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
গ্রিনল্যান্ড ও যুক্তরাষ্ট্রের কৌশলগত উচ্চাকাঙ্ক্ষা : ন্যাটোর প্রতি চ্যালেঞ্জ এবং বৈশ্বিক রাজনীতির দ্বিচারিতা/ Greenland and U.S. Strategic Ambitions: Challenges to NATO and the Double Standards of Global Politics
This paper examines the growing strategic interest of the United States in Greenland and its broader implications for NATO unity and global power politics. Although Greenland is a self-governing territory under the sovereignty of Denmark, recent geopolitical developments particularly in the Arctic have brought it to the center of U.S. strategic calculations. The paper seeks to answer four key questions: why the United States has shown renewed interest in capturing or politically absorbing Greenland, what strategic and natural resources Greenland holds, how such ambitions risk undermining NATO cohesion, and what global shifts may follow if the United States succeeds in asserting control. The study argues that U.S. interest in Greenland is driven primarily by Arctic militarization, climate change, and great power competition. Melting ice has opened new sea routes and access to vast reserves of rare earth minerals, hydrocarbons, and critical resources essential for advanced technologies and defense industries. Greenland’s geographic location also provides strategic leverage over the Arctic and the North Atlantic, reinforcing U.S. missile defense and surveillance capabilities. However, the paper highlights that any U.S. attempt to annex or dominate Greenland would pose a serious challenge to NATO unity. Denmark’s membership in NATO means that pressure on Greenland by a fellow ally exposes contradictions within the alliance, weakening its normative foundations based on sovereignty, collective security, and mutual trust. Such actions risk setting a precedent that internal power asymmetries within NATO can override international norms. More critically, the paper situates the Greenland issue within the broader framework of double standards in global politics. While the United States condemns Russia’s security-based justification for territorial control in Ukraine, its own strategic logic toward Greenland reflects a similar realist approach. This selective application of norms undermines the credibility of the liberal international order. Finally, the paper contends that a successful U.S. takeover of Greenland would accelerate global power shifts, intensify Arctic competition, normalize territorial revisionism by great powers, and further erode the rule-based international system. Greenland thus emerges not merely as a territorial issue, but as a symbol of the changing dynamics of twenty-first-century geopolitics.
সমকালীন প্রেক্ষাপটে পরিবর্তনশীল নারীবাদ / FEMINISM IN CONTEMPORARY CONTEXT
Today, feminism is a topic everyone to think about, regardless of gender. With the rapid change in the world of women is also amazing. The entire world is now acknowledging the equality of women and men, denying the importance of the difference between men and women in the economic, political and social spheres. Feminism does not believe in gender inequality. Feminism has made both men and women aware of gender inequality in society, the oppression and abuse of women, etc. Three schools of thought are at the root of this inequality (i) Sexism, (ii) Patriarchy and (iii) Phallocentrism. Various differences between women in the first and second waves of Feminism, such as class, power, state, educational aspects, were not highlited. The third wave of feminism highlights this difference in women. The problems of different types of women are different. Feminism teaches women to identify with their own class, group, caste, race, power etc, and this identify includes self-confidence, self-esteem. Today feminism is equally importance in both struggle and intellectual thought. The purpose of the dissussion of feminism in this article, in modern society picked up any report of woman’s position is not easy.
আধুনিকতার প্রতিভূ, বাংলা সাহিত্যের প্রথম প্রাবন্ধিক রাজা রামমোহন রায়/ Raja Rammohan Roy, the representative of modernity, the first essayist of Bengali literature
The nineteenth century was the age of the Renaissance in Bengal. Not only Raja Rammohan Roy was the pioneer of the Bengal Renaissance, has he been dubbed the 'Father of Indian Renaissance'. He was given the title of Raja by Mughal emperor Akbar II. He was a social reformer and a writer, who fiercely campaigned against the practice of Sati (widow immolation), mobilizing public opinion and persuading British Governor-General Lord William Bentinck to enact the Bengal Sati Regulation in 1829, making it illegal and punishable by law. At that time, there was no ideal written form for writing in prose in Bengali. In this article, I have tried to establish his name as the pioneer in writing a successful objective essay in the Bengali language. From his two essays on 'Sati-daho pratha' named ''Sahamaran Bishayak Prabartak o Nibartak er Sambad'' 1st and 2nd Prastab, I have found all the characteristics of an objective essay, successfully built by Rammohan Roy, in the early stage of modern Bengali literature. This article has discussed also about Raja Rammohan Roy's growing up, education, social activities and how he made his writing as a weapon to fight against the superstitions. Mainly this article is establishing his essays on Sahamaran, as the first proper essay writing in Bengali.
মহাত্মা গান্ধী : ন্যায় বিচারের অন্যতম অগ্রদূত/ Mahatma Gandhi : Pioneer of Justice
Mahatma Gandhi is known as the father of Nation and a unique leader all over the world. He loved all people irrespective of caste, creed, sex and religion and was a champion of humanity. He fought against all kinds of injustice through Satyagraha, Swaraj, Sarvodaya and Trusteeship which are based on Non-violence. In his words, Satyagraha is a unique technique of eternal love force and war without violence. A Satyagrahi, who believes in Ahimsa, always fights for true love of man by devoting himself to change the society. Gandhi considered individuals as a source of all power that they formed a village republic without any discrimination which is called real democracy. To him, justice is a movement for social welfare. His ideas and actions transferred Indian political history. These powerful weapons were used against injustice, oppression and colonial domination which made him a great practical philosopher. His philosophy is, in fact, a philosophy of action. Gandhi believed the state as a soulless machine and used coercive power to individuals. But he didn't believe in destroying the state. He strongly believed in Swaraj, classless society and stateless democracy in India. Beyond politics, Gandhi addressed issues such as social equality, untouchability, communal harmony, Decentralization of power, individual freedom. They made his movements relevant to all humanity. Through the Movements for freedom, civil rights, peace, social justice and internationalism, he became a global leader. Those ideals made Gandhi a Pioneer of mankind whose legacy continues to guide us towards peace, justice and human dignity.
শিক্ষার স্বরূপ ও জীবনের পথচলা : একটি তাত্ত্বিক ও প্রায়োগিক বিশ্লেষণ/ The Nature of Education and the Path of Life: A Theoretical and Practical Analysis
Education is the overall development and manifestation of all innate qualities of a human being. It is a lifelong, continuous process which shapes the outer personality of an individual vis a vis the inner soul so that one can properly adapt and adopt in the societal situations which sometimes become challenging. Education may be considered as a biological procedure which is never ending. Aim of Education is the development of physical, psychological, moral, emotional and social well-being collectively together. Therefore, modern Education system aims not only at the curriculum but extra-curricular activities also. It focuses on family, society and community as a whole. Lexically the term 'Education' means the process or technique of acquiring knowledge. It is the process of nourishing the mind of an individual through the act of teaching or instructions that make them lead their lives towards ultimate goal. It helps to bloom the tender and hidden qualities of life. It makes them co-relate between mind and soul, past and present, beauty and truth. All the great educators and philosophers of the world have laid importance on the fact that an individual's aim of education is to be a perfect human being with the Harmonious development of all human qualities. All of them have focused on the upliftment of moral values which is the foundation stone of a well-balanced character of an individual who can lead a nation towards progress. Proper education system should include discipline, free thinking and perseverance to achieve goal. A properly educated person must have fellow feelings; he should have awareness regarding environmental issues that affect our day to day's life resulting indelible mark in human civilization. A truly educated man is a leader who can lead the civilization honesty, peace, tolerance, universal brotherhood and above all, he should try to make this universe a place where all men can exist equally and peacefully irrespective of caste, creed and religion.
