project/ উপনিবেশ-পূর্ব বাংলার ইসলাম এবং ‘পুরাণ-কোরাণ’ সাহিত্য প্রকল্প
The remarkable spread of Islam in Bengal was not an isolated phenomenon. It was intricately linked to the region's history, culture, societal dynamics, and socio-economic conditions. In pre-colonial Bengal, an alternative form of Islam, known as Folk Islam, gained immense popularity as opposed to strict Shariatic Islam. This paper seeks to explore the significant role of Islamic Bengali literature in the proliferation of this popular form of Islam in Bengal.Through the present study, we aim to analyze a notable literary initiative undertaken by Muslim poets of Bengal, which contributed significantly to the local understanding and acceptance of Islam during the pre-colonial period. By delving into these literary creations, we hope to shed light on how this distinct and localized version of Islam, deeply embedded in the cultural and spiritual fabric of Bengal, evolved and flourished. This exploration not only highlights the syncretic traditions that shaped Bengal's Islamic identity but also underscores the vital influence of regional literary expressions in bridging religious, cultural, and social divides. The paper, therefore, attempts to provide a comprehensive perspective on the interplay between literature and religion in shaping the unique trajectory of Islam in pre-colonial Bengal.
The trend of using the Quran in medieval Bengali Sufi literature: An observational study/মধ্যযুগের বাংলা সুফি সাহিত্যে কোরাণ ব্যবহারের প্রবণতা : একটি পর্যবেক্ষণামূলক সমীক্ষা
Sufis were also influenced by the Quran from the very beginning of original Sufism. In original Sufism, Sufis were influenced by the Quran in various aspects including creation theory, but its influence on Bengali Sufiism is very weak. The theories of the Quran have influenced Bengali Sufi literature in some cases directly, while in some cases they have not been directly influenced but have been mixed with Hindu-Buddhist traditions. In the book Surat Nama written by Haji Muhammad, the nature of God, his essence and qualities, the search for the Asila or Murshid, sending Adam as a representative, repentance, Fana-Baka, giving four books to the four prophets given by Allah, etc. In the book Talib Nama written by Sheikh Chand, Allah is mentioned as the conqueror of death, the words of four angels, the theory of evil, the creation of Adam, etc. In the Sirnama written by Sheikh Mansur, the influence of the Quran has been seen vertically in the areas of the creation of Adam, the release of the spirit, the mention of the four prophets, the mention of the saints, etc. Again, in some cases, the influence of the Quran can be seen horizontally. In this case, by mixing the thoughts of the Quran with the Hindu-Buddhist tradition, he has created a mixed tradition, such as the four spirits of the angels, the Marich, the four Mokam. In terms of practice, the influence of the Quran can be seen in the areas of prayer, fasting, Hajj, Zakat, Dhikr or remembrance of God, etc.
'World' in Wittgenstein's philosophy/ ভিটগেনস্টাইনের দর্শনে ‘জগত’
Wittgenstein is a famous philosopher of language. Philosophers of language believed that people talk about the world and worldly objects through the use of language, so the only way to know the structure of thought or experience related to the world and worldly objects is to know the structure of language. And the way to know this structure of language is to analyze language. Language analysis is possible only through the inherent logic of language. This logic of language is inherent in the nature of language. Therefore, to understand the logic of language, one must understand the nature of language. According to Wittgenstein, it is possible to describe the world only through language, so to understand language, one must understand the nature of the world. In this context, Wittgenstein explained the nature of the world in his book ‘Tractetus: Logico Philosophicus’. ‘World is the totality of facts, not of things.’ - Based on this principle, an attempt will be made to have a complete discussion about the world in this series.
Bengali Song : Modernity and Thereafter/ বাংলা গান : আধুনিকতা এবং তারপর
One of the most well-liked musical genres in India is Bengali music. Since the dawn of civilization, music has played a significant role in human existence. Since ancient times, Bengali songs have been an integral part of Bengali culture. The song made reference to modernity in the later 19th century. The protagonist is Rabindranath Tagore. Bengali songs have been influenced by the significant changes that have occurred both domestically and internationally, as well as the ways that historical and political events have impacted people's lives. Later, this song has transcended the current era and given rise to new commentary in the hands of different lyricists. The song's lyrics evolved together with the crisis of civil life. It changed again because of globalization. This fundamental study looks at how Bangla songs have evolved over time, how it represents modernity, and how they move from the mordenityto the post-modern era.
