Naru embarked on a lifelong cerebral journey to find answers to a few questions that had appeared in his mind very early in his life. It was only in his mid-forties that he got the chance to start organising the thoughts and experiences that he had gathered thus far. A little before that time, he came into contact with the 'Wisp'. That chance encounter had a big impact on the progress of his search. Without being present in tangible format in his world, 'Wisp' guided Naru's quest in an enigmatic way for a long time. Naru crossed one hurdle after another to arrive at his own explanations of the concepts of Bangla, the origin of the term 'Bangal', the naming of 'Banga', etc. He thought that his journey was over and that he had been able to achieve what he intended to. That's when he felt the presence of a spectre in the past of the Bengal Basin. His search convinced him that all the travellers in history who dealt with the Bengal Basin felt its presence. Like all the previous travellers, he also lost his way to reach that phase of Bengal's history that precedes the presence of the spectre. There was a void. He called the simulated form of his 'Wisp' that he had successfully created in his mind to make up the emptiness that the absence of the 'Wisp' caused. The direction from the 'Wisp' was not sufficient to breach the barrier posed by the void. He took the virtual 'Wisp' to the place where they first met a long time ago. This time he tried to use the 'Wisp' as an instrument of his journey instead of an enigmatic direction giver. He achieved success in his effort. 'Wisp' broke the barrier posed by the void and took Naru to the other side of that barrier. The new light that illuminated the distant horizon of the history of the Bengal Basin had the capability to solve a great number of mysteries that are associated with that basin.
Naru embarked on a lifelong cerebral journey to find answers to a few questions that had appeared in his mind very early in his life. Those questions were related to his birthplace, Bengal. At present, officially, a place known as ‘Bengal’ has become extinct, but the people of that geography still use that term to describe their motherland. In the last few centuries, huge efforts have been undertaken to understand and document the past of that land. The Europeans, particularly the British, the then-occupying force, put enormous effort into rediscovering the prehistoric literature of India. The effort they put into that front was probably unparalleled throughout the worldwide empire that they were running during that time. An army of Indian intellectuals, many of whom were Bengalis, sprang up in no time to contribute to that effort. Myriads of works of literature came to the forefront, the presence of which was unknown until that time. Not much progress could be made in the area of writing the history of Bengal to the perceived time when it is believed that prehistoric Indian literature was created. References to the geography known as ‘Bengal’ today may be found in those literatures. Sketchy historical accounts for that land are available up to a period of 3000 years before the present from some secondary sources. Some archaeological evidence has been discovered that dates the historical period of Bengal up to a period of 5000 years before the present. Through the application of unexplainable capabilities, Naru was shown some events that had happened inside the Bengal Basin by his ‘Wisp’. He managed to recognise that those events bore resemblance to the tale of Atlantis, a submerged land. As he could not be sure about his conjecture, he requested his ‘Wisp’ for a repetition of that journey. What he saw on the second journey had the capability to bridge many gaps that are present in the present understanding of human history.
Naru, a curious Bengali by birth, was influenced by the presence of large ferocious rivers around his birthplace since his childhood. It occurred to him that the rivers of his birthplace have something to say, and he needs to lend a careful ear to the message that the rivers wanted to convey. The land of the five rivers has a special place in Indian tradition. The ancient Indian scripts and texts contain references to the land of five rivers that was considered blessed and sacred. Naru grew up by listening and reading many of such texts. Nobody could identify the concerned rivers as well as the location of that region of five male rivers. That issue always eluded the Indians. It was the convergence of many aspects of his life that he could see the issue of the land of five male rivers in a new light. This book is about the establishment of a relationship between that unresolved issue and the Rarh region of Bengal and a group of Bengalis known as ‘Ghoti’.
There was nothing incomprehensible about what Naru had heard from Grandma as a child. Everything from the beginning to the end of those narrations was bound in an unbroken chain of reason. The problem started after crossing the boundaries of the primary school. Everything that was written in the textbook was known, but one of the things that were not understood was the origin of the word 'Bangal'. He heard from his father about the interpretation of the word 'Bangal'. His father referred to what he had learnt from a renowned scholar who was a former student of Naru’s school. The explanation could not satisfy Naru. That explanation is related to Bangla and its levees (‘Al’ in Bengali). For Naru, that explanation was farfetched. Everything that can be found in this regard ends up in a clue that leaves the question of where the incarnation of that clue came from unanswered. Naru could never digest unstructured knowledge. For some reason, Naru's enthusiasm has never diminished. These issues have always been active in Naru's mind, whether in academic or professional pursuits. Decades later, it seemed as if some related clues had come to light through the game of football that the life has played with him, or he has played with the life. He is blessed that he has been able to recognize the clues. This book is about Naru's unique understanding about the coining of the word ‘Bangal’.