ঔপনিবেশিক বঙ্গদেশে বাঙালি ভদ্রমহিলার পোশাক ভাবনা/ Sartorial Practices of the Bhadramahilas (Middle-class women) in Colonial Bengal
Anthropologists usually categorize the study of clothing under the umbrella of material culture. Although clothing, being a mere tangible and social thing, can be read as a silent language or a behavior. Clothing not only beautifies one’s body but also depicts the identity and plays a vital role in the wearer’s performance in everyday activities. In a different sense clothing can also be considered as an entity which is entangled with the concept of appearance and self-representation. It not only depicts the social positionality or the politics behind putting on a particular attire but also reflects the inner-self of the wearer. Clothes can be considered as the disguise in which we dissolve, the camouflage that allows us to keep something of ourselves in reserve. Therefore clothing can be seen or analysed from different perspectives and theoretical frameworks. Clothing or dress can also be considered as an index of racial, class, caste and gender discrimination. Therefore the purpose of this paper is to explore how dress can be considered as a tool to read gender in terms of social class. With the advent of British rule in India, especially in Bengal the introduction of English education and new bourgeois economy gave rise to the middle-class in colonial times. This introduction of English education not only refashioned the minds of the Indians with the tool of bookish knowledge but also reformed their social lifestyles. Thus the middle-class men also started reforming the antahpur (the inner quartets of their houses) with the tool of education. But in case of women’s education their pre-colonial ‘immodest’ dress has become social a constraint. Therefore their dress has been reformed drastically. Bengali periodicals, journals, manuals of late-nineteenth and twentieth century were replete with debates and instructions of dresses for the middle-class genteel women. But these instructions on dress not only constructed them as reformed, modest wives but also snatched away their agency on their choices of clothing. Therefore this paper aims to explore how dress can be considered as a tool which can control women’s body and sexuality and can make us think of the idea of agency in a different way.
মনুমৎস্যকথার বিশ্বব্যাপী প্রসার/ Manumatsyakathar Bishwabyapi Proshar
ঋগ্বেদে কাব্য শব্দটি অতি পরিচিত। বহু মন্ত্রে কাব্যের প্রয়োগ দেখা যায়। পৃথিবীর যে কোনো ভাষার ও সাহিত্যের ইতিহাস আলোচনায় দেখা যায় সেই জগতে প্রথমেই পদ্যের সমুদ্র দেখা যায়, পরে দেখা যায় গদ্যের ভূভাগ। সংস্কৃত সাহিত্যের ক্ষেত্রেও তার ব্যতিক্রম ঘটেনি। অলংকারিকগণ মূলতঃ গদ্য - কাব্যের কথা ও আখ্যায়িকা এই দুটি ভেদ স্বীকার করেন। আলোচ্য গবেষণা- প্রবন্ধে 'মনুমৎস্যকথা' নামক আখ্যায়িকাতে আলোকপাত করা হয়েছে। এই ‘মনুমৎস্যকথা’ আখ্যায়িকাটি শুক্লযজুর্বেদের মাধ্যন্দিন শতপথ ব্রাহ্মণের অন্তর্গত। এই মাধ্যন্দিন শতপথ শাখার প্রথম কান্ডের অষ্টম অধ্যায়ে ‘মনুমৎস্যকথা’ নামক আখ্যায়িকাটি দৃষ্ট হয় (১/৮/১)। আলোচ্য গবেষণা-প্রবন্ধে মনুমৎস্যকথার ভারতীয় সাহিত্যে ও বহির্ভারতীয় সাহিত্যে প্রসার অর্থাৎ বিশ্বব্যাপী প্রসারতা সম্পর্কে আলোকপাত করা হয়েছে।
ঔপনিবেশিক আমলে বীরভূম জেলার কৃষি : একটি ঐতিহাসিক অনুসন্ধান (১৮৫৫-১৯৪৭)/ Agriculture in Birbhum District During the Colonial period: A Historical Investigation (1855-1947)
Recent surge in local history research, particularly through subaltern group contributions, has created widespread interest. National history cannot always illuminate local diversity, which gains completeness through local investigations. On Birbhum agriculture, W.W. Hunter's statistical research, Ranjan Kumar Gupta and Gourihar Mitra's socio-economic analyses, and works by Barun Roy, Mahima Niranjan Chakraborty, Amiya Ghosh, and Parthashankha Majumdar have laid important foundations. This paper goes beyond previous research to analyze agriculture's role in Birbhum's economic progress from new perspectives. Before 1855, Birbhum agriculture faced multiple natural and social crises. Between 1792-1855, at least 13 droughts occurred, leaving vast cultivable lands fallow. District officer reports mention landlord-tenant clashes over water scarcity. Severe droughts pushed rice prices in southern areas to 20 rupees per maund, increasing food grain and cattle theft tendencies. Ajay and Mayurakshi river floods rendered lands barren. The 1826 catastrophic flood depicted ryots' misery: "No trace of even mud huts remained." Zamindars neglected embankment repairs despite responsibilities. Kandar canals silted with sand and clay, crippling irrigation systems. In 1790, the Collector wrote: "Cattle are of the smallest breed, incapable of pulling heavy loads." Permanent Settlement turned urban merchants-traders into zamindars; pattani system created multi-layered rent burdens. 1776 famine reduced population, creating labor shortages. The 19th-century agricultural structure and social formation included the district's natural divisions: western rocky-forested areas, central limited cultivable land, eastern fertile lowlands. Aman rice was the main crop, with aus-boro limited, and rabi crops in Nalhati-Murarui thanas. Pre-colonial emperor chief-agent system transformed into zamindar-intermediary exploitation under colonial rule. 1799-1856 saw zamindari estates fragment into multiple parts with numbers multiplying manifold. New zamindars appointed naibs-gomastas; pattani system increased intermediary oppression. The 1859 Act classified ryots: occupancy (3 rupees 6 annas 3 paise/acre), temporary occupancy (3 rupees 14 annas 1 paisa), non-occupancy (4 rupees 2 paise). Grain-cash rents, nazrana payments, and rent increases upon estate transfers impoverished ryots. Post-1855 agricultural modernization featured an average of 5 tanks per village; Shankarpur had 111 tanks for 167 acres. Mayurakshi River Project (1951, inaugurated by Bidhan Chandra Roy: 595,000 acres irrigation, 5,000 kW hydropower), Bakreshwar-Kashinala canals, and chhaini-duni implements revolutionized irrigation. Railway expansion increased tribal labor: 1872 (6,954) to 1931 (64,079). Suri Cattle Show and imported foreign bulls (Multani, Hariana) improved livestock. Sriniketan (1921, Elmhirst, Rabindranath Tagore as Chancellor): new crops, hundi sugarcane, crossbred cattle, cooperative banks, and gaantoprottha system made farmers self-reliant. Cooperatives (1904 Act): 1926-27 saw 13,336 societies with ₹32,083,931 capital providing low-interest loans, reducing moneylender exploitation. Birbhum agriculture overcame traditional oppression-natural calamities to advance toward modernization. Sriniketan's rural reconstruction and co-operative movements exemplify unique local initiatives in Bengal's agricultural history, making this essential for understanding Bengal's comprehensive agricultural systems.