The Practice of Sati and Rammohan as Reformer/ সহমরণ প্রথা ও নিবর্তক রামমোহন
In the first half of the nineteenth century, one of the most pervasive social maladies afflicting Bengali society was the practice of sati (ritual widow immolation). Following their husbands’ deaths, widows often resorted to self-immolation to escape the future suffering of widowhood and protect themselves from the predatory gaze of men. This voluntary death elevated the widow to the status of a goddess, thereby solidifying the practice of sati as a cultural ideal in India. The practice assumed several forms, including sahamarana (self-immolation), anumaran (consensual death), and sahasamadhi (joint burial). However, not all widows voluntarily chose sati. In many cases, the practice was imposed upon them to relieve families of the perceived burden of the widow or to allow relatives to claim her property. Some were coerced through force or drugging. While many widows went willingly, it remains indisputable that the practice was profoundly inhumane. Yet, to the conservative Hindu society, it was often dismissed as a trivial matter. Against this backdrop of social crisis, Raja Rammohan Roy emerged in the early nineteenth century with a mission to eradicate the practice. In his efforts, he sought to shape public opinion and draw attention to the issue among both Indian reformers and the British administration through three meticulously argued essays: ‘Sahamaran Bisay Prabarttak O Nibarttaker sambad’ (1818), ‘Sahamaran Bisaye Prabarttak O Nibarttaker Dbitiya sambad’ (1819) and ‘Sahamaran Bisay’ (1829). To demonstrate the non-scriptural nature of sati, Rammohan Roy cited authoritative texts from Hindu scriptures, eliminating any scope for superstition or myth. Drawing from the Manusmriti, he argued that widow immolation or anumaran was neither obligatory nor central to Hindu dharma, emphasising the scriptural preference for brahmacharya (celibacy). He categorically denounced the forced immolation of widows as ‘premeditated murder of women’. His advocacy sought to awaken compassion, kindness, and love in the hearts of conservative Hindus. However, despite his staunch opposition to sati, Rammohan Roy did not explicitly propose a method for its abolition. The arrival of Lord William Bentinck as Governor-General in 1828 marked a turning point. Deeply disturbed by the plight of women, Bentinck expressed keen interest in eradicating the barbaric practice of sati. Ultimately, on December 4, 1829, he formally outlawed the practice through legislation. In conclusion, while the legislative abolition of sati was a significant milestone under Bentinck, the credit for galvanising public opinion, supporting the law’s implementation, and ensuring its enforcement rightly belongs to Raja Rammohan Roy.
বাংলা ভাষা জন্মলগ্ন থেকে আরম্ভ করে বর্তমান সময়কাল পর্যন্ত বাংলার সাহিত্যাকাশে জন্ম নিয়েছেন বহু প্রতিভাধর সাহিত্যিক। সাহিত্যের এই দীর্ঘ যাত্রাপথের পথিক কেবলমাত্র পুরুষই নন, মহিলা সাহিত্যিকের লেখনিও এই যাত্রা পথকে ভাস্বর করেছে। এই রকম এক তেজস্বী মহিলা সাহিত্যিক ছিলেন বাণী রায়। বিংশ শতাব্দীর চল্লিশের দশক থেকে নব্বইয়ের দশক পর্যন্ত দীর্ঘসময় ধরে তাঁর বহুমুখী সাহিত্য সৃষ্টির ধারা ক্রিয়াশীল ছিল। তাঁর সমগ্র সাহিত্যকৃতি মননধর্মিতা, স্বাধীন মুক্তপ্রেম ও প্রতিবাদী সত্তা সমন্বয়ে সমৃদ্ধ। উপন্যাস, গল্প, কবিতা, নাটক, প্রবন্ধ, শিশুসাহিত্য, রম্যরচনা, অনুবাদমূলক রচনা প্রভৃতি নানাবিধ রচনাগুলির মধ্যে তাঁর অসামান্য দক্ষতার পরিচয় নিহিত। তাঁর বহুমুখী, বৈচিত্র্যময় সাহিত্য-প্রতিভার পরিচয় দানের প্রয়াস করা হয়েছে বর্তমান অভিসন্দর্ভটিতে।
Epidemic in Bengali and International Literature : The past and the present/ বাংলা ও আন্তর্জাতিক সাহিত্যে মহামারি : সেকাল ও একাল
A walk through the history tells us that nearly after every century there have been evidences of epidemics and pandemics across the world and how it affected the lives of people, health, economy, education and the overall social system. COVID-19 pandemic like other pandemics has been reflected through the literature also. This paper focuses on the effects of COVID-19 pandemic on literature. It will try to analyse the literature in the phase of COVID-19 with special references to the bengali short stories, drama and also try to compare with some other literary works on various pandemics. The major literary works are taken as examples are ‘The Plague’ by Albert Camus, ‘Love in the time of Cholera’ by Gabriel García Márquez, ‘A journal of the Plague year’ by Daniel Defoe, ‘The Masque of the Red Death’ by Edger Allan Poe. There has been clear efforts in writings to bring out the misery caused by the pandemic and how it affected people and their livelihoods. Classic and contemporary writings not only provide an insight, but it also allows a fair portrait of the losses and people's efforts to move forward.