By the beckoning of destiny, Naru could deduce that the word 'Bangla' was coined by the Tibetan traders. Nobody knows for sure where the word 'Bangla' came from. Curiosity about origin and lineage is an integral part of human existence. Naru, an ever curious Bengali by birth, found an explanation in his own way, which he thought to share with a considerably big group known as Bengali and speaking Bangla language.
The capital city of Bangladesh, situated in the eastern part of the geographical entity known as the Bengal Basin, is Dhaka. The word Dhaka, when used as a place name, is a noun, and it is a unique application of that word. That word has not been used anywhere else to name a place. Apart from having its use as a proper noun, the word ‘Dhaka’ finds its place in Bengali language dictionaries as an adjective, and that is the predominant use of that word. Many experts have put forward a number of explanations regarding the evolution of that place name. All those explanations are derived ones, i.e., none of those explanations can relate that name to that place in a directly meaningful manner. With the intervention of his ‘Wisp’ in his cerebral journey, Naru, the main character of this series of books, stumbled upon the idea that, deep in the past, there could have existed an island-mountain at the centre of the place that is currently known as ‘Bengal Basin’. The most famous island-mountain in history is known as 'Atlantis', as described by Greek philosopher Plato. The geological and geographical settings of the Bengal Basin can almost seamlessly fit into the description of Atlantis. The place-name ‘Dhaka’, may be explained satisfactorily and without the application of the idea of being derived, when the concept of a drowned island-mountain is introduced in that geography. In that situation, ‘sonar Bangla’, ‘the golden Bengal’, the other iconic phrase of Bengal, becomes a reflection of reality rather than a metaphor. Naru undertook a cerebral journey to find the validity of this idea in the available facts from various lines of study.
It has been observed in the previous book titled ‘Origin of Hindu √ The Name’ that the dictum of going, moving forward became the central tenet of a huge number of human beings who essentially were the residents of India. Those people were termed as Hindu. Even when the root of that concept is logically proven, then also a question crops up and remains unanswered. Why did the act of going, moving forward become so important that a large number of people needed to accept it as the guiding principle of their lives? No tangible evidence has been found of any coercive actions on the part of the propagators of that way of life, not even in the folklores or in the legends. The adherence in all probability was voluntary and self-imposed. For that happening, two broad categories of influences may be credited to: physical and/or cerebral. The physical environment of the land in reference was set by the actions and interactions of the geological forces. Cerebral input must have come from some knowledge base. Structured and recorded knowledge base that is unique to India is found in the Vedas and its annotations. The period, during which the geological timeline shows that that land was becoming ready for human inhabitation, was the time around which the trace of the oldest literature of that land may be found. A little later, the world came to know about the existence of a human settlement in that land, which was more splendorous than anything known to the Greeks, who were the most advanced ones in the known world up to that time. This book finds the relationship between the geological formation of the Ganga Plain and the propagation of a new way of life that would be known as ‘Hindu’ religion in later time. It has been established that the word ‘Arya’ is a Sanskrit word that means ‘the son of the Rishi’ and no large human movement that may be termed as invasion, migration etc. needed to be introduced to explain what have happened in that land duri
Whenever the word Hindu comes up for discussion, at the very outset, it is announced that the word has its origin in the word Sindhu, the Sanskrit term for the river Indus. That statement is taken for granted as an axiom and repeated by all. It is not seen in the public domain that anybody has ever raised any doubt on that explanation. The current explanation has gone ex silentio. Arguments may be put forward to expose many logical loopholes in the present explanation. This book tries to highlight the logical inconsistencies of the present explanation and at the same time tries to provide a more consistent alternative explanation of the origin of the word Hindu that has a traceable root to the core values of that way of life.
Naru, a curious Bengali by birth, was influenced by the presence of large ferocious rivers around his birthplace since childhood. It occurred to him that the rivers of his birthplace have something to say, and he needs to lend a careful ear to the message that the rivers wanted to convey. The ‘land of the five male rivers’ has a special place in Indian tradition. The ancient Indian scripts and texts contain references to ‘the land of five male rivers’ that was considered blessed and sacred. Naru grew up by listening and reading many of such texts. Nobody could identify the concerned rivers as well as the location of that region of five male rivers. That issue always eluded the Indians. It was the convergence of many aspects of his life that Naru could see the issue of the land of five male rivers in a new light. This book is about that illusive land of the five male rivers.
