Deepa ( A story of Bengali Feminism )

দিপা ( একটি নারীবাদী বাংলা গল্প )

অনেকেই এই গল্পটি পড়তে পারে নি ফন্ট না থাকার কারণে। তাই ইমেজ করে গল্পটি আবার পোস্ট করলাম।  নতুন অংশ লেখা হলে ই পোস্ট করব। 

দিপা ( A Bangali Story of Feminism)

দিপা 

...........সিরিয়াল গল্প 

(সপ্নীল এর জন্ম দিনে সকল নারীদের প্রতি উঠ্সর্গকৃত )

প্রথম অংশ 

NiUv cyKz‡ii IBcvo nIqvq GKUz wbwiwewj B e‡U | IBcv‡o GB GKUv B Ni | gûqv‡`i GB evwoUv †ek eoB | cÖvq `yB weNv Rwgi Dci evwoUv| cyKy‡ii cvo †_‡K evMvb ïiy| Avi I‡`i evwoUv evMv‡bi GK`g †kl cÖv‡šZ| Avg, Rvg, wjPz, Kjv, †c‡c, †cqviv wK †bB G evMv‡b| gûqvi evev me wKQz B jvwM‡q‡Q G evMv‡b| djI dwj‡q‡Q A‡bK| wVK Zvi mšZv‡bi g‡Zv | †hgwb Zviv eo n‡PQ jwjZvi nv‡Z| mvwebvi nv‡Z| jwjZv Zvi eD Avi mvwebv Kv‡Ri †g‡q | evMvb †`Lv‡kvbvi Rb¨ nv‡Zg Av‡Q, jwZd Av‡Q,Kv‡`iI Av‡Q| ZvB evMvb Avi mšZvb `yBUv B †hb Zvi Kv‡Q Av`i fvjevmvq GK n‡q Av‡Q| GB fvjevmv n‡PQ _vKvi Me© Avi bv _vKvi অক্ষেপের g‡Zv| XvKv †_‡K mßv‡n GKw`b evwo Av‡m Kvgvj Avn‡g`| g¯Z eo miKvwi PvKwi Zvi| Zv‡Z wK? †m XvKvq _vK‡jI Zvi ‰cwÎK evwo Qvo‡Z ivwR bv| †m MÖvgUv‡K B fvjev‡m †ewk| †m Pvq Zvi mšZvbivI G MÖv‡g B gvbyl †nvK| G wb‡q Aek¨ jwjZvi mv‡_ cÖ_g cÖ_g Zvi SMovI n‡q‡Q †ek| wKš‘ Kvgvj Zvi K_vq Abi!

gûqv iv Pvi †evb| gûqv †g‡Sv | GKUz jvRyK ¯^fve Gi †g‡q †m| Lye †ewk K_v e‡j bv | †Kgb †hb GKUz GKv GKv P‡j I| mevi eo †Kqv, †m‡Sv gvqv Avi †QvU Kvqv| Zvi bvgUv †hgwb Ab¨ †evb‡`i bvg †_‡K Avjv`v †Zgwb Zvi ¯^fveI wfbœ| Zvi †Kvgj ¯^fve Avi gvqvwe †Pnviv Ggwb Zv‡K mevi †_‡K wfbœ K‡i‡Q| †m cÂg †kÖwY‡Z c‡o| eqm evi eQi nj Gevi| †g‡q Kv‡K e‡j †m m‡egvÎ Rvb‡Z ïiy K‡i‡Q| ZvB j¾vi fviUv †hb Av‡iv GKUz †ewk| G †ecviUv jwjZvi B Av‡M Rvbvi K_v| wKš‘ †m wb‡R‡K wb‡q G‡ZvB e¨¯Z †h Zvi †Kvb †g‡qi KLb wK n‡jv Zv Rvbvi dzimZ Zvi †bB| wKš‘ mweZv gûqv‡K A‡bK wKQz B e‡j‡Q hvi AvMv-gv_v wKQz B †m ey‡S bvB| ïay ey‡S‡Q †m g‡b nq Ab¨ iKg GKUv m„wó| †m ïay GKUv cÖkœB K‡iwQj| mcœxj GiI wK Ggb nq?

