THE POISITITION OF THIRD ENTITIES IN VARIOUS PURANAS, SCRIPTURES AND EPICS/ বিভিন্ন পুরাণ, ধর্মগ্রন্থ ও মহাকাব্যে তৃতীয় সত্তাদের অবস্থান

The word ‘Brihannala’ means ‘hermaphrodite’ in English. Although now called intersex, earlier it was called hermaphrodite. The word hermaphrodite has its origins in Greek mythology. The sum of god Herms and goddess Aphrodite. This bisexuality is not limited to Greek mythology, but exists throughout the world. Including god as well as human, plants and animals from the birth of the world present day. In the early stage of the earth creation, many animal had bisexuality. Early in the animal kingdom, protozoa, periphera, celentereta, platihelminthes, annelida, mollusca and cordata were mostly bisexual. Many of them self-fertilize sperm and eggs in their own bodies to create new animal. Then sperm and ovum slowly start to get space in different body. However, some animal still have bisexuality. Earthworms are typical examples of hermaphrodite, along with leeches, worms and snails. Some flowers are include bisexual such as Hibiscus, stramonium, swamp pea, bell etc. stamens and pistils can be seen very well in Hibiscus flower.        There are many animal that can change sex. Sex in human and other mammals is determined before birth. Whether an animal is male or female usually depends on the chromosomes. On the other hand, many animals, including marine animals, do not have sex chromosomes, so their sex is not determined at birth. The sex of animals determined Based on brain effects and environmental influence. There are several species of animal that are born as one sex but can later change their sex and transform into the opposite sex.       Not only animals, there are many people like animals who have two gender present in their bodies at the same time. Some change Their gender and transform into another gender, some wear clothes of opposite gender. Search character are found in various purans, epics, scripture, medicine sastra. I got to know the attitude and behaviour of society towards them. I got to know them after they changed from one gender to another gender sign and change their thinking. how these people are oppressed and deprived by the society. In fact, the existence, deprivation and harassment of these people is not only the modern area but from the mythical area but rather from the first state of creation of human civilization in the world, and the birth of deprivation from the day when people started to become socialised begings. but we should not forget that not only human but also in plants and other animal in the natural process of creation of life from the first stage of creation of the Earth, we found this image of bisexuality, gender transformation. Therefor if we modern people look at them with normal eyes instead of looking at them with contempt, their lifestyle also become normal.&nbsp

The Art of Prose in Kamalkumar Majumdar’s ‘Antarjali Yatra’/ ‘অন্তর্জলী যাত্রা’য় কমলকুমার মজুমদারের গদ্যশৈলী

Kamalkumar Majumdar (1914-1979) is almost unanimously known as well as famed as one of the most unintelligible writers in the vast and varied mosaic of Bengali literatures. From his first novel, ‘Antarjali Yatra’, Kamalkumar adopted an almost unprecedented style of story-telling to which the average Bengali readers were not accustomed yet. This strangeness and unintelligibility went on to the extent of making the readers, at least the ones who were ready for something else in a more docile way of presentation, avoid him altogether, though he got a small group of readers who were fascinated with his works.             Kamalkumar Majumdar started novel writing at a relatively later part of his career. Actually he did his spadework quite thoroughly by educating and readying himself for the field he was going to explore. His education, though, was not confined to the conventional framework of any academic curriculum. Kamalkumar Majumdar was into painting without any formal knowledge from any specific school of art. He was an extensive reader and almost gobbled whatever was written in Bengali in his time. Besides, he learnt the French language well enough to enrich and enlighten his mental fabric.             Before Independence, during the World War II, he made money through maritime export-import, pisciculture and spent a life of luxury which was in sharp contrast to the life of penury he led and accepted nonchalantly in the post-Independence time. He had no source of permanent or stable income at that time which led him to take up a variety of temporary jobs associated with arts and craft. This was followed by a somewhat settled and secured job of a teacher of arts and craft in South Point School. In the meanwhile, he got an opportunity to come on contact with and study the rural life and culture of Bengal from close quarters owing to his involvement in the census of Bengal on a reference from ICS Ashok Mitra.             Where Kamalkumar started writing his masterpiece ‘Antarjali Yatra’, he had already accumulated and enriched himself with a host of versatile knowledge of art, music, folk art and culture, French, English and Sanskrit literature, sculpture etc. Thus, ‘Antarjali Yatra’ is a reflection as well as an outcome of his versatile character, his multidimensional personality and genius. In the article in question, we shall try to delve into the enigma of his words, the intricacies of his sentences that were liberated from the chains, from the bondage of meaning what they were supposed to mean, until then!&nbsp

