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Purification of mind based on Rabindra Drama: An exceptional analysis/ চিত্তশুদ্ধির কাণ্ডারী রবীন্দ্রনাটক : একটি ব্যতিক্রমী বিশ্লেষণ
No full textThe inmates lived a monotonous life in the dark conditions of the penitentiary. As a result of which they are emotionally disturbed, it is questionable whether the correction actually takes place. That is why the West Bengal Jail Administration Department thought of reforming the inmates through theater therapy. The directors of the play selected Rabindra play as one of the means of this therapy. This article attempts to highlight how the complex theoretical drama is bringing changes in the lives of the correctional facility residents, what is the impact on their minds, and how they accept Rabindra\u27s drama
‘Kathamrita’ Bengali religious thought of that time/ ‘কথামৃতে’ তৎকালীন বঙ্গীয় ধর্ম-চিন্তা
No full textReligion is soul of India. The history of that connection is ancient. In fact, religion is the main genre of Bengali literature throughout the early and middle-ages. In the 20th century Sri M (Mahendranath Gupta) narrated \u27Sri Sri Ramakrishna KathaMrita\u27 is an excellent prose treatise on post-Renaissance Bengali religious thought. Some people want to call the book an hagiography in terms of variation.
The thought and intellectual practice of 19th century that inspired us to think a new, many questions were crowding in the religious thought of that time. That interests us is the flow of all those thoughts throughout the \u27Kathamrita\u27. Various arrangements of that religious thought are spread in the conversations of various people with Ramakrishna Paramahamsa. Based on this book which bears historical evidence, we would like to read the thoughts of Kartabhaja, Tantra Sadhana, Vaishnava, Shakta, Theosophist, Hatayoga etc and the precious response of Ramakrishna Paramahamsa
Abu Ishaq’s Surya-Dighal Bari: Demonstration of Social-reality/ আবু ইসহাকের \u27সূর্য-দীঘল বাড়ী\u27 : সমাজ-বাস্তবতার স্বরূপ
No full textAbu Ishaq (1926-2003) is a novelist who has mastered the art of portraying real life in the genre of post-partitional Bengali novels and presents the biographies of rural people with unique characteristics. Standing at a safe distance from the growth of a kind of cheap literature in the capitalist economic climate, he has constructed realistic discourses in the uniqueness of the dispassionate presentation technique. Over a long period of time, Surya-Dighal Bari (1955) and Padma\u27s Polydwip (1985) have earned him the status of a timeless novelist due to his conscious craft of careful analysis of the people\u27s life, well-versed social analysis and complex human psyche. In his novel Surya-Dighal Bari, Abu Ishaq has skillfully depicted the struggle of the helpless people in the rural areas of Bangladesh to survive. The rising middle-class and upper-class people of rural life, their socio-economic, political conditions, reactions to religion and reforms, hunger the dialectical conflict of poverty in this novel depicts the life style with masterful artistry. By combining the East-Bengal tradition with the modern art-literary sense, the novelist Abu Ishaq is distinguished in the fiction of Bangladesh for his deep life vision, social-scientific and personal talent
Urban Life in the Novels of Suchitra Bhattacharjee : A Brief Study/ সুচিত্রা ভট্টাচার্যের উপন্যাসে নগরজীবন : একটি সংক্ষিপ্ত আলোচনা
No full textThis paper will discuss the multifaceted nature of urban life in the novels of Suchitra Bhattacharjee. Urban life is the refuge in the novels of Suchitra Bhattacharjee. Since Suchitra Bhattacharjee grew up in the city of Kolkata, it is natural that various issues of urban life come up in her novels. The important aspect of urban life i.e. divorce is the main theme of Suchitra Bhattacharjee’s novels. We notice the reflection of separation in the novels like ‘Ami Raikishori’, ‘Dhusor Bisad’, ‘Ses Belay’, ‘Fire Dekha’, ‘Shyamoli’, ‘Arpita’, ‘Hridoy Atol’, ‘Alo Chaya’, ‘Rangin Prithibi’, ‘Rang Bodlay’ etc. Live together is a common thing in urban life. This theme of live together is vividly present in her novels. We find the context in the novels like ‘Faki’, ‘Chena Mukh Achena Mukh’, ‘Soheli’, ‘Nilghurni’, ‘Hothat Ekdin’, ‘Bhanga Ayna’, ‘Shunno Theke Shunno’, ‘Rangin Prithibi’, ‘Ayna Mohol etc.’ The Naxalite movement that once created a terrible situation in the heart of the city of Kolkata is revealed in a short scale in the two novels ‘Jokhon Juddhoa been reflected in the novels like ‘Bhalo Meye Kharap Meye’, ‘Nandini’, ‘Rangin Prithibi’ etc. Besides, the negative aspects of the acting world are also shown in these novels. These novel show that women are willing to sacrifice their bodies to get a chance to act. The aspect of the conflict between landlord and tenant in urban life is recorded in the novel ‘Aniket’. Apart from this, call girl culture, old age homes, women trafficking, alcoholism, drugs etc. are also reflected in the novels of Suchitra Bhattacharjee.  