Chicago Council of Religions: The World Triumph of the Destitute Saint/ শিকাগো ধর্মমহাসভা : নিঃস্ব সাধুর বিশ্বজয়
The Cyclonic Hindu Monk Swamiji after passing away of Sri Ramkrishna paramhansa in August 1886, spent several years in intense spiritual practices. He gradually realised that he was not meant to live the life of an ordinary recluse, struggling for personal salvation. He was destined to work for divine mission entrusted to him before his master, Sri Ramakrishna. The master had told him before his passing away that he would have to do mother's work to teach mankind and to be like a banyan tree, giving shelter to the tired and weary travellers. It was under Ramakrishna's mystical impact that Vivekananda felt himself to be a capable apostle of Hindu Vedanta Philosophy. He set sail for America to take part in world Religion Congress to present the West the authentic Hindu view of life. His profound and eloquence speech held the audience spellbound and for the first time in the modern era the West heard from the lips of the young Hindu Yogi the truth of Hinduism of which they had been ignorant till then. Swamiji's view was lauded with great appreciation. Many people became his disciples, who later joined the Ramakrishna Mission. Man is the builder of his own destiny. So each human being with his own capacity can guide himself, and at the same time can play a key role in the society. In his deep lecture Swami Vivekananda explained to the world that God is the one big sea, and all religions are like rivers ultimately merging in the sea. Much of his speech on Hinduism is taken up with explaining the major teaching of Vedas. Vivekananda addressed the assembly on six different occasions in 1893 the Response to the Welcome on September 11, ‘Why We Disagree’ on September 13, ‘Paper on Hinduism" on September 19, ‘Religion Not the Crying Need of India’ on September 20, ‘Buddhism the Fulfilment of Hinduism’ on September 26, and addressed the final session on September 27. For him every single Soul is divine. The aim is to channelize this divinity within by controlling nature's external and internal issues. He was a role model not only the people of his country but also to the whole world.
Bhāratēr prathama aitihāsik rānir gourabagāthā-Nānāghāta praśasti/ ভারতের প্রথম ঐতিহাসিক রানীর গৌরবগাথা — নানাঘাট প্রশস্তি
Nayanika was the first historical woman ruler in the history of ancient India. She was the wife of third Satavahana king Satakarni - I. After the death of her husband, Satakarni - I, she ruled as the guardian of her minor son. She was the first Indian woman to grace the currency of her realm alongside her consort that circulated throughout the land. She commissioned Nana-ghat inscription which is the oldest and most historically significant source for Satvahana kingdom. Her story serves as an eternal source of inspiration and reminds of the pivotal role played by woman in shaping the destiny of the Deccan civilizations. In Indian history many legendary women, like Rani Rudrama, Razia Sultana, Durgavati, Laksmi Bai, have gained immense popularity but we have heard little about Nayanika’s era. Therefor it is necessary to find out the history of the queen Nayanika’s realm.
