Trisangam international refereed journal
Not a member yet
537 research outputs found
Sort by
The Making of Bengali Literary Prose : Vidyasagar’s Thought on Style and Structure/ বাংলা সাহিত্যিক গদ্যের হয়ে ওঠা : বিদ্যাসাগরের গদ্যশৈলী এবং আখ্যান ভাবনা
No full text19th century Kolkata plays an important role in socio-cultural history of Bengal. It is the period of shift in the paradigm towards the Kolkata based urban colonialism. It is in this time that the first printing press was established in Srirampore, Hooghly. Immediately after this the Fort William College was also established. The college taught vernacular language to the workers of the East India Company. The pandits of Fort William College made a significant contribution in development of Bengali prose in early days.
Vidyasagar as a writer of Bengali Prose can’t be placed after the pandits of Fort William College and the critical prose of Raja Rammohan Roy. The present paper mainly Focus on Vidyasagar’s two translation – ‘Shakuntala’ and ‘Sitar Banabas’. It has to be Keep in mind that Vidyasagar is not the firstprose writer in Bengali but it is he who unfettered the Bengali Prose from the influences Sanskrit and English and at the same time made it structurally independent.
The next part of the article deals with the structural aspect of Vidyasagar’s prose. We all know that love for story telling is one of the oldest characteristics of Indian literature. Every primary epic or a medieval poetry has a particular storyline. ‘Shakuntala’ and ‘Sitar Banabas’ are based on Indian mythology but Vidyasagar changed the storyline of both these texts on order to make it relevant in the period of early Bengal Renaissance to what the paper aims to highlight. The inner conflict of both the stories can be a prelude to the Bengali novel is what the main paper also Focus upon. 
Pratyaksher prayojaka bichar : Nyaya o Advaita Vedanta moter tulonamulok alochona/ প্রত্যক্ষের প্রযোজক বিচার : ন্যায় ও অদ্বৈত মতের তুলনামূলক আলোচনা
No full textIn this article, I will try to inquisition about Pratyaksha-Prayojaka through a comparative discussion of Nyaya and Advaita Vedanta based on various core texts. The mystery of pramana in philosophy is as profound as it is significant. Prameya are proved by pramana. Karana of Prama is called Pramana. Although Indian philosophers differ on the number of Pramana, but all philosophical schools accept ‘Perception’. The word ‘Perception’ is mainly used in three different senses. First, the word ‘Perception’ refers to perceptional state. Secondly, by the word ‘Perception’ means the special-condition (Karana) of perceptional state. Thirdly, the word ‘Perception’ refers to Prameya or the object of cognition. The word ‘Perception’ is therefore used in the sense of Pramana as well as in the sense of Prama. However, it is not possible to discuss the doctrines of Pramana of all school of philosophy in a short scale. Therefore, in this article firstly I will briefly discuss about the nature of perception of the opinion of Nyaya and Advaita. And after that I will try to briefly discuss about Pratyaksha-Prayojaka of the opinion of Nyaya and Advaita. Finally, an attempt will be made to arrive at the conclusion through a comparative discussion of both the doctrines which will add novelty to the essay
Śrī Aurobindo o tar Purna Yoga : Ekti Samyak Darshonik Bisleshan/ শ্রী অরবিন্দ ও তাঁর পূর্ণযোগ : একটি সম্যক্ দার্শনিক বিশ্লেষণ
No full textŚrī Aurobindo’s philosophy is influenced by ancient Indian philosophers, particularly Yoga philosophy and Advaita Vedānta. He reorganized and reanalyzed these philosophical thoughts, initiating a new coherent way of thinking. Yoga, a significant Indian spiritual philosophy, is derived from Maharṣi Patañjali who did not use the term ‘yoga’ in a general sense. Instead, he defined yoga as ‘attachment to the Divine Being’, which can be transcendental, mundane, or deeply personal.