Ashraf Siddiqui’s ‘Loko-Sahitya’ Riddles: Reflections of the Surrounding Nature Reflected in Mirrors/ আশরাফ সিদ্দিকীর ‘লোক-সাহিত্য’ গ্রন্থে বর্ণিত ধাঁধা : দর্পনেপ্রতিবিম্বিত পারিপার্শ্বিক প্রকৃতির প্রতিচ্ছবি
No full textFolk culture is a reflection of the lives of common people. The customs, traditions, beliefs, and entire way of life of an indigenous community are integral components of folk culture. According to contemporary scholars, folk culture is now recognized as a distinct and independent discipline. In recent times, the academic study of folk culture has gained significant importance at the institutional level. Through the collection, compilation, and publication of the traditions of folk life and culture, this branch of cultural study has become richer. Discussions and reviews on various aspects of folk culture have expanded its scope and led to the emergence of different forums and categories. As a result, the study of folk culture in the Bengali language has enlightened people, and the practice of folk culture has reached a more advanced level.
Scholars from both the East and the West have categorized or classified folk culture. In his book BanglarLok-Sahitya (Folk Literature of Bengal), Professor Ashutosh Bhattacharya has mentioned several specific categories of folk literature, such as rhymes, songs, ballads, tales, riddles, proverbs, folk myths, and history. These categories have greatly enriched Bengali folk culture. Among the scholars of folk literature who have elevated the practice of cultural studies by collecting, compiling, and publishing these elements of folk culture, one of the most prominent figures is Dr. Ashraf Siddiqui (March 1, 1927 – March 19, 2020).
Dr. Ashraf Siddiqui’s book Lok-Sahitya (Folk Literature, Volume I & II) is one of the most important documents of Bengali folk literature. The introduction to this book was written by the renowned folk cultural scholar Dr. Muhammad Shahidullah. In the introduction, Dr.Shahidullah classified folk culture in to the following categories: Ballads, Folktales, Rhymes, Songs, Proverbs, Riddles, Folkmyths, Folkcustoms, Folkbeliefs, Games and sports, Food habits, Handicrafts.
Among these categories, this essay particularly discusses one of the main branches of folk culture: ‘Riddles.
Rabindranath\u27s Contribution to the Socio-economic Development of Rural Bengal: In Light of Selected Short Stories/ গ্রাম বাংলার আর্থ-সামাজিক উন্নয়নে রবীন্দ্রনাথ : নির্বাচিত ছোটগল্পের আলোকে
No full textRabindranath Tagore, one of the foremost short story writers in Bengali literature, highlighted various aspects of economic development in rural Bengal in his stories. He vividly portrays the challenges of rural life, social injustice, and the need for development, while reflecting his deep focus on human psychology and social progress. In his stories, Tagore underscored the vital role of education in empowering rural communities, seeing it as a path to personal and social liberation, and aimed to foster self-reliance through the effective use of local resources and skills. Tagore believed that national development hinged on the progress of villages, addressing issues like casteism, exploitation, ill health, illiteracy, and poverty. He devoted his life to rural development, advocating for cooperative movements and the use of local resources. His efforts included modernizing agriculture with better seeds and irrigation, promoting sustainable practices, and raising awareness about health and sanitation. Tagore’s ideas for improving village life are reflected in many of his stories and initiatives, including the establishment of health centres and economic organizations for farmers.