Noshtoneer-er Britanto : Jibanananda Das-er Kotha Sahitya/ ‘নষ্টনীড়’-র বৃত্তান্ত : জীবনানন্দ দাশের কথাসাহিত্য

Institutions like family, marriage, etc., have been established along the path of social evolution. In this context, marital relationships have developed with the aim of fostering mutual understanding and reproduction between men and women. This concept has not only been confined to social evolution or relationships but has also found a place in various themes within the realm of literature. In modern literature, particularly in Bengali fiction, the theme of ‘marriage’ has been extensively explored. In the post-Tagore era, during the "Kallol" period, an exceptional trend emerged in fiction—yet, Jibanananda Das stood apart even from this trend. It was only several decades after his death that readers began to recognize the fiction writer Jibanananda Das, who was primarily known as a poet of the Kallol era.          This article discusses various facets of marital relationships as reflected in Jibanananda Das’s short stories and selected novels (such as Malyaban). For the convenience of analysis, different dimensions of marriage portrayed in his short stories are addressed separately. The characters in his novels and short stories have been examined in parallel with the tendencies of the poet Jibanananda Das\u27s psyche. It goes without saying that most of the characters created by Jibanananda Das as a fiction writer are connected to autobiographical elements. The main article discusses, with supporting information, how the author and his characters navigated the pain and impact of their era

Bratya Basu’s Poems on Theater : The Emergence of a Novel Creation/ ‘ব্রাত্য বসুর ‘থিয়েটার বিষয়ক কবিতা’ : এক অভিনব সৃষ্টির উদ্ভাসন

The greatest power of Bratya Basu’s poetry is his extraordinary ability to create an easy-to-understand connection with the reader, that is, his extraordinary ability to create communication. Bratya Basu wants to show the reality of modern theater, even the hero and heroine on the bright stage, the dazzling costumes, the villain’s cruel smile, the blatantly incorrect dialogue; yet the audience in the auditorium bursts into laughter and tears, creating a strangely exciting world. But on the other hand, the person who is prompting, his realistic picture. The prompter wore loose pajamas and a fatwa. In winter, he wore a muffler, slippers and glasses. All in all, no one before Bratya Basu could describe the neglected life of the prompters in such a way

Indigenous Society and Culture: Short Stories by Prekshith Ramapada Chowdhury/ আদিবাসী সমাজ ও সংস্কৃতি : প্রেক্ষিত রমাপদ চৌধুরীর ছোটগল্প

Every tribal people have been trying to survive on their own since the beginning of human civilization. They consider agriculture as an integral part of their lives along with forest products collection and animal husbandry. They mainly contribute to the economic development of India through paddy production. Apart from paddy, they are seen to earn their living by producing other crops. But their plight in the agricultural economy is Nothing has changed. At the same time, the landlords were close to the state power. They have been oppressed repeatedly. Storyteller Rama pad Chowdhury tells the story of these oppressed indigenous peoples. He highlighted social culture in several of his stories. The story shows the story of tribal women becoming sex workers due to poverty and hardship. In addition, tribal people are seen to have traditional beliefs about ancient customs, superstitions. For example, they take people with family illnesses, dog bites, snake bites to a shaman or a poet to get rid of the poison. Again, an Englishman is seen coming forward to express his sympathy for their society or to save a woman from the clutches of the society\u27s elite. At one time, all the people of a hard-working tribal village became beggars. Some Englishmen convert indigenous women to Christianity and marry them, or keep their indigenous religion intact and take women as wives. However, in most of his stories, Rama pad Chowdhury highlights the issue of women being molested and looked down upon by outside men, either in the story\u27s explanation or in the narration. &nbsp

Humayun Ahmed’s Nandito Noroke : A Quest of Question to the Lives of Men and Women/ হুমায়ূন আহমেদের ‘নন্দিত নরকে’ : নর-নারীর জীবন জিজ্ঞাসার স্বরূপ অন্বেষণ