ভর্তৃহরি বিরচিত ‘নীতিশতকম্’ : ব্যক্তিগত ও সামাজিক জীবনের এক নৈতিক দিক্-নির্দেশিকা/ Bhartihari's 'Neethisatakam': A moral guide to personal and social life
ভারতীয় নীতিশাস্ত্র ও নৈতিক দর্শনের ইতিহাসে ভর্তৃহরির নীতিশতকম্ একটি অনন্য ও কালজয়ী গ্রন্থ। সংস্কৃত সাহিত্যের এই শতককাব্য মানবজীবনের নৈতিকতা, সামাজিক আচরণ, ব্যক্তিগত চরিত্র ও বাস্তব জীবনদর্শনের এক গভীর ও পরিপূর্ণ প্রতিফলন। ভারতের প্রাচীন সাহিত্য ও দার্শনিক ভাবধারায় ভর্তৃহরি একজন শ্রেষ্ঠ প্রতিভাবান কবি, ধ্যানী ও মননশীল ছিলেন। তাঁর নীতিশতকম্ গ্রন্থটিতে সংক্ষিপ্ত শ্লোকের মাধ্যমে মানবজীবনের নীতি, আচরণ, সমাজ, সংসার এবং নৈতিকতার মূলনীতি ব্যাখ্যা করেন। এটি কোনও সাধারণ শিষ্টাচারের গ্রন্থ নয়; বরং ব্যক্তিগত জীবন, রাজনৈতিক চারুকলা, সামাজিক ন্যায়, বন্ধুত্ব, ধর্ম-এই সকল ক্ষেত্রেরই গভীর দার্শনিক ও নৈতিক তত্ত্বসমূহের এক তত্ত্বগ্রন্থ। তাই এইদিক থেকে নীতিশতকম্-কে ব্যক্তিগত ও সামাজিক জীবনের এক নৈতিক দিক্-নির্দেশিকা বলা যেতে পারে, যা যুগে যুগে মানবজীবনের আত্মপ্রকাশ, উন্নয়ন ও স্থিতিশীলতার পথ প্রদর্শন করে চলেছে। এই প্রবন্ধে মূলতঃ নীতিশতকম্ এর বৈশিষ্ট্য, মূলভাবনা, নৈতিক দিক, ব্যক্তিগত ও সামাজিক প্রাসঙ্গিকতা এবং নৈতিকতার সামগ্রিক দৃষ্টিকোণ বিশ্লেষণ করা হয়েছে।
এক বঙ্গনারীর দৃষ্টিতে জাপান : হরিপ্রভা তাকেদা ও বিংশ শতাব্দীর প্রথমার্ধের সমাজ-সংস্কৃতি / A Bengali Woman’s Gaze : Hariprabha Takeda and the Socio-Cultural Landscape of Early 20th Century Japan
This paper explores the historical and cultural significance of Hariprabha Takeda’s travelogue, Bongomohilar Japan Jatra (A Bengali Woman’s Journey to Japan), which documents her 1912 voyage to Japan with her Japanese husband, Uemon Takeda. As the first Asian woman to write a book on Japan, Hariprabha’s narrative offers a unique bridge between early 20th-century India and Japan during the transformative Meiji and Taisho eras. The study contextualizes her journey against the backdrop of Japan’s shift from the isolationist policies of the Tokugawa shogunate to its rapid modernization and emergence as a global power, a transformation that deeply inspired colonial India. The text analyzes Hariprabha’s detailed observations of Japanese social dynamics, categorized into three key dimensions: family life, religious culture, and the education system. It highlights her documentation of the fluidity of Japanese domesticity, where women were active economic participants, and her appreciation for the syncretic blend of Shintoism and Buddhism in daily life. Furthermore, the paper examines her admiration for Japan’s practical, holistic education system that balanced academic rigor with vocational skills. Beyond a mere travel diary, the narrative illustrates the personal and political intersections of the time, touching upon the Takeda couple’s involvement with Indian freedom fighters like Netaji Subhas Chandra Bose during World War II. Ultimately, this study positions Hariprabha Takeda not just as a traveller, but as a vital cultural conduit whose writings provide rare, non-Western perspectives on the socio-political evolution of Japan and the enduring diplomatic and emotional ties between the two nations.
সভ্যতা ও সংস্কৃতির আধার : আধুনিক সমাজ বিনির্মাণে গ্রন্থাগারের ভূমিকা/ The Repository of Civilization and Culture : The Role of Libraries in Constructing a Modern Society
The library is a timeless institution that bridges the past, present, and future. In a modern society built on the pillars of scientific reasoning, industrialization, and urban development, the library serves as a ‘sanctuary of the mind’. While institutional education provides degrees, true ‘enlightenment’ or ‘self-education’ is nurtured within the walls of a library. Historically, libraries date back to 2600 BC in Sumer, evolving through the legendary repositories of Alexandria and Nalanda to the modern national and digital archives. The primary objective of a public library is the collection, preservation, and dissemination of knowledge to all strata of society without discrimination. In the context of modern society, libraries play a multifaceted role as educational catalysts, centers for social empowerment, and guardians of national progress. Despite their importance, many rural and public libraries face extinction due to a lack of funding and staff. To build a progressive nation, there is an urgent need for a renewed ‘Library Movement’. A library is not just a building full of books; it is a fortress protecting a civilization’s soul.
অথর্ববেদে উদ্ধৃত নৃত্য-গীত-বাদ্যকলা : এক বিশ্লেষণাত্মক দৃষ্টি/ Dance-Song-Music as Cited in the Atharvaveda: An Analytical Perspective
The Atharva Veda, one of the Vedas, has one of its own characteristics. Its subject matter is different from that of other Vedas. The Rig Veda gives a direct glimpse of the social situation of our culture. The main theme of the Yajurveda is ritual. The subject of the Samaveda is singing. It contains a collection of Vedic mantras sung on the occasion of sacrifices. The subject of the Atharva Veda is quite different from these three. The other three Vedas are closely related to sacrifices but the Atharva Veda does not contain mantras on sacrifices. That is why the three Vedas are sometimes referred to as 'Vedatrayi' for distinction. The Atharva Veda contains presentations of secular subjects along with Vedic subjects. A rich art tradition can be found around the world from prehistoric times to the present day. The numerous forms of art which are scattered here and there on the earth in the form of patterns of architectural paintings and games or are established in human life in the form of instruments, dances, songs, etc. They embody the elements of joyfulness, auspiciousness and beauty. Our ancient Vedic literature has also done the work of preserving the thousands of years old great treasures of Indian art which are not preserved in the present art monuments. The Atharva Veda, the world’s earliest text, is also the oldest patron of art and beauty.