mcœxj Zvi †Ljvi mv_x| Ii h‡Zv `vwe-`vIqv, Ave`vi, Aby‡hvM, Awf‡hvM me I mcœxj Gi Kv‡Q B K‡i| Iiv GKmv‡_ c‡o, †L‡j, Mí Kv‡i| K¬v‡m gûqvi cÖwZ‡hvwMZvI mcœxj Gi mv‡_| Ab¨iv I‡`i iv‡R¨ A_©nxb, AevwÂZ|

gûqvi Nyg AvR GKUz †`wi‡Z B fv½j | †mUvI Zvi PvPv ivwRe Gi Wv‡K| ivwRe Zvi Avcb PvPv bv| †m _v‡K cyKzi Gi cwðg cvo| weG †dj Kivi ci Avi cov‡kvbv K‡i bvB| GLb †m MÖv‡g gvZeŸwi K‡i Avi G evwo IB evwo Ny‡i †eovq| gûqvi evevi cig eÜz ivwRe| ZvB I‡`i evwoi me RvqMvq Zvi Aev` wePiY| mevi mv‡_ Zvi AšZi½Zv| B`vwbs gûqv‡K cov‡bvi `vwqZ¡ c‡o‡Q ivwRe Gi nv‡Z| †m gv‡S gv‡S G‡m gûqv‡K cov‡e| `vwqZ¦Uv Aek¨ †m-B BPQv K‡i wb‡q‡Q| †m gûqvi cov‡kvbv wb‡q we¯Zi me Awf‡hvM Zz‡j wb‡R B I‡K cov‡e e‡j w¯’i K‡i| e‡j B †m GK gM cvwb Pvq †Kqvi Kv‡Q| gûqvi evev †Zv G‡Z †eRvq Lywk| Zvi eÜzi Kv‡Q Zvi †g‡q co‡e G‡Z †Zv Lywk nIqvi B K_v!

ivwRe‡K gûqvi †gv‡UB fvj jv‡M bv| Zvi †Kgb †Kgb Pvnwb‡Z gûqvi fq fq jv‡M| †m me mgq ivwR‡ei KvQ †_‡K `~‡i `~‡i wQj| Zvi KvQ †_‡K wKQz wb‡ZI I fq †cZ †m| GUv †`‡L Ii evev Avi ivwRe nvmvnvwm KiZ| ivwReI KL‡bv Lvwj nv‡Z I‡`i evwo Avm‡Zv bv| wKQy bv wKQy wb‡q Avm‡Zv B| ZvB †m evMv‡b †Ljvi g‡a¨ _vK‡jI Ii †ev‡biv I‡K †W‡K Avb‡Zv| ej‡Zv,ÒivwRe PvPv AvB‡Q| †Zv‡i gv WvKZv‡Q| Kzjwd wbqv AvB‡Q| wK gRv|Ó Zvi †ev‡bi nv‡Z ZLb nq‡Zv GKUv Kzjwd _vK‡Zv| Kzjwd gûqvi A‡bK cQ‡›`i| GUv ivwReI Rvb‡Zv| nq‡Zv Ii evevi KvQ †_‡K B ï‡b‡Q †m GUv| ZvB gv‡S gv‡SB †m Kzjwd wb‡q Avm‡Zv| AwbPQv m‡Z¡I ZLb gûqvi evwo †h‡Z n‡Zv| G‡K †Zv Ii gv‡qi WvK Zvi Dci Avevi Kzjwd!