Śrī Aurobindo’s Pūrṇayoga or Integral Yoga aims to initiate divine life on earth through the restoration of the entire human race. Pūrṇayoga is not possible through Rājayoga, Haṭhayoga, Karmayoga, Jñānayoga, or Bhaktiyoga, as they have limitations and not infinite potential. Pūrṇayoga is governed by the will of the benevolent divine power, and a person who attains inner life by being introverted can only control external consciousness and attain inner silence on the path of Pūrṇayoga. This allows them to break through the barriers of narrowness and pass into the divine life
Subaltern life in short stories of Jaya Goyala/ জয়া গোয়ালার ছোটগল্পে নিম্নবর্গীয় জীবন
No full textThe wall of discrimination between the upper and lower classes in society has been present since ancient times. As a result, the concept of dominance and subordination creates unequal conflicts in the human psyche. The exclusive dominance and self-interest of the upper class often affect the lives of the lower class. This leads to rebellion among the lower class. Recently, the status of the lower class in society has been highlighted in the various branches of Bengali literature. In this context, the short story writer of Tripura, Jaya Goyala (1966-2014) are notable. Her father, Mangal Goyala, was a laborer in the Monatala tea garden of Tripura. Jaya Goyala, who spent her childhood among the laborers, adopted their \u27Chilomilo\u27 dialect and became one of them. She was familiar with their joys, sorrows, struggles, and crises. Her writings reflect the language, life, existence, and experiences of the Bengali-tribal-indigenous people of the Northeast. Even in the 21st century, Jaya Goyala\u27s stories narrate the lives of these marginalized people who are far behind in terms of economic and social progress. She has portrayed the lifestyle of people living far away from the light of civilization. This paper discusses Jaya Goyala\u27s short stories about the marginalized people of this region
Shivram Chakraborty\u27s Short Stories: An expression of the seriousness of life behind the humor/ শিবরাম চক্রবর্তীর ছোটগল্প : হাস্যরসের অন্তরালে জীবনের গাম্ভীর্যের বহিঃপ্রকাশ
No full textSibram Chakraborty is popular as a children\u27s literature and humorist, but several of his stories have been written for adults as well. Besides, he has highlighted the serious issues of life behind the humor in many stories. The deep feelings of life are served under the cover of humor in various works of Sibram. Sibram’s own life has always been a sad one and many tragic aspects of his own life find their place in his writings. Though In his personal life he went through many ups and downs, but these things he never expressed directly in his writings. However, it was because of these ups and down and tragic aspects of his life deep and profound words have been emerged behind the smile in his writings. He even made fun of himself through self-criticism.
Sibram Chakraborty in many of his stories has covered various serious issues under the cover of humor, for example, in a short story named ‘Jibandarshan’, he has shown that life is not limited to the educated and polite society, but life is also flowing in the dark alleys every day. Even if the people of the so-called polite society do not accept them, they are also part of this society. In the ‘Prajapatya’ short story, Sibram criticizes the dowry system through his scathing remarks. In the short story named ‘Shur-Ola Baba!’ he showed the results of honesty. Although at the end of the story due to Satyapriyababu\u27s honesty his life become painful.
Sibram wrote more humorous genre short stories, but many of the humorous stories purpose is not just to make people laugh, but through jokes, the author expresses the deep reality of life and society. Sibram’s own thought, vision and style of writing set him apart from other writers
Swapnamoy Chakraborty\u27s nirbachito choto golpo : prasang Shishu shramiker Jibon Jontronar akhan/ স্বপ্নময় চক্রবর্তীর নির্বাচিত ছোটগল্প : প্রসঙ্গ শিশু শ্রমিকের জীবন যন্ত্রণার আখ্যান
No full textEvery parent\u27s passionate prayer for the well-being of their child is that their child should be happy with milk and rice. But due to economic disparity in their social standard, family dysfunction and other environmental reasons, it becomes impossible for every parent to provide for their children. Reluctantly, the burden of the family is placed on their shoulders instead of the school bag. As a result, those underprivileged children are found in factories, tea shops, and even as maids in the master\u27s house. They have to lose their childhood and become child Labourers. As civilization reaches the peak of development along with globalization, the number of these terrible diseases increases in the society. In 2011, India\u27s national census showed that the total number of child labourers in India would be 10.1 million out of 259.64 million children aged [5–14] years. The problem of child labour is not unique to India; Globally, approximately 217 million children work regularly, many full-time. Various legislations had been enacted to find solutions to this problem. Besides, writers are the most sensitive beings in the society. Therefore, the story of child labour or becoming a child labourer is repeatedly struck in the minds of writers. They sensed that human civilization was about to face a deep crisis. Their thinking power has been shaped through the creation of literature. So they moved away from the traditional approach of child literature and made child labour a subject of literature. Swapnamoy Chakraborty is one of the writers whose writings on child labour became a major topic during the post-independence era. Swapnamoy Chakraborty makes child labour a major issue in his stories. In his stories \u27Kanane Kusum Kuli\u27, \u27Sarshe Chhola Maida Ata\u27, \u27Bhalo Kore Porga eshkule\u27, the picture of the terrible problem like child labour is beautifully revealed. The main objective of this paper is to find out how in these stories the author tries to break the human mind to get rid of child labour
Magnanimous Kunti by Samaresh Basu/ সমরেশ বসুর কলমে মনস্বিনী কুন্তী
No full textSamaresh Basu wrote a number of books based on Puran-Mahabharata under the pseudonym Bhramar and Kalkoot. Such as, ‘Shamba (1978)’, ‘Juddher Sesh Senapati (1984)’, ‘Prachetas (1984)’, \u27Pritha (1986)\u27, ‘Antim Pranay (1987)’ etc. ‘Pritha’ was published in the magazine \u27Prasad\u27 under the pseudonym \u27Bhramar\u27. In such books, the author analyzed the traditional story of the Puranas in a new perspective.