দ্বান্দ্বিক দর্পণে হাঁদা-ভোঁদা/ Hada-Voda in the dialectical mirror
সাহিত্যে দ্বন্দ্বের ভূমিকা গুরুত্বপূর্ণ। দ্বন্দ্বের ভূমিকায় কোনো রচনা পরিণত শিল্পসত্তায় উত্তীর্ণ হয়। দ্বন্দ্বের রূপ প্রধানত দু’রকমের – বাহ্যিক ও আন্তরিক। বাহ্যিক দ্বন্দ্ব ঘটনা অবলম্বী, আন্তরিক দ্বন্দ্ব মানসিক সত্তার। প্রাপ্তবয়স্ক রচনার দ্বন্দ্ব বাহ্যিক, অপ্রাপ্ত বয়সের রচনার দ্বন্দ্ব মানসিক। শিশু-কিশোর ভাবনামূলক রচনায় প্রধানত দ্বান্দ্বিক পটভূমি রচনায় সাধারণত বাহ্যিক ঘটনাশ্রয়ী দ্বন্দ্বকেই উপস্থাপিত করেন রচনাকার। বাংলা সাহিত্যের প্রবাদপ্রতিম কমিক্‌স রচয়িতা নারায়ণ দেবনাথ তাঁর কমিক্‌স-এ দ্বান্দ্বিক পরিবেশ ও পটভূমি নির্মাণে দক্ষতার পরিচয় দিয়েছেন। দ্বান্দ্বিক পটভূমি রচনায় প্রধানত তিনি বাহ্যিক দ্বন্দ্বকেই অবলম্বন করে অগ্রসর হয়েছেন কাহিনির দ্বান্দ্বিক পটভূমি নির্মাণে।
ফিরে দেখা বঙ্কিমচন্দ্রের ‘বঙ্গদর্শন’ পত্রিকা : প্রসঙ্গ স্বদেশপ্রেম/ Revisiting Bangadarshan : Bankim Chandra Chattopadhyay’s Vision of Patriotism
Bankim Chandra Chattopadhyay, the literary emperor of Bengali literature, was the brightest star in the nineteenth-century Renaissance. His primary aim was to awaken love for the motherland through socially beneficial literature. Influenced by eminent thinkers and literary figures from East and West, Bankim Chandra presented Bangadarshan to the people in 1872, aiming to awaken the self-consciousness of the Bengali nation. Bangadarshan helped construct the self-identity of a distinct Bengali nation whilst removing the disgrace attached to the Bengali language. The motives behind Bangadarshan's publication were manifold. Through it, a powerful literary group emerged. One notable achievement was the creation of a refined readership cutting across distinctions of rich and poor, high and low. A rich and developed literary language was shaped on its pages. It inspired the historically indifferent Bengali nation to engage anew in the study of history. The journal served as a field not only for literature but also for the study of Eastern and Western religion, culture, philosophy, science, and history. In Bankim Chandra's editorial vision, there was no real conflict between literature and religious consciousness. In his view, love for country and love for humanity were identical. The principal driving force behind Bangadarshan's activities was patriotism. His concept of patriotism was shaped by works such as Hemchandra Bandyopadhyay's Birbahu Kavya, Rangalal Bandyopadhyay's Padmini Upakhyan, Dinabandhu Mitra's play Nil Darpan, and the patriotic tradition in the Tagore household. He was also influenced by contemporary global events and individual figures. Through his essay collections—Kamalakanta's Daptar, Bangadesher Krishak, Samya, Krishnacharitra, and others—Bankim Chandra discussed the responsibility owed to the motherland. Along with literary aesthetic pleasure, he introduced information, theory, and rationalism into Bangadarshan. The mantra "Vande Mataram", marking the beginning of Indian nationalism, was first articulated in the novel Anandamath on Bangadarshan's pages. As a historical document of the expanding self-awareness of the Bengali nation, this mantra inspired the Bengali people, its ultimate outcome being India's independence. Yet a question remains: whilst Bankim Chandra fulfilled his responsibility in such a manner, to what extent have we, the people of his country, been able to walk properly along that path? The present article discusses and analyses these issues critically.
বাংলার রাজনীতিতে ভিন্ন রাজনৈতিক ভাবনার নায়ক যোগেন্দ্রনাথ মণ্ডল : একটি ঐতিহাসিক সমীক্ষা / Jogendranath Mandal, a diverse thinker of Bengal Politics in mid-20th centuary : a historical review
The political elite in East Bengal were drawn largely from an emerging middle-class lawyers, teachers and journalists- not landlords and trible chieftains. Bengalees were devided into so many caste, creed and groups. A sizeable nationalist served our nation for uprooting the colonial power. Jagendranath Mandal was a peominent schedule caste leader from Bengal and a significant figure in South Asian political history in mid twentieth centuary. After completing his study, Jogen Mandal practised law briefly but soon he entered politics to fight caste discrimination and advance the rights of Dalits. He was a teaching figure in organising the schedule caste in Bengal and became a member of the Bengal legislative Assembly in 1937 as an independent candidate. He founded and led the Bengal branch of All India Schedulted caste freedom. Jagen Mandal also worked closely with national leaders like B.R Amedkar to secure political space for dalit. But a significant change in his political ideology has been seen in late 1930’s and 1940’s. He started to believe that alliance with Muslim league would best serve Dalit interest in Bengali’s communal politics. After partition of India he migrated to Pakistan and served as 1st minister of law and labour of Pakistan Government. History cannot remain silent on this political action of Jagendranath Mandal. He emerged as a major leader of namasudra community, advocating for social equality and political representation. He also believed that muslim-dalit co-operation could prolect marginalised untouchable hindus in muslim majority Bengal. Being a nationalist, he changed his outlook. He gradualy understood that the upper caste hindus dominated congress politics and they are not so much worried about schedule castes, namasudras and Bengali peasants. That is why Jogen Mandal left Indian natonal congress and gradually became the align of muslim league because he hoped that Dalits would gain safely and equality. But he became disappointed within a few days of becoming cabinet minister of Pakistan. In 1950, he resigned from the ministery and returned India and a great chapter of namasudra movement came into an end.
আব্দুল জব্বারের গদ্যে সুন্দরবন জীবন/ Sundarban life of Abdul Jabbar’s prose
অবিভক্ত ভারতের গাঙ্গেয় ব-দ্বীপ অঞ্চলের দক্ষিণ দিক থেকে বঙ্গোপসাগরের উপকূলবর্তী অঞ্চল পর্যন্ত বিস্তৃত প্রশস্ত বনভূমি অঞ্চলটি হল সুন্দরবন। যা বিশ্বের বৃহত্তম ম্যানগ্রোভ বনাঞ্চল নামে খ্যাত। এই প্রত্যন্ত অঞ্চলে ‘সুন্দরী’ নামক গাছ থাকাই অথবা ‘সমুদ্রবনের’ অপভ্রংশ থেকে এর নাম হয়েছে সুন্দরবন। ১০,০০০ বর্গকিলোমিটার এলাকা জুড়ে গড়ে ওঠা সুন্দরবন ভারত ভাগের পর দুটি ভাগে বিভক্ত হয়ে যায়। সুন্দরবনের মোট আয়তনের ৬,০১৭ বর্গকিলোমিটার এলাকা রয়েছে বাংলাদেশের খুলনা, সাতক্ষীরা, পটুয়াখালী, বাগেরহাট ও বরগুনা জেলায় এবং বাকী ৪,০০০ বর্গকিলোমিটার এলাকা পশ্চিমবঙ্গের উত্তর ২৪ পরগনা জেলার দক্ষিণাংশ ও দক্ষিণ ২৪ পরগনা জেলা জুড়ে বিস্তৃত। সুন্দরবনের অন্তর্গত পশ্চিমবঙ্গের অংশে মোট ১০২টি দ্বীপ রয়েছে। যার মধ্যে ৫৪টি দ্বীপে মানুষ ধীরে ধীরেবন কেটে বসতি স্থাপন করেছে এবং বাকী ৪৮টি দ্বীপে এখন ঘন বন রয়েছে। সমুদ্র উপকূলবর্তী এই অঞ্চলটির জল-মাটি-বাতাস সর্ব ক্ষেত্রেই নোনাভাব বিদ্যমান। সুন্দরী, গরান, হোগলা, গোলপাতা প্রভৃতি বিরাট বিরাট গাছের তৈরি নিবিড় অরণ্য যা সর্বদাই পক্ষী-কলরবে মুখরিত তার মধ্য দিয়ে জলের মতো বয়ে গেছে মাতলা, বিদ্যাধরী, রায়মঙ্গল, কালিন্দী প্রভৃতির নদীমালা, যা এই অঞ্চলে জলপথের যাতায়াত সুবিধাজনক করে তুলেছে। সুন্দরবন সম্পর্কে লেখিকা ওয়াহিদা খাতুন তাঁর ‘সুন্দরবনের ওপর গুচ্ছ কবিতা’ কাব্যগ্রন্থের ‘আমিই সুন্দরবন’ কবিতায় লিখেছেন - “সপ্তমুখী নদীর তীরে বদ্বীপ সুন্দরবন, দেখতে পাবে কত খাঁড়ি, নদীনালা, বন, সন্ধ্যা হলে জোনাকিদের বসে আলোর মেলা, নোনা জলে দিনেরাতে কত জীবের খেলা; বাওয়ালিরা আসে সবে গোল পাতা নিতে; নড়াইলে চিত্রানদী তীরে, পোষা ভোঁদড়ে মাছ ধরে; দেখতে পাবে জেলে ভোঁদড় কেমন মাছকে তাড়া করে; কাঁকরার খোঁজে বনজীবী; সঙ্গে থাকেন বনদেবী, সপ্তাহখানেক চালের ডালে; দিব্যি কাটাই এ জঙ্গলে; এটাই তাদের জীবন! আমি সুন্দরবন!!”