A young man and woman have to face many things initially in their life, such as the first day in school, the pleasant memory of the first day of the tour with their parents, relishing the first day of friendship, sweet memory of the first day of love. When a lover and his lady-love think about their first love, the sense-perception that originates within their inner self can’t be expressed in words. This memory of first love might have evolved even at the fag-end of life. An individual might have fallen in love many times, but first love is special. A lover can’t forget the thrill of the very sensitive first touch, bartering of infatuating looks, bewitches the relishing of a first kiss. The first love came in the life of Shubhro. Due to some unnatural reasons, his sweetheart, Chandralekha, lost her life forever. Frustrated Shubhro ran about distractedly from place to place bearing the memoir of his first love. Facing some distracted love in his life, he escaped to some distant regions. Will he be able to find peace of mind?
This book is a timely document of state-of-the art analytical techniques in the domain of stream cipher design and analysis with a specific cipher, named ZUC. It links new research to brief contextual literature review in the domain of complex LFSR-based stream ciphers. A snapshot of how stream ciphers are deployed in the mobile telephony architecture, one of the most well-known topics for more than five decades in the domain of computer and communication sciences, is presented in this book. The book provides an in-depth study on design and cryptanalysis of ZUC as well as relevant research results in this field with directions towards future analysis of this cipher.
The book, "Breaking Barriers: Exploring Gender Dynamics in Education," explores the complex relationship between gender, society, and education. It navigates the changing environment of educational systems with a focus on shattering gender stereotypes and promoting diversity through in-depth study and perceptive viewpoints. Readers will travel through the historical context of gender roles in education, learning about the advancements that have been accomplished as well as the ongoing obstacles. The book provides a critical analysis of societal norms that have an impact on educational settings, highlighting unconscious biases and structural limitations. "Breaking Barriers" highlights creative strategies and fruitful case studies that have successfully promoted gender equality in education, from classrooms to legislative frameworks. It examines how communities, governments, and educators may work together to create inclusive places that give people power.
Sundarban Forest, presently called ‘Sundarbans National Park’ in India, is a mangrove forest spanning the eastern coastal deltaic areas of West Bengal and the western coastal deltaic areas of Bangladesh. UNESCO has declared it a World Heritage Site. It is mentioned almost universally that the presence of ‘Sundari’ trees gave rise to the word 'Sundarban'. A small question arises in the mind. If the Sundari tree is at the root of the name, then wouldn't the name have been Sundariban instead of Sundarban? Why had the name been changed to Sundarban? There is no apparent explanation for dropping the very important and gender-sensitive ‘i' from the name. The exclusion of the letter ‘i’ makes the word go from a feminine one to a masculine one. Generally, prehistoric names don’t change their names under the influence of the corrupted pronunciation practices of the commoners. Even if it is done, traces of the original names remain available from one source or the other. Nowhere has it been told that the name of this forest was ‘Sundariban’ in the distant past ever. Always it remained ‘Sundarban’. In that case, there must be a source for this name that is independent of the word ‘Sundari’. Naru, a Bengali by birth, has applied his acquired knowledge to find a logically consistent explanation of the name Sundarban. This book tries to provide the derivation of the name independent of the ‘Sundari’ tree.
Naru, a Bengali by birth, was shown by destiny that the process of peopling India had happened along the Prehistoric Elevated Highway Systems of India. Adivasis came first, and then a different group followed them to get settled in the highlands. In Bengal, the members of that new group later became known as ‘Ghoti’.
Naru, a curious Bengali by birth, was influenced by the presence of large ferocious rivers around his birthplace since childhood. It occurred to him that the rivers of his birthplace have something to say, and he needs to lend a careful ear to the message that the rivers wanted to convey. The ‘land of the five male rivers’ has a special place in Indian tradition. The ancient Indian scripts and texts contain references to ‘the land of five male rivers’ that was considered blessed and sacred. Naru grew up by listening and reading many of such texts. Nobody could identify the concerned rivers as well as the location of that region of five male rivers. That issue always eluded the Indians. It was the convergence of many aspects of his life that Naru could see the issue of the land of five male rivers in a new light. This book is about that illusive land of the five male rivers.
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