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Nature Consciousness in the Ṛigvedic Contemporary Age: A Study/ ঋগ্বৈদিক সমকালীনযুগে প্রকৃতিচেতনা : একটি অধ্যয়ন
No full textThe Vedas are an ancient body of knowledge. Originally, the Vedas were divided into four parts based on the reading; namely: Ṛigveda, Sāmveda, Yajurveda and Atharvaveda. The oldest of these four Vedas is the Ṛigveda.
The nature of Ṛig Vedic religion, as described in the Ṛigveda, was characterized by the worship of various natural forces and deities through hymns and sacrifices. It was a polytheistic religion where deities like Indra (God of thunder and rain), Agni (God of fire), and Varuna (God of cosmic order) were revered. There was no temple or idol worship, and rituals were performed in the open air. The focus was on seeking blessings for material prosperity and well-being. The Ṛig Vedic people worshipped natural forces like the sun, moon, stars, fire, wind, rain, and thunder by personifying them into gods and goddesses. The Ṛigvedic Aryans worshipped natural forces like earth, fire, wind, rain and thunder. They transformed these natural forces into many gods and worshipped them. They usually worshipped under the open sky through sacrifices. There were no temples or idol worship in the early Ṛigvedic period. In the context of this research, an attempt has been made to highlight the nature awareness of people during the era contemporary with the Ṛigveda
The relationship between Islam and terrorism: A review in historical context/ ইসলাম ও সন্ত্রাসের সম্পর্ক : ইতিহাসের প্রেক্ষাপটে একটি পর্যালোচনা
No full textThis paper critically examines the relationship between Islam and terrorism through a historical lens, challenging the widespread narrative that links a major world religion with violence and extremism. Drawing on Islamic scriptures, historical episodes, and contemporary socio-political contexts, the study argues that terrorism is neither rooted in Islamic theology nor reflective of mainstream Muslim beliefs and practices. Rather, the misuse of Islamic symbols and terminology by fringe groups is a relatively modern phenomenon, often emerging in response to colonialism, authoritarian regimes, foreign interventions, and socio-economic marginalization.
The paper highlights that early Islamic teachings emphasized peace, justice, and compassion, and even military actions in early Islam were governed by strict ethical codes. The demonization of Islam, particularly post-9/11, has been significantly amplified by media misrepresentation and political rhetoric, fostering Islamophobia and cultural misunderstandings. Historical case studies of various Muslim societies across regions and eras reveal that the overwhelming majority of Islamic movements were non-violent, reformist, and socially constructive. The research concludes that addressing global terrorism requires not a religious critique, but a nuanced understanding of political, economic, and geopolitical factors. Only then can we dismantle the false equivalence between Islam and terrorism and promote a more accurate and just global discourse
Inference in the light of Eastern and Western Philosophy: A Comparative Study/ প্রাচ্য ও পাশ্চাত্য দর্শনের আলোকে অনুমান : একটি তুলনামূলক আলোচনা
No full textFrom the beginning of philosophy, different types of theories have emerged in the East and the West. The inference has been widely discussed in both philosophy. In Indian philosophy, the inference is called the act of inferring (something unknown from the knowledge data). But in Western philosophy, the inference is a process by which one proposition is arrived at and affirmed on the basis of one or more other propositions accepted as the starting point of the process. Inference in Indian philosophy is the second praman and it is western philosophy perspective belief. In this paper, I will discuss inferences from an East and West perspective. Both East and West logic have contributed to the development of philosophy, science, and mathematics. East Logic known as Nyāya Logic. On the other hand, Western Logic also known as Aristotle Logic. East Logic based on the Inference and Analogy. But Western Logic is based on the principles of deduction and inference
Sri Chaitanyadev in 16th-century Vaishnava Padavali literature/ ষোড়শ শতাব্দীর বৈষ্ণব পদাবলী সাহিত্যে শ্রীচৈতন্যদেব
No full textThe 16th century is an important period in the history of Bengali literature. Sri Chaitanya dev emerged during this time span. This emergence marked an epoch-making change in the social life and literature of Bengal. This change can be called as the Chaitanya Renaissance. In fact, before the advent of Chaitanya dev, the social and religious life of Bengal was turbulent, distrustful and anarchic. The daily life of the common people was a struggle for survival and was marked with fear since there were many obstacles like the oppression of Muslim rulers, the dominance of the upper caste in Hindu society, the forced conversion of weak Hindus to Islam so on and so forth. Humanism was abused and suppressed at every step. When religious belief, societal norms, culture, and politics were under a shadow of darkness, Sri Chaitanya dev, the worshiper of humanism and propagator of the religion of love, redirected them to light. Vaishnavism which was introduced by him, the new consciousness heralding the religion of love, led Bengal from darkness to the path of light in every way. God became one’s own, and the loved ones became the closest people. The entire Bengali society became strong through self-mastery. It can be said that through the chanting of the Harinama, the entire community, regardless of race, religion, or caste, became united
The forms and variations of pronouns in Manik Dutta\u27s poem Chandimangal/ মানিক দত্তের চণ্ডীমঙ্গল কাব্যে সর্বনাম পদের রূপ ও প্রয়োগবৈচিত্র