রবীন্দ্রনাথের শৈশবশিক্ষার রূপ ও বিকাশ / The form and development of Rabindranath's childhood education
Rabindranath was a man who, instead of believing in and adhering to the conventional education system of Bangladesh, distanced himself from it with disdain; yet, he became known to the entire world as a poet, essayist, novelist, playwright, educationist, and much more. From early childhood education to any form of national education, Rabindranath's educational philosophy and vision are the primary foundation. His invigorating educational principles have gained acceptance worldwide. The establishment of Visva-Bharati, emphasizing indigenous educational methods in contrast to Western educational systems, is one of Rabindranath's greatest achievements. His essays on education are vibrant with discussions on our duties, rights, the form of eternal ideals, and the search for a new form of social responsibility. The processes of learning and teaching, the contributions of teachers in the educational tradition, and the purpose of education were all remarkably clear and specific to Rabindranath. The primary objective of education is the perfection of 'humanity'. He has placed the teachers he received in his childhood at the heart of this endeavor called education.
textbooks and the contemporary education system
the foundation of Rabindranath Tagore's educational philosophy
সৈয়দ মুজতবা আলীর প্রবন্ধ সাহিত্য : ধর্ম ভাবনার আলোকে/ Syed Mujtaba Ali's Essay Literature: In the Light of Religious Thought
Syed Mujtaba Ali (1904-1974) holds a unique place in the history of Bengali essays. His writings reflect humor, wit, satire, social awareness, and deep human values ​​as well as a strong religious sense. A passionate traveler, Mujtaba Ali gathered a wide range of life experiences through his education and work in several countries like India, Afghanistan, Germany, and Egypt. These experiences shape his thinking from an international perspective. As a result, his writings reflect a broad and open understanding of religion rather than a narrow and superstitious outlook. A key feature of Mujtaba Ali’s religious thought is his rational approach. He never accepted any religion blindly; instead, he examined religious ideas from a rational viewpoint. His writing style is lively and rich in literary charm, which makes even difficult religious and philosophical discussions easy for readers to understand. His essays revealed that he was not only a writer, but also a philosopher, a social thinker, and above all, a humanist. Mujtaba Ali’s ideas or thoughts about religion are not merely the expression of religious knowledge, rather his thoughts are closely connected with social justice, human values, and universal humanity. In his essays, he uses humor and satire to criticize narrow-minded attitudes in society, while at the same time explaining the true spirit of religion from a humanistic point of view. Therefore, it may be argued that Syed Mujtaba Ali’s essays offer not merely literary pleasure but, also profound intellectual insight grounded in religious and humanistic perspectives. His position in Bengali essays is, thus, distinctly unique. This study establishes that Mujtaba Ali’s essays on religion embody not only spiritual concerns but also a creative synthesis of rationale, humanistic values, and universalism. Religious narrowness has no place in Mujtaba Ali's essays. He took the lesson of equality from the core teachings of Hinduism, Islam, Buddhism, and Christianity. According to him, the main purpose of religion should be human welfare, brotherhood, and mutual respect. In the essay ‘Barlaam and Yosaphat’ he highlights the inter-connection between Christianity and Buddhism and shows that a common confluence of humanity runs through all religious texts. In the essay ‘Panda’ his humanist view of religion is clearly revealed in his strong protest against hypocrisy and deceit prevalent in the name of religion.
প্রাচীন ভারতের পরিবেশবিজ্ঞান : বৃহৎসংহিতায় ভূগর্ভস্থ জলের সূচক/ Ancient Indian Environmental Science: A Study of Groundwater Indicators in Varāhamihira’s Bṛhatsaṁhitā
Varāhamihira’s Bṛhatsaṁhitā, composed in the sixth century CE, represents a remarkable synthesis of empirical observation and environmental reasoning. While Varāhamihira is conventionally recognized for his contributions to astronomy and mathematics, the Udakārgala section of the fifty-fourth chapter reveals a sophisticated understanding of groundwater systems through ecological and biological indicators. This study examines Varāhamihira’s method of identifying subsurface water using plant morphology, physiology, soil characteristics, and micro-environmental variations, and situates it within the framework of modern environmental science and hydrogeology. The Bṛhatsaṁhitā systematically associates the presence, depth, flow direction, and quality of groundwater with specific vegetational patterns—such as tree species combinations, branching structures, leaf texture and coloration, flowering anomalies, canopy density, grassland transitions, and the presence of creepers, anthills, and fauna. These indicators are not episodic but represent long-term ecological responses to sustained subsurface moisture. Varāhamihira implicitly recognized that groundwater-bearing strata generate localized microclimatic zones, influencing soil moisture, atmospheric humidity, and plant vitality even in otherwise arid landscapes. From the perspective of modern environmental science, these observations correspond closely with contemporary concepts such as plant bioindicators, eco-hydrology, vegetation–soil–water interaction, groundwater-dependent ecosystems (GDEs), and phenological responses to subsurface hydrological conditions. Modern hydrogeology similarly acknowledges that variations in plant structure, chlorosis, canopy formation, root behavior, and species distribution can reflect groundwater depth, salinity, and aquifer dynamics. The text’s emphasis on grassland-to-non-grassland transformations aligns with current understandings of capillary water movement, soil aeration stress, and fluctuations in the vadose and phreatic zones. This comparative analysis demonstrates that Varāhamihira’s groundwater detection methodology was empirically grounded rather than symbolic or ritualistic. His approach constitutes a proto-scientific hydrological model based on sustained environmental observation rather than mechanical instrumentation. Reassessing these ancient indicators through modern scientific frameworks not only validates their ecological relevance but also enhances contemporary approaches to sustainable groundwater exploration, particularly in arid and semi-arid regions. Ultimately, this study positions the Bṛhatsaṁhitā as an early interdisciplinary environmental text, bridging classical knowledge systems and modern environmental science. It invites further research into historical eco-hydrological models and underscores the relevance of traditional ecological knowledge in addressing present-day water resource challenges.
ভরতেন্দু হরিশ্চন্দ্রের রচিত হিন্দি দোঁহায় ভাবানুভূতি ও আবেগাতিশয্য : একটি সমীক্ষা/ Emotion and sentimentality in Hindi poetry written by Bharatendu Harishchandra: A study
Bharatendu Harishchandra, often regarded as the father of modern Hindi literature, revolutionized the literary landscape of 19th-century India through his dohas—concise poetic couplets that blend emotion, social awareness, and moral instruction. This study explores the multifaceted dimensions of Bharatendu’s dohas, focusing on the expression of personal emotions, including love, sorrow, and the transient nature of life, alongside his engagement with social issues such as poverty, superstition, and civic responsibility. Furthermore, the research examines the poet’s nationalist sentiment, highlighting how his dohas cultivate a sense of patriotic duty and collective consciousness. Employing a literary-historical approach, the paper analyses the structural and aesthetic aspects of his dohas, including their rhythmic precision, brevity, and rhetorical devices, which amplify the emotional and didactic impact. Bharatendu’s mastery of rasa theory—the subtle interplay of emotional flavors—is emphasized, demonstrating how love, humor, pathos, and moral reflection coexist within his compact couplets. This study argues that the enduring relevance of Bharatendu’s dohas lies in their ability to resonate with contemporary readers while simultaneously preserving the literary and cultural ethos of his era. Ultimately, his dohas serve as a bridge between traditional literary forms and modern social, ethical, and nationalist consciousness.
এক ব্যতিক্রমী নায়ক রবিবারের অভীক/ An Exceptional Hero; Abhik of Robibar
Abhik, the protagonist of Rabindranath Tagore’s short story ‘Robibar’, emerges as a distinctive and unconventional hero within the landscape of Tagore’s short fiction. In the creation of Abhik’s character, Rabindranath Tagore reaches a remarkable peak of artistic creativity. The naming of the protagonist is neither ironic nor contradictory; instead, it is meaningfully aligned with the character’s inner identity. Abhik himself chooses this name, rejecting the one given by his father—Abhayacharan—and thus establishes his autonomy from inherited identity. Abhik does not merely renounce his given name; he also rejects lineage, family tradition, and social heritage. He becomes his own model and example. As an atheist and a son disowned by his father, Abhik allows the course of his life to flow according to his own will. Painting is his passion, yet his art does not follow conventional academic or institutional patterns. It is self-fashioned, original, and deeply personal, reflecting his independent spirit. In accordance with the inevitable laws of life, love and the presence of a woman enter Abhik’s life, but here too his individuality remains intact. Although Abhik’s powerful masculinity captivates other women, he fails to attract Vibha, the woman he desires. Instead of romantic fulfillment, Abhik develops a longing for recognition from Vibha as an artist rather than as a lover. This desire for artistic validation becomes central to his emotional conflict. The emotional distance and mutual repulsion between Abhik and Vibha can be understood through the fact that neither conforms to conventional social definitions of man and woman. Vibha’s attraction to another man gives rise to jealousy within Abhik, intensifying his inner turmoil. Ultimately, carrying Vibha and her memories within his heart, Abhik leaves for a foreign land. In the letter he writes to Vibha before his departure, he acknowledges her eternal presence and significance in his life. In shaping the character of Abhik, Rabindranath Tagore skillfully blends elements drawn from three of his major protagonists— Gora, Sachish, and Amit. This abstract explores how Abhik synthesizes these traits to emerge as a unique, independent, and exceptional hero, firmly establishing his place as a self-defined individual in Tagore’s literary world.
আধুনিক সভ্যতার নেতিবাচক প্রভাব সম্পর্কে জাঁ জাক রুশো ও রবীন্দ্রনাথ ঠাকুরের চিন্তার একটি তুলনামূলক আলোচনা/ A Comparative Discussion of the Thoughts of Jean-Jacques Rousseau and Rabindranath Tagore on the Negative Effects of Modern Civilization
In the early stages of human civilization, nature was the sole source of human life sustaining. Humans were completely dependent on nature for food, water and shelter. According to French Philosopher Rousseau, in this state of nature, people lived a simple, uncomplicated and free from all forms of discrimination. In the thoughts of Indian poet and philosopher Rabindranath Tagore, it was in this forest centric life that humans found solidaric with nature and attained a greater philosophy of life, self-realization was possible and able to achieve self-realization and develop spiritual consciousness. But with the development of urban centric civilization, people are becoming distant from contact with nature. With the development of modern civilization, art, literature, science and technology have gradually improved. In the wake of modernity people have moved away from their simple, free, and natural lives, have gradually become hypocritical, cowardly, cruel, lazy, selfish, jealous, showy and mechanical in nature. The natural environment is gradually being damaged by human activities. These negative aspects of modern civilization did not escape the attention of Rousseau and Rabindranath. These two great philosophers presented their thoughts influenced by their contemporary situations and events. They both recommended nature centric education systems in the context of the need to understand the importance of nature and the environment in human lives. They believe that this will help future generations grow up to be responsible compassionate and environmentally conscious citizens. Developing human qualities in people will reduce the discriminatory mentality in society regarding rich-poor, high-low etc. In this way, the negative effects of modern civilization will be reduced and above all the overall development of people will be possible.
সমরূপতা ছাড়াই ঐক্য : লাতিনো পার্থক্য ও সংহতির একটি দার্শনিক অনুসন্ধান/ Unity Without Uniformity : A Philosophical Inquiry into Latino Difference and Solidarity
This article theorizes Latino solidarity as a contested cultural formation produced at the intersection of heterogeneity and racialization in the United States. While Latinidad is frequently invoked as a stable pan-ethnic or cultural category, it is constituted through profound differences of race, national origin, class, language, and historical consciousness. Drawing on Latinx philosophy, critical race theory, and cultural theory, the article interrogates the epistemic and political assumptions that underwrite appeals to Latino unity. It argues that racialization functions as a cultural logic that simultaneously homogenizes Latino subjects within dominant discourses and fractures them internally through uneven relations of power and recognition. Against essentialist and consensus-based models of solidarity, the article advances a theoretical account of coalition as a culturally mediated practice-one that emerges through negotiation, translation, and shared struggle rather than through the presumption of common identity. By reframing Latino solidarity as an ongoing interpretive and political discourse, this analysis situates collective belonging within processes of cultural production, contestation, and resistance, offering a framework attuned to difference, power, and historical contingency.
বাঙালিদের পথপ্রদর্শনে ব্যক্তিত্বপূর্ণ বিদেশীদের কর্মজীবন প্রসঙ্গ : ভারত-মহিলা পত্রিকা/ Inspiring Foreign Personalities and Their Contributions to Guiding Bengali Society : 'Bharat-Mahila' Patrika
The journal 'Bharat-Mahila' was issued under the direction of Sarajubala Dutta from the month of Bhadra in 1312. It was a monthly periodical and run from 1312 to 1324. In that magazine, I wrote about the creations and lives of some famous foreign personalities who gave their entire lives for the society. During their social reform work, they encountered many difficulties and challenges, but even then, they did not give up their mission of social reform. Miss Manning, as a member of the “National Indian-Association”, was instrumental in many ways. She was the one who initiated the setup of schools for Indian girls, and along with this, she pioneered a fair salary system for women teachers in those schools. Besides, she was actively involved in a number of other social initiatives. Though Josephine did not engage in social work directly, her loving nature made the people love and respect her. She was a powerful and nice companion to her husband, Napoleon. Even when he left her, she remained faithful and did not turn her back on him. After a successful career as a newspaper editor, William Stead decided to dedicate his whole life to the dignity of women. He was fearless, courageous, and selfless in his social reform work. Despite the great success he attained, he stayed humble and always thought of himself as a simple man. By presenting the lives and contributions of these inspiring individuals, the editor of ‘Bharat-Mahila’ wanted to encourage everyone—both women and men—to come forward and take part in social improvement. She believed that meaningful change is possible only when people work together with unity and determination.
ধূর্জটিপ্রসাদ মুখোপাধ্যায়ের দৃষ্টিতে মানিক বন্দ্যোপাধ্যায় : সাহিত্য সমালোচনার পুনর্মূল্যায়ন/ Manik Bandopadhyay in the view of Dhurjatiprasad Mukhopadhyay: A reappraisal of literary criticism
In 1940, Dhurjatiprasad Mukhopadhyay authored the inaugural critical essay on Manik Bandyopadhyay, titled ‘Manik Bandyopadhyay’, which was published in the ‘Parichay’ journal. By that time, Bandyopadhyay had already published twelve volumes of fiction. Notable among these were celebrated and popular novels such as ‘Dibaratrir Kabya’, ‘Putul nacher Itikatha’, and ‘Padma Nadir Majhi, alongside short story collections including ‘Atashimami O Anyanya Galpo’, ‘Pragoitihashik’, ‘Sarisrip’, and ‘Bou’. While Bandyopadhyay’s literary trajectory witnessed a distinct transition from the Freudian psychoanalytic approach of his early phase to the ideologies of Marxism and Socialist Realism following his induction into the Communist Party of India in 1944, it is particularly intriguing that the earliest appraisal of his work was conducted by a figure of Dhurjatiprasad Mukhopadhyay’s stature—a rationalist writer and Marxist literary theorist. However, Mukhopadhyay raised certain objections regarding Bandyopadhyay’s literature, establishing a legacy of criticism and inquiry that persisted in subsequent discourse. In this research paper, we have critically examined the validity of these allegations against Bandyopadhyay, analyzing the extent to which they are logically grounded. Our findings suggest that the very elements previously identified as flaws have subsequently been recognized as Bandyopadhyay’s distinctive strengths and stylistic signatures. Consequently, this study illuminates the historical significance of Dhurjatiprasad Mukhopadhyay’s essay from multiple perspectives.
বিশ্বযাত্রী রবীন্দ্রনাথ : ভ্রমণ সাহিত্য অবলম্বনে একটি পাঠবিশ্লেষণ/ Rabindranath, the world traveler: An analysis of a lesson based on travel literature
কবিগুরু রবীন্দ্রনাথ ঠাকুর যেমন কাব্য, নাটক, উপন্যাস এবং ছোটগল্পসহ সাহিত্যের বিভিন্ন শাখায় বিচরণ করেছেন, তেমনি ‘ভ্রমণ-সাহিত্য’ ও তাঁর এক অনবদ্য সৃষ্টি। দেশ-বিদেশ ভ্রমণের অভিজ্ঞতাকে সঞ্চয় করে তিনি ভ্রমণ সাহিত্য রচনা করেছেন। রবীন্দ্রনাথের ভ্রমণ পিপাসু মন দেশ বিদেশ ভ্রমণের জন্য সদা উৎসুক। প্রথম তিনি পিতার সঙ্গে বাইরে অর্থাৎ হিমালয় যাত্রা করেন। ‘জীবনস্মৃতি’ গ্রন্থে ‘হিমালয় যাত্রা’ অংশে তার উল্লেখ রয়েছে - “এমন দুশ্চিন্তার সময় একদিন তেতলার ঘরে ডাক পড়িল। পিতা জিজ্ঞাসা করলেন, আমি তাঁহার সঙ্গে হিমালয় যাইতে চাই কি না। ‘চাই’ এই কথাটা যদি চীৎকার করিয়া আকাশ ফাটাইয়া বলিতে পারিতাম, তবে মনের ভাবের উপযুক্ত উত্তর হইত। কোথায় বেঙ্গল একাডেমি আর কোথায় হিমালয়!”
বাংলায় অনূদিত পাঞ্জাবি গল্পে সহিংসতার ভাষা ও মানবিক প্রতিস্বর/ The Language of Violence and Humanitarian Response in Punjabi Stories (Translated in Bengali)
This article analyzes the multifaceted forms of violence in Punjabi short stories and the nature of the humane counter-narratives built against them. The pre-partition and post-partition Punjab regions bear brutal witness to communal violence and humanitarian catastrophe. As a result, the violent reality has naturally been reflected in Punjabi literature, especially in short stories. However, the stories did not end with descriptions of the violence. In parallel with the violence, a humane response has been constructed in some way in each story. The authors have shown that the potential of humanity is not completely exhausted even amidst extreme inhumanity. These stories, with their humanistic emotions and yearnings, are transformed into Bengali and enrich the Bengali reader with social consciousness which is extremely important in these recent communalism-ridden times.
কেনারাম বেচারাম : বিষয় ও আঙ্গিক ভাবনা / KENARAM BECHARAM : BISHOY O ANGIK BHABNA
In the post-independence era, the problem of homelessness following the partition of the country became a major issue in West Bengal. The problem of elderly people being homeless and the irresponsibility of children towards their elderly parents is a recurring theme in Manoj Mitra's plays. We see the reflection of this theme in his play ‘Kenaram Becharam’. Becharam Babu has left his home, fed up with the abuse from his son and daughter-in-law. His son, daughter-in-law, daughter and son-in-law show no remorse. They are only interested in seizing Becharam Babu's money and jewellery. The younger son, Pintu, is engrossed in his love affair with his girlfriend, Kakatuya. Kakatuya, too, has chosen Pintu as her lover out of greed for Becharam Babu's money and jewellery. Nagen Panja brings an imposter named Kenaram and presents him as their father. They accept Kenaram Babu as their father solely out of greed for his money and jewellery. The son, daughter-in-law, daughter and son-in-law continue to serve and care for Kenaram Babu out of greed for his property. In this way, Manoj Mitra brings to light deep-rooted social issues through humour in the play. And when we learn that Nagen Panja himself is homeless, our sympathy is aroused for him. Nagen Panja himself is neglected by his wife. At the end of the play, Becharam Babu returns. At the insistence of Becharam Babu's grandson, Toton, his parents and aunt give Becharam Babu a place in the house with respect. The older generation learns a lesson from the younger generation. Nagen Panja put Kakatuya behind bars and saves Pintu from her. Finally, Nagen Panja takes Kenaram Babu away to settle him elsewhere.
ভারতীয় সাহিত্যে প্রতিফলিত তৃতীয় লিঙ্গ/ Third gender reflected in Indian literature
এই গবেষণা নিবন্ধে প্রাচীন ভারতীয় সাহিত্যে তৃতীয় লিঙ্গের মানুষের অবস্থান, সামাজিক মর্যাদা ও সাংস্কৃতিক গ্রহণযোগ্যতা অন্বেষণের একটি প্রয়াস নেওয়া হয়েছে। বিশেষত মহাভারত, পুরাণ ও রামায়ণ-এর বিভিন্ন আখ্যানের আলোকে তৃতীয় লিঙ্গের অস্তিত্ব কেবল জৈবিক বা সামাজিক বাস্তবতা হিসেবেই নয়, বরং ধর্মীয় ও নৈতিক কাঠামোর অন্তর্ভুক্ত এক স্বীকৃত সত্তা হিসেবে কীভাবে প্রতিফলিত হয়েছে— তা বিশ্লেষণ করা হয়েছে। মহাভারতে তৃতীয় লিঙ্গ অর্জুন (বৃহন্নলা) মহাভারত (৪/১০/৮) অনুসারে, বারো বছর বনবাস ও এক বছর অজ্ঞাতবাসকালে পাণ্ডবরা বিরাট রাজার আশ্রয়ে অবস্থান করেন। এই সময় অর্জুন নিজের অস্ত্রশস্ত্র গোপনে সংরক্ষণ করে বৃহন্নলা নামে নপুংসক পরিচয়ে বিরাটনগরে প্রবেশ করেন এবং রাজকন্যা উত্তরার নৃত্যশিক্ষক হিসেবে নিযুক্ত হন। বৃহন্নলা পরিচয়টি কেবল আত্মগোপনের কৌশল নয়, বরং তৃতীয় লিঙ্গের সামাজিক স্বীকৃত অবস্থানকেও নির্দেশ করে। অম্বা ও শিখণ্ডী - কাশীরাজ হিরণ্যবর্মার কন্যা অম্বা, তাঁর দুই বোন অম্বিকা ও অম্বালিকার সঙ্গে ভীষ্ম কর্তৃক স্বয়ংবর সভা থেকে অপহৃত হন। কিন্তু অম্বা জানান, তিনি শাল্বরাজ শম্বুকে পতিত্বে বরণ করেছেন (মহাভারত ১/৯৬/৫১)। পরবর্তীকালে প্রত্যাখ্যাত হয়ে অম্বা ভীষ্মের প্রতি প্রতিশোধ গ্রহণের সংকল্প করেন। শিবের তপস্যার ফলে তিনি বর লাভ করেন— দ্রুপদের ঘরে জন্ম নিয়ে পরে পুরুষে রূপান্তরিত হবেন এবং ভীষ্মকে বধ করবেন। সেই অনুযায়ী অম্বা দ্রুপদের কন্যা হিসেবে জন্ম নিয়ে শিখণ্ডীতে রূপান্তরিত হন। শিখণ্ডীর জন্ম ও লিঙ্গরূপান্তর সম্পর্কিত একাধিক বর্ণনা মহাভারত-এ পাওয়া যায় (১/৬/৮৭; ৫/১৮৮)। দ্রুপদ রাজা কন্যাকে পুত্ররূপে প্রতিপালন করেন এবং সমাজে তাঁকে পুরুষ হিসেবেই প্রতিষ্ঠিত করেন। কুরুক্ষেত্র যুদ্ধে শিখণ্ডীই ভীষ্মবধের প্রধান সহায়ক হন— যা তৃতীয় লিঙ্গের যোদ্ধা-সত্তাকে স্বীকৃতি দেয়। রামায়ণে তৃতীয় লিঙ্গ : ইল উপাখ্যান আদি কবি বাল্মীকির রামায়ণ-এর উত্তরকাণ্ডের শততম অধ্যায়ে বর্ণিত ইল উপাখ্যান তৃতীয় লিঙ্গ বিষয়ক এক গুরুত্বপূর্ণ সাহিত্যিক নিদর্শন। বাহ্লীকদেশের কর্দম রাজা ছিলেন এক ধর্মপরায়ণ ও মহাবীর রাজা। একদিন বসন্তকালে মৃগয়ায় গিয়ে তিনি এমন এক স্থানে প্রবেশ করেন, যেখানে মহাদেব উমাদেবীর সন্তুষ্টির জন্য স্ত্রী-রূপ ধারণ করেছিলেন। সেই স্থানে প্রবেশ মাত্রই সমস্ত পুরুষ ও নপুংসক প্রাণী স্ত্রীলিঙ্গে রূপান্তরিত হয়— “যত্র যত্র বনোদ্দেশে সত্ত্বাঃ পুরুষবাদিনঃ। বৃক্ষাঃ পুরুষনামাস্তে সর্বে স্ত্রীজনাভবন্॥” (রামায়ণ, উত্তরকাণ্ড ১০০/১২–১৩) এর ফলে রাজা ইল নিজেও নারীরূপ প্রাপ্ত হন এবং গভীর শোকে মহাদেবের শরণাপন্ন হন। মহাদেব পুরুষত্ব ব্যতীত অন্য বর চাইতে বললেও ইল দেবী উমার শরণ নেন। উমাদেবীর কৃপায় তিনি বর লাভ করেন— এক মাস পুরুষ ও এক মাস নারী রূপে অবস্থান করার। “মাসং স্ত্রীত্বমুপাসিত্বা মাসং স্যাং পুরুষঃ পুনঃ।” তবে শর্ত ছিল— যখন তিনি পুরুষ হবেন, তখন নারীত্বের স্মৃতি থাকবে না; আর নারী হলে পুরুষত্বের স্মৃতিও লুপ্ত হবে। এইভাবেই রাজা ইল পর্যায়ক্রমে এক মাস পুরুষ ও এক মাস ত্রৈলোক্যসুন্দরী নারী ইলা রূপে অবস্থান করতেন। এই আলোচনার মাধ্যমে প্রতীয়মান হয় যে, প্রাচীন ভারতীয় সাহিত্যে তৃতীয় লিঙ্গ কোনো প্রান্তিক বা অবহেলিত সত্তা ছিল না; বরং ধর্ম, রাজনীতি, যুদ্ধ ও সমাজব্যবস্থার কেন্দ্রে তার সুস্পষ্ট ও সম্মানজনক উপস্থিতি ছিল। বৃহন্নলা, শিখণ্ডী কিংবা ইল—এই চরিত্রগুলি তৃতীয় লিঙ্গের অস্তিত্বকে স্বাভাবিক ও স্বীকৃত রূপে প্রতিষ্ঠা করে, যা সমকালীন সমাজবীক্ষার জন্যও গভীর তাৎপর্য বহন করে।
রবীন্দ্র দৃষ্টিতে গ্রন্থাগার : একটি পর্যালোচনা / The Library in Rabindranath’s eyes: A Review
In this paper present an overview of Rabindranath Tagore’s perspective on libraries and their social, educational, and cultural significance. The discussion begins by outlining the foundational elements of his library philosophy, his belief in the holistic development of individuals through knowledge, cultural refinement, and social upliftment. Tagore viewed the library not merely as a repository of books but as a dynamic humanistic institution dedicated to nurturing learning, creativity, and community consciousness. Within the educational frameworks of Santiniketan and Sriniketan, he positioned the library as a centre for exploratory learning, self-directed study, and creative expression. The elaborates on Tagore’s innovative initiative, the ‘Chalantika’ mobile library, which carried books to rural communities and ensured access to knowledge for all. This pioneering model demonstrated his commitment to taking knowledge to the doorsteps of common people, aligning closely with modern library science concepts such as outreach services, user-centred services, and information democracy. Overall, provides a comprehensive account of the humanistic, educational, and social dimensions of the library as envisioned by Rabindranath Tagore.