Humayun Ahmed (1948-2012) is one of the greatest Bengali fiction writer in the era of 20th century. Not only fiction writer but also he is known as Bangladeshi filmmaker, composer and playwright, songwriter, scholar and academic. Humayun Ahmed made his debut on fiction era by appearing the famous novel- Nandito Noroke (1972). He picked up the Bangladeshi civil middleclass society on his plot of this novel. This article will emphacise on how his colossal writing makes reader understand the circumstance through the age. He imitates the life of men and women in the civil society in his point of view. The major concern of this article is to give importance to bring out the quest of life of men and women in his novel named Nandito Noroke. After liberation war (1971) we found him as a powerful fiction writer who potrayed the pulse of middle-class family based on the real scenario of hope, desire, expections. Humayun Ahmed’s novel especially early aged writings are very lively, dynamic and meaningful. His conscious depiction of thought gives the fiction a new era. This writing will provide a clear concept about the nature of character’s quest of questions and their expectation and reality. The complexity of life is described wonderfully through his protagonist of the novel. The point of view of indivisual mind, soliloquy and psychoanalysis took an important place in characterisation. So, stylistics will also be a part of this article. This paper has been designed through the lens of literary and cultural approach including critical analysis

‘Kalindi’ & ‘Pratham Prabaha’: Reconstruction of Satyavati/ ‘কালিন্দী’ ও ‘প্রথম প্রবাহ’ : সত্যবতীর নবনির্মাণ

The topic of our discussion in this article is how the character of Satyavati from the Mahabharata is re-constructed in the novels ‘Kalindi’ (2016) by Bani Basu and ‘Pratham Prabaha’ (2017) by Sourav Mukhopadhyay. Following the original story of Satyavati\u27s life in the adi parva of the Mahabharata, both authors have presented the character from a new perspective in their novels and have shown uniqueness in the construction of the story.            Satyavati is placed at the heart of the story in both books. The mystery of her birth, the history of her transformation from Matsyagandha to Yojanagandha, the long story of her transformation from a bride to a paternal grandmother, and above all, the chemistry of her relationship with Vishma -- in this journey Satyavati has been recreated by the authors.                       The magnificently beautiful lady Satyavati was raised in a Dhivara family. The wise sage Parashara was attracted by her beauty and she became mother of Vedvyas, the great creator of the Mahabharata. Then she became a part of the empire Hastinapur as the wife of the old king Shantanu. Was such a beautiful young lady truly happy with the old king? Was she really proud to play the role of the mother of Vishma? Both of the writers probe here deeper to carve a new analysis out of this part. They narrate the relationship of Vishma and Satyavati from a different perspective altogether. Through her passionate love, failure, pain, revenge, diplomacy and immense intelligence Satyavati became a distinctive female character from the historical era in these novels

Abul Bashar\u27s \u27Sayida Bai\u27 (1989): A Narrative of the Nawabiana, Political Crisis, and the Dreams and Broken Dreams of the Baijis/ আবুল বাশারের ‘সঈদা বাঈ’ (১৯৮৯) : নবাবিয়ানা, রাজনৈতিক সংকট এবং বাইজিদের স্বপ্ন-স্বপ্নভঙ্গের আখ্যান

Abul Bashar\u27s \u27Sayida Bai\u27 is written about the background of the life of the people of Kashdiara village in Murshidabad and various political parties. Abul Bashar has depicted the luxurious life of Bengal Nabab in his narrative. Baiji system is one of the part and parcel of their luxury and the Baijis’ life was safed and blessed. The people of the area want to keep it up Nawabiana. But changing time and political chaos disrupted their lives. So, the life of Baiji is disoriented today. The vote-centered politics and corruption also is disturbing the common people. Bashar talked about Baiji system, Political ideologies in his Novel. He wanted to focus on women’s dreams, hopes and aspirations. Bashar documented the degradation of Nawabiana, Life of Baiji and domestic politics etc. in his Novel. Basically, he focused on muslim society and its Patriarchy, the crisis of Muslim women\u27s rights and this is relevant today

History of Social Conflict and Social Change: Context Tarashankar Banerjee\u27s Ganadevta and Hansuli Banker Upakatha/ সামাজিক দ্বন্দ্ব ও সমাজ পরিবর্তনের ইতিহাস : প্রসঙ্গ তারাশঙ্কর বন্দ্যোপাধ্যায়ের গণদেবতা ও হাঁসুলি বাঁকের উপকথা