Iiv mevB gRv wb‡q P‡j †M‡j ivwRe Avi jwjZv e‡m Mí Ki‡Zv| †kvevi N‡i e‡m ivwRe Avi jwjZvi Mí †hb †klB n‡Zv bv| I‡`i Mí wQj A‡bK wKQz wb‡q| msmvi, nvwm-Kvbœv, Avb›`-‡e`bv, Kvgv‡ji KvQ †_‡K cvIqv bv cvIqv, Z…wß Av‡iv A‡bK wKQz|

IBw`b ïµevi| gûqv †PvL gyQ‡Z gyQ‡Z †Uwej G G‡m emj| Ii evev IBw`b mevB‡K wb‡q wm‡bgv †`L‡Z hv‡e| gûqvi পরীক্ষা  ZvB I‡K †bqv nj bv| Avi AvR mvwebvI hvIqvi Rb¨ evqbv a‡i‡Q| wKš‘ gûqv evwo‡Z GKv _vK‡e? ivwRe mnv‡m¨ e‡j I‡V Av‡i AvR †Zv mvivw`b B Avwg AvwQ GLv‡b| myZivs †Zvgiv wbwð‡šZ Ny‡i Avm|

ZLb `ycyi Mwo‡q weKvj n‡e n‡e| Nwo‡Z AvovBUv ev‡R| emšZ Kvj| †Pv‡L Nyg Nyg fve| GK NÈv Av‡M Iiv mevB `ycyi Gi Lvevi †L‡q wm‡bgv †`L‡Z P‡j †M‡Q| gûqv †Uwej G co‡Q Avi ivwRe Lv‡U †njvb w`‡q e‡m gûqv‡K †`L‡Q| gûqv Av‡o Av‡o ZvKv‡PQ Avi fq cv‡PQ| wgwbU `‡kK ci ivwRe gûqv‡K †Kvgj ¯^‡i WvK‡jv,Ògûqv †mvbv, GKUz GBw`‡K Avm †Zv|Ó gûqv f‡q f‡q Zvi Kv‡Q †Mj| Zvici ivwRe gûqv‡K Kv‡Q wb‡q Rwo‡q a‡i ejj,ÒZzwg wK Avgv‡K fq cvI, †mvbv?Ó gûqv ivwRe Gi `yB evûi wfZi _i _i K‡i Kvc‡Q| gûqv QzU‡Z Pv‡PQ wKš‘ ivwRe †hb I‡K Av‡iv k³ K‡i †P‡c ai‡Q| Ii fqUv GZ B †ewk †h I Kv`‡ZI cvi‡Q bv|

Gfv‡e cÖvq `k-c‡bi wgwbU ivwRe Gi †jvgk ey‡Ki Kv‡Q c‡o _vKvi ci gûqv †Kgb wb_i n‡q iBj| LvPvq ew›` e‡bi cvwLi g‡Zv| অনেকক্ষণ `vcov`vcwo K‡i Ggwb‡ZB wb‡¯ZR n‡q hvq| wKš‘ GKUz ci B ivwRe gûqvi Kvco Lyjvi †Póv K‡i| gûqv A‡bK †RvovRywo K‡i| wKš‘ ivwRe Gi kw³i Kv‡Q †m wbËvšZB wkï| Zvici ivwRe hv Ki‡jv Zv gûqv †Kvb w`b m‡cœI †`‡L wb| GK gvsmj Rv‡bvqvi †hb Ii wfZiUv‡K wQ‡i wQ‡i w`‡PQ| hšÎYvq Ii miv †`n †hb KzK‡o hv‡Q| mviv †`‡n Zxeª e¨_v Zvi| Ggb N„Y¨ যন্ত্রণা  †m KL‡bv cvq wb| wb‡Ri cÖwZ Ggb N„YvI Zvi g‡a¨ nqwb KL‡bv| ZvRv i‡³ weQvbv wf‡R Av‡Q| wKš‘ GUvI GB bicïi g‡b GKUzI `qv RvMvq bvB| †m K‡qKevi GB AeyS wkïi Dci GB Avw`g wbh©vZb Pvjvq| wKš‘ gûqv! †m wbðj|

