Narayan Sanyaler Upannase Udbastu Samasya/ নারায়ণ সান্যালের উপন্যাসে উদ্বাস্তু সমস্যা

The 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

Rokeya\u27s spirit and today\u27s women\u27s education/ রোকেয়ার চেতনা ও আজকের নারীশিক্ষা

Rokeya Sakhawat Hossain championed women’s education not merely as a means of personal empowerment but as a crucial factor in the progress of society as a whole. Her ideas emphasized: 1. Education as Liberation – Rokeya believed that ignorance was the main barrier to women’s progress. Without education, women remained subjugated, which in turn weakened society. Reapplying her thoughts means ensuring access to quality education for all women, especially in marginalized communities. 2. Moral and Social Upliftment – She viewed education as a tool for instilling ethics, social awareness, and a sense of responsibility. In today’s world, where moral values often take a backseat, her vision can inspire an education system that nurtures not just academic knowledge but also social consciousness. 3. Economic and Political Participation – Rokeya saw women’s education as the key to their economic independence and active role in decision-making. By reintroducing her ideals, we can encourage more women to take leadership positions, reducing gender disparity in governance and industry. 4. Cultural Reform and Progressive Thought – Rokeya criticized rigid traditions that kept women confined. Her forward-thinking approach to reforming social norms through education is still needed to challenge regressive ideologies and promote gender equality. Reapplying her educational philosophy today means designing curricula that encourage critical thinking, gender sensitivity, and practical skills for women. It also requires policy changes to ensure education is accessible and inclusive. Only by following her vision can we prevent further social decay and move toward a more just and progressive society

Bibhutibhushan Bandyopadhyayer anudyane Aranyak: Prokriti o Aranyachari manus/ বিভূতিভূষণ বন্দ্যোপাধ্যায়ের অনুধ্যানে আরণ্যক : প্রকৃতি ও অরণ্যচারী মানুষ

In Bibhutibhushan Bandyopadhyay novel Aranyak nature and men are standing side by side. If the hero of this novel Satyacharan, then the heroine must be nature. The extraordinary description of day and night there against the background of secluded nature surely fascinated the reader. Although the author himself describes that the beauty of fullmoon night in forest cannot be described in pen and few words. Must be seen to enjoy. The picture of an extraordinary beauty of nature has been thoroughly described by the author in every chapter of Aranyak novel. Bibhutibhushan’s nature consciousness is so deep that while describing him form, he has developed the forest as a living human form. He realised that this is not the world, this is the Dreamland that I knew so far, this horizon-wide astrological beings come here let at night. We find such a description in most of Bibhutibhushan’s works. In the beautiful green sea we saw a floating sailor Satyacharan. On the one hand, Nada Boihara on the other hand, the impression of Mohanpura forest is in the novel detailed up to the vague blue boundary line.           In the novel I Arañyak, the characters of aranyachari are introduced to the narrator through simple yet strange mysterious each one like nature. Aranyachari Dhawtal Sahu is as simple and innocent as the forest or nature. The people of Bibhutibhushan in the novel Aranyak come from the simple environment of the village. And his natural sympathy towards them is a little more prejúdiced then that of the educated gentry of the city. These ordinary people have become an invitable part of the forest. Dhawtal Sahu, Raju pade, Ganu Mahato, Ganori, Jugal Prasad, Dobru Panna, Bhanumati are half forest and half human. The secret of their words is like the language of the forest. Out of the forest Kunta, Manchi, Dhaturia, Matuknath pade, Rajput, Ras bihari Singh is character is glowing with self-glory. The vastness of nature deeply affects the human mind, benevolent. So it can be said that in this novel nature and forest people Compliment each other

Implementation of Creative Myth in context of Soharab Hossain’s Novel ‘Gang Baghini’/ সৃজনশীল লোকপুরাণের প্রয়োগ : প্রসঙ্গ সোহারাব হোসেনের ‘গাঙ বাঘিনি’ উপন্যাস