Role of Media in the Development of Indian Nationalism: An Informative Analysis/ ভারতীয় জাতীয়তাবাদের বিকাশে গণমাধ্যমের ভূমিকা : একটি তথ্যমূলক বিশ্লেষণ
Indian nationalism and the media is an important relationship that affects every level of society. The media illuminates various aspects of Indian nationalism and spreads nationalism within the society. The concept of media and nationalism is not new in India, it has deep roots in history and civilization. The history of newspapers or journalism in India dates back to ancient times. Evidence of this can be found by analyzing the history of India’s oldest books - the Vedas, Puranas, Ramayana, Mahabharata, etc. The modern concept of Indian media developed during the British rule and the media played a significant role in awakening the feeling of nationalism among the countrymen during the independence movement. The rise of regional newspapers in India in the 19th century played a significant role in shaping public opinion, organizing political movements and propagating nationalism. As a result, the Indian National Congress was founded in December 1885, which was the first organized expression of Indian nationalism at the all-India level. The media played a significant role in strengthening nationalism in post-independence India. Article 19 of the Indian Constitution provides for freedom of speech and expression, under which freedom of the press is enshrined. As the fourth pillar of Indian democracy, the media has been providing news independently on the internal peace and order or crisis of the country, war or friendly relations with any other country and the spread of nationalism. Nowadays, since the rise of social media, the entire media system has changed. Today, social media has become the most powerful platform for shaping and organizing public opinion. Nowadays, nationalism has become the most controversial topic on social media. Additionally, nationalist sentiments are expressed through social media regarding the successes and failures of various events organized within the country and in the field of Indian foreign policy.
Politicization of colonial prison through writing of native newspaper : Before rise of Gandhi (1905-1915)/ প্রাক-গান্ধী পর্বে দেশীয় সংবাদপত্রের লেখনীতে কারাগারের রাজনীতিকরন (১৯০৫ - ১৯১৫)
The concept of political prisoner was a contesting space between colonial government and nationalist. Colonial government basically tried to implemented hegemonic control over subjected people. Alien ruling power has intended to embedded hegemonic power through the concept of rule of law. The very people who violated the rule of law would be punished by imprisonment. Imprisonment became the means to implemented rule of law. Pervasive presence of rule of law has created a section of obedient indigenous people who for their interest wants to support colonial rule. These Section of people gradually realized the limitation of the concept of rule of law. These section from the time of swadesi movement conspicuously protested against the colonial government. Their protest not only confined within traditional protest but also extended to new from a mass mobilization. Newspaper has a pivotal role within the ambit of new form of mass mobilization. Newspaper gradually made conciliatory space with the mass. Colonial government also had took repressive measure against nationalist press. Native press played profound impact to made prison as a political space. Basically middle class prisoner wielded the violation of rule of as a form of protest. Middle class prisoner always used imprisonment to enhance the cause of nationalist movement. Native newspaper regularly published the report of middle class suffering within the prison. Suffering within the prison of nationalist became the concerning issue of national imagination. Colonial government also confronted with the dilemma of their reaction of the suffering of nationalist prisoner. Colonial administration also took some measure to differentiate the nationalist prisoner with the common prisoner. Due to this Bipin Chandra paul get good treatment within prison. But the case of Bipin Chandra paul is a exceptional issue. Generally political prisoner not get dignified treatment within the prisoner. The suffering of political prisoner extended throughout the society by native newspaper. suffering of the prisoner in Andaman jail also disseminated by native newspaper. It is well established believe that by the assiduity of the Gandhi colonial prison became the space of political protest. But if we notice the feature of swadeshi movement then it will easily understand the process of politicization of colonial prison outset before the gandhian era.