History is currently conducting research on various subjects while becoming \u27objective\u27 and \u27fact-based\u27. According to the writings of the British and the words of Marx, Indian society was stuck. They could not notice any changes in Indian society. Society or human history cannot stand still in one place. The history of rural Bengal society was not written in that way, so it did not come up in the history of conflicts and changes in rural society. To understand the changes in rural society, we need to know about the small time and personal time of human society. Tarashankar Banerjee is the kind of writer who was able to understand rural society directly and deeply. He easily mixed with the people of rural Bengal society and collected oral stories to write history-based society-centric literature. Writing the history of the form and transformation of society is a favourite subject of Tarashankar\u27s literature. The field in which the history of the form and transformation of society is studied, studied, and widely observed is feudal society. The background of Ganadevat is vast - although it is based on a homogeneous society, the living internal conflict of the ancient Indian caste-based and economically stratified social classes in the process of shaping and transforming society has acquired dimensional scope as it is included in the novel Ganadevat-Panchagram. On the one hand, the seeds of transformation that arose within society due to socio-economic influences, on the other hand, the fruits of the newly introduced civic culture, the widespread influence of the politics of nationalism and its programs, have created a tremor in the basic values ​​of feudal and rural society everywhere - Ganadevat-Panchagram is its artistic history. In the novel Ganadevat-Panchagram, Tarashankar, not being an economist, witnesses the role of money as a driving force in the transformation of a society that has changed under the dictates of the religion of the time. In the first part of the novel, starting from Ganadevat, published in a contemporary newspaper called Chandimandap, to the end of Panchagram, we observe the inevitable influence of the religion of the time on the process of transformation of society. Although the Hansuli Banker Upakatha is set in the world of primitive fables of a particular regional community, how has the influence of the new era implemented the theory and truth of social change in the fable-based life of that community? Tarashankar Banerjee\u27s experience of time and society and his experience of political consciousness and enlightenment can be called a new horizon in the field of writing social history. The novel "Ganadevata and Hansuli Banker Upakatha " has achieved a new dimension in the artistic expression of the end of feudal society, the rise of capitalist society, and social conflicts. From a literary point of view, the novels ‘Ganadevata and Hansuli Banker Upakatha’ can be called invaluable references to time and social life, which are written based on a deep analysis of the basic structure of society, the position of classes in rural society, their behaviour, and their way of life

Biggani Meghnad Sahar Rachonay Somaj Bhabna/ বিজ্ঞানী মেঘনাদ সাহার রচনায় সমাজ ভাবনা

Meghnad Saha (1893-1956) is a prominent Bengali scientist and science-literary of the twentieth century. He is called the \u27Father\u27 of modern astronomy and the grandfather of Indian science culture. Born in rural Bengal, this scientist was not only astronomer; he was an educator and social thinker. Standing in the subordinate India, he gave various philanthropic messages for the society and the nation, which are significant literary signs about social science thinking published in literature. Such as \u27ways of national development\u27, \u27Poverty and unemployment problems in India\u27, \u27Industrial policy of Government of India\u27, \u27science and religion\u27, \u27state-owned Industry\u27. Through these works, he advised the Bengali nation to be self-reliant as a national development as a means of national improvement, and on the other hand, the Indian government said that various types of new industries on the industrial policy of the Indian government, through which the poverty and unemployment problems of India, think that it will be possible to eliminate India. At the same time, he said that the elimination of illiteracy and the inevitable spread of science technology. Because in the age of modern technology, the key to civilization is science.           So he sought the help of poets to make science heartbreak. Scientists are truth seekers, but their language lacks expression. In this case, poetry is complementary to science. Not only art, society or literature, Meghnad Saha thought was a combined form of science and religion. He believed that if religion was used in a scientific way by freeing superstition, it would be more effective than medicine. And religion can unite people, nature and society. Entering the world of politics, he has taken various social welfare steps. The establishment of the \u27River Research Institute\u27 for the construction of a dam on the flood-hit river from the rehabilitation of refugees- his social thoughts are reflected everywhere. And the compositions of the above topics are the main discussion of this article on scientific-social science thinking