People living in extreme geographical regions tends to be dependent on the geological and ecological forces of their native land for the very sake of maintaining their existence. Those uncontrollable forces become godlike entities, which the people fear. Gradually, they weave lore about the wraths and boons of those gods, exercise taboos and make sacrifices to keep those heavenly or hellish bodies content. This myths become an essential part of their lives and their sustenance—which, sort of, defines the people in their entirety. Sundarbans, the southern part of West Bengal and Bangladesh, is one of such extreme locations where maintaining life means continuous struggle with the unpredictable sea-weather, vicious wild-life and severe lack of enough food, drinking water and means of earning. Turbulent sea-waves or hurricanes destroy their homes, their family members get killed by ferocious tigers, crocodiles or snakes while collecting honey, wax or timber from the jungle. Thus, these entities become Gods in their fear-induced mythologies—for example, the tiger becomes ‘Dakshinray’, the emperor and sole owner of the honey and wax of ‘Bhati’ area. ‘Banabibi’ and ‘Shahjanguli’ are the godsend saviours of the oppressed. The myth-believers implement these larger-than-life figures as the symbol of eternal oppressors and recurrent saviours even in present time as well. Since the time of Independence, the socio-political-economic consequences of being an international coastal border area disturb the peacefulness and simplicity of the life of inhabitants. The poachers, weapon dealers, pirates, illegal immigrants along with the coastguards, foresters, politicians, military and the middlemen such as ‘aratdars’ or ‘khatidars’ leech on the lives of the helpless locals. These greedy, evil entities seen as incarnations of ‘Dakshinray’, while some wise or brave locals believed to be avatars of ‘Banabibi’ or ‘Kapil Muni’ create the base of ever-enriched seedbed of ‘Creative Myth’—which is newer and creative iterations of old mythical lore. Eminent Bengali novelist Soharab Hossain’s novel ‘Gang Baghini’ is centred round the life and situation of Sundarbans. How the novelist implemented a newer version of the local myth, is the object of our discussion

The use of myth in drama and Buddhadev Basu’s ‘Tapasvi o Tarangini’/ নাটকে মিথের প্রয়োগ এবং বুদ্ধদেব বসুর ‘তপস্বী ও তরঙ্গিণী’

The use of myth in the explanation of science, philosophy, religion, religion, ritual, literature, psychology, narrative, social interpretation is a very relevant topic. The first and most important of the various categories of myth is the myth of \u27fertility\u27. Rabindranath Tagore, Madhusudan Dutt, Jivananda and Buddhadev Bose have used myth very carefully in their literature. Buddhadev Bose\u27s first myth-based drama was \u27Tapaswi O Tarangini\u27. The play takes into account the legend of the Indian Puranas, the drought ridden Angadesh, the advent of the sage and his credit in making the princess accepting water; which becomes the mythical backdrop to the play. The myth that is hidden in this story is that the union of men and women is the source which will bring down the rain and \u27Bashundhara\u27 or the Earth will be filled with grains; which is a primitive fertile component. Buddhadev Bose while retaining the main mythic structure has endowed the play with a modern relevance by exploring the psychological complexity of the characters and its significance in contemporary times

Sriradha: \u27Gopalachampu\u27 and later Bengali Vaishnava literature/ শ্রীরাধা : ‘গোপালচম্পূ’ ও পরবর্তী বাংলা বৈষ্ণব পদাবলী সাহিত্য