Cremation, cremation music and literature in the light of myth, history and Brahmanism: Philosophy of life of the deceased/ মিথ, ইতিহাস ও ব্রাহ্মণ্যতন্ত্রের আলোকে শ্মশান, শ্মশানসঙ্গীত ও সাহিত্য : অন্ত্যজ মানুষের জীবনদর্শন
‘শিবপুরাণম’ গ্রন্থে উল্লিখিত দেবাদিদেব মহেশ্বরের প্রিয়তম স্থান শ্মশানভূমি। শ্মশান মানুষের অন্তিম বাসস্থান। ভূত-প্রেত, শৃগাল-শকুন, মৃতের মস্তিষ্ক, হাড়-গোড়ে বড়ই দুর্গম এই স্থান। শিবপত্নী পার্বতীও স্বামীর মতই শ্মশানে-মশানে ফেরেন। শ্মশানের মধ্য দিয়েই মোক্ষ ও মুক্তি পিপাসু হিন্দু স্বর্গগমন করেন। সংসারের বন্ধন থেকে মানুষ মুক্তিলাভ করেন। শ্মশান বন্ধুরা মৃত স্বজনের স্বর্গযাত্রার পথ সুগম করার জন্য দেবতার উদ্দেশ্যে প্রার্থনা করেন। গঙ্গাতীর শ্মশানভূমির উপযুক্ত স্থান। গঙ্গার স্পর্শে পাপ বিনষ্ট হয়। ব্রাহ্মণ্যতন্ত্র নিম্নবর্গীয় অন্ত্যজ চণ্ডাল সম্প্রদায়কে শ্মশান রক্ষার দায়িত্ব সমর্পণ করেছেন। মহর্ষি মনু অন্ত্যজ চণ্ডাল সম্প্রদায়কে মনুষ্যজাতির অধম বলে বর্ণনা করেছেন। নিম্নবর্গীয় মানুষের জীবনদর্শনের প্রকাশ ঘটেছে শ্মশানসঙ্গীতে। এমন সঙ্গীতে মানব জীবনের অসারতা প্রতিফলিত। কেমন আছেন শ্মশান চণ্ডালেরা? না তারা ভালো নেই। বাংলা সাহিত্যে শ্মশান বিচিত্র রূপে উপস্থাপিত। চর্যাপদের ৫০ সংখ্যক পদে শ্মশানের উল্লেখ আছে। বড়ু চণ্ডীদাসের ‘শ্রীকৃষ্ণকীর্তন’ কাব্যে ‘চাণ্ডাল’ শব্দটির উল্লেখ পাওয়া যাচ্ছে। বঙ্কিমচন্দ্রের ‘কপালকুণ্ডলা’ উপন্যাসে নদী তীরবর্তী শ্মশানভূমির উল্লেখ আছে। হিন্দুরা মৃতদেহকে আগুনে পুড়িয়ে ফেলেন। হিন্দু বৈষ্ণবেরা মৃতদেহকে মাটিতে সমাধিস্থ করেন। রামায়ণ মহাভারতের কালে চিতায় মৃতদেহের দাহকার্য সম্পন্ন করা হত। মাদ্রী পাণ্ডুর সঙ্গে অগ্নি প্রজ্জ্বলিত চিতাতেই অনুমৃতা হয়েছিলেন। দেবীভাগবত পুরাণে উল্লিখিত আছে, ঋষি বিশ্বামিত্রের অভিশাপে রাজা হরিশ্চন্দ্র কাশীর মহাশ্মশানে চণ্ডালের কাজ করেছিলেন। শরৎচন্দ্র চট্টোপাধ্যায়ের ‘দেবদাস’ উপন্যাসে দেবদাস অনাথ শব রূপেই পরিগণিত। কমলকুমার মজুমদারের ‘অন্তর্জলী যাত্রা’ উপন্যাসে শ্মশান চণ্ডাল হলেন বৈজু। শরৎচন্দ্রের ‘অভাগীর স্বর্গ’, ‘শ্রীকান্ত’ প্রভৃতি উপন্যাসে শ্মশানের উল্লেখ আছে। রবীন্দ্রনাথের ‘বনফুল’ কাব্যগ্রন্থে ‘শ্মশান’ নামের একটি সুদীর্ঘ কবিতা রয়েছে। মধুসূদন দত্ত তাঁর ‘চতুর্দ্দশপদী কবিতাবলী’র ‘শ্মশান’ কবিতায় পাঠককে বিষণ্ণতার সামসঙ্গীত উপহার দিয়েছেন। ব্রাহ্মণ্যতন্ত্রের সংস্কার, সতীদাহ প্রথা প্রভৃতি শ্মশানকে কেন্দ্র করেই আবর্তিত হয়েছে। শ্মশানসঙ্গীত হয়ে উঠেছে নিম্নবর্গীয় মৃত ব্যক্তির আত্ম প্রতিরূপ। শ্মশান ও মৃত্যু সমার্থক। মৃত্যুর স্থির সমুদ্রে জীবনের অর্জিত গৌরবরাশি বৃথা হয়ে যায়। অর্থ-সম্পদ-খ্যাতি-প্রতিপত্তি সবই যায়। শ্মশানের চিতার আগুনে ইহজগতের দেনাপাওনা সব চুকে যায়। শ্মশান কেন্দ্রিক সঙ্গীত ও সাহিত্য ভারতীয় জাতির গৌরব বৃদ্ধি করেছে।
Current relevance of Rabindranath's thoughts on the colonized world: Context 'Savyatar Sankat'/ উপনিবেশিত বিশ্ব নিয়ে রবীন্দ্রনাথের ভাবনায় বর্তমান প্রাসঙ্গিকতা : প্রসঙ্গ ‘সভ্যতার সংকট’
This research explores the contemporary relevance of Rabindranath Tagore's thoughts on the colonized world, particularly as articulated in his essay “The Crisis of Civilization” (Sabhyatar Sankat). Written during the later years of Tagore's life, the essay critiques the Western concept of civilization and its detrimental impact on India during the colonial period. Tagore argues that this notion has fueled the exploitation and oppression of colonized nations, urging Indians to reclaim their cultural heritage and reject the imposition of foreign values. The study aims to analyze the themes within the essay, with a focus on its critique of imperialism and the lasting legacy of colonialism. It will investigate how Tagore's insights remain significant in today's post-colonial context, where many nations continue to grapple with the ramifications of their colonial histories. The research highlights Tagore's warning against blind imitation and unquestioning obedience while encouraging critical thought regarding dominant ideologies. By contributing to the discourse on post-colonialism and decolonization, this study underscores the necessity for renewed critiques of Western values and institutions. Furthermore, it illustrates how Tagore's perspectives continue to resonate in contemporary discussions surrounding globalization, imperialism, and cultural identity.