No full textTill now, the poet Manik Dutta of Malda is considered to be the ancient poet of Chandimangal. Sunil kumar Ojha collected the main part of this poetry from the notebooks written by the singers in 1784 and published it as a book. As a result, the poetry edited by Ojha also depicts the contemporary language of the singers. The said poem by Manik Dutta is very important in the judgment of Bengali linguistics. The poem creates a bridge between the middle-ages and the modern era of Bengali language. And the thing that attracts the most attention while analyzing the language of Manik Dutta\u27s poem is the pronoun. The well-decorated, developed form of the pronoun in the Bengali language in the modern era seems to have its roots in Manik Dutta\u27s poetry
The voice of harmony in selected post-independence Bengali short stories/ স্বাধীনতা পরবর্তী নির্বাচিত বাংলা ছোটগল্পে সম্প্রীতির স্বর
No full textRecently, one of the major problems in our country is communalism. Communalism started in this country during the pre-independence period by the British imperialist rulers. Currently, communalism is gradually assuming complex forms, bringing the country and the nation to a severe crisis. Communalism has always been a hindrance to the country as well as the nation, and it has closed off the path of progress. On the other hand, the writers associated with the progressive society have repeatedly argued in favor of harmony against communalism in different forms of literature. Bengali writers are not an exception either. Whenever the dark cloud of communalism has gathered over the country, Bengali writers, drawing from Bengali tradition and consciousness, have also spoken against communalism in various literary forms such as poetry, stories, novels, essays, dramas, etc. However, in most cases, authors have adopted short stories. Within the limited confines of short stories, a connection emerges easily between the authors’ thoughts and the readers’ emotions. As a result, the trend of anti-riot and anti-communal short stories has developed. As a result, a genre of anti-riot and anti-communal short stories has emerged. In our article titled “The Voice of Harmony in Selected Bengali Short Stories after Independence”, we have selected stories written in the post-independence period that oppose riots and communalism. These stories are dazzling with the prospects of Hindu-Muslim prosperity and coexistence against communalism. Additionally, the stories also demonstrate the brutality and futility of the riots
Narayan Gangopadhyayer Chotogalpo : Mulyabodher Abakshay O Sangkat/ নারায়ণ গঙ্গোপাধ্যায়ের ছোটগল্প : মূল্যবোধের অবক্ষয় ও সংকট
No full textNarayan Gangopadhyay, a renowned writer in the world of Bengali literature. He was born during a turbulent transitional period and the height of the Great War. His life was spent in extreme anarchy. His literary pursuits began amidst the crisis of the era, decline and instability. He is a professor by profession. Despite being devoted to his profession, he has shown considerable skill as a writer. His presence can be seen in every branch of Bengali literature. His immense glory is in every field of poetry, drama, short stories, novels, romances and essays. It is because of these works of his that he remains unforgettable in the Bengali reading community. He got the chalk in the hands of literature from his family environment. His literary practice began with writing poetry during his student life. Over time, he gained special fame by writing stories, novels, dramas, etc. His numerous works were published in newspapers and magazines such as ‘Desha’, ShanibarerChithi, Bharatvarsh, Bichitra. His notable works are Bitangsa, Top, Dushasan, Record, Haar, Bhangachashma, Banajyotsna, Simanta, Sainik, Tirthayatra short stories, etc. His novels include Opanibesh, Amavasya Gaan, Baitalik, Shilalipi, Padasanchar, Lalmati, Timirtirtha and plays like Barate Chai, Barobhute, Rammohan, Lagna, Agantuk. He also wrote screenplays for several films. Many of his songs have been adapted into films and records. World War II, crises and problems during the Manvantara period become the themes of his stories
Narayan Sanyaler Upannase Udbastu Samasya/ নারায়ণ সান্যালের উপন্যাসে উদ্বাস্তু সমস্যা
No full textThe Partition of India in 1947 was a cataclysmic event that uprooted millions, forcing them to migrate across newly drawn borders. This mass displacement not only resulted in the loss of homeland but also led to a profound crisis of identity, culture, and survival. The trauma of forced migration and the struggle for rehabilitation have been central themes in many literary works, particularly in Bengali literature. Among the notable voices, Narayan Sanyal’s novels- Bakultala P.L. Camp, Balmik and Aranyadandak - offer a nuanced and multidimensional portrayal of the refugee experience, capturing both the grim realities of displacement and the resilience of the human spirit.
Sanyal does not merely document the deplorable living conditions of refugees in camps and colonies but also emphasizes their agency, determination, and indomitable humanity. His works explore the psychological and emotional struggles of those who lost everything, yet managed to reconstruct their lives with perseverance and self-respect. Bakultala P.L. Camp presents a stark yet deeply human portrayal of refugee rehabilitation centers, highlighting not only the suffering within but also the extraordinary strength and solidarity among the displaced. Balmik delves deeper into the questions of exile, alienation, and the search for identity, portraying how individuals redefine themselves amidst socio-political turmoil. In Aranyadandak, Sanyal depicts the adversities faced by displaced people as they attempt to build a new life in unfamiliar surroundings.