Srijiva Goswami was one of the sixteen Goswamis of Vrindavan. He was the son of Srirupa and SrisanatanaGoswami. He did not see Lord Chaitanya with his own eyes and was also deprived of the divine presence of Lord Chaitanya. Nevertheless, the role of the learned Jiva Goswamigives a solid philosophical foundation to Premadharma introduced by Mahaprabhu is in no way insignificant. Along with this, SrijivaGoswami recovered the lost glory of Vrindavanbhoomithrough multifaceted actions. Just like Srirupa, Srisanatana gave a strong philosophical foundation to the Premadharmaof Mahaprabhu, the newer Gaudiya Vaishnava philosophy also endeavoured to give a permanence to the foundation of that religion. No doubt he was successful in this action. His books are Gopalchampu, Shat Sandarbha, Madhava Mahotsava etc. ItexploresGopalachampuand ​​the novelty of the character of Sriradha in the poem andits influence of the same in later Padavali literature. The date of composition ofthis poem is 1588 AD. The theme of the epic poemGopalachampu is the Krishna Lila, as depicted in the tenth skandha of theSrimadBhagavatam.The value of this book is that it is in the form of a philosophy bookas well asSaraskavya. According to GaudiyaVaishnava philosophy, this text proudly asserts the superiority of Krishna, and Vrindavanlila, and the recognition of the superiority of Sri Radha’s character over Krishna. Not only this, SrijeevSriradha has introduced two fundamental approachestoexploring Sri Radha’s character. Firstly, Sri Radha’s social position, and secondly, Krishna’s marriage to Sri Radha. From the perspective of these twobasic views, we will try to analyze the mixed spark of Tattva and Rasa by reviewing the role ofheroine Sriradha in the entire Gopalchampu poem

Sahitye Abhishap Prasanga : Kalidas, Chandimangal, Manosamangal/ সাহিত্যে অভিশাপ প্রসঙ্গ : কালিদাস, চণ্ডীমঙ্গল, মনসামঙ্গল

Kalidasa was a greatest poet, writer and playwright of Sanskrit Literature. In all his poetic dramas, the topic of various types of anathemas has been discussed on the portrayal of different characters. Among them ‘Abhigyanshakuntalam’,‘Meghaduta’,‘Raghuvamsham’,‘Kumarasambhavamam’,‘Vikramorvasiyam’ the multiples reconciliation are seen as a result of cursing. This reconciliation is found in separation. Through the way of anathema, the monotony of reunion is transmuted into universality. Besides, the practice of cursing has also observed in the most important sub-genres of Medieval Bengali literature Mangalkavya. In ‘Manasamangal’ and ‘Chandimangal’, the reference of it is noticed in the depiction of different characters such as Kalketu, khullara, Behula, Lakhindar, Madandeb, Maladhar, Ratnamala and so on. They are all cursed and cursed when they have neglected to perform their duties. As a result, they are separated from each other with sadness. In short, anathemata are separation and reconciliation and complementary each other

Autobiographical Insight in Banaphul\u27s ‘Hatey Bazarey’/ বনফুলের ‘হাটেবাজারে’ : আত্মজৈবনিক বীক্ষণ

Humans colour their lives with their own aesthetic sense, derived from their daily experiences. This is reflected in their actions and creativity, making each individual\u27s perception unique. In novels, we search for the author\u27s sensitivity and inner self. This is especially true for autobiographical novels, and Banaphul\u27s ‘Hatey Bazarey’ is no exception. In ‘Hatey Bazarey’, the story of Sadasiv, a middle-class youth, is told in a parallel narrative, which can be seen as autobiographical. The novel is based on the experiences of Balaichand Mukhopadhyay\u27s medical life and is considered one of the best doctor-centric novels. ‘Hatey Bazarey’ is one of Banaphul\u27s most popular novels, for which he received the Rabindra Puraskar in 1952. The novel was first published by Indian Associated Publishing and has since gone through many editions. Banaphul\u27s literary career is marked by a scientific approach, realistic awareness, and rational analysis, which is reflected in his novels with great curiosity. Critics believe that the author\u27s personal life experiences are intricately woven into the fabric of ‘Hatey Bazarey’, making it a unique and thought-provoking read.    &nbsp

Importance and application of Indian knowledge system in higher education/ উচ্চশিক্ষায় ভারতীয় জ্ঞান ব্যবস্থার গুরুত্ব ও প্রয়োগ