THE THOUGHTS OF RABINDRANATH TAGORE AND THE UPANISHADS ON BRAHMANISM: A COMPARATIVE ANALYSIS/ ব্রহ্মবাদ প্রসঙ্গে উপনিষদ ও রবীন্দ্রনাথের ধারণা : একটি তুলনামূলক পর্যালোচনা
Rabindranath Tagore was familiar with the Upanishads from his childhood. The main theme of the Upanishads is Brahman. We find the concept of Brahmanism (Brahmabāda) in Rabindranath's thought which was influenced by the Upanishads. Sometimes Rabindranath explained Brahman as in the Upanishads and sometimes he also presented the concept of Brahman in a new way with his own thoughts. Like the Upanishads, Rabindranath searched for a hidden entity in Nature. Through a deep love relationship he found that the entity in his ownself is called ‘Jivan Devata’. According to Tagore, the universal entity can be manifested in two stages: firsty the entity is the all-pervasive hidden governing power, the manifestation of the actions of it. Secondly, it is revealed through the love relationship with the individual, like the Jivan Devata of the souls. The Manifestation of the work of universal entity means to act for others by being humane towards the universe. From these Rabindranath developed the theory of Humanism. There is a difference between the thoughts of Rabindranath and the Upanishads on the Jivan Devata. We find the concept of Jivan devata in the thoughts of Rabindranath, where we cannot find that in the Upanishads. Rabindranath pays more importance to the path of devotion (bhakti Marg), where the Upanishads pays the path of knowledge (gyan Marg). We will also find more importance of dualism than monism in Rabindra Darshan. In this context Dualism he gave much importance to the mind in composing the external world. Like the Upanishads, Rabindranath believed that Nirguna Brahma created the world in order to get pleasure. In this way, we will try to present that Rabindranath's Brahmanism is not completely like that of the Upanishads and also not like the theories of Vedantic philosophers. In short, in our opinion we can assume Rabindranath's concept of Brahman as a distinct Brahmanism.
ANDUL – A LEGACY OF CUTURAL HERITAGE/ প্রাচীন গ্রাম আন্দুলের সংস্কৃতি ও ঐতিহ্যের সমাহার
Andul is one of the oldest villages in Howrah district, a place that still bears the testimony of ancient history and tradition. Three hundred years ago, trade was carried out between various countries, places on the Saraswati River route through Saptagram Port. At that time, Andulgram was located in the middle of that trade route and a few noble landlord families started living in this area; the Roy Family (also known as Raj Parivar) followed by Mallick Family and Kundu Chowdury Family. The importance of the Datta Chowdhury dynasty in the history of Andul is immense. During the time of Krishnananda, the fourth-generation male of this family, Nityananda Mahaprabhu. Once many Vaishnavas groups were meeting in the Kirtan Mandap in a religious gathering. It is said that the dance songs of Nityananda Mahaprabhu's Vaishnav group caused a dust of joy to rise on the ground of that place. This lead toward naming of the place as Anandodhuli. Later, this word got corrupted and became Andul, a name by which it known today. The ancient Durga festival, which began during the reign of Krishnananda's grandson Ram Sharan Dutta Chowdhury, is still being celebrated in the same vein. Bhubaneswar Kar was the founder of the Kar dynasty. Later, the Andul dynasty emerged from this Kar dynasty, and the birth of two Pandits Vidyasagar and Mahendranath Bhattacharya further added to the greatness of this village. The name of Purushottam is known as the ancestor of the Kundu Chowdhury clan of this village, Mahiari, adjacent to Andul. This Kundu Chowdhury family established a hospital, thirty schools, and a library for the general public for the welfare of the village, which truly deserves praise. During the Muslim rule, Andul was under the control of Muzaffarpura and Boro Pargana and was called as 'Muzaffara' at that time. During the rule of Lord Cornwallis, at the settlement of the revenue of Bengal, this place came under the Twenty-four Parganas, later during the delimitation of the Hooghly district, it came under the then Hooghly district, and later when the Howrah district was established, the village of Andul was included in the Howrah district. My aim in analyzing this issue is to present the history, culture and heritage of Andulgram to the future generations so that they can be informed about the various unknown historical places, culture and heritage of their state and they can take this heritage culture forward somewhere. In this way, the message of the history, culture and heritage of the villages of Bengal will gradually spread in Bengal and India.