We will try to explore the various aspects of Rabindranath Tagore\u27s vision for rural development in our main discussion
Arrival of Srinivasa Acharya in Mallabhum and adoption of Vaishnavism/ মল্লভূমে শ্রীনিবাস আচার্যের আগমন ও বৈষ্ণবীয় ভাবধারার অনুবর্তন
No full textThe role of Mallabhum region is particularly important in Bengal\u27s 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 \u27Manimanjusa\u27 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\u27s mind. Maharaja Birhambir\u27s Vaishnava love took initiation into Vaishnava religion from Srinivasa. As a result, all the temples that we see in today\u27s 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 \u27Madanmohan\u27 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 \u27Gopal - sing- ar- bagar\u27 (The compulsory worship by Gopal singha\u27s 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.  
Puranic Impact on Jaydeva’s Gitagovindam/ জয়দেবের গীতগোবিন্দের উপর পৌরাণিক প্রভাব
No full textThe 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 \u27Krishna\u27 is here shown as a Purnavatar, Jayadeva\u27s 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
Michael Madhusudan Dutt’s Views on Radha : In the Context of Brajangana Kavya/ মাইকেল মধুসূদন দত্তের রাধা ভাবনা : প্রসঙ্গ ব্রজাঙ্গনা কাব্য
No full textAmong Madhusudan\u27s poetic works \u27Brajangana\u27 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 \u27Brajangana Kavya\u27 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\u27s 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 \u27evil\u27 character. He also said, \u27The absurd group of poets has composed poetry based on the story of the legend; Their wicked, uncultured, tasteless imaginations are responsible for Radha\u27s present plight\u27. In the socio-economic context of the 19th century, Madhusudan\u27s 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\u27s grandeur was greatly diminished. Medieval literature centered on Radha is no exception. But Michael Madhusudan Dutta in his \u27Brajangana Kavya\u27 presents us with a \u27human\u27, \u27personable\u27 Radha - breaking the archetype of \u27goddess\u27, \u27maid\u27 or \u27servant\u27 Radha. The human side of Radha is magnified by Madhusudan in his \u27Brajangana Kavya\u27
Shamsur Rahman’s poetry in the light of freedom fighters and language movement/ মুক্তিযোদ্ধা ও ভাষা আন্দোলনের দর্পণে শামসুর রহমানের কবিতা
No full textPoet Shamsur Rahman bearer of the message of the era in one fire the second half of the 20th century. He has become the greatest poet of Modern Bengali poetry in the triveni sangam of consciousness of history, consciousness of time, consciousness of life. The two trends that left on overall impression on the creation of literature in contemporary Bangladesh are- 1. Language Movement of 1952, 2. Liberation war of 1971. Poet Shamsur Rahman strongly embraced these two ranges. The watermark that remains is in the narration of each poem. Another dimension of rebellion can be found in his poetry. Shamsur Rahman’s poem gives us a vivid picture of how the flow of time has gripped Bangladesh and turned it upside down from all sides.
I will discuss his selected poems in this discussion keeping in mind the dark period of the second half of the 20th century in Bangladesh. Among his notable poems are ‘Bangladesh swopno dyakhe’, ‘Rupali snan’, ‘Atmahotyar age’, ‘February 1969’, ‘A lash amra Rakhbo kothai’ etc which carry the gloom and wearings of the age even today. The focous of our discussion will be on Shamsur Rahman’s selected poems depicting the narrative of turbulent times