বহু শতাব্দীর বৌদ্ধিক, দার্শনিক এবং বৈজ্ঞানিক ঐতিহ্যের ভিত্তিতে প্রতিষ্ঠিত ভারতীয় জ্ঞান ব্যবস্থা (IKS) বিভিন্ন শাখায় জ্ঞানের সমৃদ্ধ ভাণ্ডার প্রদান করে। জাতীয় শিক্ষা নীতি (NEP) 2020 এর অধীনে ভারত যখন তার শিক্ষা নীতি সংস্কার করছে, তখন উচ্চশিক্ষায় IKS-এর একীকরণ অত্যন্ত গুরুত্বপূর্ণ হয়ে উঠছে। এই প্রবন্ধটি আধুনিক একাডেমিক বাস্তুতন্ত্রে IKS-এর ঐতিহাসিক তাৎপর্য, আন্তঃবিষয়ক সমৃদ্ধি এবং সমসাময়িক প্রয়োগগুলি অন্বেষণ করে। এটি জোর দেয় যে IKS কীভাবে শিক্ষার্থীদের মধ্যে টেকসই উন্নয়ন, সমালোচনামূলক চিন্তাভাবনা এবং সাংস্কৃতিক মূলধারাকে উন্নীত করতে পারে। উপরন্তু, প্রবন্ধটি প্রাতিষ্ঠানিক কাঠামো, পাঠ্যক্রমের একীকরণ এবং উচ্চশিক্ষায় IKS-কে মূলধারায় আনার ক্ষেত্রে জড়িত চ্যালেঞ্জগুলি নিয়ে আলোচনা করে

Colonial efforts to introduce Western medicine in 19th-century Bengal/ উনিশ শতকের বাংলায় পশ্চিমী চিকিৎসা পদ্ধতি প্রয়োগে ঔপনিবেশিক তৎপরতা

বাংলার ইতিহাসে উনিশ শতক ছিল পশ্চিমী চিকিৎসা বিজ্ঞানের যুগ। ইউরোপীয় শক্তিগুলির মধ্যে পোর্তুগীজরা এক্ষেএে প্রথম উদ্যোগ গ্রহণ করলেও ইংরেজরাই পশ্চিমী চিকিৎসাবিজ্ঞানকে বাংলাসহ ভারতবর্ষে সুদৃঢ় ভিওির উপর প্রতিষ্ঠিত করেছিল। একেবারে শুরুর দিকে ব্রিটিশদের সৈন্যবাহিনীর স্বাস্থ্যসংক্রান্ত বিষয়টি অগ্রাধিকার পেয়েছিল এবং সেই জন্য তারা নেটিভ হাসপাতাল প্রতিষ্ঠিত করেছিল। যেটি ছিল পশ্চিমী চিকিৎসাপদ্ধতি প্রয়োগের একেবারে প্রাথমিক পর্যায়। কিন্তু সেই নেটিভ হাসপাতালে জ্বর ও প্লীহারোগে আক্রান্ত রোগীদের সংখ্যা বাড়তে থাকার কারনে ইংরেজরা ফিভার হাসপাতাল প্রতিষ্ঠার সিদ্ধান্ত নিয়েছিল। পরবর্তীকালে অর্থাৎ ১৮৩৫ সালে যখন তারা কলকাতায় মেডিক্যাল কলেজ প্রতিষ্ঠার সিদ্ধান্ত নিয়েছিল তখন চিকিৎসাক্ষেএে এই পাশ্চাত্যকরণ পক্রিয়া সম্পূর্ন হয়েছিল। এছাড়াও সমগ্র উনিশ শতক জুড়ে সরকারি ও বেসরকারি উদ্যোগে বহু হাসপাতাল প্রতিষ্ঠিত হয়েছিল। যার ফলে বাংলায় পশ্চিমী চিকিৎসাপদ্ধতির ভিত অনেকটাই মজবুত হয়েছিল