‘Swapnalabdha Bharatbarsher Itihas’: Construction of Alternate History in The Nineteenth Century Bengali Literature/ ‘স্বপ্নলব্ধ ভারতবর্ষের ইতিহাস’ : উনিশ শতকের বাংলা সাহিত্যে বিকল্প ইতিহাসের নির্মাণ
In the second half of the Twentieth century, after the disastrous Second World War, a type of fiction became popular - Alternative history or Allohistory. It is a retrospection of history with an alternate narrative. Although the history of Alternate History fiction leads back to the Nineteenth century. Nineteenth-century Bengal was going through several massive changes- be it political, economic or social. As the century proceeded, the English-educated Bengalis emerged with a piece of new world knowledge. They got acquainted with European history, literature and culture. As they were trying to navigate their way, finding their existence in this ever-evolving new world, a world dealing with the Industrial Revolution followed by the Scientific Revolution, they realised we had a deficient historiography. The many years of memory, that we carried through stories were not documented as history. We got the idea of historical thinking and became conscious of History. The early Nineteenth-century Bengali literature reflects this historical consciousness. We see Alternative History fiction parallels Historical fiction. But allohistorical narratives are infrequent in Bengali literature. Bhudeb Mukhopadhyay wrote this rare story. If the Third Battle of Panipat were to conclude differently what would have happened? What would have happened if The Maratha Confederacy secured the triumph? How the socio-political history of India would appear? Could India also become a Household name in this fierce place called World Politics? Does it become a utopian narrative? Bhudeb Mukhopadhyay creates. With the Allohistorical narrative frame in mind, we excavate this literary piece- ‘Swapnalabdha Bharatbarsher Itihas’.
Protesting female voices in Bengali literature/ বাংলা সাহিত্যে প্রতিবাদী নারী কন্ঠ
Feminism is an important issue in the age of globalization. In today society, women are much ahead that before. Women have transcended the patriarchal society to create a world of their own. This freedom or free environment situation for women did not develop easily. Mini great people co-operation, efforts and help is the reason behind it. Among various mission, woman have excellent in education and other fields. This great people are - Rabindranath Tagore, Raja RamMohan Roy, Ishwar Chandra Vidyasagar, Michael Madhusudan Dutta, Sarat Chandra Chattopadhyay etc. The late 20th country saw the arrival of several women writers who change the mind state of women thought their writing power. Mentionable among them like-Ashapurna Devi, Suchitra Bhattacharya etc. Apart from this the power of writing of Rabindranath Tagore, also inspired women to emancipate themselves from patriarchal society and live independently. At once time. Women used to accept all the crimes with their mouths, did not protest any injustice, but later in the 20th country, it is seen that woman are protesting with a strong voice against injustice and wrong doing. We can see this in the character of Ashapurna Devi 'satyavati', Where women also do everything equal to man. Similary, in Suchitra Bhattacharya Novel 'Dahan ' the mentality of punishing criminals can be seen in the character who is not afraid of anything. On the other hand Rabindranath Thakur stories like 'Dena pawna', 'Haimanti','Stripatra' etc. also show the protest mentality of women. Through all these writing, the voice of women’s protest has been heard, as if they are continuing their hardest struggle. The main purpose of my discussed research paper is to highlight how woman strengthened the voice of protest by ignoring this patriarchal society.