cÖvq `yB NÈv ci hLb †m Ávb wd‡i cvq †m †`‡L Zvi weQvbvi Pv`i †bB| Zv‡K ivwRe ej‡Q †m †hb GUv KvD‡K bv e‡j| hw` †m e‡j Zvn‡j ivwRe Zv‡K †g‡i †dj‡e| AvR‡Zv Zv‡K wKQz B Kiv nq wb| n¨v, ZvB‡Zv! I‡K †Zv wKQyB Kiv nqwb| cÖwZw`b Avcb N‡i K‡Zv bvixB †Zv AvR G †nb ÔwKQy nqwbÕ-i hšÎYvq `»| G †Zv GK fvex bvix‡K eywS‡q †`qv gvÎ, †`L GB n‡PQv Avmj Zzwg| Avwg †Zvgv‡K †Zvgvi fwel¨Z †`LvwPQ! Avi gû Kv‡K B ev ej‡e GK_v| Ii K_v †kvbvi g‡Zv mcœxj Qviv Avi †KD †Zv †bB G RM‡Z! GLb mcœxj †Kv_vq?

gûqv †bkv †bkv K‡É ivwRe Gi K_v¸‡jv ïbwQj| †m `iRvi w`‡K ZvKv‡ZB Pg‡K I‡V| gvqvex GK bvix `vwo‡q †mLv‡b| bxj i‡½i A™¢’Z †cvkvK cov GK bvix| Zvi †PvL AwZkq †Kvgj Avi w¯’i| †Vv‡U Zvi g„`y nvwm| gv_v SzwU Kiv| `yB SzwUi DPz DPz Pzj Zvi g„`y nvwmi gv‡S im †X‡j w`‡PQ †hb| gûqvi Kv‡Q NiUv njy` n‡q Avmj| †m †PvL e›` Kivi †Pôv Kij| Avevi hLb †m †PvL Lyjj IB bvixwU‡K Av‡Mi RvqMvq B †`Lj|

†m AwZkvšZfv‡e †Pv‡L Bkviv Kij wb‡Pi w`‡K| gûqv wb‡P ZvKv‡ZB †`‡L ivwRe c‡o Av‡Q| Zvi g~‡L i³| †PvL `yBUv c‡o Av‡Q gv_vi Kv‡Q| Dj½ ivwR‡ei b„ksm nvwZqviUv Avi †bB| A‡Pbv bvix †Kvgjfv‡e gûqv‡K WvKj, ÒGLb †Kgb jvM‡Q †i gû? Lye Kó n‡PQ?

†m gûqvi Kv‡Q Av‡m| I‡K †Kv‡j K‡i ev_iy‡g wb‡q hvq| †mLv‡b wbgcvZv †gkv‡bv Kzmyg Mig cvwb ivLvB wQj| A™¢zZ bvixwU Av‡¯Z Av‡¯Z Zvi Mv‡q cvwb Xv‡j| Avj‡Zv K‡i Zvi kixi ay‡q †`q| GK cig kxZjZv †b‡g Av‡m Zvi mviv †`‡n| gûqv ïay wbe©vKfv‡e ZvwK‡q _v‡K bvixwUi w`‡K|

Gici bxj i‡½i IB A™¢zZ KvcowU I‡KI cov‡bv nq| AvKvkx bxj Kvco GUv| A‡bKUv bvm©‡`i cov †cvkvK Gi g‡Zv| wZb eQi Av‡M hLb Ii mevi †QvU †evbUvi Rb¥ nq ZLbB cÖ_g GB iKg †cvkvK †`‡LwQj gûqv| ZLb A‡bK we¯§q wb‡q ZvwK‡qwQj bvm©Uvi w`‡K| †Kqv e‡jwQj GB bvm© B bvwK GB eveyyUv‡K আল্লাহর  KvQ †_‡K Avb‡e| wKfv‡e K‡i †m GUv!  wKš‘ GB †cvkvKUv GKUz wfbœ| G‡Z gvS eivei GKUv j¤^v `vM Av‡Q| jvj `vM| wVK Pv`‡i †`Lv i‡³i g‡Zv|