One of the memorable Panchakanyas in Puranas, Empress Kunti has been recreated in the light of the author\u27s spirit in this book. In the present article we will discuss how the character of Kunti has been recreated by Samaresh Basu in \u27Pritha\u27.
At the beginning of the story, before reaching the context of Kunti, the author undertakes a very realistic analysis of heaven-hell, Gods-demons, Samhita era-Puranic era, male-female relationship, marriage customs, child birth and the position of women in society. Then he explained the solitude, self-immolation and transition of Kunti from a feminist perspective.
The story of love-marriage-motherhood-heroism-restraint-pain-sacrifice of this remarkable female character of Mahabharata has been captured in a new way in the unique writing of Kalkoot. Inventing many thoughtful arguments the author tried to establish the father-son relationship between Yudhisthira-Vidura and Karna-Durbasha. How the author incarnated new contexts in the familiar story of Mahabharata and how he made it acceptable by arranging relevant arguments in favour of his new thoughts – this essay will try to elaborate these points
Kinnar roy’s ‘Prokritipath’: a unique milestone in the antiquity of Bengali Eco-text writing/ কিন্নর রায়ের ‘প্রকৃতিপাঠ’ : বাংলা সাহিত্যে পরিবেশচর্চার ধারায় অভিনব মাইলফলক
No full textHuman and nature are two different forms of collaborative formation of the environment surrounding us. All the other constituents, living or non-living, also forms the superstructure of livelihood and life in this planet blue earth. Environmental writings, Eco-texts and/or criticism of the same are writings that are both about the earth that is nature, animals, and/or the relationship between the natural world and the human-built environment. They have a strong environmentalist/ecological message of bonding, preserving and maintaining the quality of life in present as well as would be future. Eco critic texts portray the urge to be sincere about the nature’s distress calls made up through the recurring misuse of our planet earth. Sustainable measure is being taken for the procurement of conservation of human and nature.
Novelist Kinnar Roy’s ‘Prakritipath’ (1990) is a milestone Bengali novel from this concern. He started writing from the late 70’s and has been awarded with distinguished prizes for the same. He loves to follow nature, mostly the birds and their lives. In this text also, an approach has been made to the readers to reinvent the surrounding nature which is continuously getting poisoned, throttled and suffocated by the rigorous misappropriation by the consumerist civilization.
This paper tries to focus and analyses the certain way outs and remedies to return to our mother nature with the eyes of the foremost central character of the novel, ‘satiprasanna’ and his sole fight to protect our natural indigenous identity as good human beings and a better Samaritan. As in context It is also discussed about the prevailing outline of the new trend - ecocriticism in Bengali literature
The Novelty of Language and Style : In The Context of Kamalkumar Majumdar’s Novel/ ভাষা ও শৈলীর অভিনবত্ব : প্রসঙ্গত কমলকুমার মজুমদারের উপন্যাস
No full textIn the 1950s, Kamalkumar Majumdar brought a remarkable innovation to the language of Bengali fiction. He stood apart from the conventional prose style of the time. In his writing, he transcended the material world, journeying into a realm of abstract beauty. He developed a unique sensitivity to words. To grasp his language, one must give importance to every single word, often reading each word multiple times. Readers can easily lose themselves in the romance hidden within his words. His sentences carried complexity, and sometimes they were lengthy. In fact, there was magic concealed within his sentences. He effortlessly juxtaposed Sanskrit words with colloquial dialogue. In this essay, the focus is on discussing the stylistic aspects of his language
Influence of the Upanisads on the epic Ramayana/ রামায়ণ মহাকাব্যে উপনিষদের প্রভাব
No full textThe 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