What distinguishes Sanyal’s approach is his refusal to portray refugees merely as victims of political upheaval. His narratives challenge conventional perceptions of displacement by illustrating how refugees, despite their losses, contribute to the social and economic fabric of their adopted communities. Through these stories, Sanyal provides a literary testimony to the resilience of the human spirit, showing how individuals can overcome even the most devastating circumstances through sheer determination and a profound sense of humanity.
This paper seeks to explore how the select novels of Narayan Sanyal redefines the discourse on displacement, survival, and self-reconstruction. By examining his portrayal of the refugee experience, this study aims to highlight the significance of his works in understanding the long-term impact of Partition on the Bengali refugee psyche
Puran Prayoge Manoj Mitra : ‘Ashwathama’ O ‘Takshak’/ পুরাণ প্রয়োগে মনোজ মিত্র : ‘অশ্বত্থামা’ ও ‘তক্ষক’
No full textThe term ‘Puran’ is commonly understood in Bengali as synonymous with ‘Myth’. While traditional Puranic texts narrate cosmic events and divine conflicts, noted Bengali playwright Manoj Mitra reinterprets these narratives to reflect contemporary socio-political realities. His plays Ashwathama and Takshak exemplify this approach, offering modern perspectives on ancient myths.
Ashwathama, inspired by the Salyaparva and Sauptikaparva of the Mahabharata, parallels the socio-political unrest of the Naxalite movement in Bengal. The play explores the internal turmoil of Ashwathama, whose impulsive violence, manipulated by Duryodhana, mirrors the frustration of Naxalite youth misled by political leaders. His misplaced rage, culminating in the tragic killing of the Pandavas’ sons, reflects the unintended consequences of revolutionary fervour. The characters of Kripacharya and Kritavarma further symbolize contrasting governance ideologies, subtly critiquing state suppression of dissent. Takshak, drawn from the Adiparva of the Mahabharata, delves into the inevitability of death through the story of King Parikshit, who is cursed to die within seven days from a serpent’s bite. Mitra transforms this myth into a meditation on human mortality, as Parikshit, gripped by fear, is guided by his charioteer, Tantripal, to embrace life despite its transience. The play’s philosophical depth reinforces the idea that true fulfilment lies in living wholeheartedly, even in the face of death.
Through these reinterpretations, Mitra skillfully bridges mythology with modern concerns, transforming ancient narratives into powerful reflections on contemporary socio-political struggles and timeless existential questions. Mitra conveys a universal truth- that death is inevitable, but life must be cherished. His use of Puranic narratives thus serves not just as historical storytelling but as a profound exploration of contemporary socio-political issues and eternal human anxieties. His plays not only challenge conventional Puranic interpretations but also offer profound insights into human emotions, governance, and mortality. In this research article, I will attempt to show how he has used mythology in the context of the present era
Past and Present of Witchcraft in Purulia District: Context Santal Community/ পুরুলিয়া জেলায় ডাইনি প্রথার অতীত-বর্তমান : প্রসঙ্গ সাঁওতাল সম্প্রদায়
No full textAt present, there are more than 705 aboriginal Communities in India. The Santal community is one of the third-largest groups. They mainly reside in the eastern states of India. In West Bengal, the highest concentrations are found in districts like West Medinipur, Bankura, Purulia, Jhargram, West Bardhaman, and Malda, particularly in areas like the Gazal Block. The practice of identifying individuals as witches (Daini) and the Related customs is a long-standing social issue among the Santals, which has been ongoing. While this practice existed among indigenous communities in India and abroad, over time, the term ‘Daini’ has become limited to fictional stories among mainstream populations both in India and outside. However, within indigenous groups, particularly the Santals, this practice has continued largely intact, continuing even after independence.
To limit the practice of witchcraft and witch identification, states with a significant indigenous population, such as Jharkhand, Bihar, Odisha, and Chhattisgarh, have enacted anti-witchcraft laws. However, no such law has been introduced in Purulia district or West Bengal. In this state, the issue of witchcraft and the related practices have been largely ignored or avoided as a social issue concerning indigenous Santal communities. Particularly in the southwestern part of West Bengal, in Purulia district, which is known for being drought-prone, the practice of labeling individuals as "Daini" has been prevalent even after independence.
The northern, southern, and eastern parts of Purulia district are primarily inhabited by Santal communities. In the northern region, areas like Kashipur, Nituria, and Saturi block; in the eastern region, areas like Hura and Puncha blocks; and in the southern area, regions like Manbazar 1 Block (two areas), Manbazar 2 Block (seven areas), and the Kaira area of Bandwan police station have a important Santal population. The period between 1960 and 1980 in these areas is known as the "Ojha, Sakha, and Jan Guru era," as during this time, there was widespread torture due to the identification of individuals as witches. However, from the 1980s, anti-witchcraft movements began, leading to some reduction in the practice.
This article attempts to explore the past and present context of witchcraft identification and practices within the Santal community in Purulia district. However, most of the discussion is based on secondary sources