Av‡Mi g‡Zv B †Kv‡j K‡i gûqv‡K N‡i †bq gvqvex GB bvixwU| GLb Ni cwi¯‹&vi| weQvbvq jvj i‡½i Pv`i| evwj‡ki cv‡kB GKwU Kv‡Pi †evZ‡j ivwR‡ei IB e¯‘wU ivLv| GUvB I‡`i wbqg| GUv‡K AvRxeb সংরক্ষণ  K‡i ivL‡e Iiv| gv‡S gv‡S †`L‡e Avi nvm‡e| nvq‡i Avnv¤§K cyiyl! gûqv‡K weQvbvq ïB‡q †`q bvixwU| Zvi jjv‡U Pzgy †L‡q †m I‡V hv‡e hLb ZLb gûqv A¯có ¯^‡i e‡j,Ò‡K ........Zzwg?Ó g„`y †n‡m bvixwU Zvi kvšZ, †Kvgj Avi †gvnbxq K‡É e‡j- Avwg w`cv| w`cvwš^Zv| w`cvejx| w`cvjx| পরক্ষনেই  Ny‡gi AZ…ß mvM‡i nvwi‡q hvq gûqv | †m IV‡e A‡Pbv GK RvqMvq| bZzb †Kvb mKv‡j| †mvbvjx Aiy‡Yi wgwó  Avfvq ZLb Zvi g‡b-cÖv‡Y nq‡Zv DPQjZv †Ljv Ki‡e| †m wK ZLb mcœxj‡KI PvB‡e †mLv‡b? g‡b ivL‡e †m Zv‡K? bv ivL‡j ক্ষতি wK!!

......(Pj‡e)

Existence and Essence: An Overview

Existence means to be present in reality which has both space and time. On the other hand something may have essence although it is not present in reality. Essence is the zest of something which makes it real. That is for which the object is really in its position or have a real being. Being is also a specific term which is used in the philosophy. According to the Online Cambridge Dictionary ‘Being’ means a person or things that exist or the state of existing. In terms of the theory of cognition ‘Being’ is the first stage in the process by which people arrive at knowledge of the world. In the context of Greek thought being denotes sonic single, permanent, unchanging, fundamental reality, to which is habitually opposed the inconstant flux and variety of visible things.

To clarify the meaning of existence and essence we can give a very simple example. The essence of bachelor is an unmarried man. However, if every man was married and there were no bachelors left (existing) on the earth, the essence of a bachelor would still be an unmarried man.

An existence has an essence. The essence of the existence is conceptual rather a fact of nature. In contrast essence is the fact for which we call the thing as it is. For instance, liquidity is the essence of any liquid thing. If something has not liquidity we will never call it liquid. We can clarify it through a classical example. Abraham’s people still believe in human sacrifices, as well as sacrifices of animals. The “essence” of “sacrifice” was “making a payment to the lord.” The essence of human sacrifice in today’s society is “murder”.

Existence can be defined from different perspective. Generally it is the word that indicates a sense of consciousness or awareness. Aristotle relates this word with casualty. Existence comes from the Latin word ‘exsistere’. Exsistere means ‘to appear’, ‘to arise’, ‘to become’, or ‘to be’. Literally it means ‘to stand out’.

Existence in the early period.

Plato and Aristotle describe existence in their works. Plato describes existence as being which has some special characteristics. Substances have fully being but other things like quality,

In the western philosophy essence of a thing is assumed as more fundamental and eternal than its mere existence. According to their philosophy if anyone wants to understand anything he must know about its essence. Jean Paul Sartre emphasized that existence precedes essence.

But another sentence I should include about Sartre. He did not use this notion universally. He just used it only in the case of humanity. He classified the Being as two types.

• Being in itself
• Being for itself

The first one is complete, fixed and having absolutely no reason for its being. It is the thing what it is. It is self dependent. But the second one (Being for itself) is not self dependent. It depends on the first one for its existence. It is not fixed. It is not eternal. It describes the state of humanity.

An Adventure tour to Cox`s Bazar and